The perfecting of generosity

Principle 1: perfect generosity by giving without regret

Introduction: preparations for a sacrifice
The word yaa to the early brahmans meant sacrifice but later it took on
the meaning of almsgiving or any spiritual offering. So when King
Mahviita !K adanta Sutta " #$%& decided to make a big sacrifice
!yaa& that would be for his long'lasting welfare and benefit( his chief
priest advised him first of all to rid the country of a plague of robbers
through various acts of kindness that supported them in their various
means of livelihood. )n this way( he said when people were properly
applied to their work they would not harm the country and the kings
revenue would be great( the land would be tran*uil and the people would
be happy. +hen the king took this advice( and the country had returned to
peace( the king again asked his chief priest on how to perform a successful
sacrifice. The priest said he should perform a sacrifice with three modes
!vidha& and si,teen accessories !parikkhra&. This involved getting the
support of four groups of important people in the country. These would be
four of the accessories of the sacrifice. The other twelve accessories were
already fulfilled through the accomplishment in virtue and learning of the
king and his chief priest. The three modes concern giving without regret.
Giving without regret
-ne of the main goals in perfecting generosity is the overcoming of regret.
.or instance( when the chief priest said the sacrifice should have three
modes( he meant that neither before nor during nor after the sacrifice
should the king have any reget about the e,pense involved !vippa isro
mah vata me bhogakkhandho vigacchissat ti&. /lso the chief priest
advised the king that some of the participants at the sacrifice would be
good characters( some would be bad. 0e said the king should not regret
!vippa isra & the presence of the bad. 0e should concentrate his efforts
on the good( be glad for them !modata bhava &( find oy of heart
through them !cittameva bhava antara pasdetu &. /lso the chief priest
advised the king that if people complained that the sacrifice was somehow
imperfect( he should rest assured that all the details of a successful
sacrifice had been fulfilled and that he should therefore be glad and find
oy of heart because of this !modata bhava cittameva bhava
antara pasdetu &.
The problem of regret is also illustrated in the case of a financier
householder in Savatthi who in a previous life had offered almsfood to a
paccekabuddha called Tagarasikh1. 2ut having given he regretted it. 0e
thought it would have been better if his slaves or workers had eaten the
almsfood. .or offering food to a paccekabuddha he was reborn in heaven
seven times and then seven times he obtained the position of chief
financier in Savatthi. 2ut because he had felt later regret about offering
food to the paccekabuddha( his mind did not incline to the enoyment of
e,cellent food( clothing and vehicles. So although he owned eighty lakhs
of gold( not to speak of silver( yet he ate plain rice with sour gruel3 he wore
a hempen garment3 he went about in a dilapidated little cart with a leaf
awning. !S.4.56&. Such was the result of regretting his act of generosity.
Summary: 7rinciple 4 is that generosity is a kind of sacrifice. -ne should
enoy sacrificing and not later regret the trouble or e,pense of it.
Principle 2: perfect generosity to transform the mind
-ne can use giving to develop good *ualities and overcome bad *ualities
which the 2uddha e,plained as cittla kra cittaparikkhran ti dna
deti !/.8.%5'9:&. /la karoti means to make much of3 so cittla kra
could be rendered as transformation of the mind. /nd although
cittaparikkhra means that giving is a support of the mind( the 2uddha
e,plained this means it produces gladness connected to what is wholesome
!kusalpasa hita pmujja & and results in a mind that is without
enmity( without ill'will !yadida citta avera abypajjha tassa
bhvanya, M.6.6;9&.
2ut developing what is good means more than being happy before offering
!pubbeva dn sumano hoti& and satisfied after offering !datv attamano
hoti( /.:.::9&. )t also means cultivating mental stillness. .or instance(
when the 2uddha advised the young brahman Mgha on how to make a
successful alms offering( he told him while offering to still his mind in
every respect !sabbattha ca vippasdehi citta& and added that the act of
offering !yao& should be the basis !ramma a & through which one
abandons defilements !dosa( Sn. %;<'%48&. The stilling of the mind
implies the five hindrances are temporarily allayed because the suttas
associate the two terms( for instance saying that the 2uddha taught
#hamma when he knew his listeners mind was free from the hindrances
and stilled !vinvara acitta pasannacitta ( #.4.44;&.
