Knowing and Seeing Knowing and Seeing.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

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METHODOLOGY 9

The most noble offering

(It depends on the Duties, Organizers and Supporters)  [1]

There are two types of offerings:

- Offering for fruitfulness
- Offering for fruit.

What kind of offering do you like? Please answer this question.

Let us look back at the Buddha's wishes for his disciples ( sāvaka ) as they relate to the offerings in this teaching. Your wishes and the wishes of the Buddha are the same or different - this we will learn in the Sutta of Differentiation ( Dakkhināvibhanga Sutta ) [2] .

At one time the Buddha was staying in the kingdom of the Sakyamuni clan in the Nigrodha garden in Ca-Pi-la- Ve . At that time,  Mahāpajāpatigotamī  went to the Buddha to bring a new pair of clothes that she had asked the most skillful weavers to make. After paying homage to the Buddha, she sat down on one side and said to the Buddha:

- White Sir ( Bhante ), this new pair of robes is turned by my hand, thanks to the weaver dedicated to the Buddha, asking the Buddha for compassion to receive it.

Buddha said:

Hey Gotamī, make offerings to Sangha ( Sangha ). When she offers this medicine to the monks, the offering will be like both doing to us and making them.

She asked the Buddha three times and the Buddha answered the same thing three times. At that time, Venerable andananda said to the Buddha:

"Sir, please accept this new pair of clothes for Mahāpajāpatigotamī . She has helped him a lot. She is his mother, her nanny, the one who gave him milk. She gave him milk." suck early when Mother died. 

Buddha also gave her many benefits. It was because of the Buddha that she took refuge in Buddha, took refuge in the Dharma, and took refuge in the Sangha. It was because of the Buddha that she kept the precepts for no killing, no stealing, no wrongdoing in sex, no lying, no drinking, and intoxicants - the human being is easy to bear. It was because of the Buddha that she had absolute faith in the Three Jewels and the virtue that the saints ( ariya ) loved. It was thanks to the Buddha that she was able to stop doubting about the Noble Truth of Suffering ( dukkhasacca ), about the Holy Roman Empire ( samudayasacca ), about the Holy Roman Empire ( nodrodhasacca ) and about the Noble Truth ( maggasacca ). So the Buddha helped her very much Mahāpajāpatigotamī . "  

The Buddha answered as follows:

"Really, hey nàynanda, really! When a disciple, thanks to the guru, knows how to take refuge in the Three Jewels, I say that it is not easy for him to repay the guru by show respect, stand up for water, serve and offer your necessary needs.

When a disciple, thanks to the guru, knows how to keep the precepts not to kill, not to steal, not to be misled in sex, to not lie, not to drink alcohol and intoxicants, is the human being easy to bear. We say that it is not easy for the disciple to repay the master by showing reverence, standing up to receive water, and serving and offering necessary needs.

When a disciple, thanks to the guru, has absolute faith in the Buddha, the Dharma, the monks and the precepts loved by the saints. We say that it is not easy for the disciple to repay the master by showing reverence, standing up to receive water, and serving and offering necessary needs.

When a disciple, thanks to the guru, ceases to be skeptical of the Noble Truth of Suffering, of the Noble Truth, about the Removal of the Noble Truth, about the Noble Truth. I say that it is not easy for the disciple to repay the master by showing reverence, standing up to receive water, and serving and offering necessary necessities. "

Over here, let's try to discuss what the Buddha meant.

If a disciple of the Four Noble Truths disciplines through the guidance of a guru, then his insight into the Four Noble Truths is more beneficial than the acts of reverence and offerings to the four Noble Truths. Professor. If he intends to recognize the Four Noble Truths through the Importing of the Noble Path and the Importing of the Noble Path ( Sotāpatti magga phalañāṇa ), this insight will help them to escape from the four evil paths ( apāya : hell, hungry ghost, animal birth, a-tu-la). This result is truly miraculous. Those who are prone to carrying out good deeds often have to wander in the four evil realms. These four lands are like their house ( pamattassa ca nāma cattāro apāyā sakagehasadisā ) [3]. Only occasionally do they visit the realms. Thus, escaping from the four lands of origin is indeed a valuable opportunity that cannot be compared with the reverence and offerings of the four masters of the disciple.

