From ground breaking to grand opening of Bouddha Dharmapithamu

Preamble

The date November 19^th 2017 marked a historical milestone in the revival and spread of Buddhism in Southern India where a Buddhist Centre, Bouddha Dharmapithamu at Undrajavaram, West Godavari District, Andhra Pradesh was completed after three and the half years of laborious work in its construction.

The construction of the Bouddha Dharmapithamu kick started with the foundation stone-laying ceremony on May 24th 2015 witnessed by many local and foreign monks, nuns, dignitaries and guests on this noble and auspicious event.

In order to maximise optimal usage of the Bouddha Dharmapithamu a soft opening ceremony was held on January 16th 2016 when the building was partially completed with two stories ready for occupancy. Six samanaras were adopted to provide linage to keep Buddhism alive in the Southern India vide this Centre. Today it has a total of thirteen samanaras.

The thirteen samanaras on campaign trail for the opening ceremony of the Centre.

The cumulation of the preceding events climaxed with the grand opening of the Bouddha Dharamapithamu, which incidentally is also the tallest building in the vicinity, serves as a beacon in the propagation of Buddhism in this region of the country.
It also serves as a resource centre for research and academic pursuits for scholars. Ironically, Buddhism originated in India some 2500 years ago had somewhat evaporated for the country of birth but flourished in many nations overseas. It is indeed a noble cause that could not come at a more opportune time for the establishment of the Centre for the revival of Buddhism.

Archway of glistering lights leading to the Boduddha Dharamapithaum for its grand opening ceremony.

The Visitors

The main group from Singapore departed on November 17^th 2017 comprised of nineteen personal viz: four sangha members and fifteen devotees and well-wishers graced the occasion. Ajahn Keng, Bhante Cakkapala, Bhante Dhammajothy and Bhikkku Lee were among the entourage by invitation.

The complete group of devotees and well-wishers from Singapore were Catherine Wong, Chin Kee Thou, Christine Chew, Cynthia Tan, Doris Yip, Fiona Liu, Goh Swee Pheng, Hing Seng Huat, Lim Hock Kee, Lim Soo Huang, Maggie Tai, Raymond Yow, Sue Simon, Susan Yap, Susie Lee, Tham Chee Keong, Upekkha Chin, Yong Wee Siong and Zhang Yuxian.

The list of the sangha who spells who and who were:

Ajahn Keng from Singapore; Bhante Cakkapala from Myanmar; Bhante Dhammajoti from Sri Lanka; Bhante Khemacara from India; Bhante Kusalananda from Sri Lanka; Bhante Rathanajoti from Sri Lanka; Bhante Saddhananda from Sri Lanka; Bhikkhu Lee from Malaysia; Bhikkhuni Dhammacarini and Bhikkhuni Thitacarini from Indonesia; Bhikkhuni Nguyen Thi Truc Ly from Vietnam and Venerable Hsueh Men from Singapore; with about 100 Sangha studying at Nagasena University attended the event.

Visiting delegation from Singapore.

Advance party

Brothers Raymond Yow, Hing Sing Huat, Goh Swee Pheng and I arrived on November 16^th assisted and oversaw the preparation for this grandiose event working in collaboration with the working committee under the charge of Bhante Analayo. Brother Raymond the team leader with a game plan conferred with him on the ritual and ceremonial aspects like sitting position of the sangha on stage for the sanghika dana, procedure for offerings to the Buddha like water, light and fruits by selected lady devotees and selection of monks for delivering of speech. A rehearsal was held to ensure proper and timely execution of the tasks.

Raymond Yow and Hing conferred with Bhante Analayo the game plan with members of the local working committee ….

… and execution of the game plan with the contractor.

Briefing and rehearsal for lady devotees for presentation of offerings to the Buddha

A large turnout

An estimated turnout of about 5000 well-wishers and visitors was envisaged, called for set up of a large tentage and marquee pitched on the vacant land adjacent to the Centre to accommodate the congregation together with a stage for sanghika dana for 47 monks and nuns.

A large teenage pitched outside the Centre that held a crowd of 5000 …

… and a stage for 47 monks and nuns for sanghika dana.

Campaign trails

The preceding two days to the grandiose event were campaign trails by monks, nuns and samanaras, led by a bajaj (Indian three wheel tricycle) decorated with banner on each side pitched with two loudhailers on its roof, blasted away and broadcasted the event as they meandered through selected route of roads, allays and lanes to the villagers and residents within the vicinity of the Centre which is about five kilometres in radius.

Bajaj decorated with banner on each side led the way in the campaign trails pitched with two loudhailers on its roof blasted away broadcasts.

The processions with flag bearing supporters distributed flyers to passers-by, cyclists, motorcyclists, shopkeepers, stallholders and even delivered to their homes. The campaign trial listed for about three hours per trip on each day.

The procession comprised of monks, nuns, samanaras, supporters, well-wishers and flag bearer distributed flyers along the selected route.

Vernacular press

On the eve of the auspicious day the press called upon the host and selected representatives for an interview and the news items were reported in the vernacular press.

Press interview with the host, Bhante Analayo …

… and team leader from the Singapore delegation, Raymond Yow.

Pindapata or Alms round

The grandiose event started at six o’clock in the morning with a procession of sangha order comprised of monks, nuns and samanaras in a single file formation, led by the most senior monk in term of the number of vasa, went for alms round or pindapata, flanked on both sides by devotees and flag bearers dressed in all white travelled along the rehearsed route.

Sangha order readied for alms round flanked on both sides by devotees in all-white attire awaited for the signal to proceed.

Two set up distribution points

There were two setup distribution points where devotees and well-wishers offered alms or dana to the sangha as they passed by, mindfully dropped them in the alms bowl of each sangha member and samanara. “In giving food, one gives five things. What five? One gives life, beauty, happiness, strength and intelligence. And in giving these things, one partakes in the qualities of life, beauty, happiness, strength intelligence, both here and hereafter.” (A.III,42).

Alms giving in progress.

“In giving food, one gives five things. What five? One gives life, beauty, happiness, strength and intelligence. And in giving these things, one partakes in the qualities of life, beauty, happiness, strength intelligence, both here and hereafter.” (A.III,42).

The alms-gathers on their way back were welcome by devotees and well-wishers who lined the walkway of the Centre and sprinkled corollas at the feet as they walked pass and then headed to the washing point had their feet washed and dried before headed for the stage set up for the sanghika dana.

Devotees and well-wishers sprinkled corollas at the feet of the sangha as they walked by …

: … had their feet washed and dried before going up the stage for sanghika dana.

Grand Opening and Consecration ceremonies

The opening ceremony was initiated by Madam Chitturi Usha Rani of the Hotel Chitturi Heritage symbolically cut the blue ribbon attached across the main gate and declared open the Centre while the crowd watched enthusiastically.

VIP Madam Chitturi Usha Rani of the Hotel Chitturi Heritage flanked by Raymond (left) and Hing (right) who would officiate the opening of the Centre.

Simultaneously on the fourth-storey the Dhamma Hall with the newly installed five-foot marble image of the Buddha from Mandalay was consecrated by the lighting the oil lamp performed by Ajahn Keng, Bhante Dhammajoti, Bhante Khemacaea and Bhante Rathanajoti.

The consecration of the Dhamma Hall attended by selected local congregators. The entourage from Singapore in full attendance was among them to witness the occasion.

Full entourage from Singapore among the congregators witnessed the event …

… with live telecast of the event to the viewers in the tentage in progress.

Commendable speeches were eloquently delivered by the monks in commemoration of the event which was telecasted live on a gigantic led screen to the congregators under the tentage.

Monks delivered commendable speeches in commemoration of the event.

Conducted tour of the Centre

The newly completed Bouddha Dharmapithamu serves as a beacon in the propagation of Buddhism and a resource centre for research and academic pursuit.

A conducted tour of the Centre was conducted on November 20^th for the entourage of the completed building consists of four storeys and a roof garden. The first storey or ground floor (colonial inheritance) is the kitchen, dining hall cum visitor lounge and administrative office.
On the second storey is a small theatre with a wall mount television console, the library and a shrine hall. As the Centre is designated to be a centre of learning and research the collection of books will stage to grow with time to be as comprehensive as possible.

On the third storey are the guest rooms and dormitory for the samanaras, is a restricted area with a gate which is out of bounds to visitors

The fourth storey is the Dhamma Hall and gallery cum museum.

Visitors to the gallery cum museum.

What a splendid gift!

The funds for the Centre were contributed by donors from Hong Kong, Indonesia, Malaysia; and Singapore – the main benefactor. It is indeed a noble deed of the incumbents to emulate the great deed of Anăthapindika who purchased Jetavana Grove from Prince Jeta with a handsome price of the number of gold coins that covered the park. A monastery was built upon the land as a gift to Lord Buddha who spent twenty four raining seasons at the Jetavana Monastery. Although the benefactors’ infinitesimal deed paled in comparison to the gift of Anăthapindika, it is still a meritorious deed and even more magnanimous vis-a-vis in wealth.

Sadhu! Sadhu! Sadhu!

Contributor: Chin Kee Thou
Date: December 4^th 2017
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Contents, photos and video clip by contributor who takes responsibility for any advertence, factual or otherwise.

CONTENTMENT – A Buddhist Perspective for Lay People

One day, the father of a very wealthy family took his son on a trip to the country with the express purpose of showing how poor people live. They spend a couple of days and nights on the farm of what would be on their return from their trip.  The father asked his son, “How was the trip?”  “It was great, Dad.”  “Did you see how poor people live? The father asked. “Oh yeah,” said the son.  “So, tell me, what you learned from the trip?” asked the father. 

The son answered: “I saw that we have one dog and they have four. We have a pool that reached to the middle of our garden and they have a creek that has no end. We have imported lanterns in our garden and they have the stars at night. Our patio reaches to the front yard and they have the whole horizon. We have a small piece of land to live on and they have field that go beyond our sight. We have servants who serve us, but they serve others. We buy food, but they grow theirs. We have walls around our property to protect us; they have friends to protect them.” The boy’s father was speechless. Then his son added: “Thanks Dad for showing me how poor we are?” (Source: Unknown)

Is it not perspective a wonderful thing that makes you wonder what would happen if we all give thanks for everything that we have, instead of worrying about what we don’t have. Is it not better to be content but poor, or rich with craving and attachment?

A Buddhist Perspective

Contentment is the ability to be happy and fulfilled in one’s present state. The Buddha said that contentment is the highest wealth (Dhp.204), meaning that when we are content we do not need to get anything, go anywhere or be anything to be happy, because we already are, and thus, contentment is more valuable than any possession or accomplishment. The Buddha then describes a monk’s contentment as he is satisfied with a robe to cover his body and alms food to satisfy his stomach and having accepted no more that is sufficient he goes his way, just like a bird flies here and there taking with it no more than its wings.  [(DN.l,71); (MN.l,180)]

The Buddha often emphasised contentment as the highest treasure when a monk is content with any kind of robes, alms food, lodgings, medicines and provision for the sick. This Dhamma is for one who is content, not for one who is discontent, (AN.Vlll,30.10.2) is a principle of cordiality that creates ,affection and respect and conduces to cohesiveness to unity. (AN.X.50.10.8) Monks while going on alms round mindfully observe noble silence not to engage in talking or chatting or to endear themselves to the lay followers with the intention of improving their intake during alms rounds, not to ask for anything directly except in an emergency, not to express thanks for donations received, and to receive without establishing eye contact. Then again, monks content with any sort of alms-food and speak in praise of such content. For the sake of getting alms-food he resorts not to what is unseemly and unbecoming. If he gets not alms-food he is not dismayed and if he does get it he is free from the bond of selfishness, of greed, of craving for it. (AN.IV,III,28(2))

They observed strict meal time and do not eat after noon and two meals a day without dinner. This allows them to have time to practice as they consume food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of the body, for avoiding harm, and for assisting the spiritual life. (AN.4.159) The Buddha himself proclaimed that: “I, monks, do not eat a meal at night in the evening and thus I am free from illness and affliction and enjoy health, strength and ease.”  (M.l,473)

The commentary elaborates: “In this body, which exists in dependence on requisites, I shall, by moderate eating, have health called ‘long endurance’ since there will be no danger severing the life faculty or interrupting the (continuity of the) postures.” Reflecting in this way, he makes use (of alms food) as sufferer from chronic disease does of his medicine.”(Vism.1.94). In order to stay in good health Lord Buddha maintained the stance.

How does one live in contentment?

When food is consumed for survival we always take delight in food, both devas and human beings. So what sort of spirit could it be that does not take delight in food? (SN.1.43) However, we remained mindful and consumed food in moderation reflecting carefully as we consume food neither for amusement nor for intoxication for the sake of physical beauty and attractiveness, but only for the support and maintenance of the body to practise avoiding harm and for assisting the spiritual life. (AN 4:159) More importantly, moderate eating is also a healthy habit to cultivate as, when a man is always mindful, knowing moderation in the food he eats, his aliments then diminish; he ages slowly, guarding his life. (AN.1,402).

The story of King Pasenda of Kosala

Once King Pasedana of Kosala, went to the Jetavana monastery after having his full morning meal. It was said that the king had eaten one quarter basket (about half a bush) of rice with meat curry. So while listening to the Buddha’s discourse he felt very sleepy and was nodding most of the time. Seeing him nodding, the Buddha advised him to take a little less rice every day and to decrease the amount on a sliding scale to the minimum of one-sixteenth part of the original amount he was taking. The king did as he was told and found that by eating less he became thin, but he felt very much lighter and enjoyed much better health. When he told the Buddha about this, the Buddha said to him “O king, health is a great boon; contentment is a greatest wealth; a closed and trusted friend is the best relative; Nibbana is the greatest bliss.”  (Dhp. 204)

When one has no self-control as regards the stomach will destroy living creatures, take possession of what has not be given to him, be unchaste, speak lies, drink strong drink, put his mother or his father to death, slay an Arahat, create a schism in the Order, even with malice aforethought wound a Tathagata. Was it not when without restraint to his stomach that Devadatta by breaking up the Order heaped up for himself karma that would endure for a kalpa? (Mil.IV.5.4)

Needless to say, here are benefits of being content like having goodfriends when need arises, good is contentment with just what one has, good is merit done well, when life is at the end. Good is the elimination of all suffering. (Dhp. 331) Living in solitude is happiness for one who is content, who has heard and clearly understands The Dhamma. (Ud.10)

In meditative practice, contentment is one of the five ascetic practices that lead to ascetic state that  go with the volition of an ascetic practice, that is to say, fewness of wishes, contentment, effacement, seclusion, and that specific quality, … … herein, fewness of wishes and contentment are non-greed.  Effacement and seclusion belong to the two states, non- greed and non-delusion. That specific quality is knowledge. (Vism. II 83 & 84)

Conclusion

As an ethical virtue the benefit of contentment in our day to day life is quite obvious. Absent of contentment leads to the arising of many defilements such as jealousy, hatred, pride, hypocrisy and various vices. A discontented man is always impatient. He is a grumbler everywhere. Even if he were to obtain the whole world, he would not be happy. This desire may take many forms such as desire for money and material gains, for fame and supremacy and so on. Whatever form it would take, such a person is a danger to himself as well as to others. Any kind of craving be it desire for political power or desire for material gains, when taken to extreme is bound to bring about serious consequences for the community at large.

Now, a question might arise whether this kind of contentment means leading to a life of inactivity, lethargy and complacency? In answer to this it can be pointed out that the Buddha’s teaching never encourage that kind of inactivity or resignation to one’s fate.  Buddhism is a teaching that encourages true living, a life of true activity as Gotama himself led. In explaining and practising contentment Buddhist texts very often praise a monk who is content with the four requisites of his life, viz, robe, food, lodgings and medicaments. It is obvious that these are the four basic necessities of one’s life. This also applies to a layman. (Encyclopaedia of Buddhism)  

Therefore be capable, upright, and straight, easy to instruct, gentle, and not proud, content and easy to support with little, with few duties, living simply and lightly, with peaceful abilities, mastering all, modest, and with no greed for support. Do not do even a minor thing that the wise and noble would later criticize. (Sn.144)`

Is it not a blessing to live a peaceful life happily in content? “Happily indeed we live, content amidst the greedy. Amidst those who are greedy, we live in contentment.” (Dhp.199)

Contributor: Chin Kee Thou

Date: April 27^th 2024

Contributor takes responsibility for any inadvertence, factual or otherwise.

A Monk’s Robes – A Glimpse in the Pali Canon

When the Bodhisatta Prince became a recluse, Ghaṭikāra Brahmā who happened to be an old friend in the lifetime of Buddha Kassapa, heard of his going forth on a noble renunciation offered him the eight requisites, among them were, the four requisites that are close to and go along with body, namely: a big robe, an upper robe called ekacci, a lower robe, a girdle. (Maha Buddhavamsa)

No robes no ordination

Now at that time monks (each) ordained one who had no robe. They walked about naked for alms food.  People … spread it about, saying: “Like follower of other sects.” They told this matter to the Lord. He said: “Monks, one who has no robe should not be ordained. Whoever should ordain one is an offence of wrong-doing.” [(Vin.IV.89), (Mv.I.70.1)]   In circumventing the order, “Monks (each) ordained by means of lending a robe. When they were ordained, they returned (each) his robe and walked naked for alms food. The Lord proclaimed “Monks, one should not ordain by means of lending a robe. Whoever, should (so) ordain, there is an offence of wrong doing.” [(Vin.IV.89, (Mv.I.70.4)]

Rag-robes from cemetery

Some monks went into the cemetery for rag-robes, others did not wait. Those monks who went into the cemetery obtained rag-robes, those monks who did not wait spoke thus: “Your reverences, give as a portion.” These spoke thus: “Your reverence, we will not give you a portion, why did you not wait?” They told this to the Lord. He said: “I allow you, monks, not to give a portion, if you are not willing to give to those who did not wait.”

Some monks went into the cemetery for rag-robes, other monks waited. Those monks who went in into cemetery for rag-robes obtained rag-robes; those monks who waited spoke thus: “Your reverences, give us a portion.” “Your reverences, we will not give you a portion; why did you not go in?” They told this matter to the Lord. He said: “I allow your, monks, to give a portion (even) you are not willing, to those who wait.”

Some monks went into cemetery for rag-robes, afterwards. Those monks who went into the cemetery for rag-robes first, obtained rag-robes. Those monks who went in afterwards did not obtain them; then spoke thus: “Your reverences, give as apportion.” These spoke thus: “Your reverences, we will not give you a portion; why did you go in afterwards?” They told this matter to the Lord. He said: “I allow you, monks, not to give a portion, if you are not willing, to those who go in afterwards.”

Some monks went into a cemetery together for rag-robes; some monks obtained rag-robes, other monks did not obtain them. Those monks who did not obtain them spoke thus: “Your reverences, give us a portion.” These spoke thus: “Your reverences, we will not give you’re a portion; why did not you obtain any?”  They told this matter to the Lord. He said, “I allow you, monks, to give a portion, even, if you are not willing, to those who go together with you.” 

Some monks made an agreement went into the cemetery for rag-robes, some obtain rag-robes; other monks did not obtain them, spoke thus: “Your reverences give as a portion.” These spoke: “Your reverences, we will not give you a portion; why did you not obtain any?”  They told this matter to the Lord. He Said; “I allow you, monks, having made an agreement, to give a portion, even if you are not willing, to those who go in.” [(Vin.IV.282), (Mv.VIII.3.2 – 4.5)]

Devadatta’s Schism

Devadatta’s schism scheme imposed five conditions to the Lord, among them was for monks to wear rag-robes. “For as long as life lasts, let them be rag-robe wearers; whoever should accept a robe given by a householder, sin would besmirch him.”  However, the Lord rejected, said: “Whoever wishes, let him be a rag-robe wearer, let him be a rag-robe wearer; whoever wishes let him accept a householder’s robe.” [(Vin.V.196), (Cv.VII.8.14)]

Householders’ robes

Now at that time there accrued to King Pajjota a pair of Siveyyaka cloths which were the chief and foremost and most excellent and loveliest of many cloths, of many pairs of cloths, of many hundred pairs of cloths, of many thousand pairs of cloths, of many hundred thousand pairs of cloths. Then King sent this pair of Siveyyaka cloths to Jivaka. It occurred to Jivaka; “This pair of Siveyyaka cloths, sent me by King Pajjota, is the most excellent and loveliest of many cloths … no one else is worthy of it but the Lord, perfected one, or King Bimbisara of Magadha.”  

