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Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-8, 2016 ISSN: 2454-1362, http://www.onlinejournal.in

The Significance of (Dāna) According to Buddhist View

Nguyen Thi Chot Ph. D. Research Scholar in Department of Buddhist Studies University of Delhi, Delhi - 110009

Abstract: , a was formed on the − The first of four things which generate morale of compassion and wisdom. The (puyakriyā-vastūni) compassion is to help the sentient beings escape To clearly understand the charity, let us from the suffering of the life and the wisdom is to examine through its kinds, categories and requitals. help sentient beings attain the realm of liberation 2. The Kinds of Charity (). With that message of compassion, In Buddhist literature, the practice of charity is Buddhism get hold of so many theories, which considered essential. In the Dharmasagraha, 3 the philosophize the for the same aim. charity is said to be of three kinds: One of most methodology is the charity, which is a − The charity of worldly things. very common practice today. The charity in the − The charity of -truth. viewpoint of Buddhism plays a great important − The charity of fearlessness. role. However it is very rare to explicit recognize. 2.1. The Charity of Worldly Things So, it is necessary to do a presentation approach to 4 the significance of charity. Accordingly, these In the Sūtra of the Upāsaka Precepts the aspects which are relevance to the charity as its charity of worldly things is ascribed as: kinds, categories and requitals will be deal with. “The giving of wealth means to give away one’s wealth freely and without consideration of its value or quantity. Things such as cattle, sheep, 1. Introduction elephants, horses, houses, bedding, trees, wells, The Buddha spent unnumbered lifetimes slaves, servants, buffaloes, donkeys, vehicles, practicing -path, saving sentient beings utensils, vases, beds, furniture, copperware, out of his great compassion. In this process he ironware, earthenware, clothes, jewels, lamps, particularly practiced charity. Charity is the solid flowers, tents, hats, shoes, table, canes, ropes, which led him to enlightenment. A wise plows, axes, grass, water, rocks, and so on are, if man practices charity for two reasons: to tame his given, considered according to the supplicant’s mind and to destroy anger. For these reasons, a needs. In addition to these, the building of temples Tathāgata is called Unsurpassed Honored One. or living quarters given to those who renounce the Charity, the Sanskrit of “Dāna”, means giving household life, excluding elephants and horses, is away, , or sacrifices for the of also the giving of wealth.”5 other sentient beings. It can be explained literally Furthermore, the charity of worldly things as giving the necessities (as robe, food, implies of the following external and internal lodgings, medicines etc.) to all sentient beings factors: without discrimination (on the basis of good or − 1 The charity of external things means a person bad). takes his frequently and highly valuable things The method of practicing charity is explained as food, clothes, car, garden… gift to other in Majjhima Nikaya. When a person gives anything ones. This is the method to rear the to others, at first he must have a feeling that he compassion which the Buddha taught to the wants to do that, and secondly, his should Buddhists laity. not bring the affliction to them. His donation − The charity of internal things means a person should be made not out of fear or disrespect, but is advised to begin to sacrifice all which he has because of his love and compassion. for the well-being of others. The sacrifice The charity (dāna) has an important place in involves the charity of his person, enjoyments both the Hīnayāna and Mahāyāna. According to 2 and merit. This is a lofty behavior of sacrifice, the Mahāvyutpatti, the charity is: very difficult to do, only appears in a person − The third of the ten dharma practices with great compassion and free from the (Dharmacaryas). constraints of self and mine. − The first of four things which tend towards popularity (sagraha-vastūni).

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Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-8, 2016 ISSN: 2454-1362, http://www.onlinejournal.in

