<p>Beauty &gt;&gt; by Metta</p>
<p>Wisdom &gt;&gt; by Asking Dhamma-questions from monks (with the desire to know Dhamma)</p>
<p>Social status &gt;&gt; by Respecting who worthy of respect</p>
<p>Life span &gt;&gt; by Abstaining from Killing</p>
<p>Health &gt;&gt; by Abstaining from Torture</p>
<p>Wealth &gt;&gt; by Generosity</p>
<p>Refer Cullakammavibhanga sutta and the Sutta to Mallika along with Commentaries.</p>

CC BY-SA 4.0
2023-05-09T11:15:54.007Z
2023-05-09T11:15:54.007Z
Blake
<p>Diligence in making all sorts of good merits will bring benefits now and in the future.</p>
<p>This refers to good virtues and charity.</p>
<blockquote>
<p>For one who desires a continuous flow of exceptional delights— long
life, beauty, fame and reputation, heaven, and birth in an eminent
family—</p>
<p>the astute praise diligence in making merit. Being diligent, an astute
person secures both benefits:</p>
<p>the benefit in this life, and in lives to come. A wise one,
comprehending the meaning, is called ‘astute’.”<br />
<a href="https://suttacentral.net/an5.43/en/sujato?layout=plain&amp;reference=none&amp;notes=asterisk&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">AN 5.43</a></p>
</blockquote>
<p>There's a good guide on making good merit below.</p>
<blockquote>
<p>Skillful Bodily Action</p>
<p>&quot;And how is one made pure in three ways by bodily action? There is the
case where a certain person, abandoning the taking of life, abstains
from the taking of life. He dwells with his rod laid down, his knife
laid down, scrupulous, merciful, compassionate for the welfare of all
living beings. Abandoning the taking of what is not given, he abstains
from taking what is not given. He does not take, in the manner of a
thief, things in a village or a wilderness that belong to others and
have not been given by them. Abandoning sensual misconduct, he
abstains from sensual misconduct. He does not get sexually involved
with those who are protected by their mothers, their fathers, their
brothers, their sisters, their relatives, or their Dhamma; those with
husbands, those who entail punishments, or even those crowned with
flowers by another man. This is how one is made pure in three ways by
bodily action.</p>
<p>Skillful Verbal Action</p>
<p>&quot;And how is one made pure in four ways by verbal action? There is the
case where a certain person, abandoning false speech, abstains from
false speech. When he has been called to a town meeting, a group
meeting, a gathering of his relatives, his guild, or of the royalty,
if he is asked as a witness, 'Come &amp; tell, good man, what you know':
If he doesn't know, he says, 'I don't know.' If he does know, he says,
'I know.' If he hasn't seen, he says, 'I haven't seen.' If he has
seen, he says, 'I have seen.' Thus he doesn't consciously tell a lie
for his own sake, for the sake of another, or for the sake of any
reward. Abandoning false speech, he abstains from false speech. He
speaks the truth, holds to the truth, is firm, reliable, no deceiver
of the world. Abandoning divisive speech he abstains from divisive
speech. What he has heard here he does not tell there to break those
people apart from these people here. What he has heard there he does
not tell here to break these people apart from those people there.
Thus reconciling those who have broken apart or cementing those who
are united, he loves concord, delights in concord, enjoys concord,
speaks things that create concord. Abandoning abusive speech, he
abstains from abusive speech. He speaks words that are soothing to the
ear, that are affectionate, that go to the heart, that are polite,
appealing &amp; pleasing to people at large. Abandoning idle chatter, he
abstains from idle chatter. He speaks in season, speaks what is
factual, what is in accordance with the goal, the Dhamma, &amp; the
Vinaya. He speaks words worth treasuring, seasonable, reasonable,
circumscribed, connected with the goal. This is how one is made pure
in four ways by verbal action.</p>
<p>Skillful Mental Action</p>
<p>&quot;And how is one made pure in three ways by mental action? There is the
case where a certain person is not covetous. He does not covet the
belongings of others, thinking, 'O, that what belongs to others would
be mine!' He bears no ill will and is not corrupt in the resolves of
his heart. [He thinks,] 'May these beings be free from animosity, free
from oppression, free from trouble, and may they look after themselves
with ease!' He has right view and is not warped in the way he sees
things: 'There is what is given, what is offered, what is sacrificed.
There are fruits &amp; results of good &amp; bad actions. There is this world
&amp; the next world. There is mother &amp; father. There are spontaneously
reborn beings; there are brahmans &amp; contemplatives who, faring rightly
&amp; practicing rightly, proclaim this world &amp; the next after having
directly known &amp; realized it for themselves.' This is how one is made
pure in three ways by mental action.<br />
<a href="https://www.accesstoinsight.org/tipitaka/an/an10/an10.176.than.html" rel="nofollow noreferrer">AN 10.176</a></p>
</blockquote>

