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Dakkhiṇāvibhaṅga Sutta (MN 142) wrote: There are, Ānanda, these four purifications of offerings. Which four?
There is an offering that is purified by the giver, not by the receiver, there is an offering that is purified by the receiver, not by the giver, there is an offering that is neither purified by the giver nor by the receiver, there is an offering that is purified by the giver and by the receiver.
What, Ānanda, is an offering that is purified by the giver not by the receiver? Here, Ānanda, the giver is virtuous and good-natured, and the receivers are unvirtuous and bad-natured, in this way, Ānanda, the offering is purified by the giver not by the receiver.
What, Ānanda, is an offering that is purified by the receiver not by the giver? Here, Ānanda, the giver is unvirtuous and bad-natured, and the receivers are virtuous and good-natured, in this way, Ānanda, the offering is purified by the receiver not by the giver.
What, Ānanda, is an offering that is neither purified by the giver nor by the receiver? Here, Ānanda, the giver is unvirtuous and bad-natured, and the receivers are unvirtuous and bad-natured, in this way, Ānanda, the offering is purified neither by the giver nor by the receiver.
What, Ānanda, is an offering that is purified by the giver and by the receiver? Here, Ānanda, the giver is virtuous and good-natured, and the receivers are virtuous and good-natured, in this way, Ānanda, the offering is purified by the giver and by the receiver.
These, Ānanda, are these four purifications of offerings.
Dhammapada, Taṇhā Vagga wrote: 355. Riches ruin only the foolish, not those in quest of the Beyond. By craving for riches the witless man ruins himself as well as others.
356. Weeds are the bane of fields, lust is the bane of mankind. Therefore, what is offered to those free of lust yields abundant fruit.
357. Weeds are the bane of fields, hatred is the bane of mankind. Therefore, what is offered to those free of hatred yields abundant fruit.
358. Weeds are the bane of fields, delusion is the bane of mankind. Therefore, what is offered to those free of delusion yields abundant fruit.
359. Weeds are the bane of fields, desire is the bane of mankind. Therefore, what is offered to those free of desire yields abundant fruit.
Ven. Bodhi's comment citing Comy.'s definition:SarathW wrote:Can you explain how gift is purified by the giver (first one).
So bascically it means the meritorious potential of the offering. If using the example of the virtuous person giving gift to a murderer, it'd mean that due to the virtues of the giver, his act of giving still has a higher potential of generating merit as compared to the case of a run-of-the-mill or an evil giver giving the same gift to a murderer. Similar reasoning can be applied to the other remaining 3 cases.MA: here the word "purified" has the meaning "made fruitful"
Chaḷaṅgadāna Sutta (AN 6.37) wrote: And which are the three factors of the donor? There is the case where the donor, before giving, is glad; while giving, his/her mind is bright & clear; and after giving is gratified. These are the three factors of the donor.
And which are the three factors of the recipients? There is the case where the recipients are free of passion or are practicing for the subduing of passion; free of aversion or practicing for the subduing of aversion; and free of delusion or practicing for the subduing of delusion. These are the three factors of the recipients.
Such are the three factors of the donor, the three factors of the recipients. And this is how a donation is endowed with six factors.
And it is not easy to take the measure of the merit of a donation thus endowed with six factors as ‘just this much a bonanza of merit, a bonanza of what is skillful—a nutriment of bliss, heavenly, resulting in bliss, leading to heaven—that leads to what is desirable, pleasing, charming, beneficial, pleasant.’ It is simply reckoned as a great mass of merit, incalculable, immeasurable.
Just as it is not easy to take the measure of the great ocean as ‘just this many buckets of water, just this many hundreds of buckets of water, just this many thousands of buckets of water, or just this many hundreds of thousands of buckets of water.’ It is simply reckoned as a great mass of water, incalculable, immeasurable. In the same way, it is not easy to take the measure of the merit of a donation thus endowed with six factors as ‘just this much a bonanza of merit, a bonanza of what is skillful—a nutriment of bliss, heavenly, resulting in bliss, leading to heaven—that leads to what is desirable, pleasing, charming, beneficial, pleasant.’ It is simply reckoned as a great mass of merit, incalculable, immeasurable.
Before giving, glad;
while giving, the mind is bright & clear;
having given, one is gratified:
This is the consummation of the sacrifice.
Free of passion, free of aversion,
free of delusion, without fermentation:
the consummation of the field of the sacrifice,
one restrained, leading the holy life.
Having rinsed oneself,
having given with one’s own hands,
then—because of oneself,
because of the other—
that is a sacrifice yielding great fruit.
Obviously a rare virtuous person, such as a Noble One, already has sufficient merit. Why would they need more? The rude person trolling for gifts should learn to show gratitude (such as bowing & kissing feet) otherwise the virtuous person will no longer give to them and regard them as the truly are, namely, a troll.santa100 wrote: ↑Sat Feb 27, 2016 3:40 am So bascically it means the meritorious potential of the offering. If using the example of the virtuous person giving gift to a murderer, it'd mean that due to the virtues of the giver, his act of giving still has a higher potential of generating merit as compared to the case of a run-of-the-mill or an evil giver giving the same gift to a murderer. Similar reasoning can be applied to the other remaining 3 cases.
The Buddha taught to show gratitude for the smallest gift. 
Asking such question is like asking why would a martial art master continues to carry out all his drills day in, day out; or a musical maestro continues to play his instruments! They do it not because they need anythinig more, they're already at the top of their games. So they do it because it's become second nature, it's in their blood, and it's become their way of life. By the way, if a "virtuous person" is still looking for gratitude such as "bowing & kissing feet" from others, then he might want to take a good close look at his "virtues" again!DooDoot wrote:Obviously a rare virtuous person, such as a Noble One, already has sufficient merit. Why would they need more?