2.2. The Charity of Dharma-truth − In the positive aspect: giving others the The charity of the Dharma-truth is an gallantry and serenity to face the coming immaterial charity method. It means: “to teach danger or tribulation. others to take precepts, leave the home life, In fact, because of the desire of life and fear of cultivate the way, consult the Sagha about death, man is trapped in a prison of fearfulness. As important matters, preach the proper Dharma to Buddhists, let us clear away the fearing for those with deviant views, distinguish between the ourselves and for others by the way of “charity of true and the false, and proclaim the four errors and fearlessness” in order to face the problem of birth nonlaxity.” 6 The material of this method is the and death. almoner’s wisdom and his behavior. Therefore, the However, there are some things which one charity of the Dharma-truth has a high value should not give or do to others: “…should not at compared with the charity of worldly things. While any time impure things to the dead in order to the charity of worldly things only helps sentient please them; …never gives alcohol, poisons, beings to be free from poverty and penury, the swords, shades, and so on to people whether they charity of the Dharma-truth has the ability to free have attained self-mastery or not; … does not give sentient beings from mental suffering. In the impure food or medicine to the sick nor does he , the Buddha said: “The gift of the steal as little as one penny so as to give.”10 Dhamma excels all ; the taste of the Dhamma 3. The Categories of Charity excels all tastes; delight in the Dhamma excels all There are four elements which define an action: 7 delights.” the strength of intention (chanda), the If one advises others somethings as aspiring concentration (citta), the energy (vīrya) and the the faith, observing the precepts, practicing the investigation (vīmāṃsā) involved in the action. giving, hearing the Dharma, and developing the These elements categorize the action of charity into wisdom, in innumerable future lives he will receive three types: when these four constituent elements 8 excellent requitals, such as: are weak, the charity is said to be of inferior level; − Beautiful countenance: sentient beings will when they are of medial standard, the charity is uproot their anger after hearing the Dharma. regarded as medium; when they are strong, the − Longevity: out of loving kindness sentient charity is considered to be of superior level. This beings will quit killing after hearing the means that when the action of charity is promoted Dharma. by desire for fame, it is of inferior level; when the − Abundant wealth: sentient beings will not steal action of charity is promoted by desire for others’ wealth after hearing the Dharma. happiness, it is the of medium level; when the − Physical strength: sentient beings will open action of charity is promoted by desire for being their hearts and delight in charity after hearing noble-hearted, it is of superior level. the Dharma. Furthermore, the charity of worldly things is − Enjoy peace and joy in his body: sentient inferior, and the charity of Dharma-truth is 11 beings will not abandon self-restraint after superior, for the dharma helps the recipient in hearing the Dharma. this and all their future lives. One can give the − Acquire unimpeded eloquence: sentient beings charity of Dharma-truth in many ways. One can will destroy the mind of delusion after hearing formally teach the dharma as the did by the Dharma. preaching or lecturing to people. One can also 2.3. The Charity of Fearlessness informally teach the dharma in normal casual In life one always experiences fear from in conversation as one's every utterance is virtuous in childhood until death: fear of cold, heat, scolding, content and in the style of delivery. The charity of beatings; fear of running short of food and clothing, Dharma-truth can take the form of good advice to a unemployment; fear of sickness, decay, death etc. friend or words of wisdom to a child. Moreover, With the perfect wisdom and generous compassion, the charity of Dharma-truth includes not only the Buddha introduced the charity of fearlessness. promulgation of the truth but also the dual function It means to make sentient beings feel safe. In the of refuting false teachings as well. So if one knows Sūtra of the Upāsaka Precepts, the Buddha says false teachings are being spread or that a person that: “If the bodhisattva sees sentient beings in fear in false teachings, one must also actively of kings, lions, tigers, wolves, floods, fires, or dispel them. The charity of Dharma-truth includes robbers and saves them [from the fear], this is spreading the truth and stopping the false called the giving of fearlessness.” 9 This has two teachings. Also, if one sees a person engaging in aspects: unwholesome thoughts, words, or actions, one must give the charity of Dharma-truth and attempt to − In the negative aspect: making others feel guide the person back onto the path of fearless. wholesomeness. One gives the dharma in a positive