Again, if a disciple of the Four Noble Truths disciplines through the Lai Lai Holy Wisdom and the Most Holy Holy Wisdom ( Sakadāgāmi magga phalañāṇa ), he will return to this realm only once more. And if he had the wisdom of the Four Noble Truths, through the Immortal Holy Path, and the Unreal Holy Noble Result ( Anāgāmi magga phalañāṇa), insight knowledge will help him out of eleven realms. He will definitely be reborn in a certain Brahma world and never return to this realm. The bliss of the Brahma world is much more vindictive than sex. In the Brahma realm there are no men, no women, no family, etc. There are no fights, arguing, no need to eat or drink. Their life span is very long. No one can ruin their happiness. They escape from every danger, but still suffer destruction, must be reborn again, if they do not attain A-la-Han.

Moreover, if a practitioner's knowledge the Four Noble Truths through Arhat Noble and Arhat Sainthood ( Arahatta magga-phalanana ), insight this role will lead to liberation from samsara of him. After this Bat Nirvana certain position will no longer suffer, no longer born, corrupted, sick, death, etc. .. again. Therefore, these benefits are more valuable than the acts of reverence and offerings to the master of the disciple. Even if they make offerings to the four things as high as Mount Meru, the offering is not enough to pay their debt, because escaping samsara, or from birth, old age, sickness, death, is far more valuable. a lot of.

What is the Four Noble Truths that the disciple has wisdom?

1. The Noble Truth of Suffering ( dukkhasacca ) here is the five aggregates. If a disciple relies on the wise master of the Noble Truth of Suffering, this insight is more valuable than the act of reverence, making offerings of four things to the master.

2. The Holy Roman Empire ( samudayasacca ) here is predestined. If a disciple is dependent on the wise master, the Noble Truth, or the predestined relationship, this insight is more valuable than the actions of respect, making offerings of four things to the master.

3. Kill the Holy Empire ( nidrodha sacca ) here is Nirvana. If a disciple is dependent upon the wisdom of Nirvana, this insight is more valuable than the actions of respect, making offerings of four things to the master.

4. The Noble Truth ( magga sacca ) here is the Noble Eightfold Path. In other words, this is vipassanā vipassanā and vipassana ( magga ñā ña ). If a disciple has the insight knowledge and the wise mind by relying on a guru, these insights are more valuable than the acts of respect, offering all four things to the guru, because these insights take to liberation from samsara, while acts of respect and offering of the four things cannot be directly responsible for the liberation from samsara. However, the four offerings may be an indirect support for the person who is practicing Only to attain Nirvana.

Opportunities Should Not Be Missed

Here again we want to explain the five aggregates as the First Noble Truth, the Noble Truth of Suffering. In the five aggregates there are aggregates and the rupas arise as aggregate aggregates or very small particles. When analyzing, practitioners often find that they have twenty-eight types of materiality. Apart from the Buddha's teachings, no gurus can talk about these types of rupas and how to classify them. Only the Buddha and his disciples can do it. Moreover, in the five aggregates there are four aggregates. In addition to the birth of consciousness (mind of birth), the part-consciousness and the death-mind, the actions belonging to this mind or mind arise must follow the mind process. The Buddha taught exactly how many mental states were associated with one mind in one moment and he also taught how to distinguish and classify them. No guru other than the Buddha could clearly point out these mental states because those heathen were not truly venerable. But if a disciple of the Buddha practiced diligently and systematically according to the Buddha's instructions, they could clearly distinguish those mental states. This is an unrivaled opportunity for every student. You should not miss this opportunity.

