Even More Fruitful Than Giving

If, Householder, one gives alms, rough or excellent, and one gives disrespectfully, gives inconsiderately, does not give with one’s own hand, gives what would be discarded, gives without a view of future consequences, then wherever the result of that gift is produced for one, one’s mind does not incline toward the enjoyment of superb food, nor toward the enjoyment of superb clothing, nor toward the enjoyment of superb vehicles, nor toward the enjoyment of whatever is superb among the five objects of sensual pleasure.

Also, one’s children and wives, and one’s slaves, servants, and workers, do not want to listen to one, do not lend an ear, and do not apply their minds to understand.

For what reason?

Just this is the result of actions that are done disrespectfully.

If, Householder, one gives alms, whether rough or excellent, and one gives respectfully, gives considerately, gives with one’s own hand, gives what would not be discarded, gives with a view of future consequences, then wherever the result of that gift is produced for one, one’s mind inclines toward the enjoyment of superb food, toward the enjoyment of superb clothing, toward the enjoyment of superb vehicles, toward the enjoyments of whatever is superb among the five objects of sensual pleasure.

Also, one’s children and wives, and one’s slaves, servants, and workers, want to listen to one, lend an ear, and apply their minds to understand.

For what reason?

Just this is the result of actions that are done respectfully.

In the past, Householder, there was a Brāhmin named Velāma. He gave such a great alms offering as this:

(1) eighty-four thousand golden bowls filled with silver;

(2) eighty-four thousand silver bowls filled with gold;

(3) eighty-four thousand bronze bowls filled with bullion;

(4) eighty-four thousand elephants with golden ornaments, golden banners, covered with nets of gold thread;

(5) eighty-four thousand chariots with upholstery of lion skins, tiger skins, leopard skins, and saffron-dyed blankets, with golden ornaments, golden banners, covered with nets of gold thread;

(6) eighty-four thousand milk cows with jute tethers and bronze pails;

(7) eighty-four thousand maidens adorned with jeweled earrings;

(8) eighty-four thousand couches spread with rugs, blankets, and covers, with excellent coverings of antelope hide, with canopies and red bolsters at both ends;

(9) eighty-four thousand kotis of cloths made of fine linen, fine silk, fine wool, and fine cotton. How much more of food and drink, snacks, meals, refreshments, and beverages? It seemed to be flowing like rivers.

You might think, Householder: He was someone else, the Brahmin Velāma who on that occasion gave that great alms offering.

But you should not look at it in such a way. I myself was the Brāhmin Velāma who on that occasion gave that great alms offering.

Now, Householder, at that alms offering there was no one worthy of offerings, no one who purified the offering.

Even more fruitful than the great alms offering that the Brāhmin Velāma gave would it be to feed one person accomplished in view.

Even more fruitful than the great alms offering that the Brāhmin Velāma gave, and feeding a hundred persons accomplished in view, would it be to feed one Once-Returner.

Even more fruitful than the great alms offering that the Brāhmin Velāma gave, and feeding a hundred Once-Returners, would it be to feed one Non-Returner.

Even more fruitful than the great alms offering that the Brāhmin Velāma gave, and feeding a hundred Non-Returners, would it be to feed one Arahant.

Even more fruitful than the great alms offering that the Brāhmin Velāma gave, and feeding a hundred Arahants, would it be to feed one Paccekabuddha.

Even more fruitful than the great alms offering that the Brāhmin Velāma gave, and feeding a hundred Paccekabuddhas, would it be to feed The Tathāgata, the Arahant, The Perfectly Enlightened One... would it be to feed The Community of Monks headed by The Buddha … would it be to build a dwelling dedicated to The Community of the four quarters ... would it be for one with a mind of confidence to go for refuge to The Buddha, The Teachings, and The Community ... would it be for one with a mind of confidence to undertake the five training precepts: to abstain from the destruction of life, to abstain from taking what is not given, to abstain from sexual misconduct, to abstain from false speech, to abstain from liquor, wine, and intoxicants (substances that cause heedlessness), the basis for heedlessness.

As great as all this might be, it would be even more fruitful if one would develop a mind of loving-kindness even for the time it takes to pull a cow’s udder.

As great as all this might be, it would be even more fruitful if one would develop the perception of impermanence just for the time of a finger snap.

(Reference: AN 9.20)

In this Teaching from Gotama Buddha, he shares how a significant offering as the one described in this Teaching does not match the benefits one would experience through making offerings to Practitioners who have progressed far on The Path to Enlightenment.

The Buddha provides examples of someone who is accomplished in view (i.e. Right View), a Once-Returner, a Non-Returner, an Arahant, a Paccekabuddha, and a Perfectly Enlightened One (i.e. a Buddha), etc.

Gotama Buddha describes further groups of people that would be highly beneficial to make offerings to, creating much benefit. Having individuals in a village or town who have progressed to the higher attainments of The Path to Enlightenment is highly beneficial to all those who interact with those individuals. A being who is practicing wisdom, moral conduct, and mental discipline will be a positive influence in their village or town benefiting all those whom they come into contact with, through their wholesome decisions.

He also describes it to be highly beneficial for a Practitioner to decide to practice The Five Precepts.

Ultimately, The Buddha describes the two (2) most beneficial things a Practitioner could do is to practice Loving-kindness Meditation and Breathing Mindfulness Meditation.

Through practicing Loving-kindness Meditation and Breathing Mindfulness Meditation, one is training their mind towards the attainment of Enlightenment and developing a mind that does not cause harm to others. This is the most beneficial way to create the highest quality of wholesome Kamma.

The results of your decisions to practice Loving-kindness Meditation and Breathing Mindfulness Meditation will result in your further progress on The Path to Enlightenment. There is no other decision that is more beneficial or that would create more wholesome Kamma than the decision to cultivate the mind in meditation.

Detailed explanation of The Five Precepts is available in this same book series found in Chapter 7 of the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).