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Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-8, 2016 ISSN: 2454-1362, http://www.onlinejournal.in way as an act of commission when one spreads the − After charity, one joyfully praises oneself. teachings. One also gives the charity of Dharma- − Before charity, one says that one has nothing truth by non-omission of the dharma in that one to give. never fails to speak up if one sees false teachings or − After charity, one scolds the recipient with a unwholesomeness. Every interaction with others vicious mouth. and also with oneself strives to further the spiritual − After charity, one asks the recipient to pay development of the individual. The all-powerful double the value of the alms. charity of Dharma-truth helps others develop the − After charity, one harbors doubts. ability to self liberation. The complier of the Māhāyana-śraddhotpada- In the Dakkhi avibha gasutta, the Buddha śāstra believes that it is imperative for all people to taught Ānanda that there were fourteen objects of 12 awaken the Mahāyāna faith in the practice of charity: complete charity: “when they are performing those 1) Buddha; three acts of charity, let them not cherish any desire 2) Paccekabuddha (one enlightened for and by for fame or advantages, nor covet any worldly himself alone); rewards. Only thinking of those benefits and 3) Arahattaphala (who has attained arahatship); blessings that are at once for themselves and others, 4) Arahattamagga (who is on the path of let them aspire to the most excellent, most perfect arahatship); knowledge (anuttara-samyaksambodhi).” 18 This is 5) Anāgāmiphala (non-returner); also taught by the Buddha in the Majjhima Nikāya: 6) Anāgāmimagga (who is on the path of non- “Whoever, without attachment, gives to those return); without attachment 7) Sakradāgāmiphala (once returner); A gift rightfully acquired, the mind well 8) Sakradāgāmimagga (who is on the path of pleased the once returning state); Firmly believing in the rich fruit of karma 9) Sotāpattiphala (stream-attainer); I assert this gift to be a gift abundant in 10) Sotāpattimagga (who is on the path of gain.”19 stream-attainment); Both the Hīnayāna and Mahāyāna traditions 11) One who is beyond and without attachment give prominence to the role of and importance to to sense-pleasures; charity. Its full meaning is profit for oneself and 12) An ordinary person of moral habit; others. One’s charity brings solace and benefit to 13) An ordinary person of poor moral habit; living beings in the present and future. The giving 14) An animal. which comes from compassion is the performance Thereon, one make a charity to these fourteen of the vow of saving mankind and protecting the objects above, he will get the unmeasured merit. world of the Buddhas. From the beginning when 4. The Requitals of Charity the monastic community was just established, the If a wealthy dignitary gives to the following Buddha taught his ordained disciples as follows: eleven kinds of people, it is called inconceivable “Fare ye, , in a round that may be for the charity: evil ones, precept violators, foes, fakers, good of the many, for the happiness of the many, nonbelievers in causality, coercive solicitors, harsh for love toward the world, for the advantage, the scolders, the angry, the ungrateful, the powerful, good, the happiness of gods and men.” 20 This is and the wealthy.13 considered as a message of compassion, saving The requitals to the almsgiver will be 100 mankind and protecting the world. Not only in the times his alms given to animals; 1,000 times the Buddha’s time but today also, the monks and alms given to those who have violated the precepts; laypeople who follow the Buddha always 100,000 times the alms given to those who observe remember that message. Those who admire the the precepts; 1,000,000 times the alms given to Buddha and his teachings, want to enter the clear non-Buddhists who have ended their desires; 1,000 light of liberation, should follow that message. ko ṭ(onei hundred million) times the alms given to As far as self-profit is concerned, the A those who are nearly Srotāpannas;14 immeasurable guttara-Nikāya recorded the following teaching: for alms given to Srotāpannas, those who are “The alms-giver, when come to deva-state or man, nearly Sakdāgāmins,15 up to the Buddhas.16 surpasses the non-giver in five ways: in divine life- However, there are eight reasons which will span, beauty, happiness, honour and power.” 21 fail to bear the unsurpassed fruit for almsgiver. Another source mentions: “One who gives a gift These are:17 but is no self-seeker, not wrapt up the result, − After charity, one sees the recipient’s faults. seeking no reward, nor thinks to enjoy the fruit − Not giving equally. hereafter; yet gives thinking: ‘It’s good to give!...’, − After charity, one asks the recipient to do thereafter, on the breaking up of the body after something in return. death, arises in the company of the devas of

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Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-8, 2016 ISSN: 2454-1362, http://www.onlinejournal.in