In addition, prat duyêntyasamutpāda is the Second Noble Truth or the Noble Truth - the Noble Truth of the origin of suffering. The Buddha also taught his disciples how to distinguish dependent origination. When a disciple of the Buddha discerns dependent origination according to his instructions, he will perceive the relationship between cause and effect. They will have the insight of knowing that the past causes the present and the present causes the future. He realized that in the three stages of past, present and future, there is absolutely no master creation which produces result and nothing arises without cause. This position is only available in the Buddha's Dharma. So you should not miss this opportunity.

Besides, when a disciple distinguishes dependent origination, he sees past and future lives. If distinguished in many past lives, one has the insight of what kind of akusala kamma leads to rebirth in miseries and what kind of kamma leads to rebirth in the realms.

The knowledge of the thirty-one realms and the laws of karma can only be found in the Buddha's Dharma. Besides the Dhamma of a Buddha, no one can know the thirty-one realms and the law of karma that creates rebirth in each of them. So you should not miss this opportunity.

Also, if a disciple discerns cause and effect in future lives, he also sees the cessation of mentality. The position of wisdom when his identity-identity will kill. This is the third Holy Empire - Kill the Holy Empire. This mind is only possible in the Buddha's Dhamma. So practitioners should not miss this opportunity.

The Buddha also taught the path to that state of death, that is, the Fourth Noble Truth or Samatha-vipassanā . Just-Quan means the Noble Eightfold Path. The Position Analysis of Identity-rupture and the Mind of the Identity of Dependency are the right view. Tri (knowing) about the cessation of mind-matter is also right view. The focus on the Four Noble Truths is right thinking. Right understanding and right thought here are vipassanā . To practice vipassana we must have samatha concentration), that is right effort, mindfulness and concentration. When we cultivate insight, we must have pure precepts - right speech, right action and right livelihood. Cultivating the consensus based on gender, that is, cultivating the Noble Eightfold Path and this Noble Eightfold Path can only be found in the Dhamma of a Buddha. Therefore, you should not miss this opportunity. Why? Insight on the Four Noble Truths leads to liberation from the cycle of birth and death of a disciple.

Fourteen types of offerings according to the individual

As mentioned, this liberation can still be supported by the acts of generosity or donation of the disciple. In the Sutta of the Sutta, the Buddha was mentioned at the beginning of this lecture, explaining the 14 types of offerings, either individual or personal ( pātipuggalikadakkhiṇa ) as follows:

"Hey andananda, there are 14 kinds of pilots:

- Offering to a Buddha. This is the first contestant.
- Offering to a Pratyeka Buddha ( Paccekabuddha ). This is the second contestant.
- Offering to an Arhat. This is the third contestant.
- Offering to a person who has entered the path to the attainment of Arahantship. This is the fourth contestant.
- Offering to an Immortal. This is the fifth contestant.
- Offering to a person who has entered the path leads to the attainment of the Unsurpassed Holy Fruit. This is the sixth contestant.
- Offering to a Nhat Lai. This is the seventh contestant.
- Offering to a person who has entered the path leading to the attainment of the Most Holy One. This is the eighth contestant.
- Offering to an Entering One. This is the ninth contestant.
- Offering to a person who has entered the path leads to the attainment of the Save of the Fruits. This is the tenth contestant.
- Offering to a non-Dharma teacher (Buddha) who has separated attachment to sensual pleasures. This is the eleventh contestant.
- Offering to a mortal with moral precepts. This is the twelfth contestant.
- Offering to a mortal without virtue. This is the thirteenth contestant.
- Almsgiving to an animal. This is the fourteenth contestant. "

Then the Buddha explained the benefits of these fourteen types of offerings.

Because giving comes to an animal, with a clean mind, this giving can be reciprocated a hundred times.

That means it can produce results in a hundred lives. Here, the "pure mind" means alms, which do not expect a response as expected from the beneficiary for example. People do merit only to create good karma, with faith strong enough in the law of karma. Suppose a person feeds a dog with the thought: "because this is my dog" - that is not a pure state of mind. But if a person gives alms food to the birds, then it is pure because they do not expect anything from those birds. This also applies to the other cases mentioned. For example, if a person makes offerings to the bhikkhu with the idea that this offering will bring good luck in his business, it is not an offering to a pure mind.