Now at that time the Lord was taken ill and Jivaka attended to him. When the Lord had recovered Jivaka approached the Lord: “Lord and the Order of monks are wearers of rag-robes. This pair of Siveyyaka cloths was sent to me by King Pajjota; of many cloths, of many pairs of cloths, of many hundred pairs of cloths, of many thousand pairs of cloths, of many hundred thousand pairs of cloths, it is the chief and best and foremost and most excellent and loveliest. May the Lord accept my pair of Siveyyaka cloths, and may he allowed householders’ robes to the order of the Monks” The Lord accepted the pair of Siveyyaka cloths.  Then the Lord, gladdened, rejoiced, delighted with Jivaka with dhamma talk, having given dhamma talk, addressed the monks, saying: “I allow you, monks, to accept householders’ robes. Whoever wishes may be a rag-wearer; whoever wishes may consent to accept householders’ robes. And I, monks, commend satisfaction with the one or other.” [(Vin.IV.279), Mv.VIII.1.34)]

People in Rajagaha heard: “Householders’ robes are allowed to monks by the Lord,” and these people became joyful, elected thinking: “Now we will give gifts, we will work merit, inasmuch as householders’ robes are allowed to monks by the Lord.” And not just one day many thousand robes were produced in Rajahaga. When country people heard: “Householders’ robes are allowed to the monks by the Lord,” and these people became joyful and elected, thinking: “Now we will give gifts, we will work merit, inasmuch as householders’ robes are allowed to the monks by the Lord.” And in just one day many thousand robes produced in the country. [(Vin.VIII.280);,(Mv.III.1.35)]

Now, at one time, a mantle accrued to the Order. They told this to the Lord. He said: “I allow, you, monks, a silk mantle.” A fleecy coverlet accrued. “I allow you, monks, a fleecy coverlet,” he said. [(Vin.IV.280), (Mv.VIII.1.36)] Now at one time the king of Kasi sent woolen stuff that was worth half a kasi to Jivaka. Then he approached the Lord, ”May the Lord accept the woolen stuff from me that it may be for me a blessing and a happiness for a long time.”   The Lord accepted the woolen stuff. “I allow you, monks, to accept woolen stuff.” At that time various kinds of robe-material accrued to the monk: “Now, what kind of robe materials are allowed by the Lord, what are not allowed?” “Monks, I allow six kinds of robe-materials: linen, cotton, silk, wool, coarse hempen cloth canvas.” Now at that time these monks consented to householders’ robes; (but) being scrupulous, they did not consent to rag-robes, thinking: “Only one (kind of) robe is allowed by the Lord and not two (kinds).” They told this matter to the Lord. He said: “Monks, I allow him, who consents to householders’ robes to consent to rag-robes. And I, monks, commended satisfaction with both.”  [(Vin.IV.281}, MV.VIII.3.1)]

Robe Dying and Colours

Now at that time monks dyed robe-material with dung and with yellow clay. The robe material came to be a bad colour. They told this to the Lord. He said: “I allow you, monks, and these six kinds of dyes: dye from roots, dye from stems, dye from bark, from leaves, from flowers and from fruits.” [(Vin.IV.285), MV.VIII.9.4)] When the Licchavis heard that the Lord arrived at Vesali, they rode out with very magnificent vehicles to see the Lord. Some of the young members wore dark green clothes with dark green ornaments, blue makeup, blue clothes and blue adornments, while some were in yellow, some in red, some in white with white makeup white clothes and white adornment.” [(Mv.VI.30.1), (DN.ii.97)] Monks, robes that all dark green, all yellow, all red, all crimson, all black, reddish yellow, with long borders, long borders of flowers, snakes’ hood, jackets, garments of the Tirita trees, and turbans is not to be worn and also robes with emblems of other sects. Whoever should wear one, there is an offence of wrong-doing. [(Vin.IV.305), (Mv.VIII.29.1)]

Robe Cutting

 Once the Lord was on tour of Dakkhinagiti saw the field of Magadha, laid out in strips, in lines, laid out in embankments, laid out in squares, and seeing this he addressed Ananda, saying: “Are you able to provide robes like this for the monks?”  “Let the Lord see the robes provided by me.” Then the Lord having giving reasoned talk, addressed the monks: “Monks, Ananda is clever and intelligent inasmuch as he can understand in detail of the meaning of that which was spoken of by me in brief, and can make a cross-seam, and can make in short cross-seam and can make a circular seam and can make in short circular seam and can make a central piece and can make side pieces and can make a neck-piece and can make a knee-piece and can make an elbow-piece, and what is cut up must be roughly darned together, suitable for recluses and not coveted  by opponents. I allow an outer cloak that is cut up, an upper robe that is cut up, an inner robe that is cut up.” [(Vin.IV.286), (Mv.VIII.12.1)]   

Number of robes allowed

The Lord experienced cold winter nights between the eights during the time of snowfall, sat down in the open air at night was comfortable with only one robe. As the first watch of the night was ending he felt cold and put on a second robe. At the middle of the night was ending he felt cold and put on a third robe. As the last watch of the night was ending, as the sun was rising he felt cold and put on a fourth robe.  It occurred to him ‘Even those who are in this dhamma and discipline are sons of respectable families, susceptible to cold, afraid of cold, even these are able to keep themselves going with three robes. Suppose I were to set a limit, were to establish bounds as to robes for monks and were to allow three robes?’ I allow you, monks, three robes: a double outer cloak, a single upper robe, a single inner robe.” [(Vin.IV.237-38), (Mv.VIII.13.4-5)]

 Now at that time a certain monk’s inner robe came to be torn. Then it occurred to the monk: “Three robes are allowed by the Lord; the double outer cloak, the single upper robe and the single inner robe. But my inner robe is torn. Suppose I were to insert a patch, so that it will be double cloth all round, single in the middle?” Then the monk inserted a patch. As the Lord was touring and lodgings he saw that monk inserting the patch, seeing him he approached that monk, having approached, he spoke thus to that monk: “What are you doing, monk?” “I am inserting a patch, Lord.” “It is very good, monk, that you insert a patch.” Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying: “I allow you, monks, clothes are unsoiled, when what is allowable is unsoiled, a double outer cloak, a single upper robe, a single inner robe; when garments are thin from use a fourfold outer cloak, a double upper robe, a double inner robe. As far as possible an effort is to be made to get patches from rag-robe, from (bits pricked up near) a shop. I allow, monks, a patch, a means of fastening, a length, a marking (with a piece of cloth), and a straightening. [(Vin.IV.289), (Mv.VIII.14.1)]  

Benefits of Robe Offering on Kathina Day

Devotees and lay person may make offering of robes to the monastic any day, anytime to commemorate an event or occasion, example in remembrance of death anniversary of the departed loved ones. However, on Kathina, day is a specific day to offer robes to monks who have completed the vasa or rains retreat. The Buddha himself has mentioned about the great importance of offering the kathina robe. Even as the mountain Mahameru cannot be moved by the strongest wind, the merit that accrues to the donor of the kathina robe. The Nagitapadana too describes the great benefits of offering kathina robe. Nagita Thera was a rich man in Bandhumati during the time of Vipassi Buddha. He invited Vipassi Buddha and the bhikkhus to observe the vasa and bestowed on the Buddha and the bhikkhus the kathina robes and meals and made a fervent hope for arahantship. As a result of this offering he was never been born in the woeful states since that time and was born in heavenly worlds for 18 kalpas. He was king of gods (Sakka) 34 times and was universal monarch 84 times. He was born only as god or a human being. And as a human being he was born only as a khattiya or as a brahmana. In his last birth as a human being he entered the order of monks in the dispensation of Gautama Buddha and attained arahantship. Offering of the kathina robe is reckoned as one of the eight great acts that yield in the donor the highest benefits. (Encyclopaedia of Buddhism, Volume VI, page 161).

Contributor: Chin Kee Thou

Date: February 24^th 2024

The contributor takes responsibility for any inadvertence, factual or otherwise.

 

THE ALMS BOWL – A Basic Knowledge According To the Pali Canon

An alms bowl is a round, oval-shaped eating vessel used by monastics, with a flat bottom and a narrowed opening with which they can receive offerings from human and heavenly beings. Its composition and size is described in the monastics rules, so that it holds the appropriate amount of food for the stomach. It is one of the symbols in monastic life. Every monk or nun receives a bowl when they are ordained and carry with them everywhere they go. They accept whatever food is offered for their nourishment and serve as a blessing for the giver.   

The Earthen Alms Bowl

When the Bodhisatta Prince became a recluse, Ghaṭikāra Brahmā who happened to be an old friend in the lifetime of Buddha Kassapa, heard of his going forth on a noble renunciation offered him the eight requisites, among them was an earthen (clay) bowl with its bag for alms gathering. Lord Buddha proclaims: “My ancestors are the Buddhas, in successive order of the Buddhavaḿsa from Dipankāra, Kondaňňa, Maňgala down to Kassapa. Beginning with Dipankarā and ending with Kassapa, my preceding elder brethren Buddhas, twenty-four in number, and with all the thousands of Buddhas as many as sands of the Ganges, had always gone to each successive house to receive alms. This very practice of receiving alms from one door to the next had always been our means of livelihood. (Maha Buddhavamsa)

The Golden Alms Bowl

In the market town of Senani near Uruvela, a young girl attained to the years of discretion, make a vow at a bayan tree: “If I went to my clan’s house, being of the same caste, and were to become pregnant for the first time I would make an oblation.” Her vow was successful. On the full-moon day of Visakha she thought “I will make the oblation today”, and early in the morning offered milk-rice, smooth and very sweet. On that same day the Bodhisatta, while waiting for the time of walking for alms, went to the foot of that banyan tree and sat down. Then, as a slave girl named Punna was going to prepare the ground at the root of the tree, she saw the Bodhisatta. And as the luster issued forth from his physical frame the colour of gold; it occurred to her, “Our deva has come down from the tree today and is sitting there anxious to accept the oblation with his own hand.”

Swiftly she went to Sujata and told her of the matter. Then Sujata, full of faith, filling a golden bowl to the brim with sweet milk-rice. She uncovered the golden bow and went towards the bayan tree. From afar she saw the Bodhisatta, sitting there like a tree-deva. Taking him to be the tree-deva, Sujata took the golden bowl from her head and, placing it in the Great being’s hands, and revered him by means of the fivefold prostration; and saying, “Inasmuch as my desire is accomplished, so may yours be accomplished too”, she departed.

The Bodhisatta accepted the golden bowl and went to the bank of the river Neranjara, and placed the golden bowl on the bank ford called Suppatitthita, and bathed.  When he had come out of the water he made forty-nine balls of alms food and after partaking of the milk-rice he thought: “If I become a Buddha today, let this golden bowl go upstream,” and he threw it in.  The bowl went upstream, entered the abode of a naga-king called Kala and, pushing up the little bowls of three (previous) Buddhas, it came to rest beneath them. [Commentary on the Chronicle of Buddhas (I.7)]

The Alms Bowls from the Four Deva Kings   

It happened that two merchant brothers, Tapussa and Bhalika, were travelling with five hundred carts from their home to Ukkalajanapada to Majihimades for trading. As they were travelling along the main road and approaching near the Rajayatana tree, their cart stopped suddenly as if they were stuck in the mud, but the ground was even and free from water. A male deity, who happened to have been closely related to them in the past existence, revealed himself, clearly in his form and said: “Young men, not long after attaining Buddhahood, the Buddha, absorbed in the bliss of arahatship, is still staying at the foot of the Rajayatana tree at present, without having food for the whole duration of forty-nine days. Young men, adore and honour the Buddha with offering of alms food. This will bring you welfare and happiness for a long time.”

On hearing this, they became much delighted and went to the Buddha taking with them rice-cake and balls of honey-food which they had brought with them all along. Having approached the Buddha, they respectfully paid obeisance to Him, and stayed at a suitable place. “Blessed One, may the Blessed One accept our rice-cake and balls of honey. Your acceptance will cause welfare and happiness to us for long.” Thereupon the Buddha wondered: “My brother-like predecessors had never received alms food with their hands. So what shall I now receive the rice-cake and balls of honey-food being offered by these brothers?”  Because the earthen bowl, given by Ghatikara Brahma on His renouncement, had disappeared since the day He received Sujata’s milk-rice.

Knowing the thought of the Buddha, the Four Deva Kings, respectfully handed four bowls of blue stone. The Buddha, however, refused to take them. Again the Four Great Deva Kings gave the Buddha four bowls of natural stones. These four bowls the Buddha accepted and out of compassion and goodwill towards the Deva Kings, He placed one bowl upon another and resolved thus: “Let there be only one bowl.” No sooner had the Buddha resolved thus, the four bowls reduced themselves to just one bowl with four rims. The Buddha then received the rice-cake and balls of honey-food with the alms-bowl. [(Vin.IV.3); (Mv.I.3.1)]

The Sandalwood Bowl Incident

Once a wealthy merchant put a sandalwood bowl on the top of a bamboo pole in a market place at Rajagaha and announced, “Any monk who could rise in the air and take down the bowl can have it.” At that time Mogallana and Pindola Bharadvaja went to Rajahaga and when the merchant saw them, he said “You both have psychic powers. If you can fetch the bowl, it is yours.” So Pindola Bharadvaja rose into the air and brought the bowl down. When the Buddha heard about it, he admonished Pindola Bharadvaja, “It is not worthy of a recluse on account of a wretched wooden bowl exhibit psychic power to these householders.”  As a result of this incident, the Buddha made a rule making it an offense for monks to unnecessarily display their psychic powers. This incident also led to the prohibition of using wooden bowls. “Break this wooden bowl, having reduced it to fragments, give them to the monks as perfume to mix with ointment. And, monks, a wooden bowl should not be used. Whoever should use one, is an offence of wrong doing.” [(Vin.V.110-11); (Cv.V.8.1-2)]

No Ordination without an Alms Bowl 

Now at that time monks each ordained one another who had no alms bowl. They walked for alms to be put into their hands. People spread it about saying “Like followers of other sects.” They told this matter to the Buddha. He said: “Monks, one who has no alms bowl should not be ordained. Whosoever should ordain one such there is an offence of wrong doing.” [(Vin.IV.89); Mv.I.69.1)]  Author F.L. Woodward wrote on ordination procedure mentions an inquiry on the possession of an alms bowl: First a spiritual guide is to be obtained. Then inquire about the bowl and robes, thus: “Is this your bowl?” “It is so, Venerable Sir.” “And this your upper robe?” It is so, Venerable Sir.” “And this your under robe?” “It is so.” “Go and stand yonder.” (“Ordination of a Bhikkhu in Kandy”) Monks are also not allowed to receive alms to be put in gourd, water-pot or carried bowl made from skull other than a bowl. [(Vin.V.113-4), (Cv.V.9.4-5)]

Type and Size of Alms Bowls and Bowl-rests 

A bowl made of gold, silver, pearls, beryl, crystal, bronze, glass, tin, lead, copper including wood should not be used as it is akin to “householders who enjoy pleasures of the senses” (Vin.V.110).  Only two kinds of bowl are allowed – an iron bowl or clay bowl.” [(Vin.V.114), (Vin.VI.117)] The three sizes of alms bowl allowed are a large bowl means that it takes half an alhaka measure of boiled rice, a quarter of that quantity of uncooked rice, and a suitable curry. A medium size bowl means that it takes a nalika measure of boiled rice, a quarter of that measure of uncooked rice and a suitable curry. A small bowl means that it takes a pattha measure of boiled rice, a quarter of that measure of that uncooked rice and a suitable curry. (Vin.II.III.243)  Carved circular bowl-rests loaded with little figures made with ornamentations and various kinds of circular bowl-rests should not be used. Monks are allowed two kinds of circular bowl-rests; made of tin or lead. [(Vin.V.112), (Vin.VI.117)]

Right Type of Alms Bowl

According to commentary, an alms bowl considered fit for use must be: made of proper material; the proper size; fully paid; properly fired and not damaged beyond repair. There are only two kinds of bowls allowed; a bowl made either of clay or of iron. [(Vin.V.111), (Cv.V.8.2)] The commentary states that a clay must be fired twice before it can be determined, to make sure it is properly harden; and an iron bowl five times, to prevent it from rusting.  Because stainless steel does not rust it need not be fired, but a popular practice is to make it grey – either by painting it on the outside or firing the whole bowl with leaves that will give it a smoky colour – so that it will not stand out.

The monastic rules forbid eleven kinds of alms bowl: made either of wood, gold, silver, pearl, beryl, crystal, bronze, glass, tin, lead or copper. [(Vin.V.111), (Cv.V.9.1) However, The Council of Elders in Thailand using the Great Standards has recently decided that stainless steel bowls are allowable – because, after all, they are steel – but aluminum bowls are not allowed, because they share some of the dangers of tin. In the time of Buddha, clay bowls were more common. At present iron and steel   bowls are commonly used. A plain circular alms bowl-rest made of tin or lead and not loaded with carved little figures with ornamentations is allowed. A bag for bowl with a strap at the edge, a thread for tying is also allowable. [(Vin.V.113), Cv.V.9.3)] 

A Rare Opportunity and Benefits for Offering an Alms Bowl

Alms given to a recluse and brahmans who follow the Nobel Eightfold Path yields wonderful results just as seeds sown on fertile field, well-prepared, well watered fields produce abundant crops. (A.VIII.34.4).

According to the Dakkhinavibhanga Sutta the merits accruing therefrom, may expect to repay is incalculably and immeasurably when offered, “to the Tathagta is the first kind of personal offering, to a paccekabuddha is the second, to an arahant disciple of the Tathagate (arahatta-magga) is the third, to one who has entered the way to the realization of the fruit of arahantship (arahatta-phala) is the fourth, to a non-returner (anagami-magga)is the fifth, to one who has entered upon the way to the realization of the fruit of non-returner (anadami-phala) is the sixth, to a once-returner (sakadagami-magga) is the seventh, to one who has entered upon the realization of the fruit of once-returner (sakagadami-phala) is the eight, to a stream-enterer (sotapatti-magga) is the ninth, to one who has entered the way to the realization of the fruit of stream-enterer (sotapatti-phala) is the tenth.” (MN.iii.254-55)    

“Monks, one who has no alms bowl should not be ordained. Whosoever should ordain (one such) there is an offence of wrong doing” [(Vin.IV.89); Mv.I.69.1)] Since an alms bowl is a prerequisite for one who is going forth from homely life to homelessness into a monastic life, it is, therefore, a rare opportunity and a chance not to be missed, to make an offer of an alms bowl should such an occasion arise.

A giver is one who is happy before, during and after giving: Before giving his is happy anticipating the opportunity to exercise his generosity. While giving he is happy that he is making another happy by fulfilling a need. After giving he is satisfied that he has done a good deed.” (A.VI.37)

Sadhu! Sadhu! Sadhu!

Contributor: Chin Kee Thou

Date: January 26^th 2024

The contributor takes responsibility for any inadvertence, factual or otherwise.

The Buddha’s Recompense for His Misdeeds in His Previous Births – Are They Due Solely to Kamma?

Being an arahant, Angulimala remained firm and invulnerable in mind and heart. But his body, the symbol and fruit of previous karma, was still exposed to the effect of his former evil deeds. The two chief disciples of Buddha also had to experience bodily violence: Sariputta was hit on the head by a mischievous demon and Moggollana was brutally murdered. Even the Buddha himself, as a result of his former deeds, had to suffer a slight injury at the hands of the evil cousin Devadata. (Great Disciples of the Buddha by Nyanaponika Thera & Hellmuth Hecker)

Apadana Pali

In the thirteenth book of the Khuddaka Nikaya, named, Apadana Pali, meaning “Legends of Buddhist Saints”, there is a chapter on “Pubbakammapilotika Buddhapadana”, is attributed to the Buddha. It is translated as “Rags of previous kamma”, “pubbakamma” meaning previous kamma and “pilotika” meaning rags.  It describes certain unwholesome deeds done by the Buddha in his previous births and twelve occasions during the present existence, when the remaining effects of those past deeds had resulted in different types of suffering for the Buddha.

The Pubbakammapilotika Buddhapadana

The back ground to this episode is that the Buddha was among a congregation of monks on a flat rocky ground near Lake Anotatta. The Buddha addressed the monks of the deeds (kamma) done by Himself in previous lives, which led to suffering in previous existences, but the remaining effects recompensed in this life as the Buddha. (The translation by Jonathan S Walters and the numbers in square brackets denote the verse number of the text).

Near the lake called Anotatta, on the lovely level rock ground, where sparkled gems of different sorts and varied perfumes filled the woods, [3341] sourrounded by the Assembly of monks, the Leader of the World, while seated there, did then explain the former deeds done by himself: [3342] Hear from me, O monks, the karma which formerly, was done by me, and how those karma rags’ effects ripen in the Buddha himself. [3343]  

The First Recompense – Slender   

In a previous birth, the Buddha had been born a habitual drunken and a wicked person named Munali. His association with the company of the immoral and wicked eventually acquired unwholesome mental attitude. On one occasion he saw a Pacceka Buddha (Silent Buddha) named Sarabhu, rearranging his robes, preparing to enter the town for alms. Incidentally, a woman was seen to have gone past the Pacceka Buddha. Munali, with a habitual wrong frame of mind happened make a wild accusation: “This bhikkhu is an immoral person who indulges in sense pleasure in private.” As the result of the slender the Buddha suffered in the woeful realms for several lakhs of years for that offence, and he had to pay for the remnant of his past misdeed by being maliciously accused by people of having indulged in luscious affair with heretic Sundari, even after attainment of an Enlighten Buddha. (Mahabuddhavamse Chp. 40)

Among my other, former births I was a jerk named Munāli. I told lies about Sarabhu, an innocent Lonely Buddha. [3344] As a result of that karma, a long time I circled through hell. I experienced suffering for numerous thousands of years. [3345]

The remaining effect of the bad deed caused the Buddha to face slander by a female named Sundari in this life. When the Buddha was residing at the Jetavana monastery in Savatti, the Buddha and the order of monks received generous offerings of food, robes and other requisites and the Buddha’s popularity also grew in the surrounding area. The heretics in that area received less requisites and their popularity also began to recede. As a result, they plotted to engage someone to slander the Buddha. They found a young and beautiful female heretic named Sundari who agreed to carry out their plot. When the lay disciples of the Buddha were coming out of the monastery having listened to a sermon, she would go towards the monastery and when asked she said she was going to stay with the Buddha in His chamber. She would instead go to a heretics’ residence to spend the night and say that she spent the night with the Buddha. After a short while, the heretics arranged to kill Sundari and hide her corpse in a heap of rubbish near the Buddha’s chamber. They reported to the king of Kosala that Sundari was missing and when the king ordered a search, the corpse was found in the monastery. Then the heretics spread the rumour that the Buddha’s disciple monks were responsible for Sundari’s death which caused reprisals from the citizens who verbally abused and humiliated the monks while on their alms round. Eventually, the hired murderers as well as the heretics confessed to the king about their plot to slander the Buddha and were punished by the king. The Buddha’s reputation was re-established and the people of Savatti became even more devoted to the Buddha. (Ud. 4.8)

As its final karmic effect, here in my final existence, I received some nasty slander connected with Sundarīkā.[3346]

The Second Recompense – Slender 2

In a previous birth, the Buddha insulted a person named Nanda who was a disciple of the Sabbabhibhu Buddha. He accused his teacher as a person of loose character. As a result of that verbal action, He had to suffer for a hundred thousand years in the action kamma, suffered for a long time in the Niraya realms of misery. When he was reborn as a human being many times, he was unjustly accused of wrongdoing. In the last existence as a Buddha, he was publicly accused by Cinjamana as a wanton person who had caused her pregnancy. (Mahabuddhavamsa Chp 40)

I was Nanda, a follower of the Buddha Sabbābhibhu. My transmigration was in hell for long after I slandered him. [3347] My long transmigration in hell continued for ten thousand years. When I again got human birth, I also got lots of slander. [3348]

