|
AT THIS STAGE of your learning, you should understand the Ten Evil Conducts (duccarita) also known as unwholesome course of actions (akusala kammapatha) and Ten Moral Conducts (sucaritha), mentioned in Ratana Gonyi of mine or in various others treatises!
TEN DOMAINS OF MERITORIOUS ACTIONS
(TEN PUNNA KIRIYAVATTHU)
Punna means that which purifies the mind, which in fact means good deeds. Kiriya means that which ought to be done. Vatthu means that which produces prosperity and welfare. These ten moral deeds give you the highest blessing called Mangala (the Auspicious).
The Ten Punna Kiriya Vatthu are:
1. Dana (charity)
2. Sila (morality)
3. Bhavana (meditation)
4. Apacayana (giving due respect to others)
5. Veyyavaca (rendering service and assistance)
6. Patti-dana (sharing merits)
7. Pattanumodhana (rejoicing at and appreciation of merits of others)
8. Dhammassavana (listening to the Dhamma)
9. Dhammadesana (teaching the Dhamma to others)
10. Ditthijukamma (right belief)
1. DANA (CHARITY)
Dana means giving charity. There are two types of dana, namely
i. Cetana dana
ii. Vatthu dana
Offerings of goods, robes, monasteries, etc are classified as vatthu (material) dana, while the goodwill in these charitable acts is called cetana (volition). It is this cetana that produces beneficial results here and in the next existences, not the material things that are offered. This mental attitude which is projected onto the offertories determines the good results in future existences. If the offertories are good and noble, so also in the cetana.
A Further explanation: If, during an offering of alms-food to the Sangha, a donor has as his object of awareness the food he offers and the Sangha he is offering to; then a continuous stream of cetana (volition) occurs incessantly in his mind-continuum.
That cetana arises and disappears in very rapid succession, but does not disappears totally. The forces created by the cetanas just lie dormant to produce corresponding results later. (How the forces of kamma remain dormant in the mind-body-continuum will be explained in a section on kamma).
Taking into consideration that more than one trillion units of consciousness can occur and disappear within the snap of fingers, one might imagine the magnitude of cetana that occurred during an almsgiving rite which lasts, three hours.
Offertories and Recipient Promote Keen Cetana
Although offertories such as alms-food and recipients of offertories cannot follow the donor to the next life and bring benevolent, they certainly help to promote a keen cetena in the donors. For example offering specially prepared alms-food to the Sangha incites a vigorous cetana whilst offering ordinary alms food incites a somewhat feeble cetana. Again, charity given to worthy recipients incite a strong cetana whereas charity given to nominal recipient incite a frail cetana. In this way, offertories donated and the persons receiving the charity help promote a keen cetana in the mind of the donors.
The Quantity of Offertories
The respective efforts exerted to offer different amounts of offer different amounts of offertories may differ accordingly. For the zealous efforts in procuring a large quantity of offertories there will arise a strong cetana. Procuring only a small quantity of offertories will naturally call for less efforts and the corresponding cetana will be relatively less. In preparing for a large amount of offertories the pubba cetana (prior volition) will accordingly be immense, and vice versa. Therefore dana of large and small quantity differ in effects because of the duration of cetana in each case.
If the dana be grand and lavish so also is the cetana. During the time of dana, the munca cetana (the prevailing volition) will also be in proportion to the dana. After the dana had been made, apara cetana (the post-charity cetana) will also be of equal scale whenever you think of this dana again and again. Such states of mind are of common occurance.
Lavish Dana but Meagre Cetana
Some donors offer alms-food, building, clothes, ritually or perfunctorily. If so, even though may be lavish and grand, their cetana is no match to it - they do not feel appreciate joy because the good deed was done with little volition. Therefore quantity or quality alone cannot determine the generosity of a donor. When King Dutthagamani Abaya was on his death-bed, he did not feel much joy in his merit of building the great Maha Cedi Pagoda, instead he felt great joy in recalling his small merit of offering one meal to a monk in the forest. Due to this great cetana he was reborn in the celestial abode of Tusita Devas. Therefore keep in mind that cetana only will determine your destiny, not the quantity or value of gifts you have offered. Cetana is more important than the lavishness of your charity.
Charity is Analogous to Sowing Seeds
Recipients are the fields
Donors are the farmers,
Offertories are the seeds sown
Benefits are the fruits
In the Peta Vathu Pali text it is said, "The recipient of the charity is like the land; the donor the farmer, the offertories the seeds sown. The benefits accrued later through out samsara are the fruits that are borne from the plants.
Let us elaborate:
a. In agriculture, the type of soil whether good or bad, determines the yield. Similarly, the integrity and nobility of the recipient determine the nature of beneficial results.
b. Just as vitality of the seeds sown determined the growth and productivity of the plants; the purity of offerings, gifts, whether they are procured through right livelihood or not, and the quantity, determine the nature of beneficial results.
c. Just as farmers will reap harvest in conformity with their skill in farming and efforts, so also donors will enjoy results depending on their level of intelligence, appreciative joy and their sincere effort in giving dana.
d. Farmers have to prepare to till and plough their fields properly, before sowing the seeds to ensure a good yield. Likewise donors must have pubba cetana (pre-charity goodwill) before giving dana. Result will depend on the intensity of their pubba cetana.
e. Farmers need to weed and water their fields; only then the plants will flourish. In the same way donors need to recall their charity and feel satisfaction for the meritorious deed. This apara cetana (post-charity volition) of the donor determined the nature of beneficial results.
f. If farmer, through folly, destroy their sprouts and seedlings they cannot enjoy the product of their labour. Similarly if donors feel that they shouldn't have done the almsgiving and regret for it afterwards, then they fail to enjoy good results due to their feeble apara cetana.
g. Even though the land and seeds are all in good condition, the sowing should be done in the right season, the right time so as to get a healthy crop. In the same way one should give alms to the needy, at the suitable time and place. Such charity brings about the best results.
There are such valuable lessons and guidance regarding dana in the Peta Vatthu Pali text. Therefore in giving charity, the correct choice of recipient, the appropriateness of the time and place are very important. The dana must be done with a blissful mind and cheerful volition. Moreover, one should not do dana with a view to getting worldly wealth because such a wish is associated with greed and craving. Your cetana should be as pure as possible.
The Recipient Also Determines the Result
In the Peta Vatthu Pali Text it is mentioned that recipients of dana are like fields where the seeds are sown. Farmlands, in general, are of three grades; the very fertile, the mediocre and the poor. Likewise, recipients are also of different grades. Just as farms free of weeds and grass are highly productive, so also if recipients are void of greed, hatred and ignorance, the donors enjoy benefits all the more. Just as farms will yield a plentiful harvest when they are rich in manure and fertilizers, so also good results will be accrued by donors when the recipients are persons of virtue and wisdom.
Sanghika Dana (Charity Meant for the Order of the Sangha)
The Pali word Sanghika dana means offering alms and other requisites to the Order of the Sangha. Suppose you donate one kyat to an association; all members rich or poor, are entitled to that one kyat. Similarly if a bowl of alms-food or a set of robes is offered to the Sangha, then all members of the order are entitled to those offertories. You need not go around the world to give alms to the Order of the Sangha. An offer to any member of the Sangha in general will automatically amount to Sanghika dana. All members are entitled to such offertories. They can share it between them.
