- The Practice of Generosity

The Buddhist practice of generosity (Dana) starts with giving material things. One can further give “the gift of dhamma (teachings)” to help and guide sentient beings.

There are two aspects of a person’s life – the material aspect and spiritual aspect.

The material life needs to be supported with material things and money, while the spiritual life can be enriched with learning and knowledge.

If we wish to enable sentient beings to have satisfactory material life as well as spiritual life, it is essential to practise these two types of giving.

Hence, the Buddha practice of generosity does not necessarily involve money.

We can impart our knowledge and learning, as well as the Buddhist teachings to others. For instance, those who often listen to Buddhist teachings can share with others what they have learnt. This is “the gift of Buddhadhamma”.

Be it giving material things or giving dhamma, the purpose is to relieve the suffering of  sentient beings. The gift of material things can only alleviate the suffering of sentient beings partially and temporarily. The only way to help them get rid of suffering truly and thoroughly is by giving them Buddhadhamma.

The gift of Buddhadhamma enables sentient beings to practise self-cultivation and thus attain realisation as well as freedom from bondage.

The merits of giving Buddhadhamma surpass the merits of giving material wealth. Hence, it is stated in Treasury of Truth (Dhammapada): “The gift of Buddhadhamma excels all other gifts.”

Though we may know that giving (dana) is not reckoned with in the Noble Eightfold Path, its role in contributing to our road to liberation should not be overlooked.

Dana serves as an underlying basis and preparation to quietly support the entire effort to free the mind from defilements of selfishness, greed and hate.

In conventional giving, there are two basic requirements:

1. Being willing and

2. Being beneficial to others at the expense of oneself.

Ideally, it is best done with an intrinsic element of sacrifice in addition to having the spirit of willingness. If what is given away was done with reluctance, heartache or unhappiness, it cannot be considered as having the quality of generosity (caga) - the sublime virtues.

Question 1:

“Why can’t an ‘intrinsic element of sacrifice’ have a component of reluctance, heartache or unhappiness?  If I am just giving something away, without any feeling or reluctance, heartache or unhappiness, then where is the sacrifice ? The act becomes just a transference, not a sacrifice. Where is the ‘generosity’ if the act has no sense of sacrifice ?”

Answer 1:

One has to understand that the higher form of giving is done with the full realisation that the gift is “an ornament for the mind, a support for the mind”. Why ? This is because such a gift is selfless, completely free of attachment, and while such action (kamma) may bear wholesome fruit it doesn’t result in the giver being reborn. Although the gift has some utility value, the giver is able to make the sacrifice without heartache or reluctance because he/she knows it ultimately as a fetter that binds one to samsara.

The Buddhists stressed the importance of earning merits through giving.

Motivations are thus paramount in giving. It can be divided into two categories:

1. Out of compassion to wards the needy, destitute, disabled, the sick, victims of war, disasters among others. They are similar to philanthropic undertakings.

2. Out of respect and reverence such as making offerings to the Triple Gem (Buddha, Dhamma and Sangha), caring for parents, providing for elders and returning the kindness of others.

The levels of merits commensurate with the following three differences:

1. Differences in attitudes: whether with deep compassion and respect, superficial compassion/respect or without compassion/respect.

2.  Differences in categories of recipients: Triple Gem-reverence; to parents-filial piety and reverence/respect; to the needy, old, disabled, weak and sick-compassion. Under the Triple Gem-offerings to Buddha are the most excellent, followed by bodhisattvas, arhats etc. The merits earned through giving to Buddha far excellent those given to the other beings.

3.  Differences in the gifts or substance itself: Given that the attitudes and categories of recipients are similar, the level of merits will depend on the quantum, quality of the things donated. The larger the amount given that benefits more people, the better the level of merits to the givers.

Question 2:

“What difference should my attitude make? It seems like the whole thrust of these thoughts of gift giving has more to do with the attitudes and benefits of the giver than the receiver.”

Answer 2:

From a Buddhist point of view, the most important thing about any action is its effect upon the doer’s state of mind. The effect it has upon others is a lesser consideration. Why ? This is because ultimately each and every one of us is solely responsible for how we think and react to what other people do or don’t do. “The most excellent motive for giving is the intention that it strengthens one’s effort to attain Nibbana. Liberation is achieved by eliminating all the mental defilements (kilesa), which are rooted in the delusion of a controlling and lasting “I.”  Once this illusion is eradicated, selfish thoughts can no longer arise.”

Question 3:

“And why the concern over the difference in categories of recipients?”

Why should people who can be placed on the Buddhism hierarchy be considered more worthy for receiving gifts or more merit-generating, than other people who aren’t Buddhists . . .?”

Answer 3:

The ariyas or noble ones i.e. the Buddha and his disciples are the worthiest recipients of gifts, allegedly, because their wisdom and purity of mind makes the act of giving capable of yielding abundant benefits. Moreover, “When ariyas accept offerings, they do so to provide an opportunity for the donor to earn merit. Non-returners and Arahats in particular, who have attained the two highest stages of sanctity, have eliminated desire for sense objects. Thus when they are given gifts their minds remain detached from the objects presented and are filled with compassion for the giver.”

The gifts can be of three types:

1. Material things, money

2. Giving of fearlessness, comfort, time, love kindness, concern, or

3. The Dhamma which is the best of the three

Question 4:

Again, why the emphasis on the good results that may be accrued by the giver-rather than on the benefits that may be enjoyed by the recipient?” Does this not transform the act of giving into a selfish act by way of an accounting and concern for merit?

Answer 4:

Again, it is for every person to take responsibility for their own state of mind. That one cannot relieve another’s suffering is reality, and to think that we can do this by giving gifts, for example is delusional. But on the other hand, giving can result in one’s own liberation.

There are six categories of circumstances where they are disqualified as virtuous giving:

1. When giving is under pressure, being unwilling or heartache

2. Out of fear, condemnation, blackmailing threats, or to prolong one’s life.

3. Expecting rewards, bribery, corruption or indebtedness

4. Following family tradition blindly without knowing its significance

5. Asking for divine fortune, to please diving beings for their blessings

6 .For the sake of fame, honour and publicity

Conclusion

The level of merits in giving depends on the motives, the type of recipients and the substance given.

It is important that when one gives, it must be with the proper attitudes, with compassion and expression of respect, and with wisdom as the guiding force, namely:

1. With the clear understanding that the generous act will bring beneficial results for oneself and others

2. With the awareness that the giver, gift and the recipient are no more than the convergence of causes and conditions that makes the whole event possible, and

3. Giving with the motivation to enhancing one’s efforts to become enlightened.

The teaching of the Buddha-dhamma is considered the highest and the most precious gift a person can give to others.

The Buddha’s teaching has ennobled the lives of millions with a vision of man’s highest potential. In learning what the Buddha taught, we correct our views about what is worthwhile striving for and what is not. Prior to that, we may have considered the pursuit of pleasurable sense objects as the goal of our life. But after we have come in contact with the gift of the Buddha’s teachings, we gradually become aware that our sensual pursuit and attachment are the underlying cause of our suffering.

          “Before giving, the mind of the giver is happy;

 while giving, the mind of the giver is made peaceful; and

 having given, the mind of the giver is uplifted.”