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| Pic by Ishara S Kodikara |
Vesak is the season of giving. Almsgivings and
Dansal are rampant during the Vesak week. Daana or almsgiving has been
promoted since Sri Lankan civilization began. Though the concept of
Daana given in a systematic manner began with cultural civilization, no
one can claim that the concept of giving or offering things to the poor
was non existent before. Yet, people started to give Daana with specific
intentions and various wishes with the introduction of Buddhism and its
culture which came along with ‘Mahindagamana’.
According to Buddhist teachings almsgiving is the first of the Ten Perfecting Qualities (Dasa Parami Dhamma) which helps a Bodhisathwa to attain Buddhahood. It is also the first of the ten Meritorious Deeds (Dasa Punna Kriya), first of the Ten Principles of Buddhist Governance (Dasa Raja Dhamma) and first of the Four Types of Hospitality (Sathara Sangraha Vasthu). Almsgiving is also considered the highest blessing in Buddha’s teachings (Mangala Karunu).
Ven Mawarale Baddiya Thera described the giving of Daana as follows. “In simple terms Daana is giving. In more complex terms it signifies ‘relinquishment’. Some people can have intentions of giving Daana. However the most important fact is that the person who is giving the Daana should be able to relinquish, from mind, the things he or she offers. If that person keeps thinking about the things he or she gave away, the intention with which he or she gave the alms will not be fulfilled,” Baddhiya Thera explained.
The main reason for almsgiving, in keeping with Buddhist teaching ‘Danam saggassa sopanam’, is that one gets a ladder to heaven. Consequently Buddhists made it a habit to ‘give’, wishing for a happy life. With time people started opting for Daana during many important events in their lives. Archeologists have discovered proof that some kings have given Maha Daana to thousands of monks. Some excavations in Sri Lanka have unearthed rice canoes (Bath Oru) and Daana Shaala among ruins.
Even today the important people have given to almsgiving ceremonies during pregnancies, deaths, weddings, birthdays or housewarmings is very much evident. Buddhists customarily invite Buddhist monks to their houses for these special almsgivings. For instance, in Buddhist society Daana is given after seven days, three months and annually after a person’s demise. Some families have a tradition of organizing almsgiving ceremonies for family marriages. Some give alms to temples every Poya day, specially during Vesak and Poson. In short there are no constrains for Buddhists to offer Daana.
Offering Daana is considered to fulfill five needs of a person. According to Buddhist teachings almsgiving results in Ayu (longevity), Warna (beautiful complexion), Sapa (comfort), Bala (strength) and Pragna (wisdom) to the person who is receiving it. Therefore when alms are offered to a monk or the Bikkhu community, these needs of that community will be fulfilled. It is also one of the main responsibilities of the lays towards the Bikkhu Community. In one hand, offering Daana to a monk helps the monk to achieve his goal in life, which is to be released from the cycle of Sansara. On the other hand offering alms to a Buddhist monk helps the stability and continuation of the Buddha Sasana.
Baddiya Thera explained that if monks conduct themselves in an appropriate manner, they can use what they learn through meditation to teach almsgivers the Dhamma. That is the responsibility of the monk toward the lay donor. This improves the strength of the bond between the lay and the Buddhist monk.
But a slight change in this process can be observed today. New trends in the concept of almsgiving can be seen in society today. Changes in the attitude towards offering Daana to the Bhikkhu society can be seen among the lay adherents. This may be because of practical issues occurring in organizing almsgiving ceremonies. There are special ethics and processes which should be considered in an almsgiving ceremony. Consequently people tend to find easy alternatives.
One common alternative is the Daana given to the orphanages and elder’s homes. A person might also find it easier to offer a Daana to a beggar on the road or invite the poor to his home. If a Daana is given to an orphanage or the poor the attention given to the preparation and process is easier and lenient. Moreover, some people try to reason out these new trends by pointing out corruptions in the Bhikkhu society, that some monks have a bad conduct.
One might questions whether these new trends are a threat to the Bhikkhu society. Baddiya Thera refutes it saying, “These new trends won’t put monks in trouble. If there is a scarcity of Daana a monk can always go begging for alms (Pindapatha).” Baddhiya Thera also pointed out that the complete merit of almsgiving could be achieved only if both the spirits of the donor and the receiver - the monk are pure. “If both of them are pure in thought and action the product of the almsgiving is very powerful.”
On another subject of discussion - Pirikara – Baddhiya Thera explained that money should not be accepted by a Buddhist monk in addition to food given as Daana, although nowadays not many monks seem to adhere to this rule. The lay donor also finds it easy to offer money as Pirikara to the monks as it will save them the trouble of selecting suitable Pirikara. Some people also try to blame Buddhist monks for accepting luxury goods as Pirikara. According to Baddhiya Thera luxuries are only a concept of the human mind. “Whether it’s money or goods, it’s only a concept. ‘Luxuries’ are no different. What matters is whether the monk who accepts it is attached to it or not. If the monk doesn’t get attached to it or craves it a car is easier and quicker than a cart. That is the practical aspect of it,” Baddhiya Thera explained.
Baddhiya Thera also pointed out that it is good if the lay donor can discuss the needs of the monk before he decides what to offer. “It is also important to inform the amount of money he can spend on Pirikara before hand. Then it’s easier for him and the monk both as the monk will not put the donor in discomfort.”These controversial topics are threatening the healthy monk-lay bond in today’s society. Therefore this is the best time for the intellectuals to start a discussion on the matter without blaming the monks or the lay community for the misunderstandings or mistakes later.
