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[Full title: 颁腻驳腻苍耻蝉蝉补迟颈, Reflecting repeatedly and Exulting One鈥檚 Charitable Deed]

The donor who has given a 诲腻苍补, rejoicing and feeling happy, will enjoy better fruitful results wherever he is born owing to his belief in action and its effects, he will be reborn as a human or a celestial being (Deva) with potential wisdom to achieve liberation. He who gives a 诲腻苍补 aspiring to attain 狈颈产产腻苍补 will be reborn in better planes where he can listen to the Dhamma and practice it. As a consequence, he can march towards 狈颈产产腻苍补 by virtue of the practice of the Dhamma.

He who has given a 诲腻苍补 during the dispensation of the Buddha and gone to a retreat concentrating over his liberality on generosity time and again (颁腻驳补-补苍耻蝉蝉补迟颈 产丑腻惫补苍腻) can develop, stage by stage, joy, peace, happiness, tranquility of mind. Then having meditated on the rise and fall of his mental states through insight knowledge (痴颈辫补蝉蝉补苍腻 帽腻苍补), he might successfully attain to the Path (Magga), Fruition (Phala) and 狈颈产产腻苍补 even in this very life.

In this regard of 肠腻驳补-anussati, the nature of c膩g膩nussati 产丑腻惫补苍腻 (recollection of generosity) in the mediation of tranquility is stated by the Visuddhimagga (the Path of Purification) as follows:鈥�

鈥淥ne who wants to develop the recollection of generosity should be naturally devoted to generosity and the constant practice of giving and sharing. Or alternatively, if he one who is starting the development of it, he should make the resolution 鈥楩rom now on, when there is anyone present to receive, I shall not eat even a single mouthful without having given a gift鈥�. And that very day he should give a gift by sharing according to his means and his ability with those who have distinguished qualities.

When he has apprehended the sign in that, he should go into solitary retreat and recollect his own generosity in its special qualities of being free from the stain of avarice, et., as follows:鈥�

鈥淚t is gain for me, it is great gain for me, that in a 鈥榞eneration obsessed by the stain of avarice I abide with my heart, 鈥榝ree from by avarice, and am freely generous and open-鈥榟anded, that I delight in relinquishing, expect to be asked, 鈥榓nd rejoice in giving and sharing鈥欌��^[1]

Moreover, one鈥檚 mind should enjoy giving charity by taking every opportunity, never neglecting the chances that may arise for the promotion of wholesome deeds in oneself and for the benefit of others. Thus having developed the mind by means of alms-giving, virtue and meditation, one is not necessarily worried about or afraid of death. It is one鈥檚 own kamma which goes to be reborn elsewhere and if that kamma has been done for the benefit of both oneself and others and with malice towards none, there is nothing to fear wherever one may be.

For a mature and well-developed mind, alms-giving or charity is first and foremost indispensable. It is an antidote to the poison of greed (lobha) for would enmesh one鈥檚 inner desires and the possession of outer object; whereas giving, in fact, promotes generosity and a proper understanding of the frailty of possession. At best one possesses things or persons until one dies, or perhaps they die or break up first. With greed goes miserliness due to lack of understanding of impermanence; but with giving goes generosity by virtue of a proper knowledge of impermanence of all things and persons. The value of treasured articles lasts only until one no more treasures them, and then all are dispersed among other passing ones. Yet the value of things given goes with one as shadow in the form of wholesome kamma.

With reference to the immediate effect gained from giving a 诲腻苍补, the Buddha taught in the 顿腻苍腻苍颈蝉补峁僺补 Sutta of A峁単uttara Nik膩ya as under:鈥�

(1) The alms-giver is loved by all,
(2) His good fame and glory spreads,
(3) He is approached by virtuous men,
(4) He is fearless in associating with the public and
(5) He is sure to be reborn in the celestial plane when he dies.^[2]

So, one who has performed a 诲腻苍补 (charity) with pure 蝉补诲诲丑腻 (faith) accompanied by volition has invariably reaped good result even in this present life.

Footnotes and references:

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[1]:

Visuddhimagga I. P. 215. The Path of Purification,Tr. P. 241-2.

[2]:

An. II, P. 33. Pali Text Society III, P. 39.