)t seems that =iskh understood the transformation possible through
giving because when asked by the 2uddha why she wanted permission for
her lifetime to offer the Sangha robes( almsfood and medicines !=in.4.656&
she said that when a monk passed away and was declared by the 2uddha to
have been either a stream'enterer( once'returner( non'returner or arahant( if
she discovered that the monk had visited Savatthi then she would conclude
that the monk must have made use of at least one of her offerings. This
would bring her happiness( oy( a calm body and concentrated mind
!pmujja pti passaddhaky sukha citta samdhiyissati & which she
said would help her develop the faculties( powers and enlightenment
factors !indriyabhvan, balabhvan, bojjha gabhvan &. >iving for the
sake of such mental transformation is considered so meritorious that it
leads to non'returnship !/.8.9:&. )ndeed it is reputed that =iskh was
reborn in the brahma worlds as a non'returner3 no wonder she was
declared to be foremost amongst laywomen who minister to the -rder
!dyiknam( /.i.69&.
Summary: 7rinciple 6 is that one should give to overcome defilements
like enmity and ill'will and to produce good *ualities like happiness( oy
and mental stillness.
Principle 3: perfect generosity for ones own benefit
/n important aspect of generosity is being generous to oneself. The suttas
say that people having gained wealth lawfully should make themselves
happy and pleased( as well as share it with others !S.8.::9'?&. )ndeed( the
suttas are critical of people who gain wealth but then neither make
themselves happy with it nor anyone else !S.4.5;&.
-f course( generosity for ones own benefit can sometimes be unskilful.
.or instance( in the Theragth( the arahant 7rpariya said that monks
sometimes gave gifts to laypeople( either food or lodgings( hoping to
receive more in return !Th.v.5:?&. 2ut many acts of generosity that are
aimed at ones own benefit are not unskilful. .or instance consider the
occasion when monks ate so much gruel one early morning that they could
hardly eat any of the food at the meal offered by a chief minister. The chief
minister became so upset that he started angrily filling up the monks
bowls( telling them to eat it or take it away@ +hen he later asked whether
he had made merit or demerit by losing his temper at the almsgiving( the
2uddha told him that from the moment he had invited the Sangha for the
meal he had produced much merit for himself3 that from the time when
ust one lump of boiled rice was accepted by each of the monks( he had
produced much merit for himself( and that he was assured of a heavenly
re'birth !=in.4.66:&. -f course( the 2uddha later told the monks not to eat
gruel if they had a meal invitation. 2ut this incident is one of many that
shows that the 2uddha encouraged people to be generous for the sake of
their ne,t life. Many other suttas e,plain the logic of this"
!uotation 1:
>rain( money( silver and gold(
/nd whatever other possessions there are(
Slaves( workers( employees(
/nd every member of our family"
+ithout taking any of it we must leave.
Averything will be left behind.
2ut what we have done by body( speech and mind"
This is truly our own.
This we take when we go3
)t follows us like a shadow that never departs.
Therefore one should do what is good
/s a collection for the future life.
Merit is the support for living beings
+hen they arise in the ne,t world. S.4.5:
!uotation 2:
+hen ones house is ablaBe(
The pots and pans taken safely out
/re the one that become useful(
$ot the ones left burnt inside.
Cikewise when the world is ablaBe
+ith ageing and death(
-ne should take ones wealth to safety by giving"
+hat is given is well salvaged !S.4.:4&.
Summary: 7rinciple : is that one must be generous to oneself. )t is
possible to take wealth to the ne,t life by giving it away in this life.
Principle ": perfect generosity from a sense of duty
The suttas say that some people give from a sense of duty. Such people can
see that giving is right !shu dnan ti& and not'giving is wrong. They say
to themselves D) cook. They do not cook. )t would wrong if ) who cook do
not give to those who do not cook !aha pacmi na ime pacan ti
nrahmi pacanto apacantna dna adtun ti &. !#.:.6%<3 /.8.6:9&.