How to Projects One's Goodwill
In offering Sanghika dana, a donor's mind must be directed to the Order of the Sangha in general. Even though you utter, "Sanghassa demi - I offer it to the Order of the Sangha", if you have in mind a particular monk or a particular monastery, your charity cannot be Sanghika dana. Offering alms food to any monk on daily alms-round, or to certain monk designated by the Order can be classified as true Sanghika dana, when only the donor's mind is truly directed to the whole of Sangha.
Mental Attitude While Offering Alms-Food
The virtuous devotee, endowed with great faith in the Buddha wishing to promote long endurance of his teaching and emergence of succession of good, dutiful Sangha who would maintain the prosperity and purity of sasana, should support the Sangha organization by offering regular alms-food to its members. But when the alms-food has been prepared ready for offering, the devotee must remove any attachment as, "This is my Sayadaw; this is the monks I have helped ordained." Instead, he must incline his mind to the whole Sangha while making the offering uttering at the same time, "I offer this to the Sangha, Sanghassa demi." When the dana performance is made daily in such a manner, the offering becomes a true Sanghika dana.
The Invited Meal Can Become A Sanghika Dana
Going to a nearby monastery, the invitation must be offered to the responsible head-monk. "Reverend Sir, I wish to make an offering of alms-food at my house tomorrow at 6 am. Be kind enough to arrange to send one or two or three monks to partake of the meal. (One should not mention including yourself or the head-monk in making the invitation.)"
And, while making preparation for the tomorrow's offering of meals, one's mind should be directed to the whole Sangha, not to any particular monk of a particular monastery, and repeating often "Sanghassa demi."
When the monk arrives the next morning for meal one must not feel let-down or disappointed if the recipient monks happens to be one of lower rank or junior status. One should remind one self, "The offering is not made to him in particular, it is meant for the whole Sangha" and make the meal offering with genuine respect and due devotion.
If the monk who comes to receive the offering should be the headmonk himself, the devotees should not feel exultant either, he should remind himself that the offering is being made not just to the headmonk only, but to the whole Sangha of which he is a member. Thus, when one can incline towards whole Sangha, the offering make to a monk appointed by the Sangha can be counted as Sanghika dana, offering made to the whole Sangha.
A Donor's Goodwill
Once upon a time an immoral monk who was disliked by most devotees and donors are assigned by the Sangha. But a donor was not despaired, having his mind directed upon the Order of Sangha he respectfully offered food and other requisites to this bad monk. He treated this immoral monk as if he was Buddha himself, washing the feet of the monk as he arrived, seating him on a well scented seat under a canopy. Since his mind was directed onto the whole community, his charity qualifies as sublime Sanghika dana, although the recipient is bad bhikkhu.
Let us go further. Noticing the reverence he got from this donor, as mentioned above, the bad bhikkhu considered to have found himself a devoted donor. The same evening the bad bhikkhu wanted to do some repairs to his monastery; so he came to his donor to borrow a hoe. This time, the donor treated him with disrespect. He nudged the hoe with his foot and said rudely, "There!"
His neighbour asked him about the two different treatments he accorded to the monk. He replied that in the morning his reverence was directed to the Order of the Sangha and not to any monk in particular. For his rude behaviour in the evening, he said, "The bad monk, as an individual, deserved no homage or respect." The lesson is that when offering is made you should project your mind onto the whole Sangha Order so as to be able to count it as a Sanghika dana.
How Good Results Differ According to Dana
Even if you offer alms to one, or two or more bhikkhus, if you select them in personal terms the dana becomes punggalika dana (charity meant for individuals.) If you do so, even though you offer alms to a thousand bhikkhus, you are only doing puggalika dana. Except dana specially offered to Buddha and Paccekabuddhas, Sanghika dana excels all other forms of dana. When we talk of Sanghika dana, the Arahats are also included. In the case of punggalika dana, Arahats may or may not be included. So we can safely deduce that Sanghika dana amounts to offerings alms to the holiest bhikkhus whereas punggalika dana needs careful selection of the recipients bhikkhu. It is quite logical to conclude that Sanghika dana is much more powerful and much more beneficial than punggalika dana.
Offerings of the Buddha
During the time of Gotama Buddha devotees were privileged to offer alms to the Buddha in person. But today the Buddha is no more with us in person. So we have to learn from the texts how to offer alms in devotion to the Buddha.
First you must prepare alms-food enough for one bhikkhu and place in front of a statue of Buddha. If there happens to be no statue nearby, you can create a mental image of the Buddha and offer alms and reverence to that image. Then you must dedicate your cetana to the Buddha in person.
After such offering, the alms food may be given to a devotee who does voluntary service in keeping the pagoda precinct clean and tidy, whether he is lay person or bhikkhu. A voluntary worker who keeps uposatha sila (Eight Precepts) can eat the alms-food before doing any service if the noon is drawing near.
At the time of great ceremonious charity if one wishes to offer alms-food to the Sangha led by the Buddha, the same procedure should be adopted to make offering of alms-food to the Buddha.
In offering robes in devotion to the Buddha the same attitude should be maintained. Monks who give voluntary services to pagodas are entitles to attire themselves in such robes. Care should be taken that offering flowers, incense or joss sticks, bouquets and water at the pagoda should not become a mess in front of statues and images. Your dana must be given with tidiness, you will get good results in this life and hereafter. Your future existences will also be clean and flawless.
How to Pay Homage from a Distance
Usually, most devotees pay homage and offer alms to the Buddha images in their own household because they cannot afford the time to visit pagodas and monasteries everyday. There have been arguments on whether this is a deed of merit or not. Since we have already learnt that the deciding factor is the cetana, we can be sure that great benefits will be realized. If your volition is projected onto the Buddha, it is decidedly kusala cetana, so there is no reason not to gain any merit.
On hundred and eighteen aeons, kappa (worlds) ago, the Atthadassi Buddha attained Enlightenment. One day a layman saw the Buddha and his Arahat disciples travelling through the air by supernormal power, he offered flowers and scents from a distance. Due to his single good deed he was never reborn in the four woeful states for thousand of years and became an Arahat in the time of our Gotama Buddha. He was then known as Desapujaka Thera.
Three types of Cetana
All forms of charity for three types of cetana namely
a. Pubba cetana (prior volition)
b. Munca cetana (prevailing volition)
c. Apara cetana (post-charity volition)
a. Pubba Cetana
The good volition which occurs while procuring and preparing for charity is pubba cetana. Your cetana must be free from vain pride or selfishness such as, "I am the builder of this pagoda, I am the donor of this monastery; I am the donor of offertories" etc. While you are preparing for the charity you and members of your family must not indulge in quarrels and disagreements. You must not be hesitant in carrying on with the good deed once you have already decided. When you feel delighted and cheerful during our preparations throughout, you may then rest assured pure and sincere pubbha cetana will prevail.
b. Munca Cetana
Munca means renunciation, or detachment. Therefore, in the act of giving charity you must renounce the offertories from your possession completely. In offering alms-food to a bhikkhu your thought should be "I renounce this alms-food from my possession" and then physically offer alms to the recipient. This is munca cetana (prevailing volition). While performing kusala (good) deeds, no akusala (bad) minds such as greed, pride, anger, or attachment to the recipient, etc. should interfere. You should not crave for future benefits. Just freely let go the offertory generously.
c. Apara Cetana
The third cetana, which occurs at the completion of the deed of the merit, is the bliss of accomplishment you enjoy for having done a virtuous act. You feel joyous for your accomplishment of the deed, recall it often and wish to repeat it soon. This is the burgeoning of your apara cetana (post-charity volition).
