NoStringsAttached

THEBUDDHASCULTUREOFGENEROSITY

ThanissaroBhikkhu
HowcanIeverrepayyouforyourteaching? Goodmeditationteachersoftenhearthisquestionfromtheirstudents,and thebestanswerIknowforitisonethatmyteacher,AjaanFuang,gaveevery time: Bybeingintentonpracticing. Eachtimehegavethisanswer,Iwasstruckbyhownobleandgraciousit was.Anditwasntjustaformality.Henevertriedtofindopportunitiesto pressurehisstudentsfordonations.Evenwhenourmonasterywaspoor,he neveractedpoor,nevertriedtotakeadvantageoftheirgratitudeandtrust.This wasarefreshingchangefromsomeofmypreviousexperienceswithrunofthe millvillageandcitymonkswhowerequicktodrophintsabouttheirneedfor donationsfromevenstrayorcasualvisitors. EventuallyIlearnedthatAjaanFuangsbehavioriscommonthroughoutthe ForestTradition.ItsbasedonapassageinthePaliCanonwheretheBuddhaon hisdeathbedstatesthatthehighesthomagetohimisnotmaterialhomage,but thehomageofpracticingtheDhammainaccordancewiththeDhamma.Inother words,thebestwaytorepayateacheristotaketheDhammatoheartandto practiceitinawaythatfulfillshisorhercompassionatepurposeinteachingit.I wasproudtobepartofatraditionwheretheinnerwealthofthisnobleideawas actuallylivedwhere,asAjaanFuangoftenputit,wewerentreducedto hirelings,andtheactofteachingtheDhammawaspurelyagift. SoIwassaddenedwhen,onmyreturntoAmerica,Ihadmyfirstencounters withthedanatalk:thetalkongivingandgenerositythatoftencomesattheend ofaretreat.Thecontextofthetalkandoftenthecontentmakesclearthatits notadisinterestedexercise.Itsaimedatgeneratinggiftsfortheteacherorthe organizationsponsoringtheretreat,anditplacestheburdenofresponsibilityon theretreatantstoensurethatfutureretreatscanoccur.Thelanguageofthetalkis oftensmoothandencouraging,butwhencontrastedwithAjaanFuangsanswer, Ifoundthesheerfactofthetalkillmanneredanddemeaning.Iftheorganizers andteachersreallytrustedtheretreatantsgoodheartedness,theywouldntbe givingthetalkatall.Tomakemattersworse,thetypicaldanatalkalongwith

2 itscompanion,themeditationcenterfundraisingletteroftencitestheexample ofhowmonksandnunsaresupportedinAsiaasjustificationforhowdanais treatedhereintheWest.Buttheyretakingastheirexampletheworstofthe monks,andnotthebest. Iunderstandthereasoningbehindthetalk.Layteachershereaspiretothe idealofteachingforfree,buttheystillneedtoeat.And,unlikethemonasticsof Asia,theydonthavealongstandingtraditionofdanatofallbackon.Sothe danatalkwasdevisedasameansforestablishingacultureofdanainaWestern context.ButassooftenisthecasewhennewcustomsaredevisedforWestern Buddhism,thequestioniswhetherthedanatalkskillfullytranslatesBuddhist principlesintotheWesterncontextorseriouslydistortsthem.Thebestwayto answerthisquestionistotakeacloselookatthoseprinciplesintheiroriginal context. ItswellknownthatdanaliesatthebeginningofBuddhistpractice.Dana, quiteliterally,haskepttheDhammaalive.IfitwerentfortheIndiantraditionof givingtomendicants,theBuddhawouldneverhavehadtheopportunityto exploreandfindthepathtoAwakening.Themonasticsanghawouldnthave hadthetimeandopportunitytofollowhisway.Danaisthefirstteachinginthe graduateddiscourse:thelistoftopicstheBuddhausedtoleadlistenersstepby steptoanappreciationofthefournobletruths,andoftenfromtheretotheirown firsttasteofAwakening.Whenstatingthebasicprinciplesofkarma,hewould beginwiththestatement,Thereiswhatisgiven. Whatslesswellknownisthatinmakingthisstatement,theBuddhawasnot dealinginobvioustruthsorgenericplatitudes,forthetopicofgivingwas actuallycontroversialinhistime.Forcenturies,thebrahmansofIndiahadbeen extollingthevirtueofgivingaslongasthegiftsweregiventothem.Notonly that,giftstobrahmanswereobligatory.Peopleofothercastes,iftheydidnt concedetothebrahmansdemandsforgifts,wereneglectingtheirmostessential socialduty.Byignoringtheirdutiesinthepresentlife,suchpeopleandtheir relativeswouldsufferhardshipbothnowandafterdeath. Asmightbeexpected,thisattitudeproducedabacklash.Severalofthe samana,orcontemplative,movementsoftheBuddhastimecounteredthe brahmansclaimsbyassertingthattherewasnovirtueingivingatall.Their argumentsfellintotwocamps.Onecampclaimedthatgivingcarriednovirtue becausetherewasnoafterlife.Apersonwasnothingmorethanphysical elementsthat,atdeath,returnedtotheirrespectivespheres.Thatwasit.Giving thusprovidednolongtermresults.Theothercampstatedthattherewasno suchthingasgiving,foreverythingintheuniversehasbeendeterminedbyfate. Ifadonorgivessomethingtoanotherperson,itsnotreallyagift,forthedonor hasnochoiceorfreewillinthematter.Fatewassimplyworkingitselfout.

