Mahasi Sayadaw wrote:Some people say that an intelligent act of dana must involve the contemplation of the anicca, dukkha and anatta of the donor, the recipient and the offering. This view is based on Atthasalini (a commentary on Abhidhammapitaka) which mentions the contemplation on the impermanence of everything after giving alms. But the reference is to contemplation after the act of dana, not before or while doing it. Moreover, the object is not to make the act intelligent but to create wholesome kamma in vipassana practice. If by intelligent dana is meant only the dana that pre-supposes such contemplation, all the other dana of non-Buddhists would have to be dubbed unintelligent acts and it is of course absurd to do so.
The accounts of alms-giving by bodhisattas make no mention of contemplation nor did the Buddha insist on it as a pre-requisite to an act of dana. The scriptures say only that the kammic potential of dana depends on the spiritual level of the recipient and this is the only teaching that we should consider in alms-giving. If the donor and the recipient were to be regarded as mere nama-rupa subject to anicca, etc., they would be on equal footing. The act of dana would then lack inspiration and much kammic potential.
From: A Discourse on Paticcasamuppada: The Doctrine of Dependent Origination by Ven Mahasi Sayadaw
Thanissaro Bhikkhu wrote:AN7.49 Dana Sutta discusses the motivations one might have for being generous, and rates in ascending order the results that different motivations can lead to. The Commentary notes that the highest motivation, untainted by lower motivations and leading to nonreturning (anagami – third stage of enlightenment), requires a certain level of mastery in concentration and insight in order to be one's genuine motivation for giving.
http://www.accesstoinsight.org/canon/su ... 7-049.html
starter wrote:...been wondering if it's right or not.
Thanissaro Bhikkhu wrote:...the type that produces a pleasure conducive to the goal, or the type that doesn't. Those that do, the Buddha labeled the "path." These activities include acts of generosity, acts of virtue, and the practice of mental absorption, or concentration. Even though they fall under the Three Characteristics, these activities produce a sense of pleasure relatively stable and secure, more deeply gratifying and nourishing than the act of producing and consuming ordinary sensual pleasures. So if you're aiming at happiness within the cycles of change, you should look to generosity, virtue, and mental absorption to produce that happiness.
From: All About Change by Thanissaro Bhikkhu
TEN DOMAINS OF MERITORIOUS ACTIONS
(TEN PUNNA KIRIYAVATTHU)
Punna means that which purifies the mind, which in fact means good deeds. Kiriya means that which ought to be done. Vatthu means that which produces prosperity and welfare. These ten moral deeds give you the highest blessing called Mangala (the Auspicious).
The Ten Punna Kiriya Vatthu are:
1. Dana (charity)
2. Sila (morality)
3. Bhavana (meditation)
4. Apacayana (giving due respect to others)
5. Veyyavaca (rendering service and assistance)
6. Patti-dana (sharing merits)
7. Pattanumodhana (rejoicing at and appreciation of merits of others)
8. Dhammassavana (listening to the Dhamma)
9. Dhammadesana (teaching the Dhamma to others)
10. Ditthijukamma (right belief*)
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