However at a later time apara cetana can be contaminated if you feel dissatisfied at the loss of the property donated or if you feel disappointed with the abbot for whom you have donated a monastery. Then you might ponder, "May be I should not have given that charity." If so, not only your apara cetana is spoiled but also you develop an evil attitude of dissatisfaction (akusala dosa).
A Warning
Building monasteries, constructing pagodas, etc. are dana of great magnitude. There is also dana of less magnitude when you offer alms or garments or when you give food, water, etc; to the needy. In giving charity of a great magnitude, you are liable to encounter interference from within yourself as well as from malicious elements.
Therefore if you plan to perform dana of great magnitude you should not only plan for yourself but also seek good advice from friends and learned teachers. Only then you will get worthy recipients for your dana. Choice of recipient is not so important in doing dana of small magnitude; even feeding animals has its own merit. The crucial factor in doing dana is to have the right attitude. Try to perform Sanghika dana whenever possible. Never be attached to the offertories you intend to donate. Let your mind be filled with complete renunciation of the material things that you have set aside for charity. This attitude is called mutta cagi (mutta means detachment, renunciation and cagi means one with generous habit). So all donors should bear in mind not to be attached to the recipient; not to be attached to the offertories; not to pray or long for worldly luxury in the abode of humans and Devas; only to have the noble desire to attain the supreme bliss of Nibbana. This will make you the ideal donor.
The Classification of Good Deeds (Kusala)
In the chapter on cetasika (mental factors) we have come across alobha (non-attachment), adosa (non-hatred) and amoha (non-delusion). These are called the three roots of hetuka (fundamentals). Like the roots of a tree which support the whole organism to be vigorous, these hetuka (roots) cause growth and development of the corresponding cittas and cetasikas.
Therefore kusala citta (good minds) can also be classified into two types:
a. Dvihetuka kusala citta, which is good mind associated with two roots - alobha and adosa.
b. Tihetuka kusala citta, the good mind associated with all three roots - aloba, adosa and amoha.
a. Dvihetuka Kusala Citta
When a person fosters a good mind with aloba (non-greed) and adosa (non-hatred) his meritorious mind belongs to Dvihetuka kusala citta. Samma ditthi (right belief) is the acceptance of the cause and effect of kamma. This wisdom, which is included in the ten moral deeds, is also called Kammasakata Nana.
When an infant or even a wild tribe gives away something in charity, he feels a certain joy for having done so. But this joy is not accompanied by Kammasakata Nana, so there is no amoha in his kusala citta. There only are present two roots - aloba and adosa. Hence such citta is termed dvihetuka kusala citta.
Today, many Buddhists perform charities and alms-giving customarily without the proper knowledge about kamma and its effect. Such generosity is dvihetuka kusala citta. Even the learned do good deeds perfunctorily, so their kusala falls into the same category. In a nutshell, all good deeds done without insight-wisdom are classified as dvihetuka kusala.
b. Tihetuka Kusala Citta
A good mind associated with three roots alobha, adosa and amoha is called Tihetuka kusala citta. All good deeds done with the accompaniment of Kammasakata Nana (understanding of kamma and its result) fall into this category. Today many educated devotees do good deed for the sake of Buddha, Dhamma, Sangha as well as for their parents and elders with good attitude. Since their minds are associated with clear comprehension of resulting benefits in samsara, their deeds become Tehetuka kusala. If charity is done with vipassana thought, "These material things are really material groups, rupa, kalapa, associated with anicca, dukkha and anatta characteristics" it is needless to say that such mentality is decidedly Tihetuka kusala citta at tis best. It is therefore imperative that elders and parents should teach their young about kamma and its result, as well as the basic understanding of anicca, dukkha and anatta before doing meritorious deeds and before sharing the merits gained.
Superior and Inferior Kusala
In Pali, ukkattha means the superior while omaka is inferior. With both dvihetuka and tihetuka citta, if they are preceded and succeeded at the moment of arising of pubba cetana or while apara cetana is arising respectively by kusala cittas, the deed is classified as ukkattha kusala (superior good deed). If they are preceded or succeeded by akusala cittas, the deed is classified as omaka kusala (inferior good deed).
When we say preceded or succeeded by good or bad minds, we men only the attitudes directly related to the good deed done. If kusala and akusala ciita are not connected with the good deed done, we cannot say there is accompaniment of their kusala or akusala.
Let us suppose a devotee just before he gives a great dana is furious with a debtor and sues him. This is, of course dosa akusala. But if his wrath does not affect him with respect to giving charity and he feels delighted after meritorious deed, his dosa akusala arising from his wrath does not adversely affect the quality of his dana kusala.
Summing up, we have thus, tihetuka ukkattha means good deed done with both pubba cetana and apara cetana. If one of these cetana is missing ir becomes tihetuka omaka kusala. If both cetana are absent, the deed belongs all the more to the tihetuka amoka type. Similarly dvihetuka ukkattha and dvihetuka omaka should be understood. In the classification of sila (moral precept) too, the categories of pubba, munca and apara cetana; those of dvihetuka and tihetuka; of ukkattha and omaka can be applied similarly.
Maxim:
i. A meritorious deed accompanied by insight of kamma and its effect is tihetuka kusala.
ii. If such insight is absent it becomes dvihetuka kusala.
iii. If a good deed is preceded and succeeded by kusala citta, it is ukkattha kusala.
iv. If kusala citta arises before and after a good deed, it is omaka kusala.
Another Method of Classification
Dana may be classified ainto three levels:
i. Hina dana (inferior)
ii. Majjhima dana (medium)
iii. Panita dana (superior)
This classification is based on the offertories donated. If the offertories are inferior to what you consume, it is hina dana (inferior charity). If you donate things that are of equal quality to what you use, it is majjhima dana (mediocre charity). Of you give away offertories better than what you consume, it is panita dana (surpreme charity). Hina dana is also known as dasa dana that given to a slave, majjhima dana is sahaya dana that given to friends and associates; and panita as sami dana, that given to one's superior.
Feeble desire, effort and volition make hina dana; medorcre desire, effort and volition make majjhima dana; vigorous will, industry and volition make panita dana.
Charity done with the hope of getting praise such as donor of monasteries or pagodas or popularity is hina dana. Charity performed with speculations of benefits in future existences throughout samsara is majjhima dana. Charity given without consideration for future benefits but with sincere goodwill in conformity with the custom of the virtuous and the wise is panita dana.
Note:
Good deeds done without any hope for benefit is far nobler than those done with some hope for future rewards. Selfless, altruistic goodwill for the welfare of others belongs only to the noblest personages such as Bodhisattas.
Charity given with the hope of acquiring worldly luxury is hina dana, charity given with the intention of escaping from samasara is majjhima (medium). Great charities of Boddhisattas who give them as fulfilment of dana parami in the hope of helping sentient beings to free themselves from samsara are listed as panita dana. Such are varying degree of goods deeds dependent upon one's mental attitudes. (In other moralities such as sila etc. also similar varying degrees of good deeds can be found).
The Benefits of Dana
The benefits of dana need no elaboration. The good of feeding a small animal just once brings about (a) long life, (b) beauty, (c) prosperity, (d) strength and (e) wisdom for the next one hundred existences. When reborn in human or Deva world, due to his dana in this life, he outshines other beings.