Some people give to return a favour( thinking he gave to me3 ) should give
to him !adsi me ti dna deti &. This way of giving leads to feelings of
loyalty between people where they give mutual support. This is something
the 2uddha encouraged in the Siglaka Sutta !#.:.4<5& where the 2uddha
told Sigalaka how to properly serve si, groups of people" his parents(
teachers( spouses( friends( servants( and ascetics and brahmans( and
e,plained how these could reciprocate by showing their tenderness
!anukampanti& in return !#.:.4<;&.
Some people give to continue a family custom( thinking" DThis was done in
the past by my father and grandfather. )t would be wrong to discontinue
this old family custom !dinnapubba katapubba pitupitmahehi
nrahmi por a kulava sa hpetun ti &. That the 2uddha encouraged
this attitude is illustrated when S1ha the general became his disciple and
the 2uddha encouraged S1ha to continue his long'standing support of the
niga has( the Eains. This was not a matter of merit'making but of
honouring a long'standing relationship.
Some people give as a way of fulfilling a duty to previous generations.
They give thinking" DEust as there were great offerings to sages in the past(
in the same way this will be my offeringD !tesa pubbakna isna tni
mahyani ahesu eva me aya dnasa vibhgo bhavissat ti &.
Summary: 7rinciple 8 is that giving can stem from a sense of duty( by
reflecting that it would wrong not to give and that one should give. >iving
while reflecting on the past is a way of appreciating the virtue of ones
deceased relatives and ones own ancient culture.
Principle #: perfect generosity out of concern for oneself and others
+hen the financier householder of Savatthi offered food to the
paccekabuddha Tagarasikh1( instead of humbly offering the food himself(
he told someone else to do it for him( then rose from his seat and departed.
So whereas the term giving out of concern for others means doing it with
a caring attitude( the financier householder obviously felt little concern for
the paccekabuddha.
The 2uddha said that giving out of concern for others means giving
4. with faith !saddhya&
6. carefully !sakkacca&
:. in a timely way !klena&
8. willingly not grudgingly !anuggahitacitto&
%. without harming oneself or others !attna ca para ca
anupabhacca( /.:.4?6&.
1$ Giving with faith means with faith in the 2uddha( #hamma( Sangha(
using ones resources to support the best in the world.
2$ Giving carefully means
humbly giving with ones own hand !sahatth&
not giving what is merely to be thrown out !anapaviddha& but
giving clean things !suci deti &( choice things !pa ta det &3
bearing in mind that there will be a future result !gamanadi hiko &.
.rom giving one can e,pect long'life( beauty( happiness and strength
either in heaven or amongst men !yu , va a , sukha , bala (
/.:.86&. 2ut giving in itself does not ensure heaven unless it is
accompanied by virtue !/.%.6?4&. )f one gives but lacks virtue( one is
not free of animal birth. -ne still receives the yu , va a ,
sukha , bala ' but maybe as an elephant@
giving thoughtfully !cittkatv& is perhaps e,plained in $issaggiya
7cittiya :; which says that if asked by a donor F+ho should we
give toGF he should be told F>ive wherever your gift would be used
or would be cared for or would last a long time or wherever your
heart is stilled !citta pasdati ( =in.:.699&. This is e*uivalent to
saying there is little point giving a gift where it would not be used or
cared for or where it would last for only a short time !/.8.:56'8&.
3$ Giving %in a timely way means
giving to a newly arrived visitor gantukassa
giving to one going on a ourney gamikassa
giving to the sick gilnassa
giving during a famine dubbhikkhe
giving the first'fruits of field and orchard to the virtuous !slavantesu
pati hpeti ( /.:.84&.
"$ %Giving willingly means not ust gladly but fre*uently !abhi ha deti (
/.8.688&.
