The Practice of Generosity in Buddhism: From Material Giving to the Perfection of Wisdom

Buddhism distinguishes three types of generosity

On the human level—and particularly in Buddhism—generosity is defined through three kinds of actions:

• the generosity of material giving

• the generosity of offering protection

• the generosity of giving knowledge

These three types of generosity are ranked by their level of importance. Material giving is considered the first level, while the highest excellence belongs to the giving of knowledge. This classification is based on the degree of subtlety, moving from the most “coarse” act (it is indeed quite simple to share what we have, even when we have little, as we will see later), to the most subtle (which requires transforming oneself through practice and study in order to transmit teachings to others).

In Buddhism, the coarse refers to the physical body and worldly actions, while the subtle is related to the awakened pure nature.

Sharing a meal, offering clothing, or giving one’s time requires no special skills—while awakening, in contrast, demands a long and deep inner work.

A Step-by-Step Path: The Essential Condition of Buddhism

Before going deeper into the explanations of the different forms of generosity, I want to emphasize that Buddhist teachings “should” always be received progressively—that is, step by step.

I say “should,” because in reality many people unfortunately do not follow this gradual path. This often results in ways of living that we believe to be “Buddhist” or “disciplined,” when in fact we continue to make many mistakes—mistakes that inevitably create even more negative karma.

Receiving teachings step by step is not always easy.

If one is a young novice monk, then of course the path will naturally unfold in this way, clearly structured.

But for Westerners, this is more difficult. If we are fortunate enough to enter right from the beginning into a well-structured progressive framework—such as the Lam Rim in the Gelugpa tradition—then the step-by-step approach will be naturally present.

In the same way, if we receive Kagyu, Nyingma, Sakya, or Bön teachings delivered in a progressive manner, that is excellent.
But sadly, in the West—and increasingly so today—we have the possibility of “picking and choosing” here and there. The risk then is very real: receiving teachings in a disordered sequence. This only slows down progress, understanding, and realizations, and in some cases can even push the practitioner, through mistaken interpretations, to move in the opposite direction.

If we return to the step-by-step teachings given by Atisha, we notice that the teachings on generosity appear only in the very last part of the study. It is only after long months and years of practice—that is, listening, studying, and then applying this listening and study in specific meditations—that one gains access to the teachings on generosity.

What Is the Link Between a Progressive Teaching and the Practice of Generosity?

The reason is very simple: in Buddhism, the act of generosity must be pure. It must be free from attachment, free from any personal goal—even the most unconscious ones.

To reach this level, one must walk deeply through the core subjects of study: the precious human life, impermanence, karma, death, suffering, the Four Noble Truths, Bodhicitta, emptiness…

Each of these studies is not just a matter of reading about the subject and memorizing it, but of truly integrating it. Through analytical meditation, different meditations are developed for each topic, which inevitably takes time—because of course, it is not enough to meditate once on a subject.

Later come the meditations to develop Bodhicitta—formal, structured practices designed to elevate the practitioner into a vast vision, allowing them to act for the benefit of others at every moment.

So we can see that it is only after many years of study and practice that one can truly integrate the teaching of generosity.

Of course, we do not wait until the end of the path to begin practicing generosity!

We start with the first step, the grossest form: giving material goods.

Then gradually, as our spiritual development deepens, we can move through the other stages, perhaps one day reaching the ultimate generosity: the most subtle and profound act of helping beings free themselves from suffering and discover infinite happiness.

But Before Giving, We Must Know When Not to Give

This may sound surprising, but it is essential to understand.

Knowing how to give means that, from the perspective of the giver, certain conditions must be respected:

• Having no attachment to personal glory or recognition.

• Not expecting results. I recall someone once asked a master, “I gave, but the result is not there…” But what does that mean? Not there when? Right now? Not yet? Not directly? The karmic threads are infinite, and to look for immediate results is already an attachment. We must give with inner detachment.

• Not giving in expectation of something in return.