In the time of Kassapa Buddha there were two monks who were good friends. One of them was a generous donor while the other was not. Since they both observed sila (precepts), they were reborn as humans and Devas up to the time of Gotama Buddha. In each and every existence, the generous always excelled the other in status. In the final existence they were both reborn as humans in the court of King Kosala. The generous donor became a prince, and the other, the son of a minister. While the prince slept in a golden cradle under a regal white umbrella, the other slept in a wooden cradle. Although they both attained Nibbana ultimately the benefits they enjoyed in each existences were quite different.
Does Dana Prolong Samsara?
Some heave the wrong belief that dana prolongs samara (the cycle of rebirths). In the story of two friends, we have seen that the one who gave charity was not late in attaining Nibbana. Therefore it is illogical to assert that dana prolongs samasara. In fact, the impurity of the mind of the donor is responsible for the round of rebirths. One's lustful greed to enjoy luxuries of humans and Devas for the dana given causes one to linger in the cycle of samsara.
Some erroneously say that Buddha himself has to struggle longer in samsara because he cherishes dana in every existences. This is absolutely untrue. Due to dana parami (perfection of charity) an infinite number of Buddhas have attained Supreme Enlightenment while we are still swimming along the stream of deaths and rebirths. Can we attribute this to our danas which far exceed those of the Buddhas? The Boddhisatta Vessantara who gave charity in an unprecedented magnitude attained Buddhahood after only two existences. Therefore it is quite obvious that dana is not the cause of long sufferings in samsara.
We have now seen that dana does not lengthen samsara. It is only our consciousness soiled with tanha (lust) that plays a great influence upon us and prolongs the samara. All Bodhissattas strive only for Sabbannuta Nana (Omniscient Wisdom) and they have to wander around in samsara until all essential paramis requisite for it are fulfilled. They have to accumulate the wisdom deserving of a Buddha. An apt analogy would be a mango fruit. It will not ripen until and unless it is mature.
Two Types of kusala (Wholesome Deeds)
A good deed not with the hope of escape from samsara but to enjoy the luxuries of humans and Devas is known as Vatta nissita kusala. A good deed done with a view of attaining Nibbana is known as Vivatta nissita kusala. Even wholesome deeds such as dana, sila, etc, if of the Vatta nissita type, will lengthen one's suffering in samsara. On the other hand, all forms of Vivatta nissita kusala will propel you to escape from samsara and assist you to attain your noble desire which is Nibbana.
How Dana Assists the Fulfilment of Perfection
Generous donors are usually endowed with wealth in their future lives so that they can lead an easy life. The wealth - who had done Vivatta nissita kusala in the past life - can observe sila (precepts) and keep uposatha sila (sabbath). The poor and needy, having to struggle for a living cannot observe precepts. In pursuing education too, the rich have the facilities. Let alone costly schools, even in monastic schools where education is free of charge, children of the rich outnumber the poor. And the children of the wealth naturally receive more attention.
A wealthy person can easily practice the virtue of patience when he faces insolence or insult because he can ignore them with his own will power and self-esteem. But a poor person, if he is insulted, is obsessed by the complex that poverty invites injustice or insult and so he reacts vigorously. Since a rich person generally enjoys respect from various sectors he usually shows loving-kindness and compassion to them. A poor man is usually deprived of love and respect from others so he fosters anger or vain pride instead of loving-kindness and compassion. Therefore dana (charity) helps the fulfilment of other parami perfections such as khanti (patience) and metta (loving-kindness).
In this world it is difficult for the poor to keep promises. Here too, dana helps one to be honest and to keep promises. Without dana, it is very difficult to fulfil parami perfections. That is why each and every Boddhisatta first fulfilled the perfection of dana parami. Dana comes first in the ten Perfections. Our Buddha Gotama fulfilled the required paramis starting with dana. As the recluse Sumedha he fulfilled the dana parami first. And King Vessantara, the last life as Bodhisatta, fulfilled dana parami as the final stage of all perfections.
Those Who Can Do Without Dana
There is a class of people who do not need to perform deeds of charity. They are the great yogis who strive earnestly to escape from samsara in the present existence. They are occupied full time in samatha and vipassana work. If they spend their time in the performance of dana, it will only be a waster of time and effort. Dana is not necessary for them as they are fully intent on gaining liberation very soon, they must zealously practice meditation day and night. Once a bhikkhu from Madalay who was always eager to perform dana came to practise meditation under the guidance of Maha Gandhron Sayadaw who was our Preceptor. One morning the Sayadaw saw the Bhikkhu gathering flowers to offer the Buddha. The Sayadaw admonished the bhikkhu saying, 'While undertaking meditation practices, be intent only on your practice, you may offer flowers later on."
The Maha Gandharon Sayadaw, himself was engaged day and night in the practice of meditation being fully resolved to liberate himself from samsara in this very existence. Whether he achieved his noble aim and not, I am not in a position to know. The Maha Gandharan Sayadaw spent all his time meditation alone in his cave. Yet he did not forget to give dana; once he came out from the cave he gave away the offertories in his possession to other bhikkhus. Dana is unnecessary for a person engaged full-time in meditation. Of course charitable deeds can be done when there is time to spare. Dana is for those living the ordinary life of lay persons, as they can afford the time to do so.
The Joy of Giving Dana
Giving dana (charity) is indeed joyful. The generous and the charitable always feel compassion for the poor and needy. This is followed by metta (loving-kindness) towards all creatures. Then you cultivate mudita (sympathetic joy) to those who are already wealthy and prosperous. So your face beams like the full moon and appearance suggests tranquillity and auspices.
Recipients of charity, in return, will reciprocate loving-kindness and wish for happiness. They will also nurture mudita (sympathetic joy) for the donor. Thus we can say that dana is the main cause of flourishing of the Four Brahma Vihara Cittas (the Four Sublime States of Mind. In this way a sublime, profound dana paves they way for cultivation of upekkha.
The generous are the Wealthy
Really wealthy persons who are free from the worry of livelihood are few in numbers. The poor, destitute and needy are comparatively numerous. The poor are bound to be those who had no credit of dana in their previous existences. And the wealthy are definitely generous donors in their past lives. Should these rich people be contented in being prosperous in this existence? Surely not. For their wealthy and possession cannot follow them in their next life. They will no more be wealthy once they pass away. Therefore the wealthy ought to leave certain portion of their property to their heirs and give away the remaining in charity to the needy. Only then they will be prosperous in the next lives up to the attainment of Nibbana. The golden rule in that: "Generous donor in previous life is the wealthy in this life; generous donor in this life is the wealthy in the existence to come."
Wealthy is but temporary possession; wealthy is for just once existence, one life. We should not regard our wealth as 'ours'. It should be 'ours', for the welfare of the needy.
We should not hesitate to give away our wealth to those who really need it.
A Rich Person is like A River, etc
A virtuous rich person can be compared to a river, a tree or rain, as mentioned in the Loka Niti. Although a river contains a large amount of water, it does not drink a drop. A river serves only for the good of others. People come to the river to wash, to bathe or to drink. Likewise trees do not consume the fruits they bear. Fruits are borne for other people. Rain falls not only into lakes and wells but also onto barren plains and desserts.
