The Donation .

Buddhist interest on doing charity is not the invention of 20th century AD but it is the discovery of the Gotama Buddha who revealed the generosity is a wholesome action. In these days one may feel the way Buddhist people are doing service for the people is like challenging the Christian missionaries though cannot say inclusively. In this discussion, it will discuss the Buddhist way of performing donation and its relation to liberation in Buddhism. Dāna is translated as charity, donation, gift etc. It is one of the ten wholesome actions (dasa-puññakiriyavatthu). In other words, charity is also regarded as renouncing from the ultimate sense of donation. It is the renunciation of greed, attachment and delusion. In the Vessantara Jātaka, Vessantara donated everything that people begged even to the dearest elephant, Paccaya as a result all Vessanatara family had to banish to Mount Vaṃka. Finally even Prince Vessantara donated his dearest children and wife for the sake of fulfilling his perfection of donation (dānapāramitā). Moreover, donation is also one of the highest blessings in Maṅgala Sutta. It is blessing because it brings happiness to oneself and others. Since, every wholesome action one does is the constitution of acquiring merits, which will provides happiness both in this life and next life. Hence, donation is appreciated by everybody and act of a wise person. Moreover, in the Sīhasutta in Aṅguttara Nikāya, 5.34 the Buddha said to Sīha, “It is possible, Siha. One who gives, who is a master of giving, is dear & charming to people at large. And the fact that who is generous, a master of giving, is dear & charming to people at large: this is a fruit of generosity visible in the here & now. Therefore, one does not need to wait result till next life. In Buddhism donation can be categorized into twofold. According to Dānasuttaṃ, Itivuttaka, chapter, 5..9 (sutta no-100), states, “There are these two kinds of gifts: a gift of material things & a gift of the Dhamma. Of the two, this is supreme: a gift of the Dhamma. Any other donation of materially constitute gift of material things whereas teaching others on practicing morality, purification of mind, eradication of defilement according to the teaching of the Buddha is the gift of dhamma (dhammadāna). Dhammapada verse 354 also supports that ‘a gift of Dhamma conquers all gifts. Therefore, simply giving gift materially is not the ultimate goal of every Buddhist, which one should remember of practicing and teaching Dhamma. Besides giving gift one should also consider the right moment of doing donation. Kāladāna Sutta AN. 5.36, states five moments of right times. “There are these five seasonable gifts. Which five? One gives to a newcomer. One gives to one going away. One gives to one who is ill. One gives in time of famine. One sets the first fruits of field & orchard in front of those who are virtuous. These are the five seasonable gifts. In the right moment even a cup of water is worth of billionth dollars. On the other hand, a bucket of water will not much worth on unseasonally. What is more important is the right moment of doing the right donation. Moreover, there are certain criteria to be fruitful donation. In Sappurisadāna Sutta in Aṅguttara Nikāya, states, ‘A person of integrity gives a gift with a sense of conviction. A person of integrity gives a gift attentively. A person of integrity gives a gift in season. A person of integrity gives a gift with an empathetic heart. A person of integrity gives a gift without adversely affecting himself or others. PTS Ed, AN. Vol-3.p- 172. (5.148). Hence, doing donation is with the attitude of behaviour. Donation is not simply offering the property rather it is more concerned on psychological factors. In Dāna sutta, Aṅguttara Nikāya, 6.37 states that, ‘there is the case where the donor, before giving, is glad; while giving, his/her mind is bright & clear; and after giving is gratified. These are the three factors of the donor. Dana Sutta: Giving, AN. 6.37. The more one is happy with mindfulness, the more chance to generate wholesome kamma (puñña). Understanding the result of kamma makes a person to offer even in the difficult situation. Generally we give only when we have enough to share with others. The Sutta states, ‘if beings knew, as I know, the results of giving & sharing, they would not eat without having given, nor would the stain of selfishness overcome their minds. Even if it were their last bite, their last mouthful, they would not eat without having shared, if there were someone to receive their gift. Dāna Sutta, 26. Itivuttaka. This kind of donation is real donation who could able to sacrifice despite of having less or little. How one can make more refine kamma out of donation is the reflection. After doing donation if one contemplates the reflection of doing donation, it is more beneficial, which is one of the tranquility meditations (anussati), according to Mahānāma Sutta-1, Aṅguttara Nikāya, 11.12. The sutta shows, ‘It is a gain, a great gain for me, that — among people overcome with the stain of possessiveness — I live at home, my awareness cleansed of the stain of possessiveness, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms.’ Mahānāma Sutta-1, Aṅguttara Nikāya, 11.12. This kind of reflection is one of the three volitions which should be maintain to reflect after doing any donation to get more result. As raised in the earlier part, many of the Buddhists might have influenced due to Christian missionaries on doing social works. One should keep in mind before challenging in such competition. To the Buddhist doing service is a wholesome action, but still there are higher practice- pursue on the practice of morality, development of concentration and the finally the development of wisdom. It is the wisdom which liberates from immeasurable suffering. On the other hand, the purpose of Christian missionaries is very different the way they were motivated for doing social service. In every religion they have their goal towards freedom either by own effort or through other. In Christian, it is called Salvation and in Buddhism one can say liberation from suffering. Literally salvation means saving someone from something. Thus, we can see in Christianity salvation means the action of saving someone form sin or evil. On the other hand as far a Buddhist liberation is concerned, it is the complete eradication of craving, hatred and delusion, the psychological states. Moreover, they practice religion differently both in Buddhism and Christianity. In Christianity at first one should believe in Jesus Christ, who came to this world to save all human beings from the sin of Eve. Then, one involves on praising the glory of God, singing the glorious song and praying. Finally, service is related to God works as a result Christians involve in doing service. On the other hand, Buddhist practice of doing service or donation is the first step with understanding of Buddhism as Buddha says come and test instead of come and belief. It is not for the purpose of getting favour in Buddhism rather it is the acquiring merits and renunciation of one’s mental defilement. But simply doing service one cannot acquire the goal of Buddhism. One has to take further step, which is the development of morality and wisdom. On practicing Buddhist practice, the culmination of wisdom starts maturing when one sees the body and mind is none other the perpetual flux (anicca) through own experience. Therefore, one could say, in the journey of liberation Christianity is dependent on some unseen being. Genuine Buddhist never depends on Buddha that he will save the Buddhists rather he proclaimed “I am only showing the path and you (practitioners) themselves have to trodden the path.” One of the noticeable points I could see is that our poor Buddhist people easily sold in the buck of Christian missionaries. On the other hand, westerners have given up Christianity and they are seeking for the spiritual pursuit of Buddhist practices. It reminds Buddhism is for rich and wise people on the other hand Christian is for poor people (particularly poor Asian Buddhist who easily fall in the mouth of money) though cannot say exactly. One could see during the British colonization of India, most of the North-eastern Indian states converted into Christian due to poverty and backwardness in many ways. Finally, westerners will be Buddhist and Asian will be either Christian or Islam. Though it is not concerned for the spiritual pursuit yet they are fundamentally could change their practices. Social service is not against Buddhism. Yet involving among the monastics on it sometimes can cause them forget their practice of Buddha’s teaching of mind-training. One may involve on it if one is mindful to practice mind development, which is the real practice of Buddha’s disciples. Some enjoys on doing social service while other not; but that does not against the Buddhism. The core formula is that before one is able to help other firstly oneself should get rid of defilement. Then, he can do more beneficial works superior to donation i.e. teaching the people on mind-training. Donation is not ultimate in Buddhism. According to Velāma sutta in Aṅguttara Nikāya, taking three refuges is more superior than any donation even to the Buddha, and Saṅgha. Higher than taking refuge, is the practice of five precepts. Superior than observing morality is the cultivation of loving-kindness (mettā). But most superior to above is the short moment of cultivating the perception of impermanence. Therefore, if one is satisfied having performed donation I have fulfilled the Buddhist goal, is not according to the Buddhist goal. Through from Buddhist literature one could clearly understand the position of donation is necessary yet not the ultimate goal of Buddhist. Neither should one bear to challenge others for doing service yet not forget to fulfill the society needs humbly whatever one can effort. While practicing spirituality, doing donation is a support to rejoice oneself as result it supports for further the development of mind.