There are many other points, but since this is a blog and not a formal teaching, let us keep it at a general overview.

From the receiver’s side, we must also be aware of pitfalls. Traditional teachings list more than a dozen mistaken ways of giving. For example:

• Making someone wait a long time before giving them something we could give immediately.

• Giving in small portions when we could have given fully at once.

• Giving in exchange for a difficult task.

The manner of giving matters too. We must not embarrass the person receiving, and we must be respectful.

Often, giving with respect allows us to truly receive.

I remember one day in Bodhgaya, two brothers came up to me. The eldest was 7 or 8, the youngest about 3 or 4. They asked me for a coin while I was paying for entry into a park. I had a rose lassi in a carton in my bag. I took it out, inserted the straw, and knelt down to hand it to the little one. He took it with both hands, began to sip, and immediately closed his eyes in deep delight. His brother, kneeling too, burst into joy and laughter. We were all three united in the joy of sharing.

Later that day I saw them again. The youngest slipped his hand into mine without asking for anything. His brother, by his side, pointed to a samosa seller instead of a toy vendor trying to catch my attention. “Just one,” he said, planning to share it with his brother. I bought them two and added some fried snacks. His joy and gratitude were unforgettable.

These two boys remain in my prayers today, part of the beings I wish to help if ever life allows me to manifest my dream.

Nagarjuna’s Reminder

The Bodhisattva is encouraged to give regularly, as one has the means, rather than hoarding wealth to give in one great gesture later. Saving to give is said to have little merit, because in doing so we block the flow of energy that could have helped many along the way.

As Nagarjuna wrote:

“Knowing that wealth is ephemeral and without substance,
Practice generosity properly and accumulate merit.
There is no better friend than the practice of generosity.”

Material Giving

Material giving includes goods, money, food, and services.

For me, whether in Paris or in India, giving food carries deep meaning. It is a real moment of exchange. When I give a coin, I don’t feel the same as when I give food. Sharing food feels like a true connection. For example, leaving a restaurant without finishing a meal is an opportunity to have it packed and share it with someone in need.

Giving services means using our knowledge to help others. Giving time and skills is also giving.

We can also give blood regularly.

The list is long, and we are invited to reflect on all these aspects.

The Gift of Protection

The second form of giving is the gift of protection.

This type of generosity has two aspects:

• physical actions

• mental actions

One day in Paris, I was walking with a friend on our way to the metro where I was heading to a Buddhist teaching. About 400 meters ahead, we saw a woman yelling at a magpie that was attacking a small bird. Without thinking, we both started running as fast as we could toward them. The magpie flew away as we arrived, and the poor little sparrow was huddled in the leaves at the foot of a wall, trembling.

I gathered some large leaves from a nearby tree—huge ones, at least 20 cm across, I don’t know the species—to build a shelter. I covered the sparrow under this leafy shield, protecting him from the magpie and giving him the chance to recover. That evening, when I came back, he was gone—so I believe it all turned out well.

That same day, as I was leaving the metro and waiting at the crosswalk, I noticed a group of people on the other side also waiting for the light to turn green. Among them was a man with a white cane. A car saw him and stopped, even though it had the green light. Hearing the sudden braking, the man began to walk. The people waiting next to him just looked on, without moving. Other cars were still driving through.

The man hesitated, took a couple of steps back, then suddenly started walking again—while the cars were still moving. No one around him said anything. I rushed into the middle of the street, stretching out my arms to stop the vehicles. At that moment, the pedestrian light finally turned green, and the man was able to cross safely.

Protecting others can take many forms.

• It can mean giving shelter to someone homeless, in exile, or struck by disaster—whether war, natural catastrophe, or another crisis.

• It can also mean protecting someone emotionally: helping those overwhelmed by fear, stress, or anxiety. In this sense, psychologists also play a role in protection.

But we must be very careful with our words and understanding, because a misguided word can cause more harm than good. Imagine someone whose life has just collapsed—perhaps their partner has suddenly left them. If a friend were to say: “I think you can forget him, I feel like you have wings now that he’s gone, you seem more fulfilled…” —these words, however well-intentioned, could wound deeply.