Similar righteous rich people accumulate wealth, not just for their own use but also to help needy. They spend their wealth of the poor. Like rain which falls into lakes and barren plains alike, they help look after not only the prestigious (abbots) Sayadaw but also the poor.
As has been shown dana (generosity) enhances the Four Sublime States (Four Brahama Vihara), dana causes a person to have a cheerful beaming countenance. The generous are blessed with kusala in this existence. We all should never neglect the virtue of dana, which is so powerful as to expedite sentient beings to Nibbana.
A virtuous life means the regular observance of moral precepts (Five Precepts, Eight Precepts, etc.) earning right livelihood (samma ajiva), bathing and wearing clean clothes emanating metta, karuna and mudita and giving charity generously and willingly to all without distinction. Such a way of life brings satisfaction and happiness. One should then develop a wholesome desire to attain Nibbana which is the complete cessation of all sufferings. There is no reason why you should linger in samsara. Dana will propel you to realize Nibbana in the shortest time.
We Cannot Do Without Dana
One must not assume that what is said covers all the benefits of dana. To enumerate all the benefits of dana would indeed require a separate treatise in itself. If a person discards dana according to the belief of some malicious quarters, sociable relations would cease and metta (loving-kindness) will disappear. The rich will no more be charitable to the destitute. They will cultivate an attitude of disregarded and say, "Oh. Let them die. Who cares?" Humanity without dana will in fact be very much uncivilized. And of course, incivility of mind eventually leads to savagery in physical action.
The Bodhisatta attained Self-Enlightenment and became the Tathagata after renouncing wealth, power and glory of the crown only with the help and support of numerous donors offering him alms-food, etc. He was then able to preach his Noble Dhamma and establish the Holy Order of the Sangha to propagate his sasana with the support of wealthy devotees like Anathapindika Visakha, King Bimbisara, etc. If there had been no such generous donors there never would have been the Buddha, but also countless previous Buddhas would not have attained Omniscience if the world were void of dana. I would thus like to make an ardent wish, " Let there be no persons who denounce and ignore the benevolent deed of dana, now and forever."
It is not feasible to list completely the benefits you get by generosity, by giving charity. Had there been no dana, there also would be no Buddhas to show us the way to Nibbana. Bear in mind that the cream of the society, the luxurious celestial beings, all of them are attributable to their charity; the poor and the destitute are those without generosity. Should you earnestly wish to escape from samsara, resort to dana.
2. SILA (MORALITY)
It is generally stated, "Morality is more virtuous than generosity." One might be easily convinced, yet there is a deep significance underlying the statement. To comprehend this requires serious reasoning. In this world, to protect and safeguard others from woe and suffering is a noble deed. To enhance the welfare and prosperity of others is also another noble deed. Dana helps others to be prosperous. Sila (Morality) protects others from woe and suffering.
Note:
Sila here means observance of Panca Sila (Five Precepts) and conforming to Ajivathamaka Sila (Right Livelihood). Observance of Eight Precepts and Ten Precepts will be dealt with separately under a different light.
The Function of Dana
One is responsible for one's deeds. Let us suppose that a person is suffering from poverty due to his own kamma; giving assistance to this poor person amounts to dana. Bhikkhus are not poor persons in a real sense, but they need four requisites for their sustenance; hence they are needy persons. Therefore offering alms and requisites to bhikhus also amounts to dana.
Some bhikkhus or abbots receive plenty of offertories and are will sustained. Yet if you offer them what they still need, this also is helping the needy. Even if you offer them things which they so not need, this also means helping the needy, because the recipients usually give away the offerings to other needy bhikkhus and laity. Whether you help a few, or countless persons, dana is noble, dana is virtuous. Those who really understand the benefits of dana will always find that dana is a rightful deed.
Abstinence from Killing (Panatipata Virati)
As for sila its function is protecting other living beings from suffering. The first of the Five Precepts is to refrain from killing all living beings. Let us imagine the dire consequences of breaching the first precept. Take into consideration the woe that befalls the victim. Imagine the number of marine animals, cattle, poultry, etc that would be killed through non-observance of the first precept of sila. Also try to visualize rampant homicide that would eventually lead to war, spreading bloodshed globally. It is a glaring fact that the first precept should not be transgressed because this would cause catastrophe to one and every inhabitant of this earth.
By observing the precept of non-killing, you save the lives of one, two, three and other countless beings. Sila ensures the safety of all beings and augments the flourishing of metta, karuna and mudita towards all living beings. Thus the world will become an auspicious abode where all sentient beings lives happily thereafter.
Comparison
Now that you have been the benevolence of dana and of the first precept, you will be convinced that sila is more virtuous than dana. We can compare the magnitude of joy felt by a recipient of gifts and that of a man pardoned from death. The latter will surely be thousands of times far more jubilant than the former. In the same way, the joy of condemned man who was pardoned from capital punishment is vastly different. The former can in no way compare with the latter.
Abstinence from Theft (Adinnadana Virati)
People experience intense distress when their belongings are stolen or robbed. On a large scale the ruling monarch and the royal family together with the citizens of a country feel very much distressed when their land is invaded and conquered by others. The conquered country become poorer and poorer because they cannot use to a full extent the natural resources of their own land. So robbing or stealing causes affliction and misery to the victims. If people refrain from stealing, this would be riddance of such distress from this world. Therefore adinnadana virati (abstinence from stealing) is a sila (morality) which frees all human beings from suffering and woe and creates physical as well as mental peace.
Abstinence from Sexual Misconduct (Kamesu Miccha Cara Virati)
Ordinary worldlings (puthujjana) are usually very fond of sensual pleasures (kamaguna) especially the pleasure of touch and bodily pleasure. No sensible person would share, let alone give away his source of sensual pleasure i.e. his spouse. Every man is very much attached to his better half, and is never hesitant to defend her fiercely. He might be able to tolerate loss of material property to a certain extent, but no the least misdemeanour on his wife. Therefore to abstain from sexual misconduct (adultery) means abstaining from causing pain and suffering to other people. Abstinence from adultery or sexual transgression will thus bring peace and calm to everyone living in this world.
Abstinence from Lying (Musavada Virati)
Those who have the experience of being cheated, swindled or told lies will suffer from some form of wrath, though somewhat subtle. The adverse effects of being cheated are obvious. Some liars are so well versed in their trade that they can even cheat the whole country. Today, there are many sectarian leaders who propagate their faith professing it to be the absolute truth. Therefore millions of people are led astray from lying therefore amounts to protecting people from suffering.
Note:
Even in Buddhism there happen to be some bogus preachers who indulge in propagating false beliefs; and the uneducated, sadly enough, have great faith in such persons and hold them in high esteem, This is food for thought.
Abstinence from Taking Intoxicants (Surapana Virati)
One who consumes some form of intoxicant will of course suffer from ill effects in his next existences. But if he just drinks by himself and causes no harm to others it is somewhat tolerable. Yet most drinkers drink alcoholic beverages and when they are drunk, they are no more hesitant to breach the other precepts. They are willing to quarrel, to kill, to steal ot to tell lies. Just as a ring-leader will not commit any criminal offences himself, but make his gangsters do the evil deeds, alcohol or intoxicants cause addicts to commit atrocities without restraints. They would no longer be reluctant to commit murder, rape, arson, theft, etc. Becoming a chronic alcoholic means following the path of abandonment and causing suffering to one's immediate family. Later this alcoholic causes misery to everybody in his community. Those who abstain from intoxicants will be free the world from such misery and distress.