3 SowhentheBuddha,inhisintroductiontotheteachingonkarma,beganby sayingthatthereiswhatisgiven,hewasrepudiatingbothcamps.Givingdoes giveresultsbothnowandonintothefuture,anditistheresultofthedonors freechoice.However,incontrasttothebrahmans,theBuddhatooktheprinciple offreedomonestepfurther.Whenaskedwhereagiftshouldbegiven,hestated simply,Whereverthemindfeelsinspired.Inotherwordsasidefrom repayingonesdebttoonesparentsthereisnoobligationtogive.Thismeans thatthechoicetogiveisanactoftruefreedom,andthustheperfectplacetostart thepathtototalrelease.

ThisiswhytheBuddhaadopteddanaasthecontextforpracticingand
teachingtheDhamma.Buttomaintainthetwinprinciplesoffreedomand fruitfulnessingivinghecreatedacultureofdanathatembodiedparticularly Buddhistideals.Tobeginwith,hedefineddananotsimplyasmaterialgifts.The practiceoftheprecepts,hesaid,wasalsoatypeofdanathegiftofuniversal safety,protectingallbeingsfromtheharmofonesunskillfulactionsaswasthe actofteachingtheDhamma.Thismeantthatlavishgivingwasnotjustthe prerogativeoftherich.Secondly,heformulatedacodeofconducttoproducean attitudetowardgivingthatwouldbenefitboththedonorsandtherecipients, keepingthepracticeofgivingbothfruitfulandfree. Wetendnottoassociatecodesofconductwiththewordfreedom,but thatsbecauseweforgetthatfreedom,too,needsprotection,especiallyfromthe attitudethatwantstobefreeinitschoicesbutfeelsinsecurewhenothersarefree intheirs.TheBuddhascodesofconductarevoluntaryhenevercoerced anyoneintopracticinghisteachingsbutoncetheyareadopted,theyrequirethe cooperationofbothsidestokeepthemeffectiveandstrong. ThesecodesarebestunderstoodintermsofthesixfactorsthattheBuddha saidexemplifiedtheidealgift: Thedonor,beforegiving,isglad;whilegiving,his/hermindis inspired;andaftergiving,isgratified.Thesearethethreefactorsofthe donor. Therecipientsarefreeofpassionorarepracticingforthesubduingof passion;freeofaversionorpracticingforthesubduingofaversion;and freeofdelusionorpracticingforthesubduingofdelusion.Thesearethe threefactorsoftherecipients.AnguttaraNikaya6:37 Althoughthispassageseemstosuggestthateachsideisresponsibleonlyfor thefactorsonitsside,theBuddhaslargeretiquetteforgenerosityshowsthatthe responsibilityforallsixfactorsandinparticular,thethreefactorsofthe