The remaining effect of that kamma materialised in this birth through the slander by the female ascetic named Cintamanavika. She was enlisted by the heretics to slander the Buddha as they were losing their offerings and popularity due to the presence of the Buddha and the monks. In the evening she pretended to go to the Buddha’s monastery but sleep at the residence of the heretics and in the morning she pretended as if she was leaving the Buddha’s monastery. If she was asked where she went, she would say that she spent the night with the Buddha in the Buddha’s chamber. After a few months, she wrapped herself with pieces of wood under her clothes to look as if she was pregnant and went to Jetavana monastery when the Buddha was preaching to a large congregation of disciples. She insulted the Buddha by saying that the Buddha was callous and irresponsible as provisions were not made for the birth of their baby. The Buddha kept quiet, but it is said that the throne of the Sakka (Chief of the Gods) got heated, which was a sign that someone needed his attention, and he sent some deities to resolve the matter. The deities disguised as mice, bit the strings holding the pieces of wood which fell down cutting Cinta’s toes. She was chased out of the Jetavana monastery by the people and as she walked out of the monastery premises she was swallowed up by the earth to be re-born in the worse of the hells called Avici. (Dhp. 176)

Through what remained of that karma, Lady Ciñca did slander me in front of a group of people without any grounding in fact.[3349]

The Third Recompense – Slender 3

The Buddha had been a learned brahmin in a previous birth living in a big forest and teaching 500 brahmin pupils. A wise sage who had developed the five-knowledge and possessed supernormal powers arrived at the same place that they were living. When the brahmin saw the sage coming, he slandered the sage by telling his 500 pupils that the sage was extremely fond of sensual pleasures. The pupils believed him and when they went on alms round from house to house, they slandered the sage by telling the householders what their teacher had told them. The 500 pupils of the brahmin in that birth, were reborn in this life and became disciple monks of the Buddha residing at the Jetavana monastery in Savatti. When Sundari was murdered and her corpse was left at the Jetavana monastery, it was the same 500 monks who suffered verbal abuse and humiliation from the householders in Savatti due to the remaining effect of slandering the sage in the previous birth. (Mahabuddhavamsa Chp. 40)

I was an erudite brahmin, attended on, given worship. In a large wood, I was teaching mantras to five hundred young men. [3350] To that place had come Sage Gīma, who possessed vast uperpowers. After having seen him coming, I slandered that blameless person. [3351] I said this to my students then: “This sage delights in the pleasures!”The young men there took that to heart when I made that declaration. [3352] Then all the young men, my students, begging for alms from clan to clan, repeated to a lot of folks, “This sage delights in the pleasures! [3353] As a result of that karma, these five hundred monks now with me all received some nasty slander connected with Sundarīkā. [3354]

The Fourth Recompense – Pierced by a rock

The Buddha in a previous birth, due to his greed for the family inheritance, had killed his younger half-brother born to the same father but to a different mother, by throwing him from a hill and also by crushing him with a piece of rock. As a result of the remaining effect of that bad deed, Devadatta threw a piece of rock at the Buddha. Along with a few other cousins, Davadatta ordained as a monk under the Buddha and soon developed supernormal powers through advanced meditation. However, he could not progress on the path of liberation and decided to ask the Buddha to retire and appoint him as the head of the order of monks. The Buddha refused his request which made him an enemy of the Buddha and he plotted to kill the Buddha. Having failed to kill the Buddha through a paid assassin, Devadatta decided to kill the Buddha himself. While the Buddha was walking on the Vultures Peak in Rajagaha, he climbed up and threw down a piece of rock at the Buddha. The rock hit another rock on its way down and a splinter fell on the foot of the Buddha injuring a big toe. (Cv.VII:3.9-10)  

One time eying wealth I murdered brother by a second mother. I put them on a mountain road and crushed them in an avalanche.[3355] As a result of that karma, Devadatta threw a boulder and a splinter off that boulder then crushed the big toe on my foot. [3356]

The Fifth Recompense – The Assassins

In a previous life, the Buddha had been a young boy playing on the road. There, he saw a Pacceka Buddha who was passing by, and he threw a piece of stone at the Pacceka Buddha. In the present life, the remaining effect of that bad deed materialised when Devadatta hired an archer to go and kill the Buddha. Devadatta’s plan was to first send one man to kill the Buddha and then to send two assassins to kill the first man, and then to send four assassins to kill those two and so on until he sends sixteen assassins in order to cover the tracks. However, when the assassins reached the Buddha, due to the Buddha’s great presence, they could not carry out their mission and became disciples of the Buddha. (Cv.VII:3.6-7)

One time I was a little boy, playing by the great thoroughfare. Having seen a Lonely Buddha, I threw a clod of dirt at him. [3357] As a result of that karma, here in my final existence, Devadatta hired some killers for the sake of murdering me. [3358]

The Sixth Recompense – The Elephant Najagiri

The Buddha in a previous birth happened to be mounted on a tusker elephant when he saw a Pacceka Buddha going around on the alms round. He charged the elephant and attacked the Pacceka Buddha. As a result of the remaining effect of that bad deed, Devadatta sent the drunken elephant Nalagiri to attack and kill the Buddha. Having failed in his first two attempts to kill the Buddha, he approached the stablemen at the palace of King Ajasattha and arranged for them to intoxicate Nalagiri and send it charging at the Buddha. The Buddha was on alms round in Rajagaha accompanied by the monks when the intoxicated Nalagiri was sent charging at the Buddha. However, the Buddha remained calm and sent loving kindness (mettā) towards the elephant who immediately calmed down and paid homage to the Buddha. [(Cv.VII:3.10); (Mil.IV,5.19)]

Once, while I was on my tusker, I saw a supreme Lonely Sage, wandering about for alms food —with elephant I attacked him. [3359] As a result of that karma, the elephant Nāḷāgiri, agitated, cruel, approached me in the fine town at Vulture’s Peak. [3360]

The Seventh Recompense – Cut with a Knife

In a previous birth, the Buddha was a cruel king named Patthiva. On one occasion he killed a man with a sword. As a result of that bad deed, the Buddha suffered in the hells for a long time and as the remaining effect of that bad deed, the Buddha suffered in this life time too. When Devadatta threw down a rock at the Buddha, a splinter fell and injured the Buddha’s foot which got infected and lead to the development of a boil. It is said that the physician named Jivaka had to cut open the boil to let out the pus. [(J.VI. 430; J.V.333); (AA. II. 6)]

I was the king, named Patthiva; I killed a man with a dagger. As a result of that karma, I roasted in hell a long time. [3361] Through what remained of that karma, the skin on my foot got all cracked and caused me a lot of trouble — karma sure doesn’t just vanish! [3362]

The Eighth Recompense – A Headache

The Buddha in a previous birth had been born as the son of a fisherman. Once, he saw a group of fishermen bringing the fish that they had killed, and having seen the dead fish, he felt a pleasure in his mind. As a result of the remaining effect of the mental pleasure at the dead fish, he developed a headache in this life. His clansmen from the fishermen’s village were born as members of the Sakyan clan in this life and were murdered by the King Vidudabha who had harboured hatred towards the Sakyans for denigrating him on a previous occasion. (Mahabuddhavamse Chp 38)

I once lived as a fisher-boy, in a village of fishermen. Having seen the fish getting killed, pleasurable thoughts filled my mind.[3363] As a result of that karma, I suffered a headache one time; all of the Śākyans were murdered, when Viḍuḍabha murdered them.[3364]

The Ninth Recompense – Eating Barley

The Buddha’s past kamma which caused Him to meet with such famine along with his 500 monks in Veranja, was this ninety two kappas ago, during the dispensation of Buddha Phussa, the Bodhisatta became a man of bad character on account of his association with wicked friends. He then wrongfully uttered to Buddha Phussa’s disciples such unwholesome words as “You had better bite course barley food and eat it but do not eat good Sali rice!” That evil past kamma was the reason for his encounter with famine as He was keeping the rains in Veranja. (MahaBuddhavamse Chp 30)

I reviled the holy words and followers of Phussa Buddha,  ‘Chomp and eat inferior grain you all, and don’t eat any rice.”[3365] As a result of that karma, I had to eat grain for three months when, invited by a brahmin, I lived in various kingdoms. [3366]

The Tenth Recompense – The Backache

The Buddha in a previous birth had been born as the son of a wrestler. Once, there was a wrestling match and during the match, the wrestler’s son had broken the back of a wrestler. As the remaining effect of that deed, the Buddha in this life suffered from a backache. [(MN.i,354) ; (Cv. 1:4.1)]

In the midst of a wrestling match, a wrestler’s son, I blocked the fight; as a result of that karma, one time I suffered a backache. [3367]

The Eleventh Recompense – Dysentery

In a previous birth, the Buddha happened to be a physician. Once, the son of a rich man came to him for treatment. In order to cleanse the bowels, he gave a treatment causing a diarrhoea in the merchant’s son. As the remaining effect of that deed, the Buddha developed a bloody dysentery in this life. On one occasion during the Rains retreat, the Lord was attacked by a sever sickness with sharp pains as if he were about to die. But he endured all this mindfully, clearly aware and without complaining. He thought it is not fitting that I should attain Nibbana without addressing my followers and taking leave of the order of the monks. I must hold tis disease in check by energy and apply myself to the force of life. He did so and the disease abated. (DN.ii,99)

On another occasion having consented to Cunda’s invitation went with the order of monks to his dwelling, said, “Serve the ‘pig’s delight’ that has been prepared to me, and serve the remaining hard and soft food to the order of monks. Whatever is left over of the ‘pig’s delight’ you should bury in a pit, because, if they were to eat it, could not thoroughly digest it except the Tathagata.”  After having eaten the last meal the Lord was attacked with a sever sickness with bloody diarrhoea, and with sharp pains as if he were about to die. But he endured all this mindfully and clearly aware, and without compliant. [(DN. ii, 128); (Ud. 8.5)]

The Buddha, then, remarked. “Cunda, this is your merit and good deed, that the Tathagata gained final Nibbana after taking his last meal from you!”  The Buddha further elaborates, “The two alms giving are of very great fruit, of very great result, more fruitful and advantages that any others are alms giving after eating which the Tathagata attains enlightenment, the other that which he attains Nibbana element without remainder at his last passing.” [(DN. ii,136); (Ud. 8.5)]

I was a practicing doctor and purged the son of a rich man; as a result of that karma, I contracted dysentery. [3368]

The Twelfth Recompense – The Austerities

During the time of the previous Buddha named Kassapa, the Buddha was a young brahmin named Jotipala. He had a friend named Ghatikara who was a potter by trade and was the chief supporter of the Buddha. On one occasion, Ghatikara invited his friend to go and visit the Buddha saying it is good to see a fully enlightened Buddha. But Jotipala refused to go with a denigrating statement saying: “Enlightenment is such a rare thing, what is the use of seeing such a shaven headed monk?” Ghatikara invited him three times and each time he repeated the same statement. As the remaining effect of that denigrating statement about the Kassapa Buddha, during this life in which enlightenment as a Samma Sambuddha was going to take place, the Buddha aspirant had to undergo six years of severe austerity and self-mortification in the town of Uruvela. Other Bodhisattas attained Enlightenment in a matter of days or months, whereas Gotama, the Buddha-to-be, had to go through six painful years to in his quest for the Truth. [(MN.ii.46-47); (Sn.3:2); Mil.IV.5,19-20)}

One time I, Jotipāla, said to Kassapa, the Well-Gone-One, “Whence then this baldy’s Waking Up,Awakening so hard to reach?”[3369] As a result of that karma, I practiced great austerities in Uruvela, six long years, and then achieved Awakening. [3370]

The Quagmire

The Pubbakammapilotika Buddhapadana describes certain unwholesome deeds done by the Buddha in previous births and twelve occasions during the present existence, when the remaining effects of those past deeds had resulted in different types of suffering for the Buddha. However, there are suttas that state the contrary:   

Sivaka Sutta

The Sivaka Sutta, states that all bodily sufferings and pains by the Buddha are due to other external elements as well including kamma; but not the only attributes to kamma. Thus, the recompense of the twelve past evil deeds of the Buddha is not solely due to his past acts and the kammic effects.    

On one occasion the wanderer Moliỵ Sı̄vaka approached the Buddha: “Whatever a person experiences, whether be it pleasant or painful or neither-painful-nor-pleasant, all that is caused by what was done in the past?” The Buddha said, “Some feelings, Sı̄vaka, arise here originating from bile disorders or from phlegm disorders or from wind disorders or from an imbalance of the three or produced by change of climate or produced by careless behaviour or caused by assault produced as the result of kamma: that some feelings arise here produced as the result of kamma one can know for oneself, and that is considered to be true in the world.

“Now when those ascetics and brahmins hold such a doctrine and view that ‘Whatever a person experiences, whether it be pleasant or painful or neither-painful-nor-pleasant, all that is caused by what was done in the past, they overshoot what one knows by oneself and they overshoot what is considered to be true in the world. Therefore I say that this is wrong on the part of those ascetics and brahmins.’ ” The Buddha suffered bodily pain is due to the combination of the eight external factors:  Bile, phlegm, and also wind, imbalance and climate too, carelessness and assault, with kamma result as the eighth.(SN. Text iv, 228 – XXXVI. II.3.S21).

The Milindapatha Pali

It gives an interesting elaboration that lends credence to the Sivaka Sutta when the Sage Nagasena clarifies the doubts of King Milinda. “Just so with the falling of that splinter and the dysentery which attacked him was in the same way result of no previous act, it arose from the union of the three humours. The bodily disease fell upon Him, which had its origin not in Kamma, but in one or the other of the six causes referred to in the prose Sivaka Sutta.  But those Samanas or Brahmans who are of the opinion or view that whatsoever pleasure, or pain, or indifferent sensation, any man may experience, that is always due to a previous act – they go beyond certainty, they go beyond common knowledge. And therein do I say they are wrong. And you should accept the fact that when the Blessed One became a Buddha he had burnt out all evil from within harm.” (Mil. IV,1,66)

The Splinter of the Rock

The splinter of the rock did not fall off itself. It was cast down through the act of Devadatta. Through hundreds and thousands of existences he borne grudge against the Blessed One. It was through that hatred that he seized hold of a mighty mass of rock and pushed it over with the hope that it would fall upon the Buddha’s head. But two other rocks came together, and intercepted it before it reached the Tathagate, and by the force of their impact a splinter was torn off and fell in such a direction that it stuck the Blessed One’s foot. (Mil. IV,3,19)

The Buddha’s Last Alms Meal

The Blessed One said that there were two almsgivings equal of equal fruit, and equal result, and much better greater result, than any others – that which, a Tathagata has partaken of it, he attains to supreme and perfect Buddhahood and that when he has partaken of which, he passes away by that utter passing away in which nothing whatever remains behind. The alms food is full of virtue, full of advantage. ‘This is the last meal the Tathagata will take,’ and communicated a divine power of nourishment to that tender pork. And that was itself in good condition, light, pleasant, full of flavor and good for digestion. It was not because of it that any sickness fell upon the Blessed One but it was because of the extreme weakness of his body and because of the period of life he had to live having been exhausted, that the disease arose, and grew worse and worse. (Mil.IV.3.22)

Conclusion

Although all the citations are culled out from the Sutta Pitaka and Vinaya Pitake of the Buddhist Canon, there seem to be some contradictions among the suttas. Perhaps the Kalama Sutta may help you to make an informed choice to derive at a wise decision.

“Kalamas, where there are reasons for doubt and uncertainty, don’t go be reports,  by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought. When you know for yourselves that these qualities are unskillful, blameworthy, are criticized by the wise when adopted and carried out, lead to harm and to suffering – then you should abandoned them. But when you know for yourselves that these qualities are skillful, blameless, are praised by the wise and when adopted and carried out, lead to welfare and happiness – then you should enter and remain in them.” (An. 3.65)

Contributor: Chin Kee Thou

Date: November 29^th 2023

The contributor takes responsibility for any inadvertence, factual or otherwise

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From a Bandit to an Arahant – The Angulimala Saga and Others

Preamble

Being an arahant, Angulimala remained firm and invulnerable in mind and heart. But his body, the symbol and fruit of previous karma, was still exposed to the effect of his former evil deeds. Even the Buddha himself, as a result of his former deeds, had to suffer a slight injury at the hands of the evil cousin Devadata. The two chief disciples also had to experience bodily violence: Sariputta was hit on the head by a mischievous demon and Moggollana was brutally murdered. If even these three great ones could not avoid bodily harm, how could Angilmala escape such a fate – he who in present life had committed so much evil? Yet, it was only his body that received these blows, not his mind, which remained in inviolable equipoise. As an arahant, he was also in no need of consolation or encouragement. Hence we may understand the Buddha’s word to Angulimala as a reminder of the kamma concatenation of cause and effect, which still had to be endured, though greatly ameliorated by his inner metamorphosis. (Great Disciples of the Buddha by Nyanaponika Thera & Hellmuth Hecker)

Introduction

Angulimala, the bandit and murderer, is one of the best known figures of the Buddhist scriptures, because of his dramatic life story. His conversion to monkhood and later to sainthood, arahantship, was exceptional as he seems to have been the only former criminal to be accepted into the Buddhist monastic order. It was on his account that the rule, not to ordain a captured robber, was enforced. (Vin. 1, 74)

From Arhingsaka …

Arhingsaka was born to a noble family. Despite his noble birth, his horoscope showed to be born under the sign of thieves, thus was preordained for a wicked life. On his sixteenth birthday his father sent him to school in Taxila.  He was the brightest and the most obedient student and became the teacher’s favourite. The other students became jealous and told the teacher that Arhingsaka was flirting with his wife. They succeeded in poisoning the teacher’s mind and he decided to punish his star pupil, said: “You have almost completed your training; there is just one thing left to do. You must kill 1,000 people, and remember not to bring two hand human fingers from the same person.”

… to Angulimala

It was a difficult task but Arhingsaka being an obedient and assiduous student, gladly promised to fulfil his teacher’s wish. He was misled by his teacher and with a lack of wisdom, acceded to his teacher’s misguided order. Taking a sword he set off to obtain the fingers and stringed them around his neck. For this gruesome and growing garland of bloody fingers he was nicknamed Angulimala, which means ‘finger garland’ or ‘finger necklace’. He had gathered nine hundred and ninety fingers and short of one more to meet the target. To complete his task, he saw his mother coming down the road and may well have killed her. But matricide is one of the five heinous offenses that have an irreversible and immediate result. They lead to rebirth in the lowest realm of hell. (Angulimala by G.K. Kumarasiri)  

The Buddhist Scriptures

The Buddhist scriptures relate that one day, after his meal, the Buddha went out from the monastery walked towards a great forest. This powerful and athletic serial killer dashed out to kill the Buddha and to complete his score. Even though the Buddha was only walking, serene and unhurried, Angulimala, despite his formidable strength and speed, found he couldn’t catch up with him.

Eventually, exhausted, angry, Angulimala screamed at the Buddha, “Stop, recluse, stop, recluse!” Then the Buddha turned and without anger or fear, speaking quietly and directly, he told Angulimala, “I have stopped, Angulimama, you stop too.” Then, the bandit Angulimala addressed the Buddha: “When you are walking, recluse, you tell me you have stopped. But now, when I have stopped, you say I have not stopped. I ask you now, O recluse, explain the meaning; how is it that you have stopped and I have not?”

The Buddha then said: “Angulimala, I have stopped forever, I abstain from violence towards living beings, but you have no restraint towards things that live. That is why I have stopped and you have not.” Angilimala had just realised that the monk before him was the Buddha replied: ”O, at long last this recluse, a venerated sage has come to the forest to for my sake. Having heard the dhamma in a verse I will indeed renounce evil forever.”  Angulimala was so struck by these words that there and then he stopped; he threw away his weapons and followed the Buddha back to the monastery where he became a monk. [(Th. 866-9); (MN. ii, 99-100)]

Later, the King, ignorant of what had happened, came by leading his troops out to arrest Angulimala. Being a very pious monarch, he called to pay his respects to the Buddha. The Buddha asked the King what his reaction would be were he to discover that amongst this assembly of monks sat Angulimala. The King was astonished that such an evil person could now be a Buddhist monk. Then the Buddha stretched forth his right hand and, pointing, announced that there sat Angulimala. The King, having paid his respects, said to the Buddha how incredible it was that, “What we have tried to do by force and with weapons you have done with neither force nor weapons!.” (MN. ii, 102)

On one occasion, by an act of trust, Angulimala said to have eased a woman’s labour pain. The words uttered by him in this act of truth, “Sister, since I was born, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well!” are considered as a protection to avert dangers and these words constitute the Angulimala paritta.  (MN. ii, 103) Angulimala is seen by Buddhists as the ‘patron saint’ of childbirth and is associated with fertility in South and Southeast Asia.

In the course of time, after a period of some trial to himself, Angulimala did eventually succeed in purging his mind of all greed, hatred and delusion and realised for himself the Buddhist goal of Enlightenment. “Birth is destroyed, the holy live has been lived, what had to be done has been done, there is no more coming to any state of being.”  And the venerable Angilimala became one of the arahants. (MN. ii, 103)

Although being an arahant and on one occasion while begging alms at Savatthi, Angulimala was attacked by a mob, but on the admonition of the Buddha, he endured it as penance for his former misdeeds: “Bear it. brahmin! You are experiencing here and now the result of deeds because of which you might have been tortured in hell for many years, for many hundreds of years, for many thousands of years.” (MN. ii, 104)

The Past Bad Deeds of the Buddha and Arahants

In the Buddhist literatures, there are examples of senior arahant monks during the time of the Buddha, who had experienced effects of bad kamma that they had committed in their previous lives. Arahant Maha Moggallana and Arahant monk Cakkahupala are examples of some recorded cases of doers of evil deeds who became enlightened and some suffered bodily harm at later stage of life and even violent death. The Buddha himself is no exception for his past evil deeds, too, had suffered bodily harm.    