After understanding the benefits of observing the Five Precepts, we can carry on to study in a similar manner the blessings of samma ajiva (right livelihood). We have found out so far that the observance of Five Precepts, will save the world from misery and anxiety. Now we will fully realize that sila (morality) is better than dana (generosity). In this view each and every one should be mindful to observe the Five Precepts. May all readers be able to observe the Five Precepts and propagate metta (loving-kindness) and karuna (compassion) to all sentient beings.
Uposatha Sila (keeping sabbath)
By keeping Uposatha Sila (the Eight Precepts) on sabbath days you also observe Brahmacariya (non-indulgence in sex), vikala bajana (refrain from having food after midday etc. in addition to the basic Five Precepts. The additional three prefects are meant to purify one's mind; the basic five prevent others from suffering. Such observance of Eight Precepts is known as Ariya Uposatha Sila [Read in detail about uposatha sila in Ratana Gonyi].
Those who observe Ariya Uposatha Sila should continue to meditate on the virtues of the Buddha, Dhamma, Sangha or on the virtues of your own dana and sila. Consequently they will find that there is less and less lobha, dosa, moha mana and other akusala (defilements) arising from them. Their minds become purer and nobler day by day. Observence of the Eight Precepts supplemented with bhavana (meditation) is much meritorious than observance of ordinary sila (Five Precepts).
3. BHAVANA (MEDITATION)
Bhavana means development or cultivation of mind. It is a form of mano kamma (work of the mind) which purifies your mind. When you earnestly wish for the welfare of all beings and emanate loving-kindness on them, it is practice of metta bhavana. First you cultivate metta in your mind and then try it so that your whole self becomes suffused with metta.
When metta flourish in your mind, you feel compassion for helpless and poor beings. Consequently you emanate compassionate thoughts to the destitute. This is called karuna bhavana. You now develop a strong urge to alleviate the sufferings of the poor and miserable. Since there flourish both loving-kindness and compassion in your heart you begin to feel mudita (sympathetic joy) towards the rich. You feel genuine, altruistic joy for them. This is mudita bhavana. The three types of bhavana can be developed by everyone with a virtuous mind even in everyday life.
Buddhanussati Kammatthana
With regards to Buddhanussati Kammatthana (Recollection of Buddha's Virtues) you need to profoundly concentrate on the three attributes: -
a. Buddha's meritorious deed and perfections in his past existences, which serves as the cause of Enlightenment.
b. The result of Buddha's past merit.
c. The infinite benevolence the Buddha brings all sentient beings.
a. The Cause
The cause means the fulfilment of perfections in countless past lives. He performed meritorious deeds and practised parami perfections with the greatest vigour. His noble deeds throughout the cycle of samsara are not for himself, but for the deliverance of all living beings from the suffering in the samsara. Let us, for example, recall the performance of dana parami of King Vessantara, the Bodhisatta.
Most people give charity for becoming famous as a great donor. They even feel they are benefactors of the recipients who should be grateful to them and show their gratitude if possible. They hope for rebirth in luxurious abodes. They wish for attainment of Nibbana only perfunctorily. As for King Vessantara, he asked his mother when he was only days old to give him something to donate by presenting his open alms to his mother. As an infant he had no selfish purpose at all. He only has an ardent desire to give charity in conformity with his vasana.
Accordingly he gave away his jewellery and costumes to his friends. When be became king he had many charity pandals built and gave feast daily. His daily donations amounted to hundreds of thousands of money. He enjoyed the bliss of watching people being well fed and well-clothed. He too, he had no selfish desire for fame or good-rebirth. His only purpose was to help others. He believed that the duty of the rich was to look after the poor. His desire to save the destitute was really intense.
He gave away Paccaya, the Royal White Elephant, causing tumultuous protests from the citizens. But Vessantara was heedless of everything else but his wish to attain Omniscience, Sabbannuta Nana. One might argue that this aim is for his personal gain. But attainment of Omniscience meant more arduous work for him as he would have to travel thousands of miles under various conditions to teach his Dhamma. So to achieve Sabbannuta Nana is to serve the suffering humanity not to achieve his personal gain.
In his final stage of fulfilling parami as King Vessantara, he gave away his son, daughter, and his queen. This is ample evidence of his selflessness and goodwill for all beings. Let us elaborate. Having a worthy wife and worthy children is the zenith of pleasures in the luxurious abodes of human and Devas. Without a wife and children even the Universal Monarch will not find happiness at all. But the Bodhisatta King Vessantara renounced the treasures of the heart, his beloved children and wife, and gave them away. This unparalleled charity was surely not for fame or wealth, but for the sake of Omniscience by which he could free living beings from suffering.
With such noble and selfless aim, the Bodhisatta sacrificed his own life for the sake of sila and khanti throughout many world cycles. He had also saved the lives of others at the cost of his own to fulfil the various paramis. These noble actions and perfections achieved in his past lives are the causes and conditions to become a Buddha in this world.
b. The Results
With such noble deeds and perfections achieved, the results, by their own nature, are sure to be good and noble. Thus in the present existence, as a Buddha, he possessed the most elegant and graceful appearance, the highest wisdom, the greatest power, and the deepest Insight. One should dwell on these attributes of the Buddha the result of his past meritorious deeds in detail when one meditates Buddhanussati kammatthana.
c. Benefits Enjoyed by Sentient Beings
The noble deed done and perfections fulfilled by the Buddha brought him unique results and finally propelled him to attain Sabbannuta Nana. When he became the Tathagata, he did not rest content on his supreme achievement. For forty five years he preached the Noble Dhamma to all classes of people for their welfare and benefit. Even when he was about to enter Maha parinibbana he admonished his disciple thus, "Handa dani bhikkhave amantayami vo vaya Dhamma sankhara, appamadena sampadetha - Behold now, bhikkhu, I exhort you. All conditioned and compounded things have the nature of decay and disintegration. Strive with earnestness and mindfulness".
His teachings showed the way to escape from suffering and achieve the termination of samsara vatta. Thus one should meditate with profound devotion on the three good attributes in Buddha's life namely; the good cause, the great results, the benefits accruing for sentient beings. Then you will find that you developed complete faith in the Buddha; and you seek refuge in him. "Buddho me saranam annam natthi - There is no other for me apart from the Buddha." Consequently your devotion and faith with full comprehension in the Buddha will fructify and flourish in your mind-continuum. This is a brief explanation on Buddhanussati bhavana. Development of metta or Buddhanussati etc. in your mind-continuum is in general called bhavana. You can start either with metta bhavana or Buddhanusssati bahavana as you think fit. As for more serious and continuous practice of bhavana, fuller details may be obtained from various texts such as Visuddhi Magga.
4. APACAYANA (PAYING RESPECT)
Apacayana means paying respects to those who excel you in age, morality, integrity, wisdom, virtue, etc. Paying respects to elderly persons such as your father, mother, uncle, aunt; offering your seat and making way for those worthy of respect; bowing your head and showing humility, clasping your palms in homage to bhikkhus, doffing your hat, saluting according to custom, etc. are all signs of respect. However, if you show respect unwillingly to a powerful person out of fear or with some selfish aim, this cannot be called apacayana, because it is pretentious in nature. It only amounts to maya (trickery).
