I’ve been reflecting on my journey with giving. For most of my life, I donated mindlessly. From a very young age, I would save the small amounts my parents gave me for snacks and instead offer them at pagodas or to anyone asking for donations. It always made me feel good, so I kept doing it throughout my life. Even though I knew monks shouldn’t come and ask for money while we were eating in a restaurant—something against the Vinaya rules—I donated anyway. These were my years of mindless giving.
Over time, I noticed that not everyone in robes is truly following the Dhamma. There are fake monks—people wearing robes but living with families and using their position to ask for money. Recently, on YouTube, I saw some venerable monks speak about others not following Vinaya rules, and I saw people expressing frustration at monks and nuns who don’t live according to the Buddha’s teachings. I agreed with their concerns, as I too care about maintaining the true Dhamma and genuine practice of Buddhism. But I felt these issues were far beyond my influence, and it seemed wiser to focus on myself—on practicing mindful donations.
Around 2015–2016, I realized I should stop donating to places or people I didn’t truly support. I began avoiding donating to flashy displays of the Buddha image, loudspeakers, and public appeals for donations. Instead, I decided to focus my giving on monasteries, nunneries, meditation centers, and charity hospitals serving monks and nuns. This required more effort, as I had to go there regularly and contribute consistently. I also chose long-term funds, so that even when I could no longer donate personally, my contributions would continue to support these places.
I know some people misuse the name of Dhamma, but one simple yet powerful action we can take is to stop supporting them. If we are firm and mindful with our donations, we can ensure that our resources go to the genuine needs of the Dhamma and Sangha. False monks cannot survive without donations. By giving carefully, we can prevent them from continuing and help strengthen the true Sangha.
I believe lay people should stop mindless and lazy donations and start practicing mindful giving. In this way, we can help preserve our Buddhism, making it a little better and lasting a little longer.
I am also reflecting that donating to monks or people wearing robes who misrepresent the Buddha can create bad karma for ourselves, because it shows a lack of ethical responsibility in protecting the Dhamma.
I am just reflecting on my own bad habits of the past and sharing this with others as something to consider.
Buddha’s teaching on the true nature of generosity and the highest forms of merit.
It would be more fruitful to feed one individual accomplished in view than that great offering of Velāma.
It would be more fruitful to feed one once-returner than a hundred of those accomplished in view.
It would be more fruitful to feed one non-returner than a hundred once-returners.
It would be more fruitful to feed one perfected one than a hundred non-returners.
It would be more fruitful to feed one Independent Buddha than a hundred perfected ones.
It would be more fruitful to feed one Realized One, a perfected one, a fully awakened Buddha than a hundred Independent Buddhas.
It would be more fruitful to feed the mendicant Saṅgha headed by the Buddha than to feed one Realized One, a perfected one, a fully awakened Buddha.
It would be more fruitful to build a dwelling especially for the Saṅgha of the four quarters than to feed the mendicant Saṅgha headed by the Buddha.
It would be more fruitful to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart than to build a dwelling for the Saṅgha of the four quarters.
It would be more fruitful to undertake the training rules—not to kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants—than to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart.
It would be more fruitful to develop a heart of love—even just as long as it takes to pull a cow’s udder—than to undertake the training rules.
It would be more fruitful to develop the perception of impermanence—even for as long as a finger-snap—than to do all of these things, including developing a heart of love for as long as it takes to pull a cow’s udder.
© Dr. Tune. All rights reserved.
The Buddha's words are in the public domain; any copyright here applies only to the presentation.
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