4 donorisshared.Andthissharedresponsibilityflourishesbestinan atmosphereofmutualtrust. Forthedonors,thismeansthatiftheywanttofeelglad,inspired,and gratifiedattheirgift,theyshouldnotseethegiftaspaymentforpersonal servicesrenderedbyindividualmonksornuns.Thatwouldturnthegiftinto wages,anddepriveitofitsemotionalpower.Instead,theydbewisetolookfor trustworthyrecipients:peoplewhoaretrainingorhavetrainedtheirmindsto becleanedandundefiled.Theyshouldalsogivetheirgiftinarespectfulwayso thattheactofgivingwillreinforcethegladnessthatinspiredit,andwillinspire therecipienttovaluetheirgift. Theresponsibilitiesoftherecipients,however,areevenmorestringent.To ensurethatthedonorfeelsgladbeforegiving,monksandnunsareforbidden frompressuringthedonorinanyway.Exceptwhenillorinsituationswherethe donorhasinvitedthemtoask,theycannotaskforanythingbeyondthebarest emergencynecessities.Theyarenotevenallowedtogivehintsaboutwhat theydliketoreceive.Whenaskedwhereaprospectivegiftshouldbegiven,they aretoldtofollowtheBuddhasexampleandsay,Givewhereveryourgift wouldbeused,orwouldbewellcaredfor,orwouldlastlong,orwhereveryour mindfeelsinspired.Thisconveysasenseoftrustinthedonorsdiscernment whichinitselfisagiftthatgladdensthedonorsmind. Toensurethatadonorfeelsinspiredwhilegivingagift,themonksandnuns areenjoinedtoreceivegiftsattentivelyandwithanattitudeofrespect.Toensure thatthedonorfeelsgratifiedafterward,theyshouldlivefrugally,careforthe gift,andmakesureitisusedinanappropriateway.Inotherwords,theyshould showthatthedonorstrustinthemiswellplaced.Andofcoursetheymustwork onsubduingtheirgreed,anger,anddelusion.Infact,thisisaprimary motivationfortryingtoattainarahantship:sothatthegiftsgiventoonewillbear thedonorsgreatfruit. Bysharingtheseresponsibilitiesinanatmosphereoftrust,bothsidesprotect thefreedomofthedonor.Theyalsofostertheconditionsthatwillenablenot onlythepracticeofgenerositybutalsotheentirepracticeofDhammatoflourish andgrow.

Theprinciplesoffreedomandfruitfulnessalsogovernthecodethe
BuddhaformulatedspecificallyforprotectingthegiftofDhamma.Hereagain, theresponsibilitiesareshared.Toensurethattheteacherisglad,inspired,and gratifiedinteaching,thelistenersareadvisedtolistenwithrespect,totryto understandtheteaching,andoncetheyreconvincedthatitsgenuinelywise tosincerelyputitintopracticesoastogainthedesiredresults.Likeamonkor

5 nunreceivingamaterialgift,therecipientofthegiftofDhammahasthesimple responsibilityoftreatingthegiftwell. Theteacher,meanwhile,mustmakesurenottoregardtheactofteachingasa repaymentofadebt.Afterall,monksandnunsrepaytheirdebttotheirlay donorsbytryingtoridtheirmindsofgreed,aversion,anddelusion.Theyarein nowayobligatedtoteach,whichmeansthattheactofteachingisagiftfreeand clear.Inaddition,theBuddhainsistedthattheDhammabetaughtwithout expectationofmaterialreward.Whenhewasonceofferedateachersfeefor histeaching,herefusedtoacceptitandtoldthedonortothrowitaway.Healso establishedtheprecedentthatwhenamonasticteachestherewardsof generosity,theteachingisgivenafteragifthasbeengiven,notbefore,sothatthe stainofhintingwontsullywhatssaid. Alloftheseprinciplesassumeahighlevelofnobilityandrestraintonboth sidesoftheequation,whichiswhypeopletriedtofindwaysaroundthemeven whiletheBuddhawasalive.Theoriginstoriestothemonasticdisciplinethe talesportrayingthemisbehaviorthatledtheBuddhatoformulaterulesforthe monksandnunsoftentellofmonasticswhosegiftofDhammacamewith stringsattached,andoflaypeoplewhogladlypulledthosestringstogetwhat theywantedoutofthemonastics:personalfavorsservedwithaningratiating smile.TheBuddhassteadypersistenceinformulatingrulestocutthesestrings showshowdeterminedhewasthattheprincipleofDhammaasagenuinelyfree giftnotbeanidleideal.Hewantedittoinfluencethewaypeopleactually behaved. Henevergaveanextendedexplanationofwhytheactofteachingshould alwaysbeagift,buthedidstateingeneraltermsthatwhenhiscodeofconduct becamecorruptovertime,thatwouldcorrupttheDhammaaswell.Andinthe caseoftheetiquetteofgenerosity,thisprinciplehasbeenborneoutfrequently throughoutBuddhisthistory. AprimaryexampleisrecordedintheApadanas,whichscholarsbelievewere addedtotheCanonafterKingAsokastime.TheApadanasdiscusstherewards ofgivinginawaythatshowshoweagerthemonkscomposingthemwereto receivelavishgifts.Theypromisethatevenasmallgiftwillbearfruitas guaranteedarahantshipmanyeonsinthefuture,andthatthepathfromnowto thenwillalwaysbefilledwithpleasureandprestige.Attainmentsofspecial distinction,though,requirespecialdonations.Someofthesedonationsbeara symbolicresemblancetothedesireddistinctionagiftoflightedlamps,for instance,presagesclairvoyancebutthepreferredgiftofdistinctionwasa weeksworthoflavishmealsforanentiremonastery,oratleastforthemonks whoteach.