Note:
Food for thought - bowing or curtseying is generally accepted as signs of reverence. In Myanmar some people put down whatever load they are carrying and prostate on the roads when they meet bhikkhus. Some kneel down in the sidewalk or on the platform of a railway station to pay respects to monks and elderly persons. These actions if done with true sincerity, are not to be blamed. But in these days when people have to rush about in busy places, just a bow or a few humble words will suffice the need of apayacana. Kneeling down and prostrating in worshiping on meeting a bhikkhu on the roads in a bhikkhu on the roads or in busy crowded places in the presence of alien people are not really necessary.
5. VEYAVACCA (SERVICE)
Helping or giving service in the good deeds of other people is known as veyavacca. We should offer our services willingly so that the donors may feel at ease, free from worries and the charity b e successfully accomplished. We should also help the sick, the infirm and the old. We should offer assistance to people carrying heavy loads; to help remove the heavy burdens of our parents and elders. Thus, all forms of voluntary service given to others (provided the deeds are not evil) are listed as veyavacca kusala.
If you have goodwill and true cetana in giving voluntary service benefits may be greater than those of the actual donor. For instance, in Buddha's time there was a governor named Payasi, who was a heretic but became a believer of the Dhamma due to the teachings of Venerable Kumara Kassapa. This Payasi performed charity and alms-giving regularly. But he did not do the good deed himself. Instead he delegated Uttara a young lad to offer alms-food to bhikkhus. Although Uttara was acting on behalf of the governor, he put all his heart and soul in the alms giving. When both the governor and the servant died, the former was reborn in Catumaharajika - the lowest of the six celestial abodes; the latter was reborn in Tavatimsa, which is higher than Catumaharajika.
6. PATTI-DANA (SHARING OF MERIT)
Sharing the benefits of your good deeds to others is known as patti-dana (patti = what you have gained; dana = sharing your merit). A donor will no doubt enjoy the benefits of his dana. The desire to share with others the merit gained is indeed magnanimous. We all, after doing a good deed, should proclaim, "All those who an hear me, come and share my merits. May you all gain as much merits as I do", and share the benevolence gained. This is patti-dana, which in itself is a separate good deed.
Note:
Some donors, just verbally say, "Come and share my merits" but have no sincere wish to do so. Such perfunctory sharing does not quality as patti-dana.
Once upon a time a donor invited many people to his son's novitiation and gave a lavish feast. Contributions (from invitees) did not cover the expenses of the feast so he was left in debt. After the ceremony, came the time to share merits. At that time he was mentally calculating how much he would owe. Somebody besides him reminded him to share merits. Oppressed by the thought of a heavy debt, he uttered, "I am dead broke", very loudly instead of saying, "Come and share my merits."
Sharing Merit Does Not Lessen Your Due
When you have done a wholesome deed and share the merit gained you might reason that you benefits will lessen. We must remember that merits are gained in accord with your cetana. When we give charity with a true goodwill, we have already done a good deed, and for that we have already gained due merits. So when we share the merits we gained to others you gain additional benefits for your magnanimity. There is no reason your merits should be lessened.
The sharing of merits is like kindling oil lamps with a lighted lamp. The first oil lamp is of course lighted by striking match. But this first lamp can be used to kindle many other lamps; the luminosity of the first lamp will in no way be diminished regardless of how many lamps are kindled. The combined brightness of all lamps will be many times more radiant. Sharing merits gained from sila kusala and bhavana kusala also patti-dana.
7. PATTANUMODANA (REJOICING AT PATTI-DANA)
Rejoicing when a donor shares his merits is known as pattanumodana. When someone shares the merits gained, you ought to appreciate it and proclaim, "Sadhu!" (well done) thrice. Feeling glad for the good done by others is laudable. It has the nature of mudita (sympathetic joy). But to achieve genuine pattanumoda merit is somewhat difficult. A customary and unwitting proclamation of "Well done" without sincere rejoicing is not pattunumoda but mere formality. And sometimes one may not really feel glad of meritorious deeds of other's. Instead he may even cultivate envy and jealousy which amounts to isa.
The Instant Benefit of Pattanumoda
People usually give charity and alms in dedication to family members who have passed away. If the deceased who are reborn in woeful abodes received the sharing of merit from their next of life with sympathetic joy, they will then instantly released from their woes. According to the Texts if the sharing of merit is after making donation of alms-food, the departed one will be instantly appeased from hunger by saying, "Sadhu!", if the donation is garments and robes, the deceased will become well-clothed upon saying, "Sadhu!". It is utmost importance that in giving alms in dedication to the deceased, the recipient should be worthy of alms. Once upon a time, the bereaved members invited a dussila bhikkhu (immoral monk) and offered alms in dedication to the departed. When merits were shared, the deceased who was a peta by then, did not receive his due. So he yelled to his relatives, "The evil monk is robbing my share of merits." So the relatives had to repeat the charity to a virtuous monk. Only then the peta received his share and was free from miserable existence. (See commentary on Dakkhina Vibhanga Sutta Uparipannada, Majjhima Nikaya Atthakatha).
The above incident gives us a lesson. When we dedicate our charity to a departed friend or relatives we must first get rid of our anguish and grief. Then only we should offer food, robes, umbrella, slippers, monasteries, etc. to the monks. By offering alms, the peta gets food. By offering robes, the petas gets clothes to wear. By offering monastery, the peta gets a dwelling place. For almsgiving, we ought to invite a good monk; or should perform Sanghika dana meant for the entire Order of Sangha. Prior to this dana, we should invite the deceased to be present at the liberation. (They will come if they can). Then we should loudly and distinctly call the deceased by name and share the merits gained.
Today's Ritual
Most people today, after their bereavement, do not care to choose good bhikkhus. Neither do they get of their anguish and sorrow. They offer alms and even cash to the monks at the cemetery as a routine duty, just to escape blame and get praise from others. And then they share the merits gained without thinking deeply of the benefits of the deceased. It is far better to offer alms at home with a mind free from grief than to do so at the cemetery while being afflicted with lament and sorrow. But good deeds done and alms given at the cemetery will also produce merits if performed without lamentation. (may refer to Future of sasana for further exposition on this matter.)
Who Gets the Merit Shared?
The deceased who have who have become peta (hungry ghosts) can receive the benefits form patti-dana (sharing of merit) only when they are present in the vicinity. If they are reborn as humans, as animals or as petas in the remote jungles, they cannot receive the share of merits. However, other dead relatives who are now petas in the vicinity, can rejoice in these benedictions and can be reborn in other good planes of existence. Therefore sharing of merits to the deceased is a meritorious deed and should be kept in practice.
8. DHAMMASAVANA (LISTENING TO THE DHAMMA)
Dhammasavana means listening to the Dhamma of the Enlightened One. The fivse benefits of dhammasavana are (a) getting fresh knowledge; (b) understanding known facts more clearly; (c) resolving of scepticism and doubt (d) acquiring right belief and (e) enhancing your wisdom and faith.
False Method of Listening to Dhamma
Listening to the Dhamma with a view to getting the five benefits is true dhammasavana. Some attend Dhamma discourses because they are friendly with the preacher; some for the jokes and humorous anecdotes; some for the fear of accusation as being too lazy; some to access the ability of the preacher. One can get no benefit from listening to the Dhamma with such ignoble intentions. Once a China man was crossing a river in a rowboat when the boatman warned him that the boat leaked a bit. The China man thought that this meant the water from inside the boat leaked and oozed into the river. So there were no cause worry. In a while, he noticed the seat of his pants becoming wet. He was alarmed and exclaimed, "This boat does not leak; it only lets in water!" The true aim of listening to the Dhamma is to let our evil thoughts to ooze out. We should be very careful lest we let in more evil into our consciousness.