#$ %Giving without harming oneself or others must for instance include
only giving what is allowable !kappiya" /.8.688&. This means not giving
alcohol or unwholesome literature( for instance. $ot harming others must
also include not despising the receiver( thinking" ) give3 this fellow
receives !aha demi aya patiga hti ti ( /.:.498&. The most famous
case of harming oneself in giving is the case of the laywoman Suppiy
who( when unable to find meat for a sick monk cut flesh from her own
thigh !=in.4.64?&. 2ecause of the danger of devoted laysupporters harming
themselves in such ways( the 2uddha established many rules to protect
them. .or instance( following the Suppiy case he said monks should
always ask where meat has come from( and on many other occasions told
monks to be moderate in their re*uests of laypeople( and( as he phrased it(
not to milk them dry !anavasesadoh( M.4.666&. 0e advised lay supporters
to share food as means and power allow !yathsatti yathbala
sa vibhajanti ( /.:.688& H which obviously means that laypeople also
should not milk themselves dry. 2ecause generous people can attract
people with evil intentions( the 2uddha advised people to be aware of false
friends( which the Siglaka Sutta says means someone who is all take. /
false friend takes everything( wants a lot for a little( and seeks his own
ends !#.:.4<9&. .inally( the 2uddha said the one thing one must not give
away is oneself !attna na dado poso attna na pariccaje ( S.4.88&.
This perhaps means one should not give oneself over to another persons
harmful intentions.
Summary: 7rinciple % is that giving is perfected by doing it thoughtfully
and intelligently out of concern for oneself and others.
Principle &: perfect generosity by having the offering purified
/ gift can be purified !visujjhati& by either the giver or the receiver
through their virtue and moral *ualities !slav kaly adhammo ( /.6.<;&.
This purification of the gift is of more meritorious power than the siBe of
the gift. The 2uddha said"
.or one who practises #hamma
+ho gets by on gleaning
/nd even has a wife to support
)f he gives from the little he has(
Then a hundred thousand offerings
-f Ione who is unrighteousJ
/re not worth even a fraction
!-f the gift& of one like him
The 2uddha then e,plained the problem of unrighteous donors"
Since they give while settled in unrighteousness !visame&
0aving slain and killed( causing sorrow(
Their offeringKtearful( fraught with violenceK
Shares not the value of the righteous ones gift !S.4.45&.
So it is important when giving to also develop ones virtue. The 2uddha
said developing virtue was also a kind of yaa( a sacrifice or religious
offering. To take the 2uddha( #hamma and Sangha as ones refuge
!buddha dhamma , sa gha sara a gacchati & is a sacrifice
better than perpetual alms( he said( better than a gift of a dwelling place.
2ut better than that is when someone with a stilled mind takes upon
himself the precepts !p tipt adinndn verama i &. Such a
person when giving a gift is able to purify the offering himself.
2ut a gift can also be purified by the virtue of the person who receives it.
+hat is given to one who is virtuous !slavato& is of greater fruit than what
is given to someone who is immoral !dussle" S.4.5<&"
/ gift to an animal repays 4;;'fold.
/ gift to an immoral ordinary person repays 4(;;;'fold.
/ gift to a virtuous ordinary person repays 4;;(;;;'fold.
/ gift to someone outside the 2uddhas teaching who is free of lust
repays 4;(;;;(;;;(;;;'fold.
/ gift to a person on the path to stream'entry repays immeasurably.
+hat can be said about a gift to a stream'entererG / once'returnerG /
non'returnerG /n arahantG
-fferings to the Sangha are regarded as more meritorious than offerings to
an individual. There are seven kinds of offering to the Sangha"
4. a gift to a Sangha of both monks and nuns headed by the 2uddha.
6. a gift to an entire Sangha of both monks and nuns after the 2uddhas
passing.
:. a gift to an entire Sangha of monks
8. a gift to an entire Sangha of nuns
%. a gift to an appointed number of the Sangha( both monks and nuns
9. a gift to an appointed number of a Sangha of monks
?. a gift to an appointed number of a Sangha of nuns
The 2uddha said in the future there would be members of the Sangha
!gotrabhuno& who are immoral( of evil character. 7eople will give gifts to
those immoral persons for the sake of the Sangha. The 2uddha said that
even then( the result of an offering made to the Sangha is incalculable(
immeasureable. /nd in no way is a gift to a person individually ever more
fruitful than an offering made to the Sangha !M.:.6%9&.