Brahmā’s hosts; and when he has exhausted that deed, power, glory, dominion, he becomes a non- 5 T. 24, No. 1488, fol. 1054c08-14. Bhikṣ uṇ ī Shih 22 returner, a comer not to this state here.” Heng-ching, trans., The Sutra on Upāsaka Precepts, Mahāyāna considers charity as one of six basic California: Numata Center for Buddhist Translation things necessary for those who practice the and Research, 1994: 107-8. Bodhisattva-path, the dānapāramitā. The Vajra- 6 T. 24, No. 1488, fol. 1054c04-06. Bhikṣ uṇ ī Shih cchedikā-prajñā-pāramitā-sūtra says: “If Heng-ching, trans., The Sutra on Upāsaka Precepts, practice charity without attachment, California: Numata Center for Buddhist Translation 23 their merits are immeasurable.” Charity without and Research, 1994: 107. attachment according to this sūtra means practicing 7 Dh. 354. charity without attachment to form, sound, smell, 8 See in T. 24, No. 1488, fol. 1059b21-c02. taste, touch or . The Sutra of Forty Two Bhikṣ uṇ ī Shih Heng-ching, trans., The Sutra on Sections says: “When you see someone who is Upāsaka Precepts, California: Numata Center for practicing giving, aid him joyfully, and you will Buddhist Translation and Research, 1994: 127-28. 24 obtain vast and great blessing.” Here, the Buddha 9 T. 24, No. 1488, fol. 1054c06-8. Bhikṣ uṇ ī Shih teaches not only develop happiness witnessing Heng-ching, trans., The Sutra on Upāsaka others’ charity but to be a part of this act of charity. Precepts, California: Numata Center for Buddhist 5. Conclution Translation and Research, 1994: 107. From the dissection above, the charity bears a 10 T. 24, No. 1488, fol. 1055a04-06. Bhikṣ uṇ ī significant meaning in Buddhist view. Through the Shih Heng-ching, trans., The Sutra on Upāsaka practice of charity, one will renounce many things. Precepts, California: Numata Center for Buddhist One develops a giving attitude as one learns to give Translation and Research, 1994: 108-9. openly and freely, decreasing one’s sense of 11 T. 24, No. 1488, fol. 1059b16-17. Bhikṣ uṇ ī ownership and possessiveness and thereby greed Shih Heng-ching, trans., The Sutra on Upāsaka and the notion of self. Through charity, one learns Precepts, California: Numata Center for Buddhist to not be attached to anything to not cling. Charity Translation and Research, 1994: 127. cultivates an open-hearted sensitive attitude 12 M.III. 254-5. towards others as one mentally dedicates all one’s 13 T. 24, No. 1488, fol. 1060a09-12. Bhikṣ uṇ ī possessions to others. Shih Heng-ching, trans., The Sutra on Upāsaka For the practice of charity to truly be Precepts, California: Numata Center for Buddhist perfection, it must be infused with wisdom. As one Translation and Research, 1994: 130. gives with wisdom, the practice of charity helps 14 One who is free from the first three fetters of one to gradually forget “the selfish self”. When individualistic views, of doubt, and of clinging to Subhūti asked the Buddha “What is a Bodhisattva’s rites and rules, but has not yet freed oneself of Perfection of Giving?” The Buddha replied “... passions. He must be reborn at least seven times in there is nowhere an apprehension of anything.” 25 order to attain liberation; however, his rebirths will When the Buddha was asked how the Perfection of be only in one of the higher modes of existence. Giving is fulfilled by a Bodhisattva, the Buddha However, if he tries to overcome the inclination replied “...The perfection of giving is fulfilled toward sensual pleasure and aggression, he only when gift, giver and receiver are not taken as a has to be reborn two or three times. basis.”26 There is no apprehension of self, recipient 15 He is called “Once- returner”, the second stage of or gift. So, it is important to note that while the sainthood. perfection of charity is based on a foundation of 16 M. III. 255. wisdom. It helps one realizes that there is no self 17 T. 24, No. 1488, fol. 1058b10-6. Bhikṣ uṇ ī Shih for which one needs to be selfish and the “Selfish Heng-ching, trans., The Sutra on Upāsaka Precepts, Self” ceases to exist. California: Numata Center for Buddhist Translation and Research, 1994: 123. 1 Vin.III.133. 18 T. 32, No. 1666, fols. 581c21-2. D. T. Suzuki 2 Title of the dictionary The Great Volume of (trans.), Aśvaghoṣ a’s Discourse on the Awakening Precise Understanding or Essential Etymology, of Faith in the Mahāyāna, Chicago: Open Court, composed in Tibet around the late 8th to early 9th 1900: 129. centuries C.E. 19 M. III. 257. 3 Title of the collection of Buddhist Technical 20 S.I.105. Terms composed by Nāgārjuṇ a. 21 A.III.33. 4 T. 24, No. 1488. It was translated from Sanskrit 22 A.IV.61-3. into Chinese under the Northern Liang Dynasty by 23 T. 08, No. 0235, fol. 749a15-6. Charles Muller the Tripiṭ aka Master Dharmakṣ ema from India. (trans.), The Diamond of Perfect Wisdom Sutra, Chung Tai Translation Committee, 2009: 4.