Then the Buddha explained further:

Because of giving with the mind of purity to an ordinary person without virtue, this giving can be reciprocated a thousand times.

By making an offering with a mind pure to a virtuous world, that offering can be returned a hundred thousand times.

Due to making offerings to a person outside the dharma who has separated craving for senses through meditation, that offering can be answered a thousand times.

Because the offering to a person who has entered the path leads to the attainment of the Save of the Fruits, the result of that offering cannot be counted or measured.

Thus, nothing to say about making offerings to an enterment; or to a person who has entered the path leading to the attainment of Nhat Lai Thanh result, or to a Nhat Lai; or to a person who has entered the path leading to the Holy Immortal, or to an Immortal; or to a person who has entered the path leading to Arahantship, or an Arahantship; or to a Pratyeka Buddha; or to an omniscient Buddha?

Here, an offering means that he offers, for example food, just enough for one meal. If he makes many offerings, such as working for many days, or months, there is no word to describe the full benefits of the offering.

The seven types of offerings seem to increase them

The Buddha then explained to the venerable andananda about other types of offerings.

There are seven types of offerings to the Sangha ( dāna ).

- Offering up to both Bhikkhu and Bhikkhu khưu Ni with Buddha is the host. This is the first type of offering to the Sangha.
- Offering up to both Bhikkhu and Bhikkhu khưu Ni after the Buddha had Bat Nirvana. This is the second type of offering to the Sangha.
- Offering to the monks, the Bhikkhu khưu. This is the third type of offering to the Sangha.
- Offering to them Bhikkhu khưu Ni. This is the fourth type of offering to the Sangha.
- Offering by saying: "Please increase them, please assign this much to the Bhikkhu and Bhikkhu khưu ni." This is the fifth kind of offering to the Sangha.
- Offering by saying: "Please increase them please specify this amount of Bhikkhu khưu to me". This is the sixth offering to the Sangha.
- Offering by saying: "Please increase them please specify this amount of Bhikkhu khưu Ni to me". This is the seventh kind of offering to the Sangha.

Above are seven types of offerings to the Sangha. The Buddha then compared the offerings to individuals (to the benefactors) with those to the monks.

In the future there will be those who are just nominal Bhikkhu, only "yellow cloth around the neck", malice, unethical. People will make offerings to unethical people on behalf of them. Even so, an offering to the Sangha brings blessings that cannot be counted and cannot be measured.

This means that the offering to the Sangha dāna is much more beneficial than the offering to the individual ( pāṭipuggalika dakkhina ). If Mahāpajāpatigotamī donated the pair to the Sangha with the Buddha, the benefits will be more rewarding, the results cannot be counted and cannot be measured. That's why the Buddha advised her to make offerings to the monks.  

In the Sutta, the Buddha also explained the four types of pure offerings.

Four Kinds of Purity Offering

That is:

- Offering is purified by the benefactor, not by the recipient. Here, the benefactor is a moral person, a good person and the recipient is an unethical, evil person. Thus, the offering was pure by the benefactor, not by the recipient.

- Offering is purified by the recipient, not by the benefactor. Here, the benefactor is the unethical, evil person and the recipient is the moral, good nature. Thus, the offering was pure by the recipient but not by the benefactor.

- Offering does not seem to be purified by both benefactors and recipients. Here, the benefactor and the recipient are both unlucky and evil. Thus, the offering was not pure by both the benefactor and the recipient.

- Offering is purified by both benefactors and recipients. Here, the benefactor and the recipient are virtuous and virtuous people. Thus, the offering was pure by both the benefactor and the recipient.

Buddha further explained:

"When a virtuous person gives alms to an unethical person,
With a pure, uninfected mind [4] ,
the righteous object acquires a righteous way,
Putting great faith in the fruits of karma,
The virtue of almsgiving has make pure offerings. "

In order to have the noble benefits, almsgiving must fulfill the above four conditions, because then, even though the recipient is an unethical person, the offering is still purified by the benefactor.

