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Altruism or Generosity (Dana)
Altruism, popularly known as generosity is a concept that received most favored attention in the teachings of Buddhadhamma. People of ancient India, known then as Jambudeepa, engaged themselves in such practice even prior to the advent of Buddhism.
Though its origin is not known, evidence of this quality having come down from prehistoric times is abundant. In fact traces of this attribute can be observed even in animals and other living beings. For instance a mother is generous to the extent of giving her own milk to her newborn offspring. Even plants are observed to sacrifice their fruits in the propagation of their species. The single-celled amoebae too divides itself into two for its own development.
All life in the material world (Sakharaloka) has this nature of giving, in some degree or other, for the benefit of others. So much so that we live almost in an atmosphere of hospitality, generosity and charity. The quality of giving which demonstrates the hallmark of a cultured mankind is considered by the people as of immense value to their spiritual development. The practice of charity marked the Vedic Brahman society’s early introduction to altruism. This trend, it seems, has continued in the same vein up to this date. However, altruism as practiced originally in the world failed to command respect as a human quality par excellence.
Following the great renunciation, the Bodisatta, for the first time, went on alms rounds in King Bimbisara’s city of Rajagaha, evoking the spirit of generosity in people’s mind. Giving is basic to the practice of altruism. But for a person not used to it, it will pose myriad problems. It takes a great mind to be able to divest oneself of one’s possessions. This is considered as one of the most meritorious acts in the books of Buddhism. The teaching has it that three main good deeds can be done by a person for his own benefit or that of others. One is Dana - the word that describes giving: to give something possessed by one for the benefit of others without expecting anything in return. To be able to do this, one needs immense control over his craving and attachment to the object offered. It may be material or immaterial. Objects of visible, audible, odorous, savorous or tactile nature are called material offerings while knowledge imparted is considered as immaterial offering. What qualifies something to be considered as a full-fledged offering or dana, is the giving away of an object for which one has no attachment, being prompted purely by compassion for others. So that what is of paramount importance is that element of compassion that induced the offering. Giving in that spirit helps the giver, the recipient and all others to reap benefits.
There is a gaping difference between the pre-Buddhist era dana and the dana practiced in the true Buddhist image in that the former involved offerings of sacrificial nature in the expectation of good returns to the performer while the latter envisages or promotes abandonment of craving from the mind or at least the curtailment thereof. Buddha said “ danam bhikkhave sappurisa pannattam, pandita pannattam “ meaning giving is considered by the good and wise because of the benefits accrued and the results gained by many. Cultivation of altruism based on generosity and loving kindess is the aim here. Altruism is the main instrument used on the way to attainment of wisdom of the Buddhahood - Enlightenment. Buddha the master, had been practicing dana and altruism for many countless eons. Jataka stories vouch for this.
Ordinary dana is threefold in its main aspects namely gift of material nature, gift of fearlessness and gift of Dhamma knowledge. That is providing material help in the way of food, clothing and shelter, giving fearlessness by promoting adherence to the five precepts and imparting knowledge so as to eschew ignorance and bring happiness to others. Buddha laid emphasis on Dhammadana thus: Sabba danam dhammadanam jinati meaning that the gift of Dhamma excels all other gifts. This is because the Buddha saw the harm the world was exposed to by widespread ignorance which made him declare that giving knowledge to people was the highest dana one can conceive of. Dana enjoys pride of place in the doctrine of the tenfold righteous rule enunciated by the Buddha which was appreciated by many and practiced in many other religious teachings. A human quality worthy of appreciation, dana offers an opportunity for wise use of one’s earned wealth. While being devoid of craving, anger and delusion, if one follows the regimen mentioned above, it will lead one to accrue meritorious and wholesome results, and thus bring happiness to all. The value of altruism is not appreciated by many because of inborn self-centeredness which lead them towards unwholesomeness. Selfishness is the vilest characteristic that draws people towards evil.
The Buddha was the first ever teacher in the world to dwell on the concept of the well being of many ( bahujana hita sankappa ) In exemplifying his concern for the betterment of others and his total commitment towards helping them, his first sixty two disciples were sent out to teach the Dhamma for the well being of gods and humans. Altruism enjoys a highly respectable position in the attainment of perfections that all Bodhisattas are invariably required to accomplish.