0owever( we should note that immeasureable does not mean infinite.
+hen the financier householder in Savatthi offered almsfood to the
paccekabuddha Tagarasikh1( as a result he was reborn in heaven seven
times and then seven times he obtained the position of chief financier in
Savatthi. 2ut the old merit of the financier householder was finally
e,hausted !pur aca pua parikkhi a & and this would lead to the
2uddha eventually announcing" Today the financier householder is being
roasted in the >reat Loruva 0ell !S.4.56&.
Summary: 7rinciple 9 is that gifts should be purified by the virtue of the
giver and receiver. >iving to a Sangha of either monks or nuns has great
significance even when the Sangha has become corrupt. 7rinciple 9 also
says that we should develop virtuous *ualities so that any offerings given
to us are properly purified.
Principle ': perfect generosity by giving where there are wholesome
results
2ecause giving obviously involves associating with other people( by
principle ?( one should give to people in associating with whom one
receives moral benefit not moral harm. The 2uddha said" ) do not say that
all are to be served !sabba paricaritabbanti & nor do ) say that none are to
be served. .or if( when serving someone one becomes worse !ppiyo& not
better !na seyyo& from that service( then ) say that person should not be
served. 2ut if when serving someone one becomes better not worse from
that service( then ) say that person should be served !M.6.4?<&.
Similarly( the 2uddha said persons !puggala& are of two types( those that
should be associated with and those that should not !sevitabbampi
asevitabbamp&( e,plaining that if when associating with certain persons
akusal dhammas !bad *ualities& increase and kusal dhammas !good
*ualities& decrease( such persons should not be associated with. 2ut if
akusal dhammas !bad *ualities& decrease and kusal dhammas !good
*ualities& increase( such persons should be associated with !M.:.%5&.
Summary: 7rinciple ? is that we must not give if it is morally harmful to
do so. 2ut if associating with certain people leads to growth in good
*ualities( we should associate with them( including through acts of giving
and receiving.
Principle (: perfect generosity by overcoming stinginess
The 2uddha said that is because beings are fettered by ealousy and
stinginess !issmacchariyasaojan&( that though they wish to dwell
without enmity( violence( hostility( ill'will( unfriendliness( they do in fact
live with all these things. Eealousy and stinginess affects devatas( humans(
asuras( magical serpents !ngs&( heavenly musicians !gandhabb& and
many other types of beings !#.6.6?9&. Stinginess operates in regard to not
only material possessions but tragically even in regards to #hamma. The
suttas show stinginess affects everyone including monks. )t plagues human
beings until they attain stream'entry. This is because stinginess is based on
ta ha !/.8.8;4& To destroy stinginess one needs to destroy ta ha . -ne
cannot overcome stinginess simply through acts of generosity. )t can only
be destroyed by seeing it over and over again with wisdom !macchariya
bhikkhave neva kyena pahtabbo no vcya paya disv disv
pahtabba" /.%.84&. 2ut when people finally attain stream'entry they
dwell at home with minds devoid of the stain of stinginess( freely
generous( open'handed( delighted in giving things away( devoted to
generous acts( delighting in giving and sharing !vigatamalamaccherena
cetas agra ajjhvasati muttacgo payatap i vossaggarato ycayogo
dnasa vibhgarato &. +hatever they own that is suitable for giving( all
that they share unreservedly among those who are virtuous and of good
character !ya kho pana kici kule deyyadhamma sabba ta
appa ivibhatta slavantehi kaly adhammehi ( S.%.:%6&. 7eople like this
are no longer subect to perdition( but are of fi,ed destiny( with
enlightenment as their destination.