The comment refers to the case of Vessantara  [5] . Our Bodhisattva in a past life called Vessantara gave his son and daughter (later Rahula and Uppalavaṇṇa ) to Brahmin Jūjaka , an evil and immoral person . That almsgiving is the last alms because the pàrami of the alms of the Bodhisattva Vessantara has been complete. After completing these final pàrami, he was ready to attain enlightenment, an event in which he waited only for time to ripen. Thanks to the generosity of this and other pàrami before, now he will surely gain the most Uniqueness ( Sabbaññutā ñāṇa)        ). Therefore, we can say that giving is a condition for his realization. It was purified by the Bodhisattva Vessantara . At that time, Vessantara was a virtuous, charitable person. His alms have been a true way. His mind is clean and uninfected because he has only one wish of enlightenment. He had faith strong enough in the Law of Karma. Therefore, the offering was pure by the givers or benefactors.   

The type of offering purified by the recipient is when a person is unethical, the mind is not pure, full of greed and hatred, etc. unrighteous way for a virtuous person. Legend refers to a fisherman. This fisherman living near the mouth of the Kalyani River in Sri Lanka (Sri Lanka) made three offerings of food to an elder Arahant. At the time of his death, the fisherman remembered his offerings to the Elder. Therefore, good generals of the Heavenly Yard appeared in his mind. So, before he died, he told his relatives, "The elder saved me." Then he was reborn into the realms of the gods. In this case, the fisherman is unethical and evil, but the recipient is a moral precept. So,

The type of offering that is not pure by both the benefactor and the recipient is when a person is unethical, the mind is not pure, full of greed and anger, there is no faith in the Law of Karma, the offering of things is be unrighteous for an unethical person. The legend refers to the case of a hunter. When he died, he was born into a hungry ghost realm. When his wife made offerings to a monk with no precepts to dedicate to him, this hungry ghost could not speak " Sādhu"(healed - expressed joy). Why? The benefactor is an immoral, genderless person. Because he is the hunter's wife, she often helps her husband when he kills the animal. Furthermore , her offerings were made unrighteously by killing animals, her mind was not pure because if she had been clean and had knowledge, she would not have hunted with her husband, she did not have faith in karma and the result of karma, because if she did not do the killing, while the recipient is also unethical and evil, then the offering is not purified by both the benefactor and the recipient. making offerings to such animals three times and all three times to no avail. So the hungry ghost (her husband) shouted: "An immoral person has stolen his property three times. n of me. "She then their offering to a monk morality, he made the offering pure. At that moment, the peta uttered a word.Sādhu "and get rid of misery.

(Here, we would like to repeat, if you want to get good results from the offering, you should complete the following four conditions:

- A person of morality.
- Material offerings are a true way.
- The mind is clean, no infection.
- Have faith strong enough in karma and the fruits of karma.

In addition, if you receive it, your compassion for the benefactors must be strong enough. In addition, you must be a moral person. If your precepts are accompanied by meditation and insight insights, it is even better. Why? This kind of offering can give you greater results.)

We will now consider the next type of offering, which is purified by both the benefactor and the recipient. When the benefactor completes the four conditions above and the recipient must also be a moral precept, follow the Buddha's words:

"Hey andananda, I say this kind of offering will bring forth fullness."

That is, this offering can produce unpredictable results. If the precepts of the receiving life are accompanied by meditation or vipassana, or the Paths - Virtues, then the effect of that offering is even more vindictive.

Six Laws Of An Unusual Offerings

Here, we will read another Sutta - Chalangadāna Sutta - in the Anguttara Sutta . Once, the Buddha resided in the Vihara Vihara ( Jetavana ) in the garden of the Lonely Level near the Citadel. At that time, Nanda's mother, a disciple of the Buddha who lived in Velukandaka, offered food to the monks. Her offering is full of six dharma and the recipients are monks and monks headed by Venerable Xa Loi Phat and Maudgalyayana. The Buddha with the natural vision, seeing this offering, said to the monks:  

"Bhikkhu khưu, laywomen in Velukandara have prepared an offering ceremony full of six dharma to the monks led by Xa Loi Phat and Maudgalyāyana leading. What is the offering of the six dharma s?