6 ItsobviousthatthemonkswhocomposedtheApadanasweregivingfree reintotheirgreed,andwereeagertotelltheirlistenerswhattheirlisteners wantedtohear.Thefactthatthesetextswererecordedforposterityshowsthat thelisteners,infact,werepleased.Thustheteachersandtheirstudents,actingin collusion,skewedthecultureofdanainthedirectionoftheirdefilements.Inso doingtheydistortedtheDhammaaswell.IfgiftgivingguaranteesAwakening, itsupplantsthenobleeightfoldpathwiththeonefoldpathofthegift.Iftheroad toAwakeningisalwaysprestigiousandjoyful,theconceptofrighteffort disappears.YetoncetheseideaswereintroducedintotheBuddhisttradition, theygainedthestampofauthorityandhaveaffectedBuddhistpracticeever since.ThroughoutBuddhistAsia,peopletendtogivegiftswithaneyetotheir symbolicpromiseoffuturereward;andthelistofgiftsextolledintheApadanas readslikeacatalogofthegiftsplacedonaltarsthroughoutBuddhistAsiaeven today.

Whichgoestoshowthatoncethecultureofdanagetsdistorted,itcan
distortthepracticeofDhammaasawholeformanycenturies.Soifwereserious aboutbringingthecultureofdanatotheWest,weshouldbeverycarefulto ensurethatoureffortshonortheprinciplesthatmakedanaagenuinelyBuddhist practice.Thismeansnolongerusingthetacticsofmodernfundraisingto encouragegenerosityamongretreatantsorBuddhistsingeneral.Italsomeans rethinkingthedanatalk,foronmanycountsitfailsthetest.Inpressuring retreatantstogivetoteachers,itdoesntleadtogladnessbeforegiving,and insteadsoundslikeapleaforatipattheendofameal.Thefrequenteffortsto pullontheretreatantsheartstringsasapathtotheirpursestringsbetrayalack oftrustintheirthoughtfulnessandleaveabadtaste.Andtheentirewaydanais handledforteachersdoesntescapethefactthatitspaymentforservices rendered.Whetherteachersthinkaboutthisconsciouslyornot,itpressuresthem subtlytotelltheirlistenerswhattheythinktheirlistenerswanttohear.The Dhammacanthelpbutsufferasaresult. Theidealsolutionwouldbetoprovideaframeworkwherebyserious Dhammapractitionerscouldbesupportedwhetherornottheytaught.Thatway, theactofteachingwouldbeagenuinegift.Inthemeantime,though,astepin thedirectionofagenuinecultureofdanawouldbetodeclareamoratoriumon alldanatalksattheendofretreats,andonreferencestotheBuddhisttraditionof danainfundraisingappeals,soastogivethewordtimetorecoveritsdignity. Onretreats,danacouldbediscussedinageneralway,inthecontextofthe manyDhammatalksgivenonhowbesttointegrateDhammapracticeindaily life.Attheendoftheretreat,abasketcouldbeleftoutfordonations,withanote

7 thattheteacherhasntbeenpaidtoteachtheretreat.Thatsall.Noappealsfor mercy.Noflashcards.Sensitiveretreatantswillbeabletoputtwoandtwo together,andwillfeelglad,inspired,andgratifiedthattheyweretrustedtodo themathforthemselves.