The suttas say to overcome stinginess one needs to develop many
practices"
calm and insight !samatho ca vipassan ca" /.4.4;4&
meditation on emptiness( signlessness and directionlessness !suato
samdhi, animitto samdhi, appa ihito samdhi " /.4.655&
the four foundations of mindfulness !/.6.6%?&
perception of unloveliness !asubhasa" /.:.6?<&
the si, paramount things
the paramount sight" the sight of the 2uddha or his noble
disciples3
the paramount sound" the sound of #hamma(
the paramount gain" the gain of faith in the 2uddha(
the paramount training" the training in virtue( samadhi and
wisdom(
the paramount service" the service of the 2uddha or his noble
disciples
the paramount recollection" the recollection of the 2uddha or
his noble disciples /.:.8%6
perceptions of impermanence( of sorrow in impermanence( of non'
soullikeness in sorrow( of casting off( fading away and cessation
!aniccasa, anicce dukkhasa, dukkhe anattasa,
pahnasa, virgasa, nirodhasa" /.:.8%6&
the terrible perceptions of the destruction of the corpse at death
!a hikasa pulavakasa vinlakasa vipubbakasa
vicchiddakasa uddhumtakasa" /.%.:4;&
the four divine abidings !mettcetovimutti, karu cetovimutti,
muditcetovimutti upekkhcetovimutti" /.%.:9;&.
/ll these practices are helpful because stinginess is based on wrong
perceptions. /s long as one thinks that generosity means giving something
that belongs to oneself so that it then belongs to someone else( and that in
giving one is reducing ones own store of happiness and letting someone
else have it for free( then stinginess will act to inhibit ones natural
generous impulses. 2ut if one sees that in giving one is merely sharing
what one effectively has on loan and that the recipient will have it on the
same terms( and that stinginess is sorrow( and generosity is happiness( and
that anyway all we have and own will be eventually taken from us( and all
that will be left is the memory of how we used our wealth and power( then
we will naturally be more likely to act on generous impulses.
The suttas encourage the effort to overcome stinginess by e,plaining the
folly and danger of it. They say that if one does not overcome it( it blocks
ones ability to attain hana or any of the stages of path like stream'entry
!/.:.6?6':&. The suttas also say that not using our powers to help others in
a generous way leads to the dissipation and loss of those powers. This is a
mysterious law of #hamma( as we will discover.
!uotation 1:
Monks( there five forms of stinginess. +hich fiveG
stinginess as to residences vsamacchariya
stinginess as to supporters kulamacchariya
stinginess as to gains lbhamacchariya
stinginess as to praise va amacchariya
stinginess as to #hamma dhammamacchariya
/nd the meanest of these is stinginess as to #hamma. 2y
abandoning and eradicating these forms of stinginess( the holy life
is lived. +ithout abandoning these five *ualities( one is incapable
of entering and remaining in any of the hanas( even first hana( or
attain any of the stages of the path( even sotpattiphala
!/.:.6?6&.
!uotation 2:
+hen a bad man gains wealth(
he does not use it for his own happiness
nor for the happiness of his mother and father
his wife and children(
his slaves( workers( and servants
his friends and colleagues3
nor does he make offerings to ascetics and brahmins.
2ecause his wealth is not being properly used
kings take it away(
thieves take it away(
fire burns it(
water carries it away or
unloved heirs take it.
Such being the case that wealth( being not properly used( goes to
waste( not to utiliBation.
The 2uddha said it is like a lotus pond with clear( cool( sweet( clean water.
)f nobody takes that water( or drinks it or bathes in it( then that water(
being not properly used goes to waste not to utiliBation. 2ut when a good
man gains wealth( he makes himself happy with it( he makes his mother
and father happy with it( his wife and children( his slaves( workers and
servants( his friends and colleagues3 and he establishes offerings for
ascetics and brahmins. 2ecause his wealth is properly used( kings and
thieves do not take it( fire does not burn it( water does not carry it away(
and unloved heirs do not get hold of it. Therefore that wealth( being
properly used( goes to utiliBation not to waste. )t is like a lotus pond with
clear( cool( sweet( clean water and people take that water( and drink it( and
bathe in it. That water being properly used goes to utiliBation not to waste.
So too when a good man gains wealth ... that wealth( being properly used(
goes to utiliBation not to waste. !S.4.5;&.
Summary: 7rinciple < is that stinginess is hard to overcome. $onetheless(
we must see the danger of it and develop every factor of the eightfold path.