The Story of Arahant Cakkhupala

A senior arahant monk named Cakkhupala became blind due to a bad kamma he had committed in the past. He was a physician when a female patient who was going blind visited him and promised to serve him as a slave together with her children if her eyesight was restored. Following the treatment her eyesight was restored, but she lied that her eye aliment was worse than before in order not to have to serve the physician as promised. Recognising her ploy, the physician got angry and in revenge gave another treatment with the deliberate intention of making totally blind again. As a result of his evil deed the physician lost his eyesight many times in his later existences. (Dhp.1)

Death of Arahant Maha Moggallana Thera

Arahant Maha Moggallana Thera was one of the Buddha’s two chief disciples, the other being Arahant Maha Sariputta Thera. The Tipitaka records several discourses delivered by him. Moggallana died before Lord Buddha, was murdered by fanatical rivals of the Buddha’s teachings. The Nigantha ascetics, planned to kill Moggallana so that the fame and fortunes of the Buddha would also diminished. They hired some assassins to kill Moggollana who was meditating at Kalasia near Rajagaha. They surrounded the monastery, but with supernormal power Moggallana got away first through a key hole and for the second time through the roof. When the assassins surrounded the monastery for the third time, Moggallana realised that he has yet to pay for the evil deeds done during one of his past existences, did not exercise his supernormal power to evade the assassins and was brutally assaulted. “Depending on some evil friends, overpowered by lust and anger, being cruel-minded I slew my mother and my father too. In whichever womb I’m reborn in hell or else among humans since I possess that bad kamma I get murdered, head split open. This is the final time for me; my last rebirth is proceeding, and also here, like that, for me a time for getting killed will be. (Apn. 3389/91) That is why the great Moggallana, when, at a time when he was possessed by Kamma, he was being beaten to death with clubs, was yet unable to make use of his supernormal power. (Mil. IV.4.3)

He experienced one of the worst demise among the disciples of Lord Buddha. It was believed that they beat him up until all his bones were utterly broken. They left his body in a bush thinking that he had passed away. But the Moggallana through his jhanic power, revived himself and went to see the Buddha. When he informed the Buddha that he would soon realise parinibbana, the Buddha told him to go only after expounding the Dhamma to the congregation of bhikkhus, as that would be the last time they would see him. Moggollana expounded the Dhamma and left after paying obeisance seven times to the Buddha.

The news of his passing away saddened the King and the bhikkhus. The Buddha said to them: “Bhhikhus, considering that Moggollana had lived a noble life in this existence, he should not have met with such a death. But in one of his existence, he had done a great wrong to his own parents who were both blind. In the beginning he was a very dutiful son, but after his marriage, his wife began to instigate and she suggested that he should get rid of his parents. He took his blind parents into a forest, and clubbed them to death in the middle of the forest and left their bodies in the forest. For that evil deed of parricide he suffered in niraya for a long time and in this existence, his last, he has died at the hands of the assassins. Indeed, by doing wrong to those who should not be wronged, one is sure to suffer for it.” (Dhp. 137)

Arahant Maha Sariputta Thera

Although Arahant Maha Moggallana Thera is described as having been foremost in psychic powers, Buddhist texts state that Arahant Maha Sariputta Thera also exhibited such power himself. In various texts, Sariputta is reported to have exhibited several psychic abilities such as levitation and the ability to visit other realms of existence, as well as abilities common among arahants such as recalling past lives and clairvoyance. In one story, described in Buddhist text as an example of “power of intervention by concentration”, (Pali samadhivipphara-iddhi), a yakkha, or spirit, hit him in the head while he was meditating. When Moggollana saw the incident and came to ask Sariputta if he was okay. Sariputta stated he didn’t even notice the blow and suffered only a minor headache. Moggallana then praised Sariputta for his psychic abilities by being able to sustain a blow with little notice. (Patis. XIX 6) “It is marvellous, friend, Sariputta!  How great is your supernormal; potency and power. Just now, a certain yakkha gave you a blow on the head. And so great was the blow it might have felled an elephant seven or seven-and-a-half cubits high or split a great mountain peak. And yet you just say, ‘I am well, I am bearing up, although I do have a slight headache.’” (Ud. 4.4)

The Past Bad Deeds Committed by the Buddha

In the thirteenth book of Khuddaka Nikaya in the Apadana Pali under the chapter “The Rags of Previous Kamma” the Buddha relates the evil deeds committed in his previous lives and the unfavourable consequences befell on him in his existence as a fully enlightened one. Here are some of the more popular episodes:

“Hear from me, O monks, the kamma which formerly was done by me, and how those kamma rags’ effects ripen in the Buddha himself. Among my other, former births I was a jerk named Munali. I told lies about Sarabhu. An innocent Lonely Buddha. As a result of that kamma, a log time I circled through hell, I experienced suffering for numerous thousands of years as its) karmic effect. Here in my final existence, I received some nasty slander connected with Sundarika. (Apn. 3343/6)

The Story of Cincamagavika

“I was Nanda, a follower of Buddha Sabbabhibhu. My transmigration was in hell continued for ten thousand years. When I again got human birth, I also got lots of slanders. Through what remained of that kamma, Lady Cinca did slander me in front of a group of people without any grounding in fact.” (Apn. 3348/9)

When the Buddha’s teachings of the Dhamma became more popular the ascetics of the other faiths found their followers to be dwindling. So they hatched a plan to harm the Buddha’s reputation. They approached the very beautiful Cincamagavika and said to her, “If you have our interest in your heart, please us and put Samana Gotama to shame.” She consented to the request.

In the evening, she took some flowers and went in the direction of the Jetavana monastery. When people enquired where she was going she replied, “What is the use of you knowing where I am going?” Then she would go the places of the other ascetics near the Jetavana monastery and would come back early in the morning to make it appear as if she had spent the night at Jetavana monastery. When asked, she would reply, “I spent the night with Samana Gotama at the Perfumed Chamber of Jetavana monastery.”

After three or four months had passed, she wrapped up her stomach with some cloth to make her look pregnant. Then, after eight or nine months, she wrapped up her stomach with a round piece of wooden plank and assumed a perfect picture of a woman in advanced stage of pregnancy.

The Buddha was then expounding the Dhamma to a congregation of bhikkhus and laymen. Seeing him teaching on a platform, she accused the Buddha thus: “O you big Samana! You only preach to others, I am now pregnant by you, yet you do nothing for my confinement. You only know how to enjoy yourself!” The Buddha stopped preaching for a while and said to her, “Sister, only you and I know whether you are speaking the truth or not,” and Cincamanavika replied, “Yes, you are right, how can others know what only you and I know.”

At that instant King Sakka became aware of the trouble brewing at the Jetavana monastery, so he sent four of his devas in form of young rats. The four rats got under the clothes of Cincamanavika and bit off the strings that fastened the wooden plank round her stomach. As the strings broke, the wooden plank dropped, cutting off the front part of her feet. Thus, the deception was uncovered, and many from the cried out in anger, “Oh, you wicked woman! A liar and a cheat! How dare you accuse our noble Teacher.” She ran away as fast as she could and when she has gone some distant the earth cracked and fissured and she was swallowed up. Then the Buddha spoke in verse as follows: “For one who transgresses the Truth, and is given to lying, and who is unconcerned with the life hereafter, there is no evil that he dare not do.” (Dhp 176)

Pierced by a rock

“One time eyeing wealth I murdered brothers by a second mother. I put them on a mountain road and crushed them in an avalanche. As the result of that kamma, Devadatta threw a boulder and a splinter off that boulder then) crushed the big toe on my foot”. (Apn.3335/6)

Now at that time the Lord was pacing up and down in the shade of Mount Vulture Peak, then Devadatta seeing him hurled down a great stone thinking, “With this I will deprive the recluse Gotama of life.”  But the mountain peaks having met, crushed that stone, and only a fragment of it, having fallen down, drew blood on the Lord’s foot. (Cv.VII:3)  

The rage of Nalagiri

Once, while I was on my tusker, I saw a supreme Lone Sage, wandering about for alms food – with elephant I attacked him. As a result of that kamma, the elephant Nalagirl, agitated and cruel, approached me in the fine town at Vulture Peak. (Apn.3359/60)   

Now at that time there was a fierce elephant in Rajagaha, a man-slaying Nalagiri. Then Devadatta having gone to the stable, spoke thus to the mahouts. “We, my good fellow, are the relation of the king. We are competent to put you in a high an increase in food and wages. When the recluse Gotama is coming along his carriage road, then having let loose this elephant, Nalagiri, bring him down this carriage road.” (Cv. VII:3.10)   

Illness and the Last Alms Meal

I was a practising doctor and purged the son of a rich man and as a result of that kamma I contracted dysentery. (Apn. 3368)    

On one occasion  during the Rains retreat, the Lord was attacked by a sever sickness with sharp pains as if he were about to die. But he endured all this mindfully, clearly aware and without complaining. He thought it is not fitting that I should attain Nibbana without addressing my followers and taking leave of the order of the monks. I must hold tis disease in check by energy and apply myself to the force of life. He did so and the disease abated. (DN.ii,99)

On another occasion having consented to Cunda’s invitation went with the order of monks to his dwelling, said, “Serve the ‘pig’s delight’ that has been prepared to me, and serve the remaining hard and soft food to the order of monks. Whatever is left over of the ‘pig’s delight’ you should bury in a pit, because, if they were to eat it, could not thoroughly digest it except the Tathagata.”  After having eaten the last meal the Lord was attacked with a sever sickness with bloody diarrhoea, and with sharp pains as if he were about to die. But he endured all this mindfully and clearly aware, and without compliant. (DN. ii, 128)

The Buddha, then, remarked. “Cunda, this is your merit and good deed, that the Tathagata gained final Nibbana after taking his last meal from you!”  The Buddha further elaborates, “The two alms giving are of very great fruit, of very great result, more fruitful and advantages that any others are alms giving after eating which the Tathagata attains enlightenment, the other that which he attains Nibbana element without remainder at his last passing.” (DN. ii, 136).

Refer to “Remaining Effects of Past Kamma on Lord Gautama Buddha” by Dr. Ari Uheysekara for more episodes).     

Conclusion

The story of Angulimala teaches us that the possibility of Enlightenment may be awakened in the most extreme of circumstances, that people can and do change and that people are best influenced by persuasion and above all, examples. Even the arahants and the Buddha, had done bad deeds in the past lives were reborn in avici hell, the nethermost of the eight hot hells, reserved for the most evil beings, who committed the most heinous crimes like killing of father, mother, or brother, who must endured excruciating torments there, which though not eternal seem unending as they last for millions of year. Knowing the true nature of all conditioned phenomena are impermanence, “Sabbe sanhkara annica” (Dhp. 277) even though when one had committed evil deeds in the past lives and after having exhausted the bad kamic forces when reborn as human; to do no evil, to cultivate merit and to purify one’s mind (Dhp.183) and practise ardently will have the opportunity of achieving enlightenment too.

Contributor: Chin Kee Thou

Date: October 23^rd 2023

The contributor takes responsibility for any inadvertence, factual or otherwise.     

Buddhism and Relics Worship – A Basic Understanding

The relics in the context of Buddhism means the Buddha or his prominent disciples could generally be used to denote corporal remains of any one or even the remains of an inanimate object. Relics (dhatu) are real or supposed bodily remains of the Buddha or of monks or nuns revered for their holiness, or sometimes things used by them. These relics are usually enshrined in stupas where they are worshipped. The Buddha seems to have accepted relic worship as a harmless practice that might arouse faith in simple people, but which is of less value to those who had a deeper understanding of the Dhamma. Before his passing, he told his monks not to bother about revering his relics but leave such reverence to the lay people. “Ananda, the faithful monks and nuns, male and female lay-followers will visit those places. And anyone who dies while making the pilgrimage to these shrines with a devout heart will at the breaking-up of the body after death, be reborn in a heavenly world.”  (D.II, 141)  Also, “Ananda, there are four persons worthy of a stupa: a Tathagata, Arahant, Pacceka Buddha and wheel turning monarch. When visiting these stupas where people’s hearts are made peaceful and then, at the breaking up of the body after death they will go to a good destiny and reborn in a heavenly world.”  (D.II, 143)

On another occasion He said: “Be heirs to my Dhamma, not to material things.” (M.I, 12), again suggesting that relics worship of little value when compared with understating and living according to the Dhamma. The idea that relic worship need not necessarily promote the more important virtue, is highlighted by the fact that after the Buddha’s passing, some fell into angry and unseemly squabbles over his bodily remains (D.II, 164). [(Encyclopedia of Buddhism, Vol. VII); (A Guide to Buddhism A to Z, S. Dhammika)]

The term that is usually used to refer to relics in Sanskrit Buddhist literature is sarira, which refers to the body. Less frequently, dhatu, a word with multiple and complex senses, is used. Relics have been a focus of veneration for Buddhists since, it would seem, the passing of the historical Buddha Sakyamuni himself. The Mahaparinibbana Sutta depicts the relics of the Buddha as remaining of his cremation pyre. Monarchs of northern India vied to obtain them relics for enshrinement leading to a dispute that was prevented by a Brahman named Dona, who divided the remains into eight portions for distribution. Archaeological investigations at reliquary, such as Vaisali and Piprahwa in northern India, have further confirmed the practice of relic veneration existed prior to the time of King Ashoka (3^rd century BCE). (Encyclopedia.com)  Śarīra is a generic term referring to Buddhist relics, although in common usage it usually refers to pearl or crystal-like bead-shaped objects, which are apparently found among the cremated ashes of Buddhist spiritual masters.

Śarīra are pearl or crystal-like bead-shaped objects, which are apparently found among the cremated ashes of Buddhist spiritual masters. Relics of the Buddha after cremation are termed dhātu. (Photo: Chin Kee Thou)

Partition of Lord Buddha’s Relics

Lord Buddha was cremated as a universal king by the Mallas of Kushinagar. The Mahaparinibbana Suttta testifies that there has been dispute among the kings of the surrounding kingdoms, each – claiming a share of the relics for them to honour by raising a stupus. Then the Brahmin Dona spoke to the assembly:

 “One word from me, I beg you, sirs, to hear!

Our Buddha taught us ever to forebear;

Unseemly would it be should strife arise

And war and bloodshed, over the custody

Of his remains, who was the best of men!

Let us all, sirs, in friendliness agree

To share eight portions – so that far and wide

Stupas may rise, and seeing them, mankind

Faith in the All-Enlightened One will find!”

His relics from the funeral pyre were collected and divided into eight shares to be distributed among the eight royal parties except the party of Brahmins of Vethadipa. However, a Brahmin named Dona who won the respect of all, intervened and convinced the folly of fighting over the bodily relics were distributed as follows:

1. King Ajatasattu of Nagadha erected a stupa over the relic of the Blessed one at Rajagaha;

2. The Licchavis of Vesali at Vesali;

3. The Sakyas at Kapilavattu;

4. The Bulis at Alakappa;

5. The Kolis at Ramagama;

6. The Brahmana of Vethadipa at Vethadipa;

7. The Mallas of Pava at Pava;

8. The Mallas of Kusinara at Kusinara;

9. Brahmin Dona erected a stupa over the urn and

10. The Monyas of Pipphalivana with ashes at Pipphalivana. (D.ii, 164)

And yet, the Buddhavamsa accounts for the distribution of the relics as follows:

The great Gotama, glorious Conqueror, waned out in Kusinara-park. There was a disposal of the relics in a number of regions. One set for Ajatasutta, one in the city of Vesali, one in Kapilavattu, and one to the people of Allakappa, and one in Ramagama, and one to those (brahmans) of Vethadipa, one to the Mallas of Pava, and one to the people Kusinara. The brahman known as Dona built a thupa for the pot, the Moriyas, their minds elated, built a stupa over the ashes.The thupas for the bodily remains were eight, the ninth was the cetiya for the pot, the tenth was the thupa that was established over the ashes themselves then. One eye-tooth in a city of the Thirty, one in a naga-city, one in a region of Gandhara, and one for the King of Kalinga. The devas of each of the world-system in succession took the forty teeth of an even size, the hairs of the head, the hairs of the body. The Lord’s bowl and staff in Vajira, and the lower robe in Kuasghara, the cloth for covering the bed in Kapilavatthu, the water-pot and girdle in the city of Pataliputta, the bathing robe in Campa, and the hair between the eyebrows in Kosala. The outer garment in the Brahma-world, the tuft of hair forming the top-knot in the city of the Thirty, and that undecaying footprint, the best footprint, at the Pasanaka cetiya, the piece of cloth for sitting on, the coverlet in the realm of Avantipura then, and the fire-stick in Mithila, the water strainer in Videha, the razor and needle-case in the city of Indapattha then. People took the rest of of the requisites which had been made use by the sage to the western country then. The ancients says that disposal of the relics of Gotama, the great seer, was out of compassion for breathing things.” (Bv. XXVIII, 1-13)

Spread of Buddhism

It is said that in the third century BCE, the devout Buddhist emperor Asoka opened most of the original ten stupas and redistributed their relics around his empire to be installed in “84,000” stupas as focuses of devotion. When Buddhism spread to other countries, relics were sought. Thus, during the reign of Asoka, after Mahinada, the emperor’s son took the religion to Sri Lanka, relics were obtained from India, and, it is said the Buddha’s right collar bone and right eye-tooth were obtained from the heaven of Sakka (Mhv. XVII.11-15), to be enshrined in a stupa in the capital Anuradhapura. A tooth-relic was later enshrined in the Temple of the Tooth in Kandy, where there is an annual festival in honour of it, and procession of it came to be seen as a requirement of the king of Sri Lanka; in Southeast Asia, too, the possession of relics was seen to confer legitimacy on a king. (Routledge Encyclopedia of Buddhism, Damien Keown & Charles S. Prebish)

Buddha’s visit to Sri Lanka

The Mahavamsa recounts the three visits by the Buddha to the island of Sri Lanka. The first visit was to Mahiyangana, the second to Nagdipa and the third to Kalyani. These stories describe the Buddha subduing or driving away the Yakkhas (Yakshas) and Nagas who were inhabiting on the island and delivering a prophecy that Sri Lanka will become an important Buddhist center. (Mhv.I, 21-32) During the Buddha stopped at Kelaniya and he mediated in a dispute between two yakkha chiefs and out of gratitude they gave him a beautiful gold and jewel-studded throne. A stupa was built at Kelaniya and it is popularly believed to enshrine the Buddha’s throne. According to legends, the Buddha also visited Nagadeepa Island in his second visit to Sri Lanka to settle the quarrel between two Naga Kings over a gem plaque and it is believed that the gem plaque was enshrined at the Nagadeepa stupa. 

Temple of the Tooth Relic

In the ninth year of King Birimeghavanna’s reign, a Brahman woman brought to Anuradhapura from the Kalinga country the Tooth Relic of the great Saga (Buddha). The Ruler received it with reverence and brought it to the building called Dhammacakka, built by Devanampiyatissa on the royal territory. Henceforth this building was the Temple of the Tooth Relic and he arranged a great festival for the Tooth Relic. He decreed that it should be brought every year to the Abbayuttara vihara. The Ruler had eighteen viharas built and (he constructed) tanks which always contained water, because of his pity for all living creatures. (Mhv.XXXVII, 92-99)

The Exhibition of the Miracle of the Tooth Relic

During the reign of King Parakkamabahu II he brought the Tooth Relic from the Billa Mountains to the splendid town of Jambuddoni. “I have the desire at every moment when I think of it to worship the Tooth Relic with devotion at the three periods of the day” thought the Ruler and; had built near his palace at a fair and costly temple for the Tooth Relic. He declares: If I after destroying the alien foe in terrible war for the furtherance of the laxity and the Order, then may the Tooth Relic now perhaps make a manifest to me a fair miracle.”  

At this moment the Tooth Relic rose from the lotus of his hand, like to the crescent moon, in the air, assumed the glorious form of the Prince of the wise, diffused clusters of rays of light six fold in hue, illumined the whole town, manifested thus a glorious miracle, enraptured the Ruler of men, returned from the air and settled again on his hand. The Tooth Relic thus preserved in the best way in three chests one within the other, he then placed in his relic temple.  (Mhv. LXXXII, 5-53)

Procession of Relics

Temples of Sri Lanka tradition in Singapore like the Mangala Vihara (Buddhist Temple) holds an annual candlelight procession on Vesak Day celebration where the caskets holding the Relics of the Buddha and Arahant Sivali mounted on two individual palanquins circumambulate three times round the perimeter of the temple premises.  Another temple is Sri Lankaramaya Buddhist Temple shares the same tradition.

Devotees carrying palanquins, containing the caskets holding the Relics, wait for the procession to proceed at Mangala Vihara (Buddhist Temple) during Vesak Day celebration. Photo: MV(BT) Facebook.

Relics mentioned in Buddhist literature and commentaries  

There are many episodes on relics mentioned in literature, texts and commentaries on Buddhist practice in the treatment of relics. Here are some of them.  

Hair relics of Bodhisatta Prince Siddhartha embarking on his mission for Renunciation  

In the stillness night of Asalha, Prince Siddhartha together with Channa rode out of the city of Kapilavatthu. He soon reached the Anorma River, dismounting from Kandaka and standing on the banks, he removed all royal regalia and jewelries. Finally unsheathing his sword said: “These locks of mine do not suit a recluse, I shall cut them with my sword,” said the Prince. The Bodhisatta, holding the hair-knot with the diadem, made a solemn resolution thus: “If I am one who will become a Buddha, let this hair-knot stay in the sky. If not, let it fall to the ground,” and threw them up into the sky. Thereupon, the hair-knot together with the diadem went as far up as one yojana and marvelously remained in the sky like a hanging festoon of flowers. At that time, Sakka, the King of Devas, saw the Bodhisatta’s hair by means of his Divine Eye and he received it and the diadem with a jewel casket, one yojana in size, and took them in his abode of Tavatimsa. He then enshrined them in the Culamani Ceriya which he erected and embellished with seven kinds of precious gems and which was three yojanas high. (Maha Buddhavamsa)  

Tapussa and Bhallika’s Hair Relics and the legend of Shwedagon Pagoda

The Blessed One, at the end of seven days, having emerged from that contemplation, approached the Rajayatana from the foot of the Mucalinda experiencing the bliss of freedom. At that time the merchants Tapussa and Bhallika were going along the high road from Ukkala. Then a deva who was a blood-relation of the merchants: “My good fellows, this Lord, having just (become) wholly awakened, is staying at the foot of the Rajayatana, go and serve that Lord with rice cake and honey, and this will be a blessing and happiness for you for a long time.” So they offered rice cake and honey to the Blessed One, saying “Lord, let the Blessed One accept this rice cake and honey, so that it may be for long for our welfare and happiness.” The Blessed One accepted the rice cake and honey and having done so, he ate them. Then the merchants spoke thus: “We go for refuge to the Blessed One and to the Dhamma.” So they were the first followers in the world, they took only two refuges. (Mv.1,4)

A sign at Bodh Gaya marks the site where the two merchant brothers paid respect to the Buddha seven weeks after His enlightenment. (Photo Chin Kee Thou)

Thereafter, the two merchants made a request saying: “Blessed Buddha, give us something out of compassion to us, for our worship forever.”  The Buddha then rubbed His head with the right hand and gave them His hair, conceding to their request. Finishing their trading, they returned and arrived back at their native town of Pukkharavati in the district of Ukkala where they built a stupa, enshrining in the hair relics kept in a gold casket. (Maha Buddhavamsa).

