When I was a child, I heard a folk story that has stayed with me ever since.
One day, King Yama summoned two little spirits and said to them:
“I will let you be reborn as humans. One of you will be someone who always has things to give to others. The other will be someone who often receives things from others. It’s up to you—choose the kind of person you wish to become.”
As soon as Ghost A heard this, he dropped to his knees, clasped his hands, and pleaded earnestly:
“Your Majesty Yama! I beg you—please let me be the one who can receive things from others!”
Ghost B stood quietly for a moment, thinking it over. Finally, he said:
“Since my companion wishes to be the one who receives, I will choose to be the one who gives to others.”
King Yama struck his desk with a resounding clap and pronounced his judgment:
“I decree that Ghost A will be reborn as a beggar, so he may always ask others for help. Ghost B will be reborn into a wealthy family, so he may frequently give and support those in need.”
The two little spirits were stunned into silence.
This story reveals a truth many people overlook: in our world, most would rather take from others, believing that giving is a kind of loss. Yet the modern Buddhist master, Master Hongyi, once said:
“I don’t know exactly what makes a noble person, but I believe someone who is willing to suffer a loss in all things surely is one. I don’t know exactly what makes a petty person, but someone who always seeks an advantage must be one.”
In reality, a person with a grateful heart who is willing to share joy with others will discover even greater joy—because they can find happiness in the happiness of others.
The spirit of Buddhism elevates the practice of giving and receiving to its highest form. H.H. Dorje Chang Buddha III made this profound vow:
“All karmic offenses and sins created by sentient beings, I will bear. All the virtuous deeds and merits I have cultivated, I will give entirely to you.”
H.H. Dorje Chang Buddha III wishes to give all good things to sentient beings and to take upon Himself all their suffering and negativity.
Everything He thinks in His mind, speaks with His mouth, and does with His body is dedicated to one purpose: eradicating selfish attachment, relieving the suffering of all beings, bringing them happiness, and increasing their blessings and wisdom.
May our world be filled with kindness and peace. May all beings everywhere be safe, auspicious, and free from suffering.
Generosity is an altruistic intention that brings joy to sentient beings and delight to all Buddhas. It involves considering others and giving up one’s own body, life, and possessions, even extending to the giving of the Dharma. In the very act of giving, one not only eliminates the habitual tendency of stinginess but also helps others overcome their difficulties. At the same time, one attains joy and freedom through a pure, selfless mind.
In Buddhist practice, generosity is the first of the six Pāramitās (perfections) that guide practitioners on the path to enlightenment. The Buddha teaches that acts of giving bring five kinds of merits:
Longevity without misfortune.
A dignified and pleasant appearance.
Abundant energy and strength.
Joy and freedom from worries.
Wisdom and eloquence.
However, the intention behind giving is crucial. The thoughts and mindset of the giver determine the outcomes of their actions. The Buddha provided profound insight into this during a conversation with Venerable Sāriputta.
The Conversation Between the Buddha and Sāriputta
One time, Venerable Sāriputta asked Shakyamuni Buddha for clarification about the practice of generosity:
“Lord, is it possible that one person may give a gift of a certain kind, and it yields little fruit, while another gives the same kind of gift and yet it yields great fruit and benefit?”
The Blessed One replied, “Yes, Sāriputta, it is possible that a person may give a gift of a certain kind, and it does not bear great fruit, while another person gives the same kind of gift and it bears great fruit and benefit.”
“But Lord, what is the cause and reason for this difference? Why does one person’s gift bring small results while another’s yields much greater rewards, even when the gifts are of the same kind?”
The Blessed One explained, “Sāriputta, there are cases where a person gives a gift with a mind seeking personal profit, attached to the reward, hoping to enjoy it in the afterlife. Such a person may offer food, drink, clothing, vehicles, garlands, perfumes, ointments, bedding, shelter, or lamps to a contemplative or a brahmin. What do you think, Sāriputta? Could a person give a gift with such intentions?”
“Yes, Lord,” Sāriputta replied.
The Blessed One continued, “When such a person gives with a mind seeking personal gain, they may be reborn in the realm of the Four Great Kings. But after the results of that action are exhausted, they return to this world.
“However, there is another person who gives a gift not for personal profit, nor with a mind attached to the reward, but with the thought, ‘Giving is good.’ This person offers the same kinds of gifts to a contemplative or a brahmin. What do you think, Sāriputta? Could a person give in this way?”
“Yes, Lord,” Sāriputta affirmed.
“Such a person, on the break-up of the body after death, is reborn among the Devas of the Thirty-three. But once the result of that action has been exhausted, they, too, return to this world.
“Or a person may give with the thought, ‘This has been the custom of my family, handed down from my ancestors. I must uphold this tradition.’ When they pass away, they are reborn among the Devas of the Hours. Again, after the results of that action are exhausted, they return to this world.
“Alternatively, a person may give with the thought, ‘I am well-off, while others are not. It is only right that I share with those who have less.’ They are reborn among the Contented Devas, but eventually, they return to this world as well.
“Another person might give with the thought, ‘Just as the great sages of the past, such as Aṭṭhaka, Vāmaka, and others performed great sacrifices, so too will I distribute my gifts in this way.’ Upon death, they are reborn among the Devas who Delight in Creation, yet eventually return to this world.
“Or one may give a gift with the thought, ‘Giving brings serenity and joy to my mind.’ Such a person is reborn among the Devas Wielding Power over the Creations of Others. Still, after their merit is exhausted, they return.
“Finally, there is the person who gives not for future rewards, not out of custom, and not out of wealth or tradition, but with the thought, ‘This act of giving is an adornment and support for the mind.’ What do you think, Sāriputta? Could a person give in this way?”
“Yes, Lord,” Sāriputta answered.
The Blessed One said, “This person, upon the break-up of the body, is reborn among Brahmā’s Retinue. Having exhausted the results of their action, they do not return to this world but attain the state of non-return.
“This, Sāriputta, is the reason why one person’s gift may not bear great fruit, while another’s gift of the same kind may yield great fruit and benefit.”
The True Essence of Generosity
Generosity is not merely about the act of giving but also about the intention and mindset behind it. When one practices the virtue of giving with constant joy and unwavering determination, one cultivates all virtuous merits, attains pure samadhi, and gains clarity of insight. This clarity allows one to fully comprehend the origin of suffering, the cessation of suffering, and the path to liberation and happiness.
Therefore, one should always strive diligently and practice various virtuous deeds of giving, remembering that the purity of the heart and mind in the act of generosity determines its ultimate value and benefit—both for oneself and for the world.
Peace LiLy 