Buddhist Hour
Script No. 438
Broadcast live on 3MDR 97.1FM
9 PM to 10 PM
On Friday 28 July 2006 CE 2550 Buddhist Era

This script is entitled:
"Lifetimes of Learning "

Class 5 – Perfection of Generosity

We dedicate the merits of our Buddhist Hour radio program to the Founder of our Centre, Master John D. Hughes, 9 