The Bhikkhu khưu, the host must have all three and the recipient must also have the full three.

How are the three benefactors?

- Before making offerings, the host has the heart of joy.
- While making offerings to the heart of the benefactor.
- After making offerings, the host also rejoices.

Here are the three types of benefactors.

Hey monks, how are the three dharma s of recipients?

- The receiver has eradicated or is trying to eradicate craving.
- The receiver who has already eradicated or is trying to eradicate the yard.
- The recipient has killed si or trying to kill si.

These are the three dharma s of recipients.

There are six dharma s in all. If the offering has all these six dharmas, it will produce noble and unpredictable results. "

The Buddha then explained further:

"Bhikkhus, it is not easy to comprehend the limit of merit of an alms like this by saying:" this will bring about as much merit, this is goodness, it has accumulated so much good karma for the next life, will result in karmic retribution leading to heaven, leading to happiness, being loved. "Indeed this great block of merit, this great good karma is listed only as incapable, incapable. measure.

Bhikkhu khưu, for example, it is not easy to understand the limit of water in the ocean to say: "There are so many buckets of water, hundreds of buckets of water, thousands of buckets of water", because that large body of water is listed invaluable, incalculable. Also, bhikkhus, it is not easy to comprehend the amount of merit of this full six offering. Indeed, this block of merit is listed as incalculable, immeasurable. "

Why? Because this benefactor has four dharmas which are mentioned in the Sutta of the Sutta of offerings:

- A gender person.
- Material offerings are a true way.
- The mind is clean, no infection.
- Have faith strong enough in karma and the fruits of karma.

And three of the benefactors, in the Six Sutras, also mentioned, are also full:

- Before giving alms mind happy.
- While giving alms mind satisfied.
- After giving alms, the mind is happy.

Whether male or female, these conditions are present in the offering (benefactor) which is very important. If any man or woman expects these unforeseen, unforeseen results, they must strive to perfect those conditions. Of course, according to the Sutta, it must be a bhikkhu or bhikkhuni who has directed the Jogis to Arahantship, or who is cultivating Jhis to destroy greed ( lobha). ), yard ( dosa ) and si ( moha ).

Offering It In The Month Of Settlement

Currently, in this Yi - tung temple  [6]  there are many bhikkhus and bhikkhunis who are meditating and meditating only to eliminate craving, hatred and delusion. They are also ethical people. Therefore, we can say:

- There are worthy recipients here.
- The benefactors are also virtuous people.
- Their mind may be clean and uninfected.
- What they offer is true.
- They have pure faith in the Triple Gem, the karma and the fruits of karma.

And:

- They were happy before making offerings.
- Satisfying while making offerings.
- Happy after making offerings.

Thus, we can say that the offerings for these two months were in accordance with the wishes of the Buddha. It is a noble offering.

The wishes of the benefactors

If the benefactors expect good karmic retribution in the future, this kusala karma will certainly satisfy their will. Why? In the Dānūpapatti Sutta the Buddha said: 

" Ijjhati bhikkhave sīlavato cetopaṇidhi visuddhattā "
(Hey bhikkhus, the wish of a person of the precepts will surely be achieved through virtue of purity.)

Thus, the good karma of a virtuous person can make his wish come true.

- If he wants to become a Buddha, he can become a Buddha.
- If you want to become a Buddhist Pratyekabuddha, you can become a Buddhist Monk.
- If you want to become a Supreme Master Thanh Van ( Aggasāvaka ), he can become a Supreme Master Thanh Van.
- If you want to become a Great Thanh Van ( Mahāsāvaka ), he can become a Great Thanh Van.
- If you want to become a regular Thanh Van ( Pakatisāvaka ), he can become a regular Thanh Van.