The Buddha has used the two words “ parattham patipajjata to urge people to be altruistic. In the tenfold Dhamma he states that one should contemplate on one’s life considering it to be bound with that of the others. Buddhist monks, nuns, adults, children and all alike are supposed to think and act for the common good and the betterment of mankind. Buddhist children particularly should be alive to all animate and inanimate environmental issues. The practice of altruism therefore should almost be a way of life for Buddhists. Altruism is the heart of Buddhism. If any proof is needed one has only to look at the far reaches of the history of Gauthama Buddha, who as a Bodhisatta, in a perfect example of altruism, let go of a good opportunity of attaining Enlightenment in the shelter of Buddha Deepankara. This caused him to finally attain Buddhahood only after twenty four Buddha periods. He who practices altruism, practices Dana, Sila and Bhavana which enable him to acquire thoughts that would bring him benefits in the long journey of Samsara. This is how we should take advantage of this rare birth as a human.
May all be well and happy!
Ven. Kurunegoda Piyatissa
Edited by A Bamunuwatte
The more fully aware one is of the merit-generating potential of the kathina rituals that include religious offerings (puja) portraying fervent devotion and dedication, the greater is the force of merit thus accrued. This is because kathina is all about a strict observance of a code of instructions with prescribed rules, principals and customs of the creed.
These can not be solemnized at all times of the year; but have to be strictly adhered to if the puja is to serve the purpose of a full-fledged observance or as one possessing all requisite features. A proper harvesting of the effects of a kathina puja would be possible only in case of the participants in the events having a sufficient understanding of its promise of logical results. This means that due accruements from kathina performances can not be realized fully unless an adequate knowledge of the potential consequences of kathina observances is possessed by the partakers.
Unfortunately, instances are many where people have displayed scant knowledge about both the kathina being a ceremonial event that stresses careful attention to form and detail and also as one of religious value having the potential to be the purveyor of exceptionally beneficial spiritual consequences.
I once read a letter written in a plaintive tone to a newspaper by a disgruntled fan of a popular sport. He had apparently been let down badly by the local television having failed to relay the proceedings of a game on a Vesak full moon day. It is a matter for shame that a person, regardless of his faith, living in a civilized society and predominantly a Buddhist one at that, should have given vent to his selfish thinking in such a brazen manner through a national news paper. On another occasion, a Buddhist Sri Lankan had, dared the late Venerable Ananda Maitriya to prove the reality of rebirth at one of latter’s lectures in Paris. How the eminent scholar-monk had managed this situation makes interesting reading. (Ananda Maitriya biography by Paravahera Chandraratna)
My intention in pinpointing these cases is simply to highlight as a matter of importance the lack of concern for the sanctity of the Dhamma that some of our own Buddhists display on occasion. Shown how to see things in the correct perspective as instructed in Buddhist teachings, some in fact exhibit their total ignorance and amazement. It has been observed that some are even hard put to distinguish between certain wholesome and unwholesome deeds. The need therefore to highlight some important aspects about the kathina ritual observances and their effects in spiritual terms cannot be overemphasized.
The kathina event is one that brings about immensely fruitful results in spiritual terms. For its related rituals are performed in all their distinctive features and in conformity with the creed’s disciplinary procedures, the traditional moral standards and other doctrinal requirements. The traits that define this phenomenon have come into being through the wisdom of no less a personage than the Enlightened One himself. He had over zillions of eons gathered an enormous abundance of spiritual credit through constant and consistent practice of righteous acts including the ten great perfections.
A tremendous potential is inherent in kathina - related activities. It is due to a combination of favorable forces. Some of these involve the dedication of an ardent devotee population, repletion of the offerings with all their essential features, the steadfast precept-observing bent of the beneficiary monks and the disciplined demeanor they maintain right through.
The views of the Buddha evoke respect and recognition in all quarters of the known worlds. The kathina robe offering tradition has the blessings and the approbation of the Buddha. The word kathina literally means weaving, making use of the spinning wheel - a small domestic hand or foot driven machine utilized to manufacture cloth. This is the word used to designate the ceremony associated with the presentation of the robe which is the distinctive dress of the monks. It would thus be seen that this word has been utilized to describe this event in view of the strong and weighty nature of the acquirable merit in this instance.