-vercoming stinginess allows one to make proper use of wealth H either
material wealth or #hamma wealth H and prevents wealth being wasted
through hoarding.
Principle ): perfect generosity by giving *hamma
+hen appropriate( one should give gifts of #hamma. The 2uddha said that
in giving food one gives strength3 in giving clothes one gives beauty3 in
giving a vehicle one gives ease3 but one who teaches #hamma is a giver of
the #eathless !S.4.:6&. The effectiveness of #hamma gifts is illustrated in
respect of repaying ones parents.
The 2uddha said that it is not easy to repay ones parents for their
kindness( and that even if one should carry them about on ones shoulders
for a hundred years( or should nurse them and bath them( or should even
establish them in supreme authority over the earth( even then one cannot
repay them. 2ut he said if one establishes
ones unbelieving parents in faith
ones immoral parents in virtue
ones stingy parents in generosity
ones foolish parents in wisdom
by doing so one more than repays them !/.4.94&.
-ne way to give #hamma gifts is by not giving" not giving harm.
/bandoning harmful behaviour and undertaking five moral precepts is a
gift because one thereby gives safety and goodwill to innumerable beings
!aparim na sattna abhaya deti avera deti abypajjha deti (
/.8.68%&. The 2uddha called such offerings great acts of generosity
!mahdnni( /.8.689&. 2y giving unbounded safety and goodwill the
2uddha said in return one will partake of boundless safety and goodwill
!aparim assa abhayassa averassa abypajjhassa bhg hoti &. Thus what
one gives to the world is what one will receive from it.
Some people get very enthusiastic about spreading #hamma( but they
should be cautious how much they take on. /s monks we are not allowed
to formally become other monks teachers until we have been ordained for
ten years. The 2uddha e,plained the reason for this. 0e said that for
someone sinking in mud to pull out someone sinking in mud is impossible3
but that for someone not sinking in mud to pull out someone sinking in
mud is possible. That someone untamed( undisciplined( unsubdued could
tame( discipline and subdue someone else is impossible3 but that someone
tamed( disciplined( subdued could tame( discipline and subdue someone
else is possible. !M.4.86'8%&.
Summary: 7rinciple 5 is that we should help others in their #hamma
development. The best way to do this is to practise ourselves. This
includes offering harmlessness to others. The better we train ourselves( the
better we will train others.
Principle 1+: perfect generosity by perfecting c,ga
!na is not the end of suffering( cga is. Aven though both words mean
giving( cga means the giving up( the relin*uishing of ta h !cgo
pa inissaggo ( S.%.864&. 2y giving up ta h one gives up the tendency to
see things as me and mine because the illusion of a Self all comes from
ta h !S.:.59&. To give up the tendency to see things as me and mine is
to give up suffering !S.8.8:& and to abandon ones accumulated kamma
!S.%.<9&. This is the destruction of the asavas which the 2uddha said is the
highest sacrifice" there is no sacrifice higher or finer than this !a
yaasampad uttaritar v pa tatar v natthi ti, #.4.488'?&. Aven the
devatas need reminding about this.
-nce a group of devatas visited the 2uddha to sing the praises of dna"
>iving is good( sir@ Sdhu kho mrisa dna
Aven when theres little( giving is good api ca appasmimpi
sdhu dna
/nother devata said"
+hen done with faith( giving is good
The gift of what has been obtained righteously is good.
/nother devata said"
>iving with discretion to those worthy of offerings is praised by
the Sublime -ne.
+hat is given to them bears great fruit
Cike seeds sown in a fertile field.
+hen a devata asked the 2uddha which devata had spoken the best( the
2uddha said they had all spoken well( but said listen to me too"
Mertainly giving is praised in many ways(
2ut the path to Truth surpasses giving dhammapada va seyyo
.or even in the past and long ago(
The good and wise attained $ibbana. !S.4.6;'66&.
Summary: 7rinciple 4; is that generosity is part of sacrifice. The final
purpose of generosity is to lead us to the highest sacrifice( the destruction
of the asavas.