But this only happens when his pàrami has matured. A wish alone is not enough to reach those types of enlightenment.

Again:

- If you want happiness in the next life, he can achieve that happiness in the human realm.
- If you want to go to the gods realm, he can go to the gods realm.
- If you want to go to the Brahma realm after death, this good karma can be a support for him to go to the heavenly realms.

How? If the person's offering meets the conditions mentioned earlier, that is, before, during and after the offering, the mind is full of joy, clean, uninfected, and at the same time see the offerings. seem and receive as objects. Here, the recipient becomes the object of loving-kindness meditation. His kindness to the receiver is very strong. If at that time he meditated on loving-kindness ( mettā bhāvanā ) then that meditation would take him to the Brahma after death. As such, this offering is a condition for him to go to the Brahma realm. Therefore, if the benefactor wants to go to the Brahma world after death, he must practice loving- kindness meditation until he attains meditation ( jhāna).). If they have practiced and attained loving-kindness meditation and rejoiced to donate real things, that good karma will be a strong and vain support for them to go to the Brahma realm. So, in order to get good results in the future, you should meditate on loving kindness. Among the three types of peanut: human touch, Thien and Pham Thien Lac Pham Thien Lac is the ultimate. There is no greater bliss in the three noble realms than the bliss of the Brahma realm. It is the most victorious in 31 realms.

The Most Winning Of The World offerings

That is the second type of offering mentioned at the beginning of this lecture - the type of offering that doesn't bear fruit. Do you like this kind of offering? If you like, please listen to the following verse in the Sutta of the Divergence ( Dakkhināvibhanga Sutta ).

" Yo vītarāgo vītarāgasu dadāti dānaṃ
Dhammena laddhaṃ supasannacitto
Abhisaddahaṃ kammaphalaṃ uḷhāraṃ
Taṃ ve dānaṃ āmasadānānamagganti. "

(Bhikkhu khưu, I say, an A-la-Han with clean, uninfected mind, believing in the fruits of karma, offerings to an A-la-Han (that they) get a true way, this offering is really the most victorious of the types of offerings to the world.)

In this case, we see there are four dharmas present in the benefactor:

- The owner is A-la-Han.
- Material offerings are a true way.
- The mind of the benefactor is clean, not infected
- Have full faith in karma and the fruits of karma.

But here, the fifth necessary dharma is:

-The recipient is also an A-la-Han.

The Buddha taught this type of offering, which is an Arahant offering to an Arahant, which is the highest kind of worldly offering. Why? Because this offering has no fruit. What does that mean? The benefactor is the one who has eradicated delusion and all craving for life. Ignorance ( avijjā ) and craving ( taṇhā ) are the main causes of kamma , the actions ( saṅkhāra)). In this case, the acts mean good deeds such as making offerings. However, this karma does not bear fruit because there are no supportive causes, that is, there is no ignorance and craving. We know that if the root of a tree is completely cut off, the tree cannot bear fruit anymore. Also, the offerings of an Arahant cannot produce results because the causes of ignorance and craving are completely destroyed. He did not expect a future life. In the Ratana Sutta , the Buddha taught:

Khīnaṃ purānaṃ nava natthi sambhavaṃ
virattacittā "yatike bhavasmiṃ
te khīṇabījā avirūlhichandā
nibbanti dhīrā yathāyaṃ padīpo
idampi sanghe ratanaṃ panītaṃ
etena saccena suvatthi hotu.

(& Old has worn
new career does not arise
Boring future lives
Evidence from Germany cessation. [7]
The wise Nibbana
For as lights turned off.
Thus, the Sangha
is treasure try.
Looking forward to This truth,
To live happy feet.
(- Bhikkhu khưu Vien Minh translated)

Means the A-la-Han Han has run out of all good and bad karma. The new kusala kamma and akusala also do not arise in them. They have eliminated the seeds of rebirth, not expecting a future life. Their names and colors will end, like a lamp when the oil runs out and the heart fades.

Due to this sincere word, may all sentient beings be peaceful and free from danger.