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Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-8, 2016 ISSN: 2454-1362, http://www.onlinejournal.in

24 T. 17, No. 0784, fol. 722b26-7. The Buddhist reference is from The Sutra in 42 Sections, tr. Text Translation Society (trans.), The Sutra in 42 by The Buddhist Text Translation Society, Sections, USA: Repaying Kindness Temple, 2011: USA: Repaying Kindness Temple, 2011. 92. The Taishō Shinshū Daizōkyō, T. 24, No. 1488 25 E. Conze, Buddhist Texts Through The Ages, J. Takakusu (ed.) et al., Tokyo: Taishō Shinshū Boston: Shambhala, 1990: 135. Daizōkyō Kankōkai, 1989. The translated 26 E. Conze, The Large Sutra on Perfect Wisdom, reference is from The Sutra on Upāsaka Berkeley: University of California Press, 1975: 50. Precepts, tr. Bhikṣ uṇ ī Shih Heng-ching, California: Numata Center for Buddhist Translation and Research, 1994. Abbreviation and Bibliography The Taishō Shinshū Daizōkyō, T. 32, No. 1666 Primary Sources J. Takakusu (ed.) et al., Tokyo: Taishō Shinshū Vin. The Vinaya Pitaka Daizōkyō Kankōkai, 1989. The translated ṣ H. Oldenberg (ed.), 5 vols, London: PTS: reference is from Aśvagho a’s Discourse on 1879-1883. The translated references are the Awakening of Faith in the Mahāyāna, tr. D. from The Book of the Discipline, tr. I.B. T. Suzuki,Chicago: Open Court, 1900. Horner, 6 vols. London: PTS, 1949-1966. Secondary Sources Dh. The Dhammapada Conze E., Buddhist Texts through the Ages, Boston: Max Muller (tr.), The Dhammapada: A Shambhala, 1990. Collection of Verses, Oxford: The Conze E., The Large Sutra on Perfect Wisdom, Clarendon Press, 1881. Berkeley: University of California Press, 1975. M. The Majjhima Nikāya Davids R. and Stede, The Pali Text Society’s Pali- V. Trenckner & R. Chelmers (ed.), 3 vols. English Dictionary, London: The Pali Text London: PTS: 1977-1979. The translated Society, 1952. references are from The Middle Length Dutt N., Mahāyāna Buddhism, Delhi: Bharatiya Discourses of the Buddha, tr. Kala Prakashan, 2003. Ñāṇ amoli and Bhikkhu Bodhi, Kandy: Malalasekera G. P. (ed.), Encyclopeadia of Buddhist Publication Society, 1995. And Buddhism, 8 vols., The Government of Sri The Collection of the Middle Length Lanka, 1961-2007. Sayings, tr. I.B. Horner, 3 vols., Delhi: Rahula Walpola, What the Buddha Taught, New Motilal Banarsidass Publisher, 2004. York, Grove Press, 1959. S. The Saṃyutta Nikāya Thomas E. J., History of Buddhist Thought, New M.L. Feer (ed.), 5 vols. Oxford: PTS: York: Routledge, 1933. 1975-1991. The translated references are from The Book of the Kindred Sayings, tr. C.A.F. Rhys Davids and S.S. Thera, Vol. I; Mrs. C.A.F. Rhys Davids & F.L. Woodward, vol. II; F.L. Woodward, vol. III, IV, V; Delhi: Motilal Banarsidass Publishers, 2005. A. The Aṇ guttara Nikāya R. Morris & E. Hardy (ed.), 5 vols, London: PTS: 1958-1976. The translated references are from The Book of the Gradual Saying, tr. E.M. Hare, 5 vols., Delhi: Motilal Banarsidass Publishers, 2006. T. The Taishō Shinshū Daizōkyō The Taishō Shinshū Daizōkyō, T. 08, No. 0235 J. Takakusu (ed.) et al., Tokyo: Taishō Shinshū Daizōkyō Kankōkai, 1989. The translated reference is from The Diamond of Perfect Wisdom Sutra, tr. Charles Muller, Chung Tai Translation Committee, 2009. The Taishō Shinshū Daizōkyō, T. 17, No. 0784 J. Takakusu (ed.) et al., Tokyo: Taishō Shinshū Daizōkyō Kankōkai, 1989. The translated

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