The Benefits of Reading
Today, there are many books which can give us wisdom and knowledge. In Myanmar, being a Buddhist country, hundreds of Buddhist treatises appear in bookstands. By reading these books you get the same benefit as listening to the Dhamma. Therefore reading such books is far more advantageous than listening to contemporary discourses. Even if you cannot read, you can ask someone to read aloud for you. This amounts to listening to the Dhamma.
Note:
I would recommend Jinattha Pakasani, Buddhavamsa, Five-hundred and Fifty Jatakas, Samvega Vatthu Dipani and other treatises written by famous learned monks as reading matter for your benefit.
9. DHAMMA DESANA (PREACHING DHAMMA)
Dhamma desana means preaching the Dhamma. If done with sincerity and magnanimity, preaching the Dhamma excels all other forms of dana. The Buddha himself said, "Sabbha danam dhammadanam jinati - Preaching the Dhamma is the highest charity". To really achieve true dhamma desana kusala (good deed of preaching the Dhamma), the preacher must not expect gifts, offertories, fame of false pride. If so, the greed (lobha) for such material gain contaminates and diminishes the merits gained from preaching. Then the preacher will be like a foolish man who exchanged a hundred-thousand worth of sandalwood with a pitcher of stale molasses.
Maxim:
As the foolish man traded a hundred-thousand worth of sandalwood with some stale molasses; the ignoble preacher teachers the priceless Dhamma in exchange for some petty material gain.
Qualification of a Preacher
A qualified preacher is no ordinary orator. He possess a clear and forceful voice; he must have ability to make others understand him clearly. So a preacher is hard to find. Although there are one thousand cows in a ranch, only one of them will bear forth a flawless bull-calf. Likewise thousands of mothers fail to give birth to a great preacher. A great preacher is indeed a rarity.
The Disadvantage of Improper Intonation
Qualified teacher should be aware of their virtuous kamma of their past lives; when reciting the Noble Dhamma taught by the Buddha, the preacher must orate with a clear, manly voice. He must not wilfully attempt to make his voice pleasant by means of improper accent, stress, intonation or elocution.
The Buddha himself pointed out the disadvantages of improper manipulation of speech sounds, making them sweet, to resemble singing while preaching the Dhamma. They are: (a) one become lustful of one's own voice; (b) the audience find lustful pleasure in the preacher's voice; (c) the preacher is blamed for singing like lay persons; (d) the preacher loses concentration while exerting oneself to produce sweet voice (e) the next generation of monks will emulate this indecent style.
Nowadays, these disadvantages can be experienced in many occasions. The younger monks are already following the wrong examples set by the indecent preachers. The pious are seldom present at discourses conducted by such bogus preachers. Those who attend the lectures only perfunctorily do not pay attention to the discourses. The educated class, through desirous of listening to the Dhamma, feel ashamed to be present at the lecture of such vulgar preachers.
It is imperative should have enough decency not to make melodies out of the priceless Dhamma. It is shameful mode of oration.
Simple Ways of Preaching
Dhamma preaching means not only the discourses given to a large audience in a lecture hall. Simple discussion on the Dhamma among two or three persons also is Dhamma desana, provided the preacher does not hope for any gifts or offertories. Giving admonition to devotees, young and old, teaching academic subjects, handicraft or technology of innocent nature, reading out the teachings of Buddha, all qualify as Dhamma desana. Bhikkhus today should train themselves to be good preachers; in addition they should study public speaking, proper reading and writing.
10. DITTHIJUKAMMA (RIGHTEOUS BELIEF)
Having righteous belief which is just, upright is called ditthijukamma (ditthi = belief, + uju kamma = uprightness). Belief in one's view of things based on one's intelligence. When the view is just and righteous, it is called samma ditthi (right understanding). If a wrong, it is called miccha ditthi (wrong understanding). Deeply consider the following:
a) Good deeds versus evil deeds.
b) The results of such deeds - adverse effects versus good effects.
c) The present existence and the forthcoming ones due to one's good or evil deeds.
d) The Devas and Brahmas
e) Those who practise the noble way and attain jhana abhinana or become Arahats.
If after profound consideration, you find that the above five are realities, that they really exist, then you possess samma ditthi (right belief). This is also known ditthiju kamma or kammassakata Nana - knowing your deeds are your only assets and knowing the cause effect of one's own deeds.
If you reject all or one of the above five regarding them as not realities, that they do not really exist, you then possees miccha ditthi (wrong belief). When you reject the cause and effect of one's deeds you are no more hesitant to take the lives of other beings. When you reject past and future lives, you are more and more inclined to believe in the Creator of the universe. We have ample evidence of the life of Buddha with historical proof; is the any such proof of the existence of a Creator?
Being A Buddhist
We have just said ditthijukamma (righteous belief) is also sammaditthi (right view). Yet we can not say that anyone who possess samma ditthi is a Buddhist. Hindu also believes in kamma and its results. Yet they are not Buddhist. Only those who find refuge in the Buddha, his teachings (Dhamma) and his Holy Order (Sangha) are true Buddhists. One must proclaim, "I take refuge in the Buddha, Dhamma and Sangha" either in Pali or in Myanmar. Only after taking refuge in the Triple Gems one can call oneself a Buddhist. Those who do not fully comprehend the Ti Sarana Gamana (Three Refuges), like children for instance, can be regarded as Buddhist if they devote themselves to the Three Gems following the tradition. (Refer to Ratana Gongyi for further details).
How to Possess Ditthijukamma
Samma ditthi and kammassakata Nana are synonymous with ditthijukamma. When you reason for yourself the cause and effect of kamma and the reality of past and future existence, you achieve ditthijukamma. When you bear in mind that virtuous deeds such as dana (charity) and sila (morality) bring good result in forthcoming existences you develop ditthijukamma. The same holds true when you are physically performing the good deeds. The same holds true when you are physically performing the good deeds. The benevolence of all forms of good deeds is greatly enhanced by the accompaniment of ditthijukamma.
The Forty Wholesome Deeds
You are entitled to the benefits of good deeds not only when you actually perform them, but also when you make other perform good deeds, when you explain the good consequences of good deeds to others and when you feel appreciative joy at other's meritorious deeds. The ten punna kiriya (wholesome deeds) we have already discussed multiplied by four factors namely (a) actual preformance (b) exhorting others (c) explaining the benevolent nature, and (d) feeling appreciative joy, we get the forty wholesome deeds known as the forty punna kariya.
CONCLUSION
In this chapter I have explained in detail the ten wholesome deeds with good citta (consciousness) and good cetana (volition). For this punna (act of merit), may all readers be able to develop their inclination to perform wholesome deeds more so than ever. May all my associates indulge joyfully in wholesome deeds with a view to achieve the supreme bliss of Nibbana.
May I be able to stand firmly on the foundation of dana, sila and bhavana (charity, morality and mental culture). May I be able to overcome the reluctance to do good deeds which lead the way to Nibbana. May I be able to develop the five powers of the namely saddha (belief), samadhi (concentration), viriya (effort), sati (mindfulness) and panna (wisdom) on my way to the final goal.