The legendary account describes that the Buddha had offered eight of his hair to the two Bon merchants. Who on their return home enshrined them in a vault dug on the Dagon Hill. Having placed a golden stone slab, they erected on it “a golden pagoda enclosed with silver, copper, lead, marble and iron bricks pagodas up to a height of 44 cubas.” However, until the 14^th century its history was shrouded in obscurity as there are no epigraphic or any other records to know about its original structures or encasement. (Encyclopedia of Buddhism, Vol. VIII)

In the present capital of Yangon (Rangoon), the 112-meter-high gold-covered Shwedagon stupa is said to contain some hairs of Gautama Buddha and belongings of three previous Buddhas. (Routledge Encyclopedia of Buddhism, Edited by Damien Kewon & Charles S. Prebish). According to the Chakesadhatuvamsa, or chronicle of the six hair relics of the Buddha, was written in Myanmar. The text says that the Buddha gave six hairs to disciples at Venuvana in Rajagaha. These were given to six bordering countries which had heard but never seen the Buddha.

Conclusion

Buddhist relics can be seen to remind devotees both of impermanence of the Buddha and of his entry to the deathless (nibbana); they are a presence that reminds them of the absent Buddha; while from a body that generally putrefies, they are from a person purified of defilements and long outlast the putrefying aspects of the body. (Routledge Encyclopedia of Buddhism, Edited by Damien Kewon & Charles S. Prebish) As in any other faith, legends and myths abound. Buddhism is no exception.  Relic worship in Buddhism has long been associated with superstitions, fraud and vulgar commercialization. (A Guide to Buddhism A to Z, S. Dhammika) 

In order for one to make an informed choice, perhaps, the Kalamas Sutta may assist you:

“Kalamas, where there are reasons for doubt and uncertainty, don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought. When you know for yourselves that these qualities are unskilful, blameworthy, are criticized by the wise when adopted and carried out, lead to harm and to suffering — then you should abandon them. But when you know for yourselves that these qualities are skilful, blameless, are praised by the wise and when adopted and carried out, lead to welfare and happiness — then you should enter and remain in them.” (AN. 3.65)

Contributor: Chin Kee Thou

Date: June 14^th 2023

Unless otherwise stated, text and photo by contributor who takes responsibility for any inadvertence, factual or otherwise.

Is there a Creator God or gods (devas or deities) in Buddhism? – A Personal Perspective

The Denial of a Divine Creator God

The idea of a personal god to who absolute power, wisdom and goodness are attributed is common to Judaism, Christianity, Islam, Vaishnavism, Shaivism and many other religions. It is therefore comprehensible that the adherents of these faiths expected to find in Buddhism also similar conceptions of a supreme deity. Perhaps, the French traveller La Loubere was the first European who noticed that Buddhism differs in this respect from the teachings of the other great religions, speaking of the Siamese he wrote in 1691: “I think that one can establish that they have no idea of God” (“Du Royaume de Siam (Amsterdam 1691) vol. 1, p. 395). (Encyclopedia of Buddhism, vol. V, p. 343)

Venerable S. Dhammika echoes the sediment: “GOD (issara) is a supernatural being believed by some people to have created the universe and who should be feared and worshipped. This being is usually said to be all-loving, all-knowing and all powerful. The Jewish and Christian god is named Yahweh, that of Sikhism, Sat Nam, and of Zoroastrianism, Ahura Mazdah. Hindus, worship many gods but the supreme god for many Hindus is either Siva or Visnu. Buddhism denies the existence of a supreme God for three reasons.  (1) God’s supposed attributes contradict each other. If God is all loving and all powerful, Buddha ask, why humankind so often been afflicted by disease, disaster and deprivation? (2) Belief in God is not necessary Buddhism teaches that morality can be sound, that life can be meaningful and that the origins of the universe can be satisfactorily explained without having to introduce the notion of God. (3) All the evidence used to prove God’s existence could easily be interpreted in other ways.  For example, miracles could be caused by psychic powers, being saved from an impending danger could be due to coincidence and rising from the dead might mean that the raised person was not really dead in the first place.” (“A Guide to Buddhism A to Z”)  

A Buddhist’s argument against the existence of a Creator God as found in the Anguttra Nikaya, is expounded as follows: Lord Buddha says, “Then, Bhikkhus, I approached those ascetics and brahims who hold such a doctrine and view as this: Whatever this person experiences – whether pleasure, pain, or neither-pain-nor-pleasure – all that is caused by God’s activities,’ and I said to them; ‘Is it true that you venerable ones hold such a doctrine and view?’ When I ask them this, they affirm it. Then I say to them: ‘In such a case, it is due to God’s creative activity that you might destroy life, take what is not given, indulge in sexual activity, speak falsehood, utter divisive speech, speak harshly, indulge in idle chatter, that you might be full of longing, have a mind of ill will, and hold wrong view.’ Those who fall back on God’s creative activity as the essential truth have no desire (to do) what should be done and (to avoid doing) what should not be done, nor do they make an effort in this respect. Since they do not apprehend as true and valid anything that should be done or should not be done, they are muddle-minded, they do not guard themselves, and even the person designation ‘ascetics’ could not be legitimately applied to them. This is my legitimate refutation of those ascetics and brahims who hold such a doctrine and view.”  

And furthermore, a god is known to be well-loving, all-knowing and all-powerful yet created misery and suffering for mankind: “There are certain recluses and Brahmins who hold this view: ‘Whatever weal or woe or neutral feeling is experienced, all that is due to the creation of a Supreme Deity: Then I say to them ‘So then, owing to the creation of a Supreme Deity, men will become murders, thieves, unchaste, liars, slanderers, abusive, babblers, covetous,  malicious and perverse in views.” [“Sectarian”, AN. 61(1); AN. i, 174)]

On Knowledge of Beginnings

One well-known early text Agganna Sutta tells an interesting story about how the world began. It takes us back to the time when a previous world-system had been destroyed and a new one was once just beginning to evolve. Just before a world is destroyed, the living beings which inhabit it are reborn into a spiritual realm where they wait the eventual evolution of a new world. When the new world begins to appear, they are reborn into it as ethereal beings who have translucent bodies which show no distinction between the male and female. Slowly, the fabric of the new world becomes dense, and the spirit-like beings reborn there feel an attraction to its material form begin to consume it like food. As they do this, their bodies become correspondingly grosser and take on material form similar to the one we have now. At this matter is consumed however, food becomes scarcer and competition for it leads to violent conflict.  In order to keep the peace, the story continues, the people elect a king, who then enforces laws and punishes those who break them. The event marks the beginning of social life. [Encyclopedia of Buddhism, vol. V, p. 349; (DN. iii, 84 – 96)]

Some scholars interpret this text as a satire on the beliefs of the Buddha’s Brahmin rivals who insisted that the structure of society set out in the caste system was external and divinely ordained. Whichever way we read it, however, a primary point of interest is that the myth presents a view of the origins of the world which is quite unlike the one taught in Christianity. In the Buddhist account the world is not the work of a divine creator, and creation is not a once-and-for-all event. Nevertheless, both faiths seem to agree on one thing at least that humankind is in its present predicament because of a “fall” which was caused by some serious moral falling. In the Judeo-Christian tradition the fall is attributed to pride and disobedience, while Buddhism sees our present dilemma as beings caused by the existence of primordial desire. (“Routledge Encyclopedia of Buddhism”, edited by Damien Keown and Charles S. Preblish, 2007, p. 245)  

Venerable Dr. K. Sri Dhammanada in his book “What Buddhists Believe” cited an excerpt from Dr. G. Dharmasiri’s book: ‘I see that thought the notion of God contains sublime moral strands, it also has certain implications that are extremely dangerous to humans as well as to the other beings on the planet. One major thread to humanity is the blindfold called “authority” imposed on human by the concept of God. All theistic religions consider authority as ultimate and sacred. It was this danger that the Buddha was pointing at the Kalama Sutta. At the moment, human individuality and freedom are seriously threatened by various forms of authorities. Various ’authorities’ have been trying to make “you” a follower. On top of all our “traditional” authorities, a new form of authority has emerged in the name of ‘science’. And lately, the mushrooming new religions and the menace of Gurus have become lives threat to the individual’s human freedom and dignity. The Buddha’s eternal plea is for you is to become a Buddha, and He showed, in a clearly rational way, that each and every one of us has the perfect potentiality and capacity to attain that ideal.’        

A.L. De Silva in his book  “Beyond Belief – A Buddhist Critique of Fundamentalist Christianity”,  sums up succulently: “Fundamentalist, born-again and evangelical Christianity poises a real threat to Buddhism and which we can never hope to match its aggressiveness or organizational ability, we can counter them by becoming familiar with Christianity’s numerous doctrinal weaknesses and Buddhism many strength. If the Christian challenge stimulates in Buddhist’s a deeper appreciation for the Dhamma and the desire to live by that Dhamma, then that challenge can benefit Buddhism.”

Lord Buddha is not a God

In the Pali Canon, the Buddha refers to himself as “a Bodhisatta in his life as Gautama prior to his becoming a Buddha” [Bhayabherava Sutta, (MN. i, 17)] and in his immediate prior life “is mindful and fully aware the Bodhisatta appeared in the Tusita heaven – this I remember as a wonderful and marvelous quality of the Blessed One.” [Acchariya–nibbuta Sutta (MN. ii, 120-24)]; and he also reveals that“when a Boddhisatta descends from the Tusita Heaven, mindful and clearly aware, into his mother’s womb.” [(Mahaparinibbana Sutta (DN. ii, 108)] 

Buddha is a title meaning ‘Awakened One’ which Siddhattha Gautama called himself and was called by others after he attained enlightenment. More than an individual, a Buddha is a type of human who has reached the apex of wisdom and compassion and is no longer subject to rebirth. A Buddha attains enlightenment on his own, whereas an arahat does it as a result of listening to and practicing the teachings of a Buddha. The Buddha of our era is Siddhattha Gautama, but tradition says that there were other Buddhas in previous eras just as there will be Buddhas in future eras. When the truth of the Dhamma becomes lost or obscured, someone will sooner or later rediscover it and such a person will be called a Buddha. (“A Guide To Buddhism A to Z”, Venerable S. Dhammika)

After His enlightenment, the Buddha, himself, refutes that he is a God, but a great human being in a dialogue with the Brahim Dona: “When I ask you whether you are a God, you say “No, I am not a god.” When I ask you whether you are a Gandhabba, Yakka or a human being, you say “No.” If that were so, who are you?” “O Bramin, if I am a God, Gandhabba, Yakka or human being I must have sense-desires. But I have eradicated those. Therefore, I am not a human being like other human beings. Just like a blue lotus, red lotus or white lotus is born in the water. But, it remains uncontaminated and untouched by water. I, too am like that. I was born among men of this world. But, I have risen above the world and ordinary men and women. I am not attached to the world. Therefore, O Brahim, I am a superior human being who has destroyed all the weaknesses of ordinary human beings (uttara manusso). In short I am a Buddha. The best way to describe me is “Buddha”. O Brahmin, please call me ‘Buddha’.”[Dona (AN. II, 36)WP]

Seeing The Buddha

After the paranibbana of the Buddha, there were no images of the Buddha. The only depictions of Buddha appeared through the use of symbols like: the Bodhi tree, stupas, empty seats, footprints, and the wheel. But, after the invasion of the Hellenistic army of Alexander the Great, which conquered the territory of Bactria, what is now part of Afghanistan, Uzbekistan and Tajikistan, human images of Buddha appeared. The Buddha of that time looked much like the Belvedere Apollo (330 AD), beautiful and dressed in Hellenistic style. He is shown in a light toga, with a halo, the contrapposto stance of the upright figures, classical Mediterranean curly hair, and the top-knot. Some of the Buddha statues were also made using the Greek technique of creating the hands and feet in marble. Nowadays, many researchers wonder, do any of the Buddha’s represent the face of an ancient king who changed the image of Buddhism forever? (“Ancient Origins, Reconstructing the Story of Humanity’s Past”)

Venerable Ananda, too, had the same notion upon learning of the imminent passing of the Buddha. “And the Lord said to Ananda: Ananda, it may be that you will think: ‘The Teacher’s instruction has ceased, now we have no teacher! It should not be seen like this, Ananda for what I have taught and explained to you as Dhamma and discipline will, be at my passing, be your teacher.’ ” (D. ii,1 54).

And for some listening and learning from a teacher in person is preferred just like Vakkali who wished to see the Buddha in person. “For a long time, Reverend Sir, I have desired to approach the Exalted One to look upon him; but I have not sufficient strength in my body to approach the Exalted One to look upon him.” “Enough, Vakkali! What is the use of your looking upon this foul body? Whoever, Vakkali, sees the Truth, sees Me. Whoever sees Me, sees the Truth. For, Vakkali, seeing the Truth, one sees Me; seeing Me, one sees the Truth.” (SN. iii, 119-120).

So basically, the image of the Buddha was a later invention. Early Buddhist disciples and forest meditators practised the Dhamma without any faint idea of the features of the Buddha. Nevertheless, many Asian cultures formulated their own form of image of the Buddha like Thai, Myanmar, Tibetan or Sri Lankan tradition. When we bow or prostrate before the image of the Buddha is in reverence to the founder of the TRUTH (teachings) and not to worship or idolise Him.

What is a god or deva or deity?

Deva is a Sanskit word meaning “deity.” It refers to a celestial being in Hinduism or to a powerful non-human being in Buddhism. Although the word is generally translated to “god,” the Buddhist deva is not the same as the Western concept of a god. For example, a Buddhist deva is not immortal, nor a creator.

There are many Gods in the Buddhist as in the Hindu pantheon, but none is absolute or beyond the Wheel of Live (q.v.). All that exist objectively, as Devas, or hypostatically, as projections from the human mind of aspects of multiple Reality, are forces in Nature and the mind, and none is worshipped as having power to abrogate Karma (q.v.). All alike are part of manifestation, and with its disappearance at the end of the cycle will also disappear. (A Popular Dictionary of Buddhism, Christmas Humphreys) 

Deva (lit: the Radiant One); heavenly beings, deities, celestials, are beings who live in happy worlds, and who, as a rule, are invisible to the human eyes. They are subject, however, just like all human and other beings, to ever-repeated rebirth, old age and death, and thus are not freed from the cycle of existence and from misery. There are many classes of heavenly beings. (Buddhist Dictionary, Manual of Buddhist Terms and Doctrines, Nyanatiloka, 4^th Edition revised by Nyanponika)

Devas the gods, as the attributed to any superhuman being or beings regarded to be in certain respects above the human level. All devas are themselves in samsara, needing salvation. Lists of popular gods are to be found, in Mahasamaya Sutta (D. ii, 253)    

Many incidents mentioned in Buddhist texts, literature and discourses of encountering with devas and; the most prominent is the offering of the alms food Ghana (milk rice) by Lady Sujata to the Bodhisatta mistaking him to be Guardian Deva of the bayan tree. [Commentary on the Chronicle of Buddhas (I.7)]

The Mahamangala Sutta, narrates an occasion on one beautiful night, a certain deva, having illumined the whole Jeta Grove with surpassing splendour, came to the Buddha and, making salutations, stood on one side and addressed the Buddha: “Many gods (devas) and human beings, wishing for well-being, having pondered over those things that constitute auspicious performance. Tell us what is the most auspicious performance?” (Sn. 258)  

Conclusion

Buddhism is atheistic and does not believe in the existence of a Supreme Being or Creator God. However, it acknowledges the existence of a wide range of supernatural beings known as ‘devas’, many of whom were incorporated into Buddhist mythology from Hinduism. (Oxford Dictionary of Buddhism, Damien Keown, 2003, p.101)

The concept of gods, though present in Buddhism, does not either form part of its central teachings or serve as a basis for its religious practices. Buddhism is a non-theistic religious-philosophy. This means that it does not accept the possibility of a Creator God, either as the Creator of man or as the Creator of the world.  (Encyclopedia of Buddhism, vol. V, p. 349)  

Contributor: Chin Kee Thou

Date: May 10^th 2023

The contributor takes responsibility for any inadvertence, factual or otherwise.

 

A Mother’s Trust – Sudinna (the Kalandaka Merchant’s Son)

The Prologue

An episode in a comic strip entitled “Peanut” featuring “Good ol’ Charlie Brown” by Charles M. Schulz, appeared in The Sunday Times dated October 16^th 2022, which reminds me of a reflection in my study on the teachings of the Buddha. Invariably, in Lord Buddha’s forty five years’ of his ministry preaching his discourses that touch every aspect of our lives, provided we are able to relate them that are embodied in the tipitaka.   

 

Illustration: The Sunday Times dated Oct 16 2022. SPH Media Trust.

The Preamble

The succinct statement of Charlie Brown, “I don’t mistrust my mother…good grief, no!!  If there’s anyone in this world I do trust, it’s my mother!” is a resemblance of the story of Sudinna (the Kalandaka merchant’s son). A monk who after being ordained returned to his village and being filial to his parents and; at his mother’s request had relations with his former wife to produce an heir, thus becoming guilty of the first Parajika offence.

The story

Now at that time not far from Vesali was a village named Kalandaka. The son of a great merchant was named Sudinna, the Kalandak. Once he went to Vesali together with many friends on the same business trip met the lord, surrounded by a great company of people, who was teaching dhamma. He thought: “What now if I were to listen to dhamma?” He went up to this company and sat down to one side. While sitting down, he thought: “So far as I understand the dhamma taught by the lord, it is no easy matter for one who lives in a home to lead the Brahma-life, complete and undefiled and polished like a conch-shell. What now if I were to cut off my hair and beard and don the yellow robes and go forth from home into homelessness!”

When the crowd departed Sudinna came up to the lord and spoke thus: “Lord, so far as I understand dhamma taught by the lord, it is not easy for one who lives in a home to lead the Brahama life, complete and undefiled and polished like a conch-shell, I desire, lord, having cut off my hair and beard and having donned the yellow robes, to forth from home into homelessness. May the lord let me go forth.”

“But, Sudinna, have you your parents’ consent to go forth?” “No, lord, I have not my parent’s consent to go forth.” “Sudinna, tathagatas do not ordain a child without the parents’ consent.” “I will do whatever is necessary, so that my parents will consent to my going forth from home into homelessness, lord.”

When Sudinna, having finished his business in Vesali, went up to his parents, he spoke thus: “Mother and father, in  so far as I understand dhamma taught by the lord, it is no easy matter for one who lives in a house, to lead the Brahma life, complete and undefiled and polished like concha-shell. Having cut off my hair and beard and donned the yellow robes, I wish to go forth from home into homelessness. Give me your consent to go forth.”

“But Sudinna, you are our only child, dear and beloved, live in comfort and are well cared for. You do not know anything of discomfort. Your death would make us desolate with no pleasure left. How can we, while you are still living, consent that you should go forth?” He asked for the second and third time and they refused consent.

Then, the friends went up to his parents and said: “Mother and father, this Sudinna, lying on the bare ground without a covering ground sheet, saying that he will die there or go forth. If you do not consent to Sudinna’s going forth will die there. But if you consent to his going from home into homelessness, after he has gone forth you may see him again. If he does not enjoy the going forth what alternative will he have than to come back here?”

“We consent, my dear, to Sudinna’s going forth from home into homelessness,” they said. And he rose, joyful, delighted, elated, smoothing his limbs with his hands. After a few days when he had regained his strength, went up to the lord, and thus spoke: “I am permitted by my parents, lord, to go forth from home into homelessness. May the lord allow me to go forth.”

Then, Sudinna received the pabbajja ordination in the presence of the lord, and he received the upasamapada ordination.  And not long afterwards he went about with these qualities to the forth: he was a dweller in the jungle, a beggar for alms, ne who wore rags taken from the dust-heap, one who went on continuous alms-begging from house to house; and he dwelt depending on a certain village of the Vajjians.

When there was famine in the Vajji country venerable Sudinna thought to himself: “At present the Vajjians are short of alms food, which is difficult to obtain, and they are suffering from a famine and food-tickets are being issued. It is not easy to keep myself going by gleaning or by favour. But in Vesali my relatives are rich, with great resources and possessions, having immense resources in corn. What now if I dwell supported by my family? Relations will give gift for my support, they will do meritorious actions, and the monks will profit and I will not go short of alms food.”

He then, packing up his bedding and taking his bowl and robe, set off for Vesali and live in the Gabled Hall in the Great Wood. The relations heard of his arrival brought him as a gift of food sixty offerings of barley. Then the venerable having given these sixty offerings of barley to the monks, rising early and taking his bowl and robe, entered the village of Kalandaka for alms. 

As he was going about, he came up to his own father’s house, he met the female slave wanted to throw away the previous evening’s barley-gruel. But the venerable Sudinna spoke to her: “Sister, if that is to be thrown away, put it here in my bowl.” Then as the slave girl was heaping the previous evening’s barley gruel into his bowl, she recognised his hands and feet and voices told his mother of his arrival.

