This sutra originated in Shravasti. King Pasenadi of Kosala, sitting to one side, asked the World-Honored One: "Venerable sir, where should one give alms?"

The World-Honored One replied: "Great King, one should give alms where the heart rejoices."

The King asked again: "Venerable sir, where does giving alms yield great rewards?"

The World-Honored One answered: "Great King, 'where should one give alms' and 'where does giving alms yield great rewards' are two different questions. Giving alms to those who keep precepts yields great rewards, while giving to those who break precepts does not yield the same rewards. So, Great King, let me ask you in return. You can answer according to your own thoughts.

Great King, what do you think? Suppose you are facing a war, and the enemy army is already in formation. At this time, a young Kshatriya comes. He is untrained, unskilled in weapons, unfamiliar with tactics, can't shoot arrows, is timid and cowardly, easily frightened, and runs away at the sight of the enemy. Would you employ such a person? Do you need such a person?"

The King replied: "Venerable sir, I would not employ such a person, nor do I need such a person."

The World-Honored One continued: "What if a young Brahmin came, untrained... What if a young Vaishya came, untrained... What if a young Shudra came, untrained... Would you employ them?"

The King answered: "Venerable sir, I would not employ such people, nor do I need such people."

The World-Honored One asked again: "Great King, what do you think? Suppose you are facing a war, and the enemy army is already in formation. At this time, a young Kshatriya comes. He is well-trained, skilled in weapons, proficient in tactics, expert in archery, brave and fearless, not easily frightened, and doesn't run away. Would you employ such a person? Do you need such a person?"

The King replied: "Venerable sir, I would employ such a person, and I do need such a person."

The World-Honored One continued: "What if a young Brahmin came... What if a young Vaishya came... What if a young Shudra came, and they were all well-trained, skilled in weapons, proficient in tactics, expert in archery, brave and fearless, not easily frightened, and don't run away. Would you employ them? Do you need such people?"

The King answered: "Venerable sir, I would employ such people, and I do need such people."

The World-Honored One said: "Similarly, Great King, regardless of which caste they come from, if someone leaves home life to become homeless, and they have eliminated five hindrances and possess five qualities, then giving alms to such a person yields great rewards.

What are the five hindrances they have eliminated? Sensual desire has been eliminated, ill-will has been eliminated, sloth and torpor have been eliminated, restlessness and remorse have been eliminated, and doubt has been eliminated. These are the five hindrances that have been eliminated.

What five qualities do they possess? They possess the aggregate of unlearned morality, the aggregate of unlearned concentration, the aggregate of unlearned wisdom, the aggregate of unlearned liberation, and the aggregate of unlearned knowledge and vision of liberation. These are the five qualities they possess.

Therefore, giving alms to those who have eliminated the five hindrances and possess the five qualities yields great rewards."

After saying this, the World-Honored One recited these verses:

"If a young man possesses

Archery skills and courage,

A king would employ him for war,

Not despising him for his birth.

Likewise, who has patience and gentleness,

And abides in the righteous dharma,

With noble conduct and wisdom,

Should be respected even if lowly born.

One should build secluded monasteries,

Invite the learned to dwell there,

Make gardens in the wilderness,

And build bridges and roads in difficult places.

Food, clothing, and bedding,

Should be given with a pure mind,

To those who practice righteously,

Such merit is most excellent.

Like thunder clouds with lightning,

A thousand thunderbolts rumbling,

Heavy rain pouring down,

Filling valleys and plains.

Similarly, with faith and learning,

The wise prepare various foods,

Satisfying wandering mendicants,

Offering food and drink.

He joyfully gives generously,

Constantly encouraging others to 'give',

This sound is like thunder,

Like when sweet rain falls from heaven.

The stream of merit is wide and deep,

Nourishing the giver himself."

This sutra profoundly expounds on the essence and significance of giving, as well as what kind of giving can bring the greatest merit. Let's analyze the wisdom within it step by step:

1. Motivation and Rewards of Giving:

The World-Honored One first points out that giving should be done where the heart rejoices. This emphasizes that the motivation for giving should be pure and from the heart. However, when discussing the rewards of giving, the World-Honored One indicates that what's important is not where you give, but to whom you give. This guides us to think: truly valuable giving is not just about giving, but more importantly, about wisely choosing the recipients of our generosity.

2. Analogy of Ability and Value:

Through the analogy of war, the World-Honored One vividly illustrates that a person's value lies not in their birth, but in their abilities and qualities. This analogy reveals a profound truth: when facing life's challenges, what's important is our abilities and character, not our social status or background.

3. Equality Beyond Caste:

The World-Honored One repeatedly asks the king about his attitude towards young men from different castes, ultimately showing that regardless of birth, as long as one possesses the necessary qualities, they should be given equal importance. This view challenges the deeply rooted caste system in Indian society at that time, proposing a kind of equality based on personal qualities and abilities.

4. Importance of Spiritual Practice:

The World-Honored One points out that those truly worthy of receiving alms are those who have eliminated the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and remorse, and doubt) and possess the five qualities (morality, concentration, wisdom, liberation, and knowledge and vision of liberation). This emphasizes the central role of spiritual practice in personal development, and also implies that the highest form of giving is supporting those dedicated to spiritual growth.

5. Broad Meaning of Giving:

In the verses, the World-Honored One expands the concept of giving. It includes not only material giving (such as food and clothing) but also actions that benefit society, like building monasteries and constructing roads and bridges. This shows that true giving is multifaceted, aimed at comprehensively improving both societal and individual well-being.

6. Power of Giving:

Finally, the World-Honored One uses the metaphor of thunderstorms to describe the power of giving. Just as rain nourishes the earth, giving can nourish the giver's spirit and bring widespread benefits to society. This metaphor vividly demonstrates how generosity and good deeds can produce far-reaching positive impacts.

This sutra inspires us to think: Where does true value lie? How can we practice charity wisely? How should we view and treat others? It encourages us to look beyond surface judgments and focus on inner qualities and abilities. At the same time, it reminds us that true giving is not just material giving, but a spiritual practice that elevates both ourselves and others. In this way, we can not only help others but also purify our own minds, continuously growing spiritually.