Published in The Nation on May 26,2013
Link: http://www.nation.lk/edition/fine/item/18055-learning-the-art-of-letting-go-through-almsgiving.html
According to Buddhist teachings almsgiving is the first of the Ten Perfecting Qualities (Dasa Parami Dhamma) which helps a Bodhisathwa to attain Buddhahood. It is also the first of the ten Meritorious Deeds (Dasa Punna Kriya), first of the Ten Principles of Buddhist Governance (Dasa Raja Dhamma) and first of the Four Types of Hospitality (Sathara Sangraha Vasthu). Almsgiving is also considered the highest blessing in Buddha’s teachings (Mangala Karunu).
Ven Mawarale Baddiya Thera described the giving of Daana as follows. “In simple terms Daana is giving. In more complex terms it signifies ‘relinquishment’. Some people can have intentions of giving Daana. However the most important fact is that the person who is giving the Daana should be able to relinquish, from mind, the things he or she offers. If that person keeps thinking about the things he or she gave away, the intention with which he or she gave the alms will not be fulfilled,” Baddhiya Thera explained.
The main reason for almsgiving, in keeping with Buddhist teaching ‘Danam saggassa sopanam’, is that one gets a ladder to heaven. Consequently Buddhists made it a habit to ‘give’, wishing for a happy life. With time people started opting for Daana during many important events in their lives. Archeologists have discovered proof that some kings have given Maha Daana to thousands of monks. Some excavations in Sri Lanka have unearthed rice canoes (Bath Oru) and Daana Shaala among ruins.
Even today the important people have given to almsgiving ceremonies during pregnancies, deaths, weddings, birthdays or housewarmings is very much evident. Buddhists customarily invite Buddhist monks to their houses for these special almsgivings. For instance, in Buddhist society Daana is given after seven days, three months and annually after a person’s demise. Some families have a tradition of organizing almsgiving ceremonies for family marriages. Some give alms to temples every Poya day, specially during Vesak and Poson. In short there are no constrains for Buddhists to offer Daana.
Offering Daana is considered to fulfill five needs of a person. According to Buddhist teachings almsgiving results in Ayu (longevity), Warna (beautiful complexion), Sapa (comfort), Bala (strength) and Pragna (wisdom) to the person who is receiving it. Therefore when alms are offered to a monk or the Bikkhu community, these needs of that community will be fulfilled. It is also one of the main responsibilities of the lays towards the Bikkhu Community. In one hand, offering Daana to a monk helps the monk to achieve his goal in life, which is to be released from the cycle of Sansara. On the other hand offering alms to a Buddhist monk helps the stability and continuation of the Buddha Sasana.
Baddiya Thera explained that if monks conduct themselves in an appropriate manner, they can use what they learn through meditation to teach almsgivers the Dhamma. That is the responsibility of the monk toward the lay donor. This improves the strength of the bond between the lay and the Buddhist monk.
But a slight change in this process can be observed today. New trends in the concept of almsgiving can be seen in society today. Changes in the attitude towards offering Daana to the Bhikkhu society can be seen among the lay adherents. This may be because of practical issues occurring in organizing almsgiving ceremonies. There are special ethics and processes which should be considered in an almsgiving ceremony. Consequently people tend to find easy alternatives.
One common alternative is the Daana given to the orphanages and elder’s homes. A person might also find it easier to offer a Daana to a beggar on the road or invite the poor to his home. If a Daana is given to an orphanage or the poor the attention given to the preparation and process is easier and lenient. Moreover, some people try to reason out these new trends by pointing out corruptions in the Bhikkhu society, that some monks have a bad conduct.
One might questions whether these new trends are a threat to the Bhikkhu society. Baddiya Thera refutes it saying, “These new trends won’t put monks in trouble. If there is a scarcity of Daana a monk can always go begging for alms (Pindapatha).” Baddhiya Thera also pointed out that the complete merit of almsgiving could be achieved only if both the spirits of the donor and the receiver - the monk are pure. “If both of them are pure in thought and action the product of the almsgiving is very powerful.”
On another subject of discussion - Pirikara – Baddhiya Thera explained that money should not be accepted by a Buddhist monk in addition to food given as Daana, although nowadays not many monks seem to adhere to this rule. The lay donor also finds it easy to offer money as Pirikara to the monks as it will save them the trouble of selecting suitable Pirikara. Some people also try to blame Buddhist monks for accepting luxury goods as Pirikara. According to Baddhiya Thera luxuries are only a concept of the human mind. “Whether it’s money or goods, it’s only a concept. ‘Luxuries’ are no different. What matters is whether the monk who accepts it is attached to it or not. If the monk doesn’t get attached to it or craves it a car is easier and quicker than a cart. That is the practical aspect of it,” Baddhiya Thera explained.
Baddhiya Thera also pointed out that it is good if the lay donor can discuss the needs of the monk before he decides what to offer. “It is also important to inform the amount of money he can spend on Pirikara before hand. Then it’s easier for him and the monk both as the monk will not put the donor in discomfort.”These controversial topics are threatening the healthy monk-lay bond in today’s society. Therefore this is the best time for the intellectuals to start a discussion on the matter without blaming the monks or the lay community for the misunderstandings or mistakes later.
Published in The Nation on May 26,2013
Link: http://www.nation.lk/edition/fine/item/18055-learning-the-art-of-letting-go-through-almsgiving.html
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