Chapter VII
Likewise, (according to the Abhidhamma method of enumeration) offerings are of six
kinds, when analysed by way of six sense objects, e.g. gift of visible things, gift of sounds,
etc. These sense objects become manifold, for example, the gift of visible things alone may
be one of blue, one of yellow, etc.
Likewise, there are inanimate things, such as rubies, gold, silver, pearls, coral, etc; or
paddy fields, other arable plots of land, parks, gardens, etc; and there are also animate
ones, such as female slaves, male slaves, cattle, etc. Thus things to be given are plenty.
How a Gift of External Objects is made
When a Bodhisatta makes a gift of external objects, he offers whatever is necessary to the
needy. When he knows, by himself, that someone is in need of something, he gives it away
even not asked, more so when asked. When giving gifts, he does so freely, with no
conditions.
When there are sufficient objects to offer, he gives them to each recipient sufficiently.
But when there are not enough to give, he divides (into equal portions) what could be
divided and gives.
There is a special point to note. In making gifts, he does not give things, which would
cause harm to others, such as arms, poisons and intoxicants; nor does he make gifts of
playthings, which are not beneficial but would cause negligence and playfulness.
To a sick recipient, he does not offer unsuitable food or drink. He offers him only what
is suitable and in proper quantity and measure.
Likewise, when asked, he gives to householders what is good for householders and to
bhikkhus
what is appropriate to them. (He does not give householders things acceptable to
bhikkhus
or vice versa.) And he makes his offerings without causing trouble to those close
to him such as his mother, father, kinsmen and relatives, friends and colleagues, children,
wife, slaves, and workers.
Having promised an excellent gift, he does not give something inferior. He does not give,
expecting gain, honour, fame or reward, nor does he give anticipating benefits, such as
good existence, wealth or prosperity, other than Omniscience. He makes his offerings with
the one and only wish, Omniscience.
He does not make his offerings, detesting the recipients or the gift materials. Even to the
recipients, who, without restraining themselves, abuse and revile him, he does not give in
an irreverential manner (as if he is discarding refuse) and with annoyance. He always gives
with reverence, a serene mind and full of compassion. His generosity is totally free of the
belief that noisy acclamation is auspicious, but it is associated with the staunch faith in the
Law of
Kamma
and its fruits.
He makes his offerings without subjecting the recipients to the trouble of showing respect
and humbleness to him. Without any wish to deceive or to cause disunity, he gives only
with a mind of great purity. He does not use harsh, abusive words, nor does he give with a
pout and sullenness; he gives only with sweet words of endearment, a smile on his face and
a serene, calm disposition.
Whenever attachment to or craving for a particular object appears excessively in him
because of its superior quality, or because of long personal use, or because it is the nature
of greed to crave, hanker after objects of value and excellence, the Bodhisatta
is aware of
this greed and he quickly dispels it by seeking a recipient for it.
Suppose he is about to partake a meal, which is just enough for one, and someone
presents himself and asks for it. Under such circumstances, a Bodhisatta does not think
twice to forego his meal and offer it right away to the recipient respectfully, just as the
Bodhisatta Akitti
22
the Wise had done.
22. The Bodhisatta, in one of his births, was a Brahmin magnate of BĂransai named Akitti, who,
after giving away all his wealth, retired to a forest. There he continued to distribute his newly
acquired possession to others even when he had nothing to eat but
kara
leaves.