The specific purpose of using it is to underscore its spiritually powerful nature because a large section of the community make it a point to associate themselves with the preparation of the flowing garment such as stitching of seams and sewing of hems. It is also because the offering is made not to an individual monk but to the entire community of monks – the sangha as a whole. It is stated that the meritoriousness of kathina-kamma cannot be interfered with or surpassed by any other kamma. Neither counteractive nor destructive kamma can be an impediment to the smooth operation of boon kamma that is derived from kathina rituals and performances.
In Buddhist sacred texts relating to biographies of past existences, reference is made to the previous birth of a Saintly monk by the name of Nagitha thero. Here the Enlightened One has stated that there is no more wholesome kamma capable of affording birth in favorable planes enabling enjoyment of carnal and other pleasures than that associated with the kamma generated by the kathina (puja) offerings which precludes suffering in woeful states. (Apadana)
The fact that one born by virtue of kathina-merit-generated rebirth-linking (pathisandi) kamma can not be trammeled by one born of any other kamma, external, unwholesome, creative, obstructive, counteractive or destructive, would amply vouch for the potency of the consequential kamma the kathina performances are bound to produce as their outgrowth. It is stated that the kamma that triggers kathina-merit-based rebirth is so powerful that it is likened to a divine instrument (weapon) reckoned as the epitome of invincibility.
It is in view of these reasons that the ancients, wise in the ways of kathina kamma as they were, partook of the related rituals with extreme care, devotion and faith hoping for both a pleasant future in their samsaric sojourn as well as a speedy realization of nirvanic bliss. Enthusiastic in their pursuit of such goal, they introduce special features making the event colorful and self-satisfying thus enhancing its meritoriousness. The furnishing of the wish-conferring tree (kapruka) adorned with decorative objects is also a feature that goes to confirm this mode of thought.
For this reason, over the last two thousand five hundred odd years, those wise in the ways of Dhamma and the virtues of the Buddha, have been paying attention to the kathina-robe-offering event with much concern, boundless faith and relative sagacity.
This offering is an act of worship and devotion that can not be done on the spur of the moment and is feasible only once every year in one temple. That too is possible only if the monks observing the rainy season retreat continue residing there after following the prescribed code of principles right through the specified period and duly terminate the observance.
No kathina-robe-presentation can be conducted in a place devoted to Buddhist worship (vihara) where the monks have not observed the precepts involved in the rainy- season-retreat considered to be a period of withdrawal for meditation and study. Although those monks who have not formally partaken of the retreat or/and those who have taken part in it but have not ended it in accordance with the prescribed form and custom can participate in the kathina ceremony, they are debarred by the disciplinary code from utilizing the kathina robe. Besides it is only the eligible monks who fulfill the above conditions that will stand to benefit by the merit that flows consequentially from kathina offerings.
The kathina robe is a long flowing outer garment, yellow or brown in color and worn customarily by Buddhist monks as a symbol of their calling. It can either be in single or double fold or skirt robe. All work steps connected with the preparation of this dress such as washing, cutting, stitching together, sewing and dyeing have to be completed as per Buddha’s directions before it is presented and worn by the assigned on the very day of its presentation.
Kathina robes can be offered by deities, men, those deemed to be righteous, monks, nuns, novices and bhikkhuni prentices. The recipients of such kathina benefactions besides the participant bhikkhus in such events, are apt to gain five advantageous consequences with almost immediate effect provided they have engaged previously in similar retreats and duly concluded same. What is meant by engaging in a rainy season retreat is that the monks partaking of it observing 227 precepts are bound temporarily to observe an additional bidding during the three-month period of inclement weather, mindful throughout, while soaking in moral discipline and invoking merit on oneself.
As withdrawal into a state of mindfulness (satipatthana) is an activity relied on, advocated and urged by the Buddha himself, it is a precept that all monks with higher ordination (upasampatti) conform to. This of course commences on the second day following the full moon day of the month of Esala (July) after making confessions of their misdemeanors (violations of the minor precepts in the code of conduct). Neither lack of rains nor an abundance of it nor the absence from country is considered a valid reason for differential treatment of bhikkhus on this score for this is an area considered vital to the Buddha-dispensation.