CC BY-SA 4.0
2023-05-01T20:37:24.757Z
This answer might be clearer or more detailed with an another reference, to what the all sorts of good merits are.
ChrisW
CC BY-SA 4.0
2023-05-02T11:38:10.393Z
@ChrisW Thank you. Added.
ruben2020
CC BY-SA 4.0
2023-05-01T19:24:20.720Z
2023-05-02T11:36:34.987Z
2023-05-02T11:36:34.987Z
ruben2020
<p>The Pali suttas say:</p>
<ol>
<li>The way that leads to being beautiful is not having an angry and irritable character; even when criticised a lot, one is not offended, does not become angry, hostile and resentful, and does not display anger, hate and bitterness. <a href="https://suttacentral.net/mn135/en/bodhi?reference=none&amp;highlight=false" rel="nofollow noreferrer">MN 135</a></li>
<li>The way that leads to wealth is giving food, drink, clothing, carriages, garlands, scents, unguents, beds, dwelling and lamps to recluses or brahmins.<a href="https://suttacentral.net/mn135/en/bodhi?reference=none&amp;highlight=false" rel="nofollow noreferrer">MN 135</a></li>
<li>The way that leads to wisdom is to visit a recluse or a brahmin and ask: ‘Venerable sir, what is wholesome? What is unwholesome? What is blameable? What is blameless? What should be cultivated? What should not be cultivated? What kind of action will lead to my harm and suffering for a long time? What kind of action will lead to my welfare and happiness for a long time?’ <a href="https://suttacentral.net/mn135/en/bodhi?reference=none&amp;highlight=false" rel="nofollow noreferrer">MN 135</a></li>
<li>The way to prevent weakening of intellect is abstinence from indulging in intoxicants which cause infatuation and heedlessness. <a href="https://www.accesstoinsight.org/tipitaka/dn/dn.31.0.nara.html" rel="nofollow noreferrer">DN 31</a></li>
</ol>

CC BY-SA 4.0
2023-05-01T10:50:05.457Z
2023-05-01T10:50:05.457Z
Dhamma Dhatu
<p>I have seen so many people till now who are very miserable because they were born ugly, poor, with less intelligence. And this world is cruel to ugly, poor and dumb people and there is no doubt about that, it's a fact. And I'm also one of those people who got treated badly for being ugly and unintelligent. I neither have good looks nor I've intelligence and good memory and because of that I couldn't excel in my academics as our academic success is measured by exams that test our memory. I am disgusted with this miserable life and want to get rid of this misery. There is no hope in present life but I want a good life in my next birth where I'll be blessed with beauty, intellect and good traits and devotion. What should I do in this life to get such good rebirth in my next life? Or it would be better if I didn't have to take birth in this world.</p>

CC BY-SA 4.0
2023-05-09T11:17:05.943Z
Beauty >> by Metta and Wisdom >> by Asking Dhamma-questions from monks (according to the Suttas)
Blake
CC BY-SA 4.0
2023-05-17T10:38:14.890Z
@DhammaAnatta thanks alot for your suggestion, I've reframed my title and I think now it's good. If you find any mistakes in my question, please correct me. I don't know English much but I am trying to improve it. So if you find any mistake, please let me know and I'll rectify my mistakes.
Anurag
<rebirth><reincarnation><virtue>
Is it better to be born with health, wealth, beauty and intelligence or not taking birth in this miserable and temporary world at all?
# Is it better to be born with health, wealth, beauty and intelligence or not taking birth in this miserable and temporary world at all?

(Asked by: username_0 on 2023-05-01)

I have seen so many people till now who are very miserable because they were born ugly, poor, with less intelligence. And this world is cruel to ugly, poor and dumb people and there is no doubt about that, it's a fact. And I'm also one of those people who got treated badly for being ugly and unintelligent. I neither have good looks nor I've intelligence and good memory and because of that I couldn't excel in my academics as our academic success is measured by exams that test our memory. I am disgusted with this miserable life and want to get rid of this misery. There is no hope in present life but I want a good life in my next birth where I'll be blessed with beauty, intellect and good traits and devotion. What should I do in this life to get such good rebirth in my next life? Or it would be better if I didn't have to take birth in this world.

**Tags:** rebirth, reincarnation, virtue

> **Comments:**
> **username_1**: Beauty >> by Metta and Wisdom >> by Asking Dhamma-questions from monks (according to the Suttas)  
> **username_0**: @DhammaAnatta thanks alot for your suggestion, I've reframed my title and I think now it's good. If you find any mistakes in my question, please correct me. I don't know English much but I am trying to improve it. So if you find any mistake, please let me know and I'll rectify my mistakes.  