Both of them visited him, while Venerable Sudinna was eating the previous evening’s barley gruel in the room provided for the purpose. His father coming from work, seeing his son said: “Can it be dear, Sudinna, that you are eating last evening’s barley gruel.” Then the father taking him by his arm, said: ”Come dear Sudinna, we will go to the house.” He invited his son for a meal, “Eat, dear Sudinna.” Sudinna, politely declined: “Not so, householder, today’s meal is over for me.” “Then consent to eat tomorrow.” The venerable Sudinna consented by keeping silent.

Then, the Venerable Sudinna, rising early and taking his bowl and robe, came up to the dwelling of his own father sat down on the appointed seat. His father spoke to him: “This, dear Sudinna, is your mother’s fortune, this is wife’s dowry because she is a woman. This is your father’s and the other is your paternal grandfather’s. It is possible, dear Sudinna, while leading the low life of a layman, both to enjoy riches and to do meritorious actions.”

“I am not able to do so, father, I cannot. Delighted I lead a Brahma-life.” The father repeated the offer twice and the third time and prompted Sudinna to remark: “If, householder, there is food to be given, give it, but do not annoy me.”

The next day he was again invited; he went, and they tried to tempt him back to the lay life. His former wife joined in the attempt, but on being addressed by him as “Sister,” she fell fainting. Then he begged for his meal, saying that if they desired to give it to him they should do so without worrying him.

Later the mother together with his former wife visited him in the Great Wood, and begged that he would give her son. “Mother l cannot leave the order of the Bhikkhus; I dare not leave the order of the Bhikkhus; I am carrying the noble practice very happily,” replied Venerable Sudinna. For the second and third time the mother said to him: “Dear son, this clan is wealthy (economically), rich with hidden treasures, plenty of money, and luxuries for daily use, gold and silver, rice and other commodities for trade exchange. Please give at least the seed of childbirth (genitive cell); don’t allow the Lacchavis to take over our wealth and property from us who have no son to inherit our wealth and property still lying intestate.”

“It is possible for me to do this, mother? I think I can do this business of jijan Kamma or genitive cell (giving the seed of childbirth)” he said, and taking his former wife and plunging into the Great Wood, and seeing no danger, since the course of training had not been made known and Venerable Siddana had not seen sexual intercourse as an offence, had sexual reunion with his former wife and in due course a son was born, who was called Bijaka. When Venerable Sudinna realized what he had done he was filled with remorse, and his colleagues, discovering the reason, reported him to the Buddha, who blamed him greatly.

Epilogue

The incident prompted the lord to set a new training rule: “Whatever monk should indulge in sexual intercourse is one who is defeated, he is no longer in communion.” And thus this course of training for the monks was set forth by the lord. (Oldenberg, Vin.iii,11-21)  

Contributor:  Chin Kee Thou

Date: November 28^th 2022

The contributor takes responsibility for any inadvertence, factual or otherwise.

Classification of Dāna – Amisa, Abhaya and Dhamma dana

Dāna is a Pali language meaning charity or generosity or liberality and refers to the act of intentionally giving something to another person who is in need of help. It may be by way of material wealth, knowledge, moral or physical support. The importance of dāna in Buddhist ethics as a fundamental and essential virtue is very clear. Hence, whenever Buddha gave a discourse to those new to His teaching, a graduated approach was used that first discussed the importance of giving before discussing other aspects such moral conduct, dangers of sensual pleasures and the advantages of giving up.

There are essentially three types of dāna recognized in Buddhism, namely: Ămiss dāna, Abhaya dāna and Dhamma dāna. Buddhist literature, texts and Pali canon abound with examples of the various types of dāna performed by the Buddha, kings, disciples and lay-followers without attaching any formal name. Nevertheless, the deeds or actions or services performed in various manners for a specific benefit or purpose or intent may be categorised under anyone of them, although an action may sometimes overlap with the other categories as well.  

Ămisa

Ămisa, generally used to mean food, both hard and soft. The word is derived from the Vedic term āma, meaning raw or unbaked. In Pali literature the terms āmaka (raw), āmagandha (smell of raw flesh), āmadiggha (greed after flesh) and the Vedic āma have a related meaning. Ămisa originally means ‘raw meat’. It also means ‘fleshy’ or ‘of the flesh’ as opposed to ‘mind’ or ‘spirit’. Ămisa has, thus, come to mean material goods or gains such as the four kinds of requisites.  The same meaning is attributed to āmisa in the Anguttra Nikaya where it is said that āmisa is one of the two kinds of giving (dāna), the other being dhammaadāna (gift of the truth). (AN.I, 91)

The Anguttra Nikaya provide list of eight, sometimes ten items suitable for dāna to monks and nuns, beginning with food but including other sort of things which are typically provided as dāna: drinks, clothing, vehicles, flowers (garlands), scented ointment (perfumes), unguents, items necessary for sitting, laying and sleeping, houses and resting places. Items necessary for lighting lamps-all these items necessary for living are known as dānavatthu (A.IV, 239). Fourteen  such items are mentioned in the Niddesa, they are robes, alms food, dwelling places, medicine and other requisites for the sick, food, drink, cloth vehicle, garlands, perfume, urgent, beds, houses and lamps. (Nd.2.52)

All these items have been interpreted liberally to embrace a vast range of gifts typically made to the sangha like betel leaves and nuts, cigars, cigarettes, sweets, staples, alms-bowls (food), tea, soda, butter, wells and ponds (drinks); robes, scandals, umbrellas (clothes), oxen, bicycles, cars, planes (vehicles); rosaries, flowers, gold ornaments (garlands); medicines, lotions and oils, incense (scented ointment) buildings, couches and chairs, mats, sheets, pillows and pillowcase, kitchen utensils, curtains, gardens, forest groves and agricultural fields, soap and toothpaste (convenience for sitting and dwelling), ornate lamps, candles, kerosene, electrification (lighting). (Routledge Encyclopedia of Buddhism, edited by Damien Keown & Charles S. Prebish, Routledge, 2007, page 213) 

Offering of betel leaves and nuts at Mangala Vihara (Buddhist Temple). Photo credit: Bhante Suneetha

Ămisa Dāna

Ămisa dāna means giving, catu paccaya, of food, cloth, medicine and shelter to Bhikkhus and money and other material things including the first four items to the laymen. Provision of these items and materials while helping the receiver to be happy also brings happiness to the giver. By giving food to the recipient is provided with life, beauty, happiness, strength and intelligence, on the other hand the giver is able to get out of greed and selfishness. What the lay Buddhists do to respect the Buddha by way of offering flowers, incense and lighted lamps and such other things come under āmisa dāna.

Ghatikara Brahma offers eight requisites to the Bodhisatta

When Ghatikara Brahma, who happened to be an old friend in the lifetime of Buddha Kassapa, on hearing the Bodhisatta becoming a recluse, surmised “Today my friend the Bodhisatta, seeing danger in such miserable phenomena as birth, suffering, old age and death has gone forth on noble renunciation, I shall go, taking the requisites of a recluse for this old friend of mine, the Bodhisatta Prince.”  So he brought the eight requisites, namely, (1) a big robe, (2) an upper robe called ekacci, (3) a lower robe, (4) a girdle, (5) a needle and thread, (6) an adze, (7) a bowl with its bag and (8) a water strainer. (Mahabuddhavamsa, The Great Chronicle of Buddhas)

King Seniya Bimbisara of Magadha donates Bamboo Grove to the Buddha

Then King Seniya Bimbisara of Magadha, having taken a ceremonial vessel made of gold, dedicated it to the Lord, saying: “May I, Lord, give this Bamboo Grove, a pleasure park, to the Order of monks with the awakened one at its head?” The Lord accepted the park. Then the Lord, having gladdened, rejoiced, roused, delighted King Seniya Bimbisara of Magdha with talk on dhamma, having risen from the seat, departed. Then the Lord, on this occasion, having given reasoned talk, addressed the monks saying: “Monks, I allow a park.” (Mv. I, 38)   

Ambapali presents Mango Grove to the Buddha

 Ambapali was a very wealthy and accomplished courtesan of Vesali and widely recognized as one of the great beauties of her time. She was described as “good to look upon, charming with flawless complexion and skilled at singing, dancing and lute playing” (Mv.VI, 230, 267). She owned a large mango grove on the outskirt of Vesali where the Buddha and some of his monks occasionally stayed. [(A.IV,100), (S.V,141; 301)]  In her old age she became a nun and according to tradition, eventually attained enlightenment. In the Therigatha there is a poem in 19 verses, by her in which she poignantly compares her beauty as it once was with how she looked in old age.  (Thi.252-70).

Once, the Lord was staying at Kotigama and when Ambapali heard of the news, mounted a magnificent vehicle, and went off with an entourage to Vesali to greet the Lord. Having gone by the vehicle as far as the ground was (suitable) for a vehicle. She alighted from the vehicle and approached the Lord on foot and having greeted the Lord, she sat down as a respectful distance. The Lord gladdened, rejoiced, roused, delighted with talk on dhamma.  Ambapali having been gladdened … delighted with the talk on dhamma by the Lord, spoke thus to the Lord: “May the Lord consent to a meal with me tomorrow together with the Order of monks.” The Lord consented by becoming silent. Having understood the Lord’s consent, she rose from her seat and having greeted the Lord, departed keeping right side towards him.

When the Licchavis of Vesali heard of the news of the Lord had arrived in town, too drove off to greet the Lord with some of the young Liccavis with all in blue, with blue make-up, blue clothes and blue adornment, while some were in yellow, some in red, and some in white, with make-up, white clothes and white adornment. Then Ambapali drove up against them, pole to pole, yoke to yoke, wheel to wheel and axle to axle. These Licchavis questioned Ambapali why she drove up against the many young Liccavis? She gladly replied “It is because the Order of monks with the awakened one as its head is invited by me for tomorrow’s meal.” A swift response from the Liccavis: “Now then, give up this meal to us for a hundred thousand pieces.” Ambapali would not trade it even for Vesali. “But if, young gentlemen, you were to give up Vesali with its revenues, I would not give up such an important meal.” [(DN.II,95); (Mv.VI, 231)]

When night was nearly over, having had choice hard and soft food prepared at her own park, Ambapali announced to the Lord that the food was ready. Having dressed and taken robe and bowl, the Lord went with the order of monks to her residence and sat down on the prepared seat. And she served the Lord and his monks with choice hard and soft food till there were satisfied. And when the Lord had taken his hands from the bowl; Ambapali took a low seat sat down on one side. So seated, she said: “I, Lord, would give this Ambapali Grove to the Order of the monks with the awakened as it head.”  The Lord accepted the park. And having gladdened, rejoiced, delighted Ambapali with His dhamma talk, rising from his seat, approached the Great Grove. The Lord stayed there at Vesali in the Hall with the Peaked Gable. [(Mv.230 to 232); (DN.ii, 95 to 98)]

Pajapati Gotami offers a pair of cloths to the Buddha  

Once, when the Buddha was living at Kapliavatthu in Nigrodha’s Park, Pajapati Gotami came to offer him a new pair of cloths woven by herself on her own loom. But the Buddha refused it, and suggested it should be given to the Sangha Order as a whole rather than to him, whereby she would gain greater merit. Pajapati Gotami was greatly disappointed, and Ananda intervened. But the Buddha explained that his suggestion was for the greater good of Pajapati Gotami, and also as an example to those who might wish to make similar gifts in the future. This was the occasion for the preaching of the Dakkhinavibhanga Sutta. He then proceeded to describe the different kinds of recipients of gifts, the different kinds of givers and the degrees of purity in gifts. (M.iii, 243ff; Mil. 240)

Pukkusa presents the Buddha and Ananda with Robes of gold

At this, Pukkusa the Malla said: “Lord, I reject the lofty powers of Alara Kala, as if they were blown away by a mighty wind or carried off by swift stream or river! Excellence, Lord, excellent! Is it as if someone were to set up what had been knocked down, or to point out the way to one who had got lost, or to bring an oil lamp into unto a dark place, so that those with eyes could see what was there. Just so the Blessed Lord has expounded the Dhamma in various ways. And I, Lord, go for refuge to the Blessed Lord, the Dhamma and the Sangha. May the Blessed Lord accept me from this day forth as a lay-follower as long as the life shall last!  

Then, Pukkusa said to one man: “Go and fetch me two fine sets of robes of cloth-gold, burnished and ready to wear.” And Pukkusa offered the robes to the Lord, saying: “Here, Lord, are the two sets of robes of cloth-of-gold. May the Blessed Lord, be graciously accepted them.” “Well, then, clothe me in one and Ananda in the other.” “Very good, Lord, said Pukkusa”, and did so. Then, the Lord instructed, inspired, fired and delighted Pukkusa the Malla with a talk on Dhamma.

Soon after Pukkusa had gone, Ananda having arranged one set of the golden robes on the body of the Lord, observed that against the Lord’s body it appeared dulled. And he said: “It is wonderful, Lord, it is marvelous how clear and bright the Lord’s skin appears! It looks brighter than the golden robes in which it is clothed. “Just so, Ananda, There are two occasions on which the Tathagata’s skin appears especially clear and bright. Which are they? One is the night in which the Tathagata gains supreme enlightenment; the other is the night when he attains the Nibbana element without reminder at his passing. On these two occasions the Tathagata skin appears especially clear and bright. (DN.ii, 132-4)

Anathapindika – The donor of Jetavana

Anathapindika lived in Savatthi, but travelled extensively on business and one day while in Rajagaha visited his brother-in-law. The household was busy with preparation for feast that he failed to receive his usual warm welcome. “The Buddha and his monks are coming for a meal tomorrow,” exclaimed his brother-in-law. Just hearing the word ‘Buddha’ filled Anathapindika with such joy that he could hardly contain himself.

That night Anathapindika was so excited that he could hardly sleep and he got up several times thinking it was already dawn. Eventually, thinking that the sun would be rising soon, he set off to meet the Buddha. But as he entered the outskirt of the city and it was still dark, he became frightened and decided to turn back. Suddenly, a friendly spirit appeared illuminating the whole area and urged him to continue. “Walk on, friend. To move forward is better for you than to turn back.” Encouraged by these words, he continued and soon came upon the Buddha walking up and down in an early morning walk. The Buddha saw him hesitating to come closer he beckoned him. “Come forward, Sudatta.” Astonished that the Buddha would know his real name and awed by the great man’s presence, Anathapindika hurried forward and bowed at the Buddha’s feet. The two men talked together for a while and as the sun came up Anathapindika understood the essence of the Dhamma and became a Stream-Winner.  

Anathapindika then asked the Buddha if he could offer him a meal the next day and the Buddha accepted. All during the day he thought how wonderful it would be if the Buddha could come to Savatthi and how many people would benefit from his visit. The next day after the Buddha had finished his meal, he asked the Buddha if he would come and visit Savatthi. The Buddha thought for a while and then agreed, adding: “Enlightened One prefers to stay in peaceful places”, Anathapindinka responded: “I fully understood, Lord.”

When Anathapindika finished his business in Rajahaga, he set out for Savatthi and as soon as he arrived. First, he had to find a suitable place for the Buddha and his monks to stay, near the city but not too noisy. The best place proved to be a pleasure park about one kilometer south-west from the walls of Savtthi owned by Prince Jeta. He approached the prince and asked him if he wanted sell his park. “You can have the park for however much it costs to cover the ground with gold coins.” To the prince’s surprise, Anathapindinka enthusiastically agreed and left straight away to get the money. Soon a wagon, full of gold pieces, arrived at the park and servants began spreading the money on the ground.  Then the Prince Jeta spoke to Anathapindika: “Enough, householder; let me spread this open space, give this space to me, it will be my gift.” Having bought the park, he spent a huge amount of money building living quarters, assembly halls, storerooms and pavilions, laying out gardens and digging ponds while Prince Jeta offered to build an impressive gate house leading into the park and wall around it for privacy. In recognition of the two men who made all this possible, the monastery was named Jeta’s Grove, or Anathapindika’s Park or just Jatavana) for short. (Cv.VI, 153-158)   

Abhaya Dāna

Abhaya is an action done to dispel one’s fear from fire, water enemies or such other dangers. Saving lives of animals taken for slaughter, giving refuge to one who is distress, releasing prisoners in jails and those under arrest in camps, healing patients in pain and discomfort or even a small act of freeing a bird or pet in a cage can be defined as abhaya dāna. The giver of Abhaya dāna gets long life and has no enemy.

The story of the likeness to fields

At Rajagala, there lived an immensely wealthy banker known only by the name of Mahadhanaseethi. He had an only son, who was amiable and charming. When he reached the years of discretion, his parents reflected thus: “If our son spends a thousand per day, even in a hundred years this accumulation of wealth will not come to an end.” At the death of his parents, he gave lavishly to dancers, singers, and others, and having wasted his wealth and became poor, he managed to live by borrowing money. But when he could no longer secure a loan and was pressed by his creditors, he gave them field and farm, house and his other possessions, and became a beggar, and lived in the poor-house in the same city.

Now one day some robbers met him and thus addressed him: “Look here, man, what do you get out of this hard life? Come with us and make a comfortable living by stealing. We will train you.” He agreed and went with them. The thieves gave him a large club; as they entered a house in which they had made a breach, they stationed him at the opening saying: “If anyone else comes here, strike and kill him.” He, mentally dull and not knowing friend or foe, stood there, and awaited only the approach of others.

Now the people of the house got up, and looking for the way out and, saw the man standing at the breach. “Here they are, the rouges, the thieves,” they seized him, and brought him before the king, saying: “Lord, this thief was caught house-breaking.” The king commanded the tower-watch: “Cut off his head.” They took him into custody and led him to the place of execution, flogging him with whips as he went along after the execution-drum. At the same time the populace shouted “This plundering robber has been captured in this city.”

Now at that moment a town belle, Sulasa, by name, was standing at a window. She saw him led along, and since she had been acquainted with him in the past, she felt sympathy for him, who had attained great prosperity in this very town, and sent out sweetmeats and water and had this message delivered to the town-watch. “May your honour wait until this man shall have eaten these sweetmeats and drunk the water?”

Now while in this same city the venerable Mahamoggallana was contemplating clairvoyantly and noticed this man’s predicament; his mind was moved and noticed with compassion, and he thought: “Since this man has not accomplished any merit, but done wickedness, he will be reborn in hell; now, if I go and he gives me the sweetmeats and the drink, he will be reborn among the terrestrial devas. Let me help this man.” He accordingly appeared before the culprit as the drink and sweetmeats were being brought. When he saw the elder, his mind was at ease and he thought: “What benefit shall I derive from eating these sweetmeats if I am put to death? Now these will become provisions for my journey to the other world.” So he had the sweetmeats and the water given to the elder. When Mahamoggallana saw that his misery had grown to joy, he sat down, ate the sweetmeats and drank the water and went away.

The culprit, was then, led by the headsmen to the place of execution and beheaded. On account of the pious act done to the elder Moggallana, unsurpassed field of merit, he was worthy of rebirth in the sublime deva-world.

Unfortunately, as his affection went to Sulasa as he thought: “I attained this gift thanks for her,” and so at the moment of death his heart became impure, and he was reborn in a lower state and became a dryard in a large banyan tree of dense shad in the jungle. (Pv. 1.1)

The Swan Incident

In a popular story in Buddhist literature of an incident where the Bodhisatta Prince Siddhartha retrieved a wounded swan shot down by an arrow of his cousin, Devdatta. Both claimed ownership to the swan and the dispute was brought before a council of wise men. The wise men’s decision was “The swan belonged to the one who saved its life and not to the one who tried to kill it.”  

In the olden days, trapping of birds and small animal or games for food was as a livelihood to some. So saving or preserving of lives or helping others to preserve or save lives by releasing the birds and animals in traps was a wholesome act of performing abhaya dāna.

Ministering to the Sick

The Story of the Tissa with a Stinking Body (Putigattalissathera Vatthu)

After taking a subject on meditation from the Buddha, Thera Tissa was diligently practising meditation when he was afflicted with a disease. Small boils appeared all over his body and these developed into big sores.  When these sores burst, his upper and lower robes became sticky and stained with pus and blood, and his whole body was stinking. For this reason, he was known as Putigattatissa, Tissa the thera with a stinking body.

As the Buddha surveyed the universe with his light of his own intellect, the thera appeared on his vision.  He saw the sorrowful state of the thera, who had been abandoned by his resident pupils on account of his stinking body. At the same time, he also knew that Tissa would soon attain arahatship. So, the Buddha proceeded to the fire-shed, close to the place where the thera was staying. There he boiled some water, and then going to where the thera was lying down, took hold of the edge of the couch.  It was then only that the resident pupils gathered round the thera, and as instructed by the Buddha, they carried the thera to the fire-shed, where he was washed and bathed.

While he was being bathed his upper and lower robes were washed and dried.  After the bath, the thera became fresh in body and mind and soon developed one-pointedness of concentration. Standing at the head of the crouch, the Buddha spoke in verse as follows: “Before long, alas, this body, deprived of consciousness, will lie upon the ground, cast aside, like a useless charred log.” (Dhp 41)

Buddha tends to a monk with dysentery

On another occasion the Lord while touring the monks’ lodgings with Ananda, approached a certain monk’s dwelling place, saw him lying fallen in his own excrements; and spoke thus:

“What is your disease, monk?”

“Lord, I have dysentery.”

“But, monk, have anyone who tends you?”

“I have not, Lord.”

“Why do not the monks tend you?”

“I, Lord, am of no use to the monks, therefore the monks do not tend me.”

Then the Lord asked Ananda to fetch some water, when he had brought water, the Lord sprinkled on the water, then Venerable Ananda washed him over; the Lord took him by the head, the venerable Ananda by the feet, and having raised him up, they laid him down on a couch.

The Lord, on that occasion, in that connection, having had the Order of monks convened, asked the monks:

“Is there, monks, in such and such a dwelling-place a monk who is ill?”

“There is, Lord.”

“What, monk, is that disease?”

“Lord, the venerable one has dysentery.”

“But, monks, is there anyone who is tending that monk?”
“There is not, Lord.”

“Why do not the monks tend him?”

“Lord, this monk is of no use to us to the monks, therefore the monks do not tend the monk.”