Furthermore, they also stand to gain by accruing merit increasingly by doing so. Books on the history of Buddhism may show that during the time of the Buddha as well as in subsequent times it was these retreats that afforded the opportunity for a large number of monks to devote ever more time to strive for Sainthood or (Arahantship) through the meditative means of mindfulness (satipatthana) and realize the bliss of Nibbana. Despite the fact that the thirteen defilement-shattering-features (Dhutanga) too involve pledge-making much like this type of precept-undertaking, the Buddha has not stated that they are obligatory on the part of the kathina performers since such commitments are not restricted to any particular time period of the year. They therefore can be observed by anybody, lay or robed at anytime as opposed to the situation where the opportunity for a kathina robe-offering or any such Kathina presentation would arise periodically when monks committed to meet the prescribed obligations are present only. However, the fact remains that kathina would stand to enhance the efficacity of its upshot by virtue of undertaking an additional pledge. (Vinayapitaka-Vassupanayikakkhandaka)
Twenty four circumstances described as kathina-vipatti or kathina-fiascoes make such kathina-offerings invalid. On the contrary, such performances when done free of such disastrous lapses trigger enormous amounts of beneficial effects with much clout. Therefore it is said that the kathina dress should be treated as something that comes down from the skies devoid of physical transaction or any verbal communication. There are three additional tragic events involving extreme misfortune known as wealth loss (vatthu vipanna), periodic loss (kala vipanna) and perpetrated loss (karana vipanna) in view of which care should be taken when preparing a kathina robe. The precautions so taken ensure the purity of the kathina dress so much that its merit-worthiness increases by leaps and bounds. (Vinayapitaka- Kathinakkhandaka)
Having duly-concluded pre-retreat experience alone does not qualify a monk for the endowment of a kathina robe. To be eligible for it he should fulfill eight conditions namely (1) the knowledge with regard to fundamental activities prior to receiving a kathina, (Pubbakarana), (2) the knowledge with regard to discarding the previously observed robes (Paccuddharana), (3) Determination to accept and use (Adhitthana), (4) An understanding of its usage and dressing ( Attharana), (5) A concise knowledge of the contents (matika), (6) A knowledge of the hindrances or impediments (palibhodha), (7) An understanding of the consequences of parting with the kathina robe (Uddhara) and (8) A knowledge of the relevant benefactions (Anisansa).
The intensity of the merit-accruing or demerit-accruing capability depends on the recipients’ awareness or otherwise in regard to the relevant consequences. Inadequate knowledge or carelessness with regard to prescribed norms and procedures of the kathina process may lead to impropriety in handling a step forming part of such kathina process in view of an ever present eight possibilities for such omissions with memory slips consequent to disturbed mindfulness being the most likely culprit. The eight such lapses are namely:
- Departure from the temple premises (pakkamanatika),
- Non-return due to unforseen circumstances (nitthanatika),
- Inability to retrieve the robe (sannitthanatika),
- The loss of the robe. (nasanantika)
- Abandoning the robe listening to baseless information (savanantika),
- Loss of respect to the robe (asavacchedika),
- Exceeding limitations due to lack of knowledge (.seematikkantika),
- Disowning of the robe (sahubbhara).
There are two hindrances (palibhodas) relating to the kathina robe namely the Residential hindrances (avasa palibhoda) and Identification and other similar difficulties of robes (civara palibodha). The kathina assumes greater merit-worthiness when it is devoid of these impediments (palibodhas). When it contains these blemishes, the kathina robe can not retain its muscle or force. For the kathina to be puissant, it has to be free from blemish in respect of these items too. The use of such an unblemished robe for kathina endows both the bhikkhus engaged in the retreat to terminate it formally and the eventual beneficiary of it with five meritorious resultants in equal measure. The bhikikhus acting in disregard of this requirement may though participate in the proceedings, would not be heir to the naturally-ensuing beneficial merits associated with the same.
The five meritorious outcomes mentioned above are: (1) Exemption from the need to obtain permission before leaving the vihara premises (anamanta cara), (2) Exemption from suffering the pernicious outcomes of living in separation from the intended tri-robe (asamadana cara), (3) Exemption from the pain of detrimental consequences of consuming a group meal (gana bhojana), (4) Freedom from the anguish of disadvantageous effects of possessing extra robes beyond ten days. (yavadatta civara labha) and (5) being heir to all the robes received in the Vihara (yo ca tattha civara uppada).