---

## 3 answers

### Answer by username_4 on 2023-05-01. Score: 3

The Pali suttas say:

1. The way that leads to being beautiful is not having an angry and irritable character; even when criticised a lot, one is not offended, does not become angry, hostile and resentful, and does not display anger, hate and bitterness. [MN 135](https://suttacentral.net/mn135/en/bodhi?reference=none&highlight=false)
2. The way that leads to wealth is giving food, drink, clothing, carriages, garlands, scents, unguents, beds, dwelling and lamps to recluses or brahmins.[MN 135](https://suttacentral.net/mn135/en/bodhi?reference=none&highlight=false)
3. The way that leads to wisdom is to visit a recluse or a brahmin and ask: ‘Venerable sir, what is wholesome? What is unwholesome? What is blameable? What is blameless? What should be cultivated? What should not be cultivated? What kind of action will lead to my harm and suffering for a long time? What kind of action will lead to my welfare and happiness for a long time?’ [MN 135](https://suttacentral.net/mn135/en/bodhi?reference=none&highlight=false)
4. The way to prevent weakening of intellect is abstinence from indulging in intoxicants which cause infatuation and heedlessness. [DN 31](https://www.accesstoinsight.org/tipitaka/dn/dn.31.0.nara.html)


---

### Answer by username_1 on 2023-05-09. Score: 1

Beauty >> by Metta

Wisdom >> by Asking Dhamma-questions from monks (with the desire to know Dhamma)

Social status >> by Respecting who worthy of respect

Life span >> by Abstaining from Killing

Health >> by Abstaining from Torture

Wealth >> by Generosity

Refer Cullakammavibhanga sutta and the Sutta to Mallika along with Commentaries.


---

### Answer by username_2 on 2023-05-01. Score: 0

Diligence in making all sorts of good merits will bring benefits now and in the future.

This refers to good virtues and charity.

> For one who desires a continuous flow of exceptional delights— long
> life, beauty, fame and reputation, heaven, and birth in an eminent
> family—
>
> the astute praise diligence in making merit. Being diligent, an astute
> person secures both benefits:
>
> the benefit in this life, and in lives to come. A wise one,
> comprehending the meaning, is called ‘astute’.”  
> [AN 5.43](https://suttacentral.net/an5.43/en/sujato?layout=plain&reference=none¬es=asterisk&highlight=false&script=latin)

There's a good guide on making good merit below.

> Skillful Bodily Action
>
> "And how is one made pure in three ways by bodily action? There is the
> case where a certain person, abandoning the taking of life, abstains
> from the taking of life. He dwells with his rod laid down, his knife
> laid down, scrupulous, merciful, compassionate for the welfare of all
> living beings. Abandoning the taking of what is not given, he abstains
> from taking what is not given. He does not take, in the manner of a
> thief, things in a village or a wilderness that belong to others and
> have not been given by them. Abandoning sensual misconduct, he
> abstains from sensual misconduct. He does not get sexually involved
> with those who are protected by their mothers, their fathers, their
> brothers, their sisters, their relatives, or their Dhamma; those with
> husbands, those who entail punishments, or even those crowned with
> flowers by another man. This is how one is made pure in three ways by
> bodily action.
>
> Skillful Verbal Action
>
> "And how is one made pure in four ways by verbal action? There is the
> case where a certain person, abandoning false speech, abstains from
> false speech. When he has been called to a town meeting, a group
> meeting, a gathering of his relatives, his guild, or of the royalty,
> if he is asked as a witness, 'Come & tell, good man, what you know':
> If he doesn't know, he says, 'I don't know.' If he does know, he says,
> 'I know.' If he hasn't seen, he says, 'I haven't seen.' If he has
> seen, he says, 'I have seen.' Thus he doesn't consciously tell a lie
> for his own sake, for the sake of another, or for the sake of any
> reward. Abandoning false speech, he abstains from false speech. He
> speaks the truth, holds to the truth, is firm, reliable, no deceiver
> of the world. Abandoning divisive speech he abstains from divisive
> speech. What he has heard here he does not tell there to break those
> people apart from these people here. What he has heard there he does
> not tell here to break these people apart from those people there.
> Thus reconciling those who have broken apart or cementing those who
> are united, he loves concord, delights in concord, enjoys concord,
> speaks things that create concord. Abandoning abusive speech, he
> abstains from abusive speech. He speaks words that are soothing to the
> ear, that are affectionate, that go to the heart, that are polite,
> appealing & pleasing to people at large. Abandoning idle chatter, he
> abstains from idle chatter. He speaks in season, speaks what is
> factual, what is in accordance with the goal, the Dhamma, & the
> Vinaya. He speaks words worth treasuring, seasonable, reasonable,
> circumscribed, connected with the goal. This is how one is made pure
> in four ways by verbal action.
>
> Skillful Mental Action
>
> "And how is one made pure in three ways by mental action? There is the
> case where a certain person is not covetous. He does not covet the
> belongings of others, thinking, 'O, that what belongs to others would
> be mine!' He bears no ill will and is not corrupt in the resolves of
> his heart. [He thinks,] 'May these beings be free from animosity, free
> from oppression, free from trouble, and may they look after themselves
> with ease!' He has right view and is not warped in the way he sees
> things: 'There is what is given, what is offered, what is sacrificed.
> There are fruits & results of good & bad actions. There is this world
> & the next world. There is mother & father. There are spontaneously
> reborn beings; there are brahmans & contemplatives who, faring rightly
> & practicing rightly, proclaim this world & the next after having
> directly known & realized it for themselves.' This is how one is made
> pure in three ways by mental action.  
> [AN 10.176](https://www.accesstoinsight.org/tipitaka/an/an10/an10.176.than.html)

> **Comments:**
> **username_3**: This answer might be clearer or more detailed with an another reference, to what the all sorts of good merits are.  
> **username_2**: @username_3 Thank you. Added.  

---