“Monks, you have a mother, you have a father who might tend you.  If you, monks do not tend one another, who is there who will tend to you? Whoever, monks, would tend me, he should tend the sick.” (Vin.1, 300-01)

Buddha tends to Pajapati Gotami

The Buddha had a great love for Pajāpatī Gotami, and when she laid ill, as there were no monks to visit her and preach to her – that being against the rule – the Buddha amended the rule and went himself to preach to her. “I allow you, monks, to approach nuns’ quarters, to exhort a nun who is ill. And thus, monks, this rule of training should be set forth. Whatever monks, approaching nuns’ quarters, should exhort the nuns except at a right time; there is an offence of expiation. This is a right in this case: if a nun comes to be ill; thus, in this case, is a right time.” (Vin.iv.56)

Suppiyā – Chief of the laywoman disciple who tend to the sick

 Once the Lord was staying near Benares at Isipatana in the deer-park met a lay-follower Suppiya, and the woman lay-follower Suppiyā, both were benefactors, servitors, supporters of the Order. Then Suppiyā having gone to the monastery approached dwelling-place after dwelling-place, cell after cell, and asked the monks: “Who, honoured sirs, is ill? What may be conveyed for whom?” Then that monk spoke to Suppiyā thus: “I have drunk a purgative, sister. I need meat broth.” She said: “Very well, master, it shall be conveyed (to you)” and having gone to her house, she enjoined a servant, saying: “Go, good fellow, find meat that is to hand.”

 As it happened, that day was Maghala Day, a day of observance of non-killing. Suppiyā was now in a quandary. She thought, “If the bhikkhu does not get his nourishment then he will get sick, maybe even die. That is bad kamma for me.”  She then cut off s piece of flesh from her high and gave the flesh to her servant to cook an offer to the bhikkhu. She, then, instructed her to tell anyone who asked of her that she was sick.

When her husband returned and questioned her about the wound. She told him what had happened. The husband rejoiced in the fact that his wife has such great faith to give of her own flesh. He then invited the Buddha and the Sangha to his house for dāna the following day. When the Buddha arrived at the couple’s house, He asked about Suppiyā‘s whereabouts. On being told by Suppiya that she was sick and therefore, could not come out, the Buddha asked him to carry her out. He did as he was told and carried his wife out; whereupon on seeing the Buddha, her wound was healed leaving no scar. This is an example of the Buddha’s psychic power.

Then, the lay-follower Suppiya and the woman lay-follower Suppiyā saying: “Wonderful indeed, marvelous indeed, are the great psychic  power and the great potency of the Truth-finder, inasmuch as when the Lord sees (someone) even with a great wound will be healed, the skin (made) good with small hairs growing on it,” and joyfully, elected, having with own hands served and satisfied the Order of monks with the enlightened one at his head with sumptuous foods, solid and soft, when the Lord has eaten and had withdrawn his hand from the bowl, they sat down at a respectful distance.  Then the Lord having gladdened, rejoiced, roused, delighted the lay-follower Suppiya and the women lay-follower Suppiyā with talk on dhamma rising from the seats, departed. (Mv.VI, 216-7)  [Suppiyā is a chief of the laywomen disciples who tend the sick (A.I., 26), a position she had resolved to achieve during her life in the time of Padumutta Buddha. Her name occurs in a list of eminent women at A.iv, 348; and at Mil. 115 she is mentioned with seven other persons as experiencing ease (suhha) here and now].

Dhamma Dāna

Dhamma Dana is helping or assisting one in the spiritual development. It is by knowing the Dhamma that a person who understands what is good and what is bad. Therefore the gift is considered to be the highest (Sabba Danan Dhammadanam Jinati). Preaching the Dhamma, conducting Dhamma classes and schools, writing books on religious subjects and assisting in any way to disseminate religion is Dhamma dāna. Patipatti Puja which also comes under this is mainly the observance of the precepts or engaging in meditation.

Khujjuttara preserves all the discourses in the Itivuttaka 

The Buddha stayed in Kosambi on several occasions and delivered many discourses there. His most famous disciple there was the woman Khujjuttara. She was a slave working in King Udena’s harem, and as Queen Samavati and the other were not allowed to leave the harem, one of her job was to run errands for the queen and the other women in the harem. One day, Khujjuttara went to the garden to by flowers for the queen, as she usually did and while there, she heard the Buddha teaching the Dhamma and understanding it so well she became a Stream-Winner. On returning to the harem, she told the queen about the Dhamma and delighted by what she heard, the queen thereafter sent regularly to hear the Buddha so she could repeat what she heard. In this manner, Khujjuttara became an expert in Dhamma, in fact, the Buddha called her “the most deeply learned of all his female disciple”. (A.I,26)  “Bhikkus, a female lay follower with faith, rightly aspiring should aspire thus: ‘May I become like the female lay followers Khujjutara … …’ This is the standard and criterion for my female disciples, that is Khujjutata … “ (A.I, 88-89; II,165; IV, 348; S.17, 24) All the discourses in the Itivuttaka, one of the most important books in the Tipitaka, were preserved by Khujjuttara and taught by her to the monks. (AN, endnote 141, page 1610, WP)  

Disciples blessed with the exception of power of memory preserved the Tipitaka containing the Buddha’s Words, for centuries. These memory experts were described as Digha Bhānakas (those who memorized the Digha Nikaya), Majjhima Bhānakas (those who memorised the Majjhima Nakaya), Samyutta Bhānakas (those who memorized the Smayutta Nikaya), and so on. Those who had memorized the whole Tipitaka were described as Tipitaka Dhari (bearer of the Tipitaka in memory). (“The Greatest Man Who ever Lived, The Supreme Buddha” Ven. Weragoda Sarada Maha Thero)

It is mentioned in the Silakkhandavagga Pali commentary, in the first book of the Digha Nikaya: Venerable Ananda and his disciples were Digha Bhānakas; Venerable Sariputta’s disciples were Majjhima Bhānakas; Venerable Mahakassapa and his disciples were Samyutta Bhānakas; Venerable Anuruddha and his disciples were Anguttara Bhānakas and the masters of the Vinaya Pitaka were Venerable Upali and his disciples.

Many of these great masters were also bestowed with titles such Venerable Sariputta as The Master of the Dhamma; Venerable Mahakaccana as The Master of Doctrinal Exposition and Venerable Ananda as The Guardian of the Dhamma. (“Great Disciples of the Buddha” by Nyanapoika Thera & Hellmuth Heckers).

The gift of Dhamma surpasses all gifts. The flavour of the Dhamma surpasses all flavours. The delight of Dhamma surpasses all delights. The destruction of craving overcomes all sufferings. (Dhp. 354) 

To whom may an offering be given and the benefits

The Dakkhinavibhanga Sutta (M 142) enumerates a list of persons to whom alms can be offered and the merit accruing therefrom in descending order. “There are fourteen kinds of personal offering:

One gives a gift to the Tathagate, this is the first kind of personal offering, may expect to repay incalculably, immeasurably,

a gift to a paccekabuddha is the second, may expect to repay incalculably, immeasurably,

to an arahant disciple of the Tathagate, this is the third, may expect to repay incalculably, immeasurably,

to the one who has entered the way to the realisation of the fruit of arahantship is the fourth, may expect to repay incalculably, immeasurably,

to a non-returner this is the fifth, may expect to repay incalculably, immeasurably,

to one who has entered upon the way to the realisation of the fruit of non-returner the sixth, may expect to repay incalculably, immeasurably,

to a once-returner is the seventh, may expect to repay incalculably, immeasurably,

to one who has entered upon the way to the realisation of the fruit of once-returner is the eight, may expect to repay incalculably, immeasurably, may expect to repay incalculably, immeasurably,

to a stream-enterer  is the ninth, may expect to repay incalculably, immeasurably,

to one who has entered upon the way to realisation of the fruit of stream-entry is the tenth, may expect to repay incalculably, immeasurably,^[1]

to one outside (the Dispensation) who is free from lust from sensual pleasure, this the eleventh, may expect to repay a hundred-thousand fold,  

to a virtuous ordinary person, this is the twelfth, may be expected to repay hundred-thousand fold,

to an immoral person ordinary person this is the thirteenth, may be expected to pay a thousand fold, and

to an animal is the fourteenth kind of personal offering, may be expected to repay a hundredfold.” (MN.iii, 254)

^[1] MA says that although the result of giving in each of these cases is incalculable, there is still an ascending gradation in their incalculability, similarly to the ascending incalculability of waters in a great river, etc. up to that of the waters in the ocean. Perhaps, the “incalculable, immeasurable” value of these gifts consists in their becoming a supporting condition for attainment of the paths, fruits, and Nibbana.

It is an important opportunity to be able to make a meal offering to a Buddha which is rare and supreme. Once, the Buddha accepted a meal offering from Ambapali and the Liccavis prince offered her a hundred thousand pieces in exchange for the meal to the Buddha, she would not even trade it for Vesali: “But if, young gentlemen, you were to give up Vesali with its revenues, I would not give up this important meal.” (DN.ii,95)

Many opportunities to do dāna

There are many opportunities to do dāna with a myriad of Buddhist monasteries, temples, centres and institutions for devotees and well-wishers to make offering like providing meals to the sangha known as Sanghika Dana, monetary contribution to the donation box, services rendered in helping to maintain these establishments, conducting dhamma classes, giving dhamma talks, donation for printing of Buddhist books and news magazine like For You Information magazine for free distribution are some of the examples.

Some Buddhist establishments also organize events for devotees and well-wishers to gain merit like Pindapata and Kathina. Donation for building of Buddhist establishment like temple or monastery is also a noble cause. Visiting the less fortunate and old folks, bringing them joy and or going on overseas humanitrain trip to less developed countries for charitable missions is another. Donation for flood relief or disaster struck countries is also a worthy cause of dāna. Organ donation and blood donation in saving lives are also forms of dāna too, and the list goes on.

On Vesak Day one can refrain from buying birds and fish from pet shops and release them as a form of doing good deeds. These birds were trapped from neighbouring countries. When set free in a foreign habitat and especially in heavily built up Singapore with few forests the chances for survival was remote and many of them would just perished. Likewise fishes and turtles were bred and raised in farms where they were well sheltered and fed, thus losing the instinct to fend off danger and hunt for food in the open and hostile sea or ponds would be easy prey for the predators. This is an example of Abhaya Dana with Wisdom of saving lives in a passive manner. Adopting a vegetarian diet is another noble form of saving lives.

All these noble deeds and activities constitute the act of doing dāna do fall under one of the three categories of āmisa, abhaya and dhamma dāna and some may overlap with another. However, as a donor should not be overtly concerned with the label for a noble giver is one who is happy before, during and after giving. “Before giving he is happy anticipating the opportunity to exercise his generosity. While giving he is happy that he is making another happy by fulfilling a need. After giving he is satisfied that he has done a good deed.” [“Giving“ (A.VI, 37)]

Contributor: Chin Kee Thou

Date: August 29^th 2022

Readers may click on the link to learn more about dāna.

Contributor takes responsibility for any inadvertence, factual or otherwise.

 

Dana: Alms, Generosity, Giving, Liberality or Offering – (A Basic Understanding in the Pali Canon)

What is Dana?

Dana is a word in the Pali language meaning giving, offering, generosity or liberality, and refers to the act of intentionally giving something to another person. Generosity, or “caga”, in actuality is one’s internal disposition or a quality of mind that leads to acts of giving. However, in discussing the virtue of giving in Buddhist literature, giving and generosity are often discussed interchangeably. The quality of generosity predisposes one to give (dana) and the act of giving can facilitate the development of the quality of generosity (caga). Because giving and generosity are interdependent and intertwined in such a way, the two terms will hereafter be used interchangeably. (“Dana: Giving in Theravada Buddhism” by Dr. Ari Ubeysekara)

Liberality, especially the offering of robes, food, etc. to the monks, is highly praised in all Buddhist countries of Southern Asia as a fundamental virtue and as a mean to suppress man’s inborn greed and egoism. But, as in any other good or bad action, so also in offering gifts, it is the noble intention and volition that really counts as the action, not the mere outward deed. Almsgiving or liberality constitutes the first kind of the ten meritorious activity, the other two being morality and mental development. (“Buddhist Dictionary”, Nyanatiloka)

Generosity (caga) is glad willingness to share what one has with others. In Buddhism, generosity is seen as a strategy to weaken greed, a way of helping others and a means of lessening the economic disparities in society. Since it is one of the cardinal Buddhist virtues, the Buddha has a great deal to say about giving and sharing.

The Function of Giving

Giving is of paramount importance to the Buddhist for mental purification because as it is the foremost weapon against greed, the first of the three unwholesome motivational roots. Greed wraps egoism and selfishness since we grasp on to our personalities and our possessions as “I” and “mine”. Giving helps make egoism thaw and is the antidote to cure the illness of egoism and greed.

“Overcome the taint of greed and practise giving. Therefore, having removed stinginess, the conqueror of the stain should give a gift, deeds of merit are the support for living beings when they arise in the other world,” prompts the Devatasamyutta [“Stinginess” (S.l, 32)]. The Dhammapada echoes an act of giving has been compared “to fighting a war as various enemies such as greed, attachment and other mental defilements will fight very hard to defeat and sabotage it and to conquer miserliness with generosity”. (Dhp. 223)

It is difficult to exercise the virtue of giving proportionate to the intensity of one’s greed and selfishness: “Some provide from the little they have, others who are affluent don’t like to give. An offering given from what little one has is worth a thousand times the value.” It also equates giving to a battle where one has to fight the evil forces of greed before one can make up one’s mind to give away something dear and useful to oneself. “Giving and warfare are similar, they say: A few good ones conquer many if one with faith gives even a little. He thereby becomes happy in the other world.” [Devatasamyutta “Good” (S.l, 33)]

The Latukikopama Sutta MN 66 elucidates how a man, named Udayin, lacking in spiritual strength finds it hard to give up an evening meal he has been used to: “Venerable sir, I was upset and sad, thinking, ‘The Blessed One tells us to abandon the most sumptuous of our two meals. The Sublime One tells us to relinquish it.’ ” The Sutta, then, gives an analogy how a small quail can come to death when it gets entangled even in a useless rotten creeper. “Though weak, a rotten creeper is a great bond for the small bird. But even an iron chain may not be too big a bond for a strong elephant.” (M.i, 449) Similarly, a poor wretched man of weak character would find it difficult to part with his shabby meagre belongings, while a strong-character king will even give up a kingdom once convinced of the dangers of greed.

Miserliness is not the only hindrance to giving. Carelessness and ignorance of the working of kamma and survival after death are equally valid causes. If one knows the moral advantages of giving, he will be vigilant to seize opportunities to practice this great virtue. “Through stinginess and negligence a gift is not given. One who knows, desiring merit should surely give a gift.” (S.l, 32)

Once the Buddha said “If beings, knew, as I know, the result of giving and sharing, they would not eat without having given, nor would they allow the stain of meanness to obsess them and take root in their minds.  Even if it were their last morsel, their last mouthful, they would not eat without having shared it, if there were someone to share it with.”  [“26 The Alms Sutta” (It.I.3.6), P. Masefield; “Giving Dana Sutta” (It.22-13), John D. Ireland); (It.19)]

“There are these five timely gifts:  (1) One who gives a gift to a visitor; (2) to one who is setting out on a journey, (3) to a patient, (4) gives during a famine, (5) one first presents the newly harvested corps and fruits to the virtuous ones.” [“Timely Gift” (A.V, 36)]

“When the three things are present, a clansman endowed with faith generates much merit. What three? (1) When faith is present, a clansman endow with faith generate much faith. (2) When an object to be given is present, a clansman endowed with faith generates much faith. (3) When those worthy of offerings are present, a clansman with faith generates much faith.” [“Present”, (A. III, 41)]    

The Value Of Giving

Many suttas enumerate the various benefits of giving. Giving promotes social cohesion and solidarity. It is the best means of bridging the psychological gap, much more than the material economic gap, that exists between haves and have-nots. “Make your offering with your mind completely calm and contented and fill the offering-mind with the giving you can be free from ill-will.” [“Magha Sutta, III.5” (Sn. 506)] The one with a generous heart earns the love of others and many associate with him. “By giving he becomes dear, and many resort to him, he attains a good reputation and fame, he is composed and confidently enters the assembly.” [“Siha” (A.V, 34(4))] Giving also cements friendships. “Doing what is proper, dutiful with initiative, finds wealth by truthfulness, wins acclaims by giving, one binds friends.” [“Alavaka Sutta 1/7”, (Sn. 187)]

“He who gives alms, bestows a fourfold blessing: he helps to long life, good appearance, happiness and strength. Therefore long life, good appearance, happiness and strengthen will be his share, whether amongst heavenly beings or amongst human” [“Suppavasa” (A. IV, 57); “Sudatta” (A. IV, 58)]

There are also further five blessings accrue to the giver of alms: (1) One is dear and agreeable to many people. (2) Good persons resort to one. (3) One acquires a good reputation. (4) One is not deficient in lay person’s duties. (5) With the breaking up of the body, after death, one is reborn in good destination, in a heavenly world.” [“The Benefits of Giving”, (A.V, 35)]     

It is maintained that if a person makes an aspiration to be born in a particular place after giving alms, the aspiration will be fulfilled only if he is virtuous, but not otherwise. “Bhikkhus, there are these eight kinds of rebirth in account of giving. Here someone gives a gift to an ascetic or a brahmin, food and drink, clothing and vehicles, garlands, scents and unguents, bedding, dwellings, and lighting. Whatever he gives expects something in return…

“If he sees affluent khattiyas, affluent Brahmins, or affluent householders enjoying themselves with the five objects of sensual pleasures and made a wish after death to be reborn in their companionship and develops his mind on it. That aspiration resolves on what is inferior and leads to rebirth there for one who is virtue and not immoral succeeds because of his purity.

“If he has heard that devas who ruled by the four kings, the Tavatimsa devas, Yama devas, Tusita devas, the devas who delight in creation and the devas who control what is created by other and the devas of Brahma’s company, who are long-lived and beautiful and abound in happiness and occurs to him to make that aspiration after death to be reborn in their companionship.” [“Rebirths on Account of Giving”, (A.VIII, 35(5))]  

According to one sutta, if one practises giving and morality to a very limited degree and has no idea about meditation, one obtains an unfortunate birth in the human world. “Someone has practised the basis of merit activities of giving consisting in giving to a limited extent; he has practised the basis meritorious activity consisting of in virtuous behaviour to a limited extent, but has not taken the basis of meritorious activity consisting in meditative development, after death is reborn among humans in an unfavourable condition.”    

If one who performs meritorious deeds such as giving and morality to a considerable degree, but does not understand anything about meditation, meets a fortunate human birth. “Someone who has practised the basis of meritorious activity consisting in giving to a middling extent, but he has not undertaken the basis of meritorious activity consisting in meditative development, upon death he is reborn among humans in a favourable condition.”

But those who practise giving and morality to a great extent without any knowledge of meditation find rebirth in one of the heavens. They excel other deities in the length of life, beauty, pleasure, fame and the five strands of sense pleasure. “Someone who has practised the basis of meritorious activity consisting in giving to a superior extent; he practised the basis of meritorious activity consisting in virtuous behaviour to superior extent, but he does not undertaken the basis of meritorious activity consisting in meditative development, upon death he is reborn in the companion of devas.” [“Activity” (A.IV, 36(6))] 

“Alms given to recluses and brahmans who follow the Noble Eightfold Path yield wonderful results just as seeds sown on fertile, well-prepared, well-watered fields produce abundant crops.” [“The Field” A.Vlll, 34(4)]

Having given such alms given without any expectations whatsoever can lead to birth in the Brahma-world at the end of which one may become a non-returner. “Having given such gift upon death will be reborn in the companionship with the devas of Brahma’s company. Having exhausted that kamma, psychic potency, glory, and authority, he does not come and return to this state of being.”  [“Giving” (A.VII, 52(9))]

The Dakkhinavibhanga Sutta (M 142) enumerates a list of persons to whom alms can be offered and the merit accruing therefrom in ascending order. “There are fourteen kinds of personal offerings.

One gives a gift to the Tathagate, this is the first kind of personal offering, a paccekabuddha is the second, to an arahant disciple of the Tathagate, this is the third, to the one who has entered the way to the realisation of the fruit of arahantship is the fourth, to a non-returner this is the fifth, to one who has entered upon the way to the realisation of the fruit of non-returner the sixth, to a once-returner is the seventh, to one who has entered upon the way to the realisation of the fruit of once-returner is the eight, to a stream-enterer  is the ninth, to one who has entered upon the way to realisation of the fruit of stream-entry is the tenth, to one outside (the Dispensation) who is free from lust from sensual pleasure, this the eleventh, to a virtuous ordinary person, this is the twelfth, to an immoral person ordinary person this is the thirteenth and to an animal is the fourteenth kind of personal offering.

“A thing given to an animal brings a reward a hundredfold. A gift given to an ordinary person of poor moral habit yields a reward a thousand fold; a gift given to a virtuous person yields a reward a hundred thousand fold. When a gift is given to a person outside the dispensation of Buddhism who is without attachment to sense pleasures, the yield is a hundred thousand-fold of crores. When a gift is given to one on the path to stream-entry the yield is incalculable and immeasurable. So what can be said of a gift given to a stream-enterer, a once-returner, a non-returner, an arahant, a paccekabuddha, and a Fully Enlightened Buddha?” (M. iii, 254-55)

The same sutta emphasizes that a gift given to the Sangha as a group is more valuable than a gift offered to a single monk in his individual capacity, even to monks who immoral and evil character in the name of the Sangha order. It is said that “in future times, there will be members of the clan who are ‘yellow-necks’, immoral of evil character and people will give gifts to those immoral  persons for the sake of the Sangha. Even then an offering made to the Sangha is incalculable, immeasurable. And I say that no way is a gift to a person individually ever more fruitful than to an offering to the Sangha.” (M. iii, 256)  But it should be observed that this statement is contradictory to ideas expressed elsewhere, that what is given to the virtuous is greatly beneficial but not what is given to the immoral.

(The commentary states that a gift offered to an immoral bhikkhu taken to represent the entire Sangha is more fruitful than a gift offered to a personal basis to an arahant. But for the gift to be properly presented to the Sangha, the donor must take no account of the personal qualities of the recipient but must see him solely as representing the Sangha as a whole).    