The beneficiary bhikkhu is debarred from living in disassociation with the kathina robe within the five months from its receipt. (from full-moon of October to full-moon of March) It is required of him to keep it with him all the time. This fact bestows him with one of the biggest beneficial consequences of this whole exercise requiring him to be constantly and consistently in a meditative mood. Living thus the major period of the year in such a perceptive frame of mind suppressing unwholesome thoughts governed by desire, he gathers wholesome merit making his samsaric trek a happy affair while drawing nigh on Nirvanic realization.
During the rainy season of the year it was the practice of the monks to obtain directives on elemental meditative objects from the Buddha before dispersing to locations beyond bounds of human habitation to engage them selves in persistent silent meditation and achieve path-advancement and final sainthood (Arahantship) during the very same rainy season. Some bhikkhus undertake additional precepts as mentioned earlier during this period in order to enhance the quality and caliber of their wholesome achievements. Mindful of the power, the kathina robe so meticulously and painstakingly made wields, this ceremony naturally excites the enthusiasm of the Buddhists so much that they consider it as one of the biggest merit-accruing events. It is a matter for regret that many of us think and act awry being unmindful of these facts and ignorant of the Dhamma. The mental make-up of the vast majority of the Buddhists is to offer various items to the Sangha (the community of monks) at this event. It is not thought necessary to delve into this any more in view of the sermonizing that we experience on this score every year laying out in picturesque detail the wholesome consequences the bhikkhus are bound to benefit by in this life as well as in lives beyond.
Much as the monks, the lay devotees who participate in the kathina proceedings too would be inheritors of meritorious benefits. The teachings emphasize that even the minute item offered by way of kathina offerings bring forth the highest favorable consequences that kathina customarily bestows. It is a great fortune beyond description that we have been able to gain a human birth and that as a Buddhist too after a misery-ridden very long time thus enabling us to be participants in such a rare meritorious event as the kathina-robe-offering ceremony. It is only a very few who would be blessed with such an opportunity. In the kathina chronicles written by the late most venerable Kiriwaththuduwe Prajnasara Nayaka Maha thero, King Parakkrambahu who ruled the country from Kotte, Sri Jayawardanapura, had made 3432 kathina-robe-offering events during his reign. Apart from him other kings who ruled our country such as Buddhadasa, Bhatiya and Vijayabahu have performed many a kathina ceremony which shows how much they cherished these events and valued meritorious consequences. Other accounts in historical works such as Mahavamsa too chronicle the doings of Sri Lankan kings of the past who followed this tradition faithfully. Even today we are reaping the benefits of what our ancient kings and other royals did by way of such laudable deeds.
It is customary for participants of a kathina ceremony to use a variety of items as offerings. But it is not possible for most people to perform a complete kathina puja singly or on a single day. For this reason they chip in a la carte with modest items, all of which combined making an apparent mass. There have been occasions in the past when this situation has appeared to some as inappropriate. To feel discomforted by something of this nature is unfortunate. It is improper to be fretful about what is received on behalf of or for the benefit of the Sangha. The Buddha has shown as to how they are to be managed intelligently and wisely. An envious feeling about what another has or is to gain is one that constitutes an unwholesome thought.
This type of feeling marked by spite, ill-will and envy over an advantage enjoyed by another is totally unmeritorious and therefore inappropriate. Those conversant with evil consequences of such thoughts are well aware that they, rather than do any good, would cause much misfortune to those who entertain them. Hence we should rejoice seeing others do creditable deeds and watch them with delight being proffered with gifts. That way we too stand to gain by way of merit.
We should endeavor to enrich our religious fervor by reflecting on the fact that those who associated with the Bodhisattva (Enlightenment being) too during his performance of the ten perfections over eons and incalculable periods of time, stood to gain through beneficial merit acquired by the latter. That shows how capital can be made out of wholesome doings of others. We would be able to gather merit by watching gleefully others perform praise-worthy deeds when we are hard put to do them ourselves. It is also a means of getting closer to Nibbana. May all be happy and healthy and attain ultimate bliss of Nibbana!
(Those who need to know more about Vassana Observance and Kathina Puja please refer Vassupanayikakkhandaka and Kathinakkhandaka of Vinaya Pitaka)
Ven. Kurunegoda Piyatissa Nayaka Maha Thero
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