In this post, we continue to explore Dakkhiṇāvibhaṅga Sutta (MN 142) from where we left off.

The Buddha explained Fourteen individual gifts and the returns resulting from a gift to an individual. Here’s a list of fourteen individuals and the accompanying merits. I summarise it into a table for easier understanding.

Gifting to an immoral person also yields benefits to the donor because kindness and generosity should not be limited. Therefore, we can also practice generosity and hospitality to such a person instead of being unkind. In that manner, even a criminal prisoner deserves food and clothing.

In this sutta, we witness how Buddha never taught his followers not to give to holy man or woman of other faiths. The key condition for earning a trillion times return is that the receiver should be free of desire for sense pleasures. 

And for our community of Buddhists practitioners, its never too late to give your buddhist friends little gifts because that action attracts limitless potential. Not just monks and nuns. So, the next time you go to the Buddhist gathering, bring some cookies to share yeah? 😉

Next, Buddha talked about the 7 types of offerings relating to the Sangha ( Buddhist Monastics)

1. gift to the communities of both monks and nuns headed by the Buddha. (When Buddha was physically present in the world and leading the Sangha)
2. gift to the communities of both monks and nuns after the Supreme Buddha has attained final Nibbāna. 
3. gift to a community of monks only.
4. gift to a community of nuns only.
5. a gift, requesting: ‘Appoint this many monks and nuns for me from the community.’  (for example, inviting 5 monks and 2 nuns from a monastery for meals in your home- WITHOUT SPECIFYING THE INDIVIDUALS)
6. One gives a gift, requesting: ‘Appoint this many monks for me from the community.’
7. One gives a gift, requesting: ‘Appoint this many nuns for me from the community.’ 

In SE Asia, we may invite monks and nuns from temples to a meal in our homes (especially during house-warming). Usually, we specify how many monks or nuns to come because we have to prepare the food accordingly. However, we do not limit our invitation to individuals whom we know. That kind of offering will fall within 5,6, or 7.

Okay, here comes the important message:

Ānanda, in times to come there will be immoral people wearing robes in the guise of good monks. But they are unvirtuous and of bad character. People will give gifts to those unvirtuous people in the name of the Saṅgha. Even then, Ānanda, I say, a gift given in the name of the Saṅgha is incalculable and immeasurable. Therefore, Ānanda, I say that there is no way a gift given to an individual can be more fruitful than giving a gift to the Saṅgha.

MN 142 Dakkhiṇāvibhaṅga Sutta: The Analysis of Giving

Here we see the Buddha’s practical wisdom: giving with whole-hearted generosity to those wearing the robe, even if they are later found to be scammers or unvirtuous, still yields immeasurable benefits provided we were unaware of their faults at the time of giving.

This principle is found throughout the Pali Canon. If we give sincerely, believing the recipient represents the noble Sangha, our merit is immeasurable. We are not tasked with policing monastics.

However, a clear distinction exists for our own discernment. If we know that a particular monk or nun has transgressed their precepts, then in our mind they no longer represent the Sangha. A gift given to them with that knowledge falls under the category of giving to an immoral ordinary person. The teaching honors both our faith in the Sangha and our honest awareness.Next, Buddha explored the dynamics of giver and receiver of proper gifts.

“When a virtuous person with pleasant mind,
gives a gift earned rightfully to unvirtuous persons,
believing the result of good  kamma,
that offering is purified by the giver. Example, when we sincerely donate to an errant monk or nun without knowledge of their transgression.

When an unvirtuous person with an unpleasant mind,
gives a gift earned wrongfully to virtuous persons,
not believing the result of good kamma,
that offering is purified by the receivers. Example: A businessman who earns a living through exploitation and donates to a wholesome monastery for the purpose of publicity

When an unvirtuous person with an unpleasant mind,
gives a gift earned wrongfully to unvirtuous persons,
not believing the result of good kamma,
I say that gift is not very fruitful.

When a virtuous person with a pleasant mind,
gives a gift earned rightfully to virtuous persons,
believing the result of good kamma,
I say that gift is very fruitful.

But when a desireless person gives to the desireless,
a gift earned rightfully with a pleasant mind,
believing the result of good kamma,
that’s truly the best of material gifts.”

Note: It is important for us to be aware that giving (dana) is a virtuous act that brings good karma. This awareness and mindfulness is essential. In short, do not give a gift with the attitude of simply throwing something away. While we should not hold high expectations or become fixated on the results of our charitable acts, we should nonetheless be aware, in the very moment of giving, that we are doing something virtuous that will ripen into good karmic results.

Reflection Points for a Buddhist Study Group

1. The Hierarchy of Receivers: Field of Merit vs. Compassion

• Observation: The sutta clearly outlines a hierarchy, with the most spiritually advanced individuals (Buddhas, Arahants) yielding “incalculable, immeasurable returns,” while an immoral person yields a return of a thousand times, and an animal only a hundred times. Preference seems to be centred upon gifting to Sangha.
• Discussion Questions:
  • How does this hierarchy sit with the modern Buddhist emphasis on equality and compassion for all beings? Is it elitist, or is it a practical teaching about the “field of merit”?
  • If we know the “return” is greater from a virtuous person, does that mean we should only give to them? What does the inclusion of gifts to an immoral person and an animal teach us about the primary purpose of generosity (dana)? (The article suggests it’s about kindness not being limited).

Note from Bodhi-Bowl: Such questions are very interesting. But if we reflect upon our personal experience, we may be shocked to discover that the opportunity to make offerings is not as unrestrictive as we wanted to believe. Put simply, we don’t possess the same opportunity to practice. For some people, giving breadcrumbs to pigeons may be the only dana they ever have in life. There’s simply no other opportunity for them.

2. Personal Giving vs. Offering to the Saṅgha

The Buddha emphasised that offering to the entire Saṅgha generates greater merit than offering to a single individual.

Discussion:

• Why might offering to the collective be considered more meritorious?
• How do we balance personal gratitude to a teacher with the principle of supporting the broader community?

Note from Bodhi-bowl: Such a question is also interesting. Because Buddha never taught us to be calculative. We can always gift our favourite rinpoche, lama, ajharn, bhante, Sifu, as we prefer. Afterall, the returns from gifting a true practitioner are already immeasurable. So when we reflect on such a question carefully, it can also reveal what’s deep in our minds. 😉

May all be well and happy.