The Buddha once explained that it is a meritorious act even to throw away the water after washing one’s plate with the generous thought that may the particles of food in the washing water be food to the creatures on the ground. When that is so, how much more meritorious it is to feed a human being and is more meritorious to feed a virtuous person. “That one acquires merit even if one throws away dishwashing water in the refuse dump or cesspit with the thought: ‘May the living beings here sustain themselves with this!’ How much more, then, (does one acquire merit) when one gives to human beings! What is given to one of virtuous behaviour is more fruitful than to an immoral person. And the most worthy recipient is one who has abandoned five factors and possesses five factors.” [“Vacha” (A.III, 57(7))]

Another sutta maintains that it is not possible to estimate the amount of merit that accrues when an offering is endowed with six particular characteristics. Three of the characteristics belong to the donor while three belong to the donee. “What are the three characteristics of a donor? (1) The donor is joyful before giving; (2) has a placid, confident mind in the act of giving, and (3) is elected after giving. These are the three characteristics of a donor. What are the characteristics of a recipient? Here, (4) the recipients are devoid of lust or are practising to remove lust; (5) they are devoid of hatred or are practising to remove hatred; (6) they are devoid of delusion or are practising to remove delusion.”

When an almsgiving is endowed with these qualities of the donor and donee, the merit is said to be as immeasurable as the waters in the ocean: “Just so much is the stream of merit, stream of the wholesome, nutriment of happiness, that leads to what is wished for, desirable and agreeable, to one’s welfare and happiness is reckoned simply as an incalculable, immeasurable, great mass of merit, just as it is not easy to measure the water in the great ocean.” [“Giving” (A.VI, 37(7))]

The Ghatikara Sutta MN 81, records a unique almsgiving where even the donor, Ghatikara the potter and chief benefactor of Buddha Kassapa was not present. He was a non-returner who did not want to enter the Order as he was looking after his blind, aged parents. One day the Buddha Kassapa went to his house on his alms round, but Ghatikara was absent, and the blind parents invited the Buddha to serve himself from the pots and pans and partake of a meal. When Ghatikara returned and inquired, “Who has taken rice from the cauldron and sauce from the saucepan, eaten and gone away?” and on another occasion “Who has taken porridge from the vessel and sauce from the saucepan, eaten and gone away?” The parents informed him, “My dear, the Blessed One Kassapa, accomplished and fully enlightened did.” It is said that the joy and happiness he experienced did not leave him for two weeks, and the parents’ joy and happiness did not wane for a whole week. (M.ii, 53)

The same sutta reports that on another occasion the roof of the Buddha Kassapa’s monastery started leaking. He sent the monks to Ghatikara’s house to fetch some straw, but Ghatikara was out at the time. Monks came back and said that there was no straw available there except what was on the roof. The Buddha asked the monks to get the straw from the roof there. Monks started stripping the straw from the roof and the aged parents of Ghatikara asked who was removing the straw. The monks explained the matter and the parents said, “Please do take all the straw.” When Ghatikara heard about this he was deeply moved by the trust the Buddha reposed in him. The joy and happiness that arose in him did not leave him for a full fortnight and that of his parents did not subside for a week. For three months Ghatikara’s house remained without a roof with only the sky above, but it is said that the rain did not wet the house. Such was the great piety and generosity of Ghatikara. (M.ii, 54)

The Manner to Give Dana

Practice of cultivating generosity is an integral aspect of Buddhist practice. Giving with an open and generous heart allows the giver to practise renunciation and letting go of his/her attachment towards possessions, which facilitates the letting go of various ways the mind holds onto self-view.

Dana, giving, is extolled in the Pali canon as a great virtue. It is, in fact, the beginning of the path to liberation. When the Buddha preaches to a newcomer he starts his graduated sermon with an exposition on the virtues of giving. Of the three bases for the performance of meritorious deeds, giving is the first, the other two being virtue and mental cultivation.   

The attitude of the donor in the act of giving makes a world of difference for the goodwill between the donor and recipient irrespective of whether the gift given is big or small:  

“Alms should be given in such a way that the donee does not feel humiliated, belittled or hurt. The needy ask for something with a sense of embarrassment, and it is the duty of the donor not to make him feel more embarrassed and make his already heavy burden still heavier.  

Alms should be given with due consideration and respect. The recipient should be made to feel welcome. It is when a gift is given with such warmth that a cohesive mutually enriching friendliness emerges between the donor and donee.

One should give with one’s own hand. The personal involvement in the act of giving is greatly beneficial. This promotes rapport between the donor and donee and that is the social value of giving. Society is welded in unity with care and concern for one another when generosity is exercised with a warm sense of personal involvement.

One should not give as alms what is only fit to be thrown away. One should be careful to give only what is useful and appropriate. One should not give in such a callous manner so as to make the donee not feel like coming again.

Giving with faith especially when offering alms to the clergy one should do so with due deference and respect, taking delight in the opportunity one has got to serve them.

Once should also give at the proper time to meet a dire need. Such timely gifts are most valuable as they relieve the anxiety and stress of the supplicant.

One should give with altruistic concerns, with the sole intention of helping another in difficulty. In the act of giving one should take care not to hurt oneself or another. 

Giving with understanding and discretion is praised by the Buddha. If a gift contributes to the well-being of the donee it is wise to give. But if the gift is detrimental to the welfare of the donee one should be careful to exercise one’s discretion.” [“A Bad Person” (A.V, 147(2)); “A Good Person” (A.V, 148(8))]

Giving as described above is highly commended as noble giving. More than what is given, it is the manner of giving that makes a gift valuable. One may not be able to afford a lavish gift, but one can always make the recipient feel cared for by the manner of giving.

“He gives what is pure, excellent, timely, allowable, after investigation, gives often, while giving he settles his mind in confidence and having given he is elated.” [“The Good Person’s Gift” (A.VIII, 37)]

“There are these eight types of gifts givers. (1) Having insulted (the recipient) one gives a gift. (2) One gives a gift from fear. (3) One gives a gift (thinking) ‘He gives me.’ (4) One gives a gift (thinking) ‘He will give to me.’ (5) He gives a gift, (thinking) ‘Giving is good.’ (6) He gives a gift (thinking) ‘I cook, these people do not cook. It isn’t right that I that I who cook should not give those who do not cook.’ (7) One gives a fit (thinking) ‘Because I have given this gift, I will gain a good reputation.” (8) One who gives a gift for the purpose of ornamenting and equipping the mind.” [“Giving”, (A.VIII, 32.1)]  “By relying on a good person, four benefits are to be expected. What four? One grows in noble virtuous behaviour, in noble concentration, in noble wisdom and in noble liberation.” [“Benefits of a Good Person” (A.IV, 242)]

The Qualities Of Donor  

In “The Rainless One Sutta 75” the Buddha metaphorically compared the three types of donors: “the one who is the same as a rainless one, as a local rain one and the one who pours down everywhere. In the case of a rainless one who becomes a non-giver of food, drink, clothing, vehicles, garlands, scents or cosmetics, bed or lodging, or a lamp and things to light it with, to anyone at all, be they recluses, brahims, street people, charlatans or beggars. A local rain donor is an individual who fails to give to some and confers to some, and the one who pours down everywhere is an individual who give in abundance, just as a storm cloud thunders, rumbles, and then begins to rain, filling (everywhere) with water, completely submerging high ground and hollow.” [“A Rainless Cloud” (It.III.3.6), P. Masefield; “Avutthika Sutta” (It. 26-13), John D. Ireland; It.65]         

“A good person gives a gift out of faith, gives respectfully, in a timely manner, unreservedly and without injuring himself or others. The results of the gift: he becomes rich with great wealth and property, is handsome, attractive, graceful, possessing supreme beauty and complexion.” [“A Good Person”, (A.V, 148)] “Faith, moral shame, and wholesome giving are qualities pursued by a good person; for thus they say, is the divine path by which one goes to the world of the devas.” [Giving” (A.VIII, 32.2)]

A noble giver is one who is happy before, during and after giving. “Before giving he is happy anticipating the opportunity to exercise his generosity. While giving he is happy that he is making another happy by fulfilling a need. After giving he is satisfied that he has done a good deed.” [“Giving“ (A.VI, 37)]

Generosity as one of the important qualities that go to make a gentleman, “Bhikkhus, you should remember Hatthaka of Alavi as one who possesses eight astounding and amazing qualities: (1) He is endowed with faith; (2) is virtuous; (3) has a sense of moral shame and (4) moral dread. (5) He is learned, (6) generous, and (7) wise. (8) He has few desires.” [“Hatthaka”, (A. VIII, 24)]  

The Buddha compares the man who righteously earns his wealth and gives of it to the needy to a man who has both eyes, whereas the one who only earns wealth but does no merit is like a one-eyed man. ”One with two eyes is said to be the best kind of person whose wealth is acquired with his own exertion with goods right righteously gained.” while “The person described as one-eyed is a hypocrite who seeks wealth (sometimes) righteously and (sometimes) unrighteously.”  [“Blind”, (A.III, 29)]

The wealthy man who enjoys his riches by himself without sharing is said to be digging his own grave. “Having ample wealth, assets and property, enjoying them alone – this is a cause of one’s downfall.” [“Parabhava Sutta”, (Sn. 102)]

 “A bad person gives a gift causally, without reverence, not by his own hands, gives what would be discarded and without a view about the returns of giving. A good person respectfully, with reverence, with his own hands, gives what would not be discarded and with a view about the returns of giving.” [“A Bad Person”, (AN.V, 147)]   

“There are these four purifications of offerings: (1) an offering that is purified through (1) the donor but not through the recipients whereby the donor is virtuous and of good character but the recipients are immoral and of bad character; (2) through the recipients but not the donor whereby the donor is immoral and of bad character but the recipients are virtuous and of good character; (3) through  neither donor nor recipients where both the them are immoral and of bad character; (4) through both donor and recipients where both of them are virtuous and of good character.” [”Offerings” (A.IV, 78); (M.iii, 257)] The donor is also described as a person who keeps an open house for the needy. He is also like a well spring for recluses, brahmins, the destitute, wayfarers, wanderers and beggars. Being such a person does meritorious deeds is munificent and is interested in sharing his blessings with others. He is a philanthropist who understands the difficulties of the poor. He is open-handed and is ready to comply with another’s request. He is one fit to be asked from and takes delight in distributing gifts to the needy, and has a heart bent on giving. Such are the epithets used in the suttas to describe the qualities of the liberal-minded donors.

The Donations

Practically anything useful can be given as a gift. The Niddesa, the eleventh book of the Khuddaka Nikaya, (ND.2, 523) gives a list of fourteen items that are fit to be given for charity. They are robes, alms food, dwelling places, medicine and other requisites for the sick, food, drink, cloths, vehicles, garlands, perfume, unguent, beds, houses and lamps. (Source: The Buddhists Encyclopaedia of Buddhism, Editor Subodh Kapoor, 2001)

It is not necessary to have much to practise generosity, for one can give according to one’s means. 

Gifts given from one’s meagre resources are considered very valuable: “Some provide from the little they have while others who are affluent don’t give. An offering given from what little has is worth a thousand times it value.” [“Stinginess Sutta”, (S.I, 32)] and one “should give when asked even if it is only a little, one may go to the world of the deva.” (Dhp. 224)

If a person leads a righteous life even though he ekes out a bare existence on gleanings, looks after his family according to his means, but makes it a point to give from his limited stores, his generosity is worth more than a thousand sacrifices. “If one practises the Dhamma, though getting on by gleaning, while supporting his wife gives from the little he has, then a hundred thousand offerings of those who sacrifice a thousand are not worth even a fraction.” [“Stinginess” (S.l, 32)]

Alms given from wealth righteously earned is greatly praised by the Buddha, “This indeed is the suffering of bondage from which the wise person is freed, giving (gifts) with wealth righteously gained, settling his mind in confidence.” [“Debt”, (A. VI, 45); “Utilisation”, (A.V, 41)]

 In the Magha Sutta, the Buddha highly appreciates a householder Magha who earns through righteous means and liberally give of it to the needy: “Young man, all these gifts and offerings you make are certainly worthwhile and they do produce great merit. It is the same for any man who makes donations and given support, and stay s approachable and open to requests, and who shares his lawful profits amongst one or to or twenty or thirty, or a hundred people, or more. All these gifts will bring great merit to him.” (Sn.III, 5)

Even if one gives a small amount with a heart full of faith one can gain happiness hereafter. According to the “Acamadayikavimana, (Rice-Crust Giver’s Mansion)” the alms given consisted of a little rice crust, but as it was given with great devotion to an eminent arahant, the reward was rebirth in a magnificent celestial mansion. [(Vim.III, 3(20)]

The Dakkhainavibhanga Sutta (M 142) states that “an offering is purified on account of the giver when the giver is virtuous, on account of the recipient when the recipient is virtuous, on account of both the giver and the recipient if both are virtuous, by none if both happen to be impious.” [(M.iii, 257);   ”Offerings” (A.IV, 78)]

There are these five great gifts which have been held in high esteem by noble-minded men from ancient times. Their value was not doubted in ancient times, it is not doubted at present, nor will it be doubted in the future. The wise recluses and brahmans had the highest respect for them. These great givings comprise the meticulous observance of the Five Precepts. By doing so one gives fearlessness, love and benevolence to all beings. If one human being can give security and freedom from fear to others by his behaviour, that is the highest form of dana one can give, not only to mankind, but to all living beings. “There are, bhikkhus, these five gifts, great gifts, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, not repudiated by wise ascetics and brahmins. What five? Upholding the Five Precepts.” [“Streams” (A.VIII, 246)]

The Donee

There are some suttas that describe the person to whom alms should be given are: “Guests, travellers and the sick should be treated with hospitality and due consideration. During famines the needy should be liberally entertained. The virtuous should be first entertained with the first fruits of fresh crops.” [“The Benefit of Giving”, A.V, 35)]

There is also a recurrent phrase in the suttas describing those who are particularly in need of public generosity. They are “recluses, brahmans, destitute, wayfarers, wanderers and beggars. The recluses and brahmans are religious persons who do not earn wages. They give spiritual guidance to the laity and the laity is expected to support them. The poor need the help of the rich to survive and the rich become spiritually richer by helping the poor. At a time when transport facilities were meagre and amenities for travellers were not adequately organized, the public had to step in to help the wayfarer. Buddhism considers it a person’s moral obligation to give assistance to all these types of people.” [“Kutadanta Sutta” DN 5 (D.i, 137); “Payasi Sutta” DN 23 (D.ii, 354); “Cakkapatti Sihanada Sutta” D 26, (D.iii, 76)]

In the Anguttara Nikaya the Buddha describes, with sacrificial terminology, three types of fires that should be tended with care and honour. “There are these three fires that should be properly and happily maintained, having honoured, respected, esteemed, and venerated them. The three types of fire are of those worthy of gifts, the householder’s fire, and the fire of those worthy of offerings.” The Buddha explained that “one’s parents to be honoured and cared for, one’s wife and children, employees and dependents and the religious persons who have either attained the goal of arahantship or have embarked on a course of training for the elimination of negative mental traits. All these should be cared for and looked after as one would tend a sacrificial fire.” [“Sacrifice” (A.VII, 47(4)]

According to the Maha-Mangala Sutta, “offering hospitality to one’s relatives is one of the great auspicious deeds a layperson can perform.” (Sn.63).

In Kosalasymutta, King Pasenadi of Kosala once asked the Buddha to whom alms should be given. The Buddha replied that alms should be given to those by giving to whom one becomes happy. Then the king asked another question: To whom should alms be offered to obtain great fruit? The Buddha discriminated the two as different questions and replied that alms offered to the virtuous bear great fruit. He further clarified that offerings yield great fruit when made to virtuous recluses who have eliminated the five mental hindrances and cultivate moral habits, concentration, wisdom, emancipation and knowledge and vision of emancipation.

“With confident heart one should give to those of upright character. Give food and drink and things to eat, clothing to wear and beds and seats. So the wise man, faithful, learned, having have meal prepared, satisfies with food and drink, the mendicants who lives on alms, rejoicing, he distributes gifts and proclaims ‘Give, give.’ “ [“Archery” (S.I, 24(4)]

In the Sakkasamyutta, King Sakka asked the same question from the Buddha: Gifts given to whom bring the greatest result? “For those people who bestow alms, for the living beings in quest of merit, performing merit of the mundane types, where does a gift bear great fruit?” The Buddha replied, “That  what is given to the Sangha bears great results.” Here the Buddha specifies that what he means by “Sangha” is the community of those upright noble individuals who have entered the path and who have established themselves in the fruit of sainthood, and who are endowed with morality, concentration and wisdom. The “Sangha” in the context of the Sutta means the four pairs of noble individuals or the eight particular individuals i.e., those who are on the path to stream-entry, once-returning, non-returning, and arahantship, and those who have obtained the fruits thereof.“The four practising the way and the four established in the fruit, is the Sangha of upright conduct and endowed with wisdom and virtue.” [“Bestowing Alms”, (S.I, 16(6))]

The Magha Sutta lll.5, gives a detailed account of the virtues of the arahant to show to whom alms should be offered by one desiring merit. (Sn.487 to 509)   

The Brahmanasamyutta maintains that offerings bear greatest results when they are made to those who know their previous lives, who have seen heavens and hells, who have put an end to birth and who have realized ultimate knowledge. “One who has known the past abodes, who sees heaven and the plane of woe, who has reached the destruction of birth, a sage consummate in direct knowledge. Here one should give a proper gift, which bears great fruit.” [“Devahits”, (S.I, 13(3)]

Thus the Sangha comprising morally perfect, worthy personages as described in the sutta constitutes the field of merit. “When a bhikkhu possess ten qualities, he is worthy of gifts, hospitality, offerings, reverential salutation, an unsurpassed field of merit for the world. What are the ten? Here, a bhikkhu possesses the right view, intention, speech, action, livelihood, effort, mindfulness, concentration, knowledge and deliverance.” [“Bhaddali Sutta (MN 65)”, (M.i, 447)]

Just as seeds sown in fertile well-watered fields yields bountiful crops, alms given to the virtuous established on the Noble Eightfold Path yield great results. “When the field is excellent, and the sees sown is excellent, and there is an excellent supply of rain, the yield of grain is excellent. So too when one gives excellent food to shoes accomplished in virtuous behaviour, it arrives at several kinds of excellence, for what one has done is excellent.” [“Vaccha”, A.III, 57(7); “The Field” (A. VIII, 34(4)]   

 The Dhammapada maintains that fields have weeds as their blemish, lust, hatred, delusion and desire are the blemishes of people and therefore what is given to those who have eliminated those blemishes bears great fruit. “The results of generosity are measured more by the quality of the field of merit represented by the recipient than by the quantity and value of the gift given.” (Dhp. 356-59)

The Anguttara Nikaya records a fabulous alms-giving conducted by the Bodhisatta when he was born as a brahman named Velama. Lavish gifts of silver, gold, elephants, cows, carriages, etc., not to mention food, drink and clothing, were distributed among everybody who came forward to receive them. But this open-handed munificence was not very valuable as far as merit was concerned because there were no worthy recipients. It is said to be more meritorious to feed one person with right view, a stream-enterer, than to give great alms such as that given by Velama. “It is more meritorious to feed one once-returner than a hundred stream-enterers. Next in order come non-returners, arahants, Paccekabuddhas and Sammasambuddhas. Feeding the Buddha and the Sangha is more meritorious than feeding the Buddha alone. It is even more meritorious to construct a monastery for the general use of the Sangha of the four quarters of all times. Taking refuge in the Buddha, Dhamma and Sangha is better still. Abiding by the Five Precepts is even more valuable. But better still is the cultivation of metta, loving-kindness, and best of all, the insight into impermanence, which leads to Nibbana.” [“Velama” (A.IX, 20 (11)]

The Motivation For Giving

“Mind is the forerunner of (all evil) states. Mind is chief, mind made are they. If one speaks or acts with wicked mind, because of that, suffering follows one, even as the wheel follows the hoof of the draught-ox. Mind is the forerunner of (all good) states. If one speaks or acts with pure mind, because of that, happiness follows one, even as one’s shadow that never leaves.” (Dhp. 1-2)

The Blessed One said in giving, the thought, intention and violation of the mind that count and not the quantity: “Not merely by efficiency of the gift does giving become especially productive of great fruit, but rather through the efficiency of the thought and efficiency of the field of those to whom the alms are given. Therefore even with so little as a handful of rice-bean or a piece of rag or a spread of grass or leaves or a gall-nut in decomposing (cattle-)urine bestowed with devout heart upon a person who is worthy of receiving a gift of devotion will be of great fruit, of great splendour and of great pervasiveness.” [“Pithavimana (The First Great Mansion)”, (Vim.l, 1)]

Thus, in Buddhist teaching, several motivations have been described that may exist in the mind of a donor when performing an act of giving: “One may give with annoyance in order to offend the recipient, One may give through fear, One may give to return a favour to the recipient, One may give hoping to receive a similar favour from the recipient; One may give because giving is good, One may give through altruistic motives, One may give to gain a good reputation, and One may give to adorn and beautify the mind.” [“Giving (1)”, (A. VIII, 31(1); “Giving (2)”, A. VIII, 32(2)]

Conclusion

Lord Buddha considered giving or generosity, as a fundamental and essential virtue in one’s spiritual development. Hence, whenever Buddha gave a discourse to those new to His teaching, a graduated approach was used that first discussed the importance of giving before discussing other aspects such as moral conduct, benefits gained in heaven, dangers of sensual pleasures, advantages of giving up and the deep aspects of the teaching such as the four Noble Truths.

Buddhism teaches a gradual process of emptying oneself. It starts with giving away one’s external possessions. When the generous dispositional trait sets in and is fortified by the deepening insight into the real nature of things, one grows disenchanted with sense pleasures. At this stage one gives up household life and seeks ordination. Next comes the emptying of sensory inputs by guarding the sense doors. Through meditation one empties oneself of deep-seated defilements and fills oneself with positive noble qualities. But this whole process of bailing out negativities starts with dana, the practice of giving.

Sadhu! Sadhu! Sadhu!

Contributor: Chin Kee Thou

Date: July 18^th 2022

Contributor takes responsibility for any inadvertence, factual or otherwise