This is not a made-up example—I know someone who actually lived this. In her darkest despair, drowning in hopelessness, her closest friend—supposedly there to console her—said these very words. The result was devastating.

This shows us how essential it is to act and speak with wisdom, because the discipline of body, speech, and mind are our safeguards to practice generosity correctly.

The gift of protection is therefore a form of generosity that anyone can practice. You do not need to be wealthy to give it. But it does require a pure attitude, a commitment to compassion, and the integration of ethics into our lives so that we act with true altruism.

The Power of Intention

One day, I saw a beggar I had already passed by in the morning. I didn’t have much money left—I was waiting for some income, and only had about fifteen euros to last a few days…

Instead of giving him a coin, while I was about to buy myself two apples, I chose to buy a third one for him—placing into it a clear and beautiful intention.

Because the intention we place on a gift is just as important as the gift itself, since we are all connected… interdependence—yes, never forget this essential point!

In this example, standing in a busy street with many passersby and this beggar, I focused not only on giving him an apple but also on radiating the intention that others too might be moved to help him. If our intention is strong enough, it can inspire those around us—it can ripple outward.

This shows how important it is to cultivate a pure thought and to sustain it through the power of meditation. Meditation strengthens our inner energy and makes it possible to transform what seems impossible into reality.

Yet, we must be careful—our intention must be pure. As I mentioned earlier, there is a subtle but crucial difference between a right intention and an intention unconscious

The Gift of Teaching

The third and most subtle form of generosity is the gift of teaching. It consists of walking the path yourself—transforming, growing inwardly, and acquiring knowledge from authentic and reliable sources—before transmitting it to others. By offering guidance rooted in wisdom, we help transform people, showing them that their suffering can be lightened or even released by changing the way they look at life, by integrating ethical conduct into their actions of body, speech, and mind, and by immersing themselves in meditation associated with study.

I will not go further into this aspect of generosity here, as it concerns only those who have walked this path for many years and are already familiar with its stages and requirements.

From the Practice of Generosity to the Perfection of Generosity

We usually tend to give only to certain groups of people—those we love, those whose cause touches us. This is natural; it is how attachment works. Yet, we are capable of being much more open than these narrow, attachment-driven perspectives allow.

This is precisely where the Buddhist path—received step by step, studied and integrated through meditation—takes on its full meaning. As our realizations deepen, we become able to give with equanimity, extending generosity to all beings: to those close to us, to those distant, to those who harm us, to the poor, and even to the rich.

When generosity is practiced in this way, it transforms from a practice of generosity into the perfection of generosity. It is no longer guided by ordinary, worldly motives, but rather by the path of the Bodhisattva, the one who has developed Bodhicitta, the mind of awakening.

This awakened mind is the source of all enlightened actions, and as we understand, it is the ultimate goal of the path.

Pāramitās – Method and Wisdom

The Perfection of Generosity is the first of the six pāramitās or six perfections, arranged in progressive order—each one built upon the previous, moving from the grosser aspects toward the more subtle. The order is essential; without it, the more subtle realizations cannot arise.

The practice of generosity frees us from stinginess. Gradually, it leads us toward the perfection of generosity, which is nothing less than the liberation from all forms of attachment.

Through this liberation and the understanding of interdependence, we free ourselves from false views and come to see the sources of our suffering. The more we progress toward these subtle realizations, the more open we become, realizing how vital it is to cultivate a state of mind that embraces all beings without discrimination. Every action, every intention, becomes oriented toward the welfare of all.

The practitioner who applies the first five pāramitās is walking the path of method. This method is then united with the sixth pāramitā: wisdom. These two pillars—Method and Wisdom—are the very heart of Buddhism.

They are explained in various ways and from many perspectives, but the essential point here is this: at every stage of the path, and for every pāramitā, there are specific meditation techniques to be applied alongside study, reasoning, and reflection.