This is a true confirmation. Because of this affirmation, all the people of Vesāli (Pi-amnesty) are free from danger   [8] .

The offering of an Arahant is the highest offering because it has no future results. Without future life, there would be no more birth, old age, sickness and death. This is the most noble type of offering - the offering of no fruit or no result.

In the case of the first type of offering - offering results, such as happiness in the human world, in the Heavenly Yard or in the Brahma world, there is still suffering. At least almsgiving is still subject to the control of birth, old age, sickness, and death. If the benefactor still engages in the sensual pleasures, whether they are sentient or unintentional, when those objects are destroyed or lost, he also feels sadness, compassion, suffering, pros and cons as usual.

If you consider this issue, can we say that an offering is noble when it creates birth, old age, sickness, death, sorrow, compassion, suffering, favor, brain? And to further consider, can we say that an offering is noble when it produces no fruit - no more being, old age, sickness, death, sorrow, compassion, suffering, favor, brain? This is why Buddha praised the second type of offering as the most noble. At this point, you probably understand the meaning of this discourse. At the beginning of the Dharma, we mentioned that there are two types of offerings. That is, offerings to fruitfulness and offerings to fruits. What kind of offering do you like? You should now have the answer.

How Do You Perform The Most Highest Offering?

If the host is not an Arahant, how can one make the second kind of offering? In the Sutta of the Six Dharma Sutras ( Chaḷangadāna sutta ) mentioned earlier, the Buddha taught that there are two ways he can do it, that is, when he receives or has eradicated craving, hatred and delusion; or trying to eliminate greed, hatred and delusion. We can say that the offering is the most noble, if the benefactor is also the one who is trying to eliminate greed, hatred and delusion, that is, at the time of offering, he practices Vipassanā .  [9]

- Distinguish his own identity-identity and the impermanence, suffering and non-self of that identity.
- Distinguish the impermanence, suffering and non-self of external nama-rupa, especially nama-rupa of the recipient.
- Distinguish the impermanence, suffering and non-self of the material base in offerings.
- Distinguishing the impermanence, suffering and non-self of the good name arises in the place of self while making offerings.

When one looks at the four elements in offerings, it is easy to see the rupas. When analyzing kalapas, one discerns eight qualities: earth, water, fire, wind, color, smell, taste and nutrients. The rupas of rupas are the generation of rupas produced by the weather ( utujarūpa ), created by great fire in each rupas. Next, one discerns their impermanence, suffering and non-self. If this type of insight can be performed during the offering, then the benefactors' greed, hatred and delusion are suppressed at the same time and that offering is also often not fruitful. In that way, we can also say that this kind of offering is the noblest.

Candidates can perform this type of insight before, after or while making offerings. But their insight must be persistent and strong. At the very least, they also had to practice (insight) until the stage of Wisdom (initiation) of Dying ( Bhanga ñāṇa ). Only then can one practice that kind of insight. As such, we should not miss this opportunity. This opportunity is available only during the period of the Buddha's teachings. Here, you may ask, how can we make this kind of offering if we do not have vipassana? In such a case, I suggest that you make your offering with the thought: "May this offering be a predestined condition for reaching Nirvana." Because the Buddha has taught many times to make offerings to the wish to attain Nirvana like that.

To end the Dharma, we repeat the verse from Ratana Sutta .

" Khīnaṃ purānaṃ nava natthi sambhavaṃ
virattacittā" yatike bhavasmiṃ
Te khīṇabījā avirūlhichandā
Nibbanti dhīrā yathāyaṃ padīpo
Idampi sanghe ratanaṃ panītaṃ
Etena saccena suvatthi hotu. "

(& Old has worn
new career does not arise
Boring future lives
Evidence from Germany to make an end. [10]
The wise Nibbana
For as lights turned off.
Thus, the Sangha
is treasure try.
Looking forward to This truth,
Be happy feet.)
(- Bhikkhu khưu Vien Minh translated)

May all beings be happy and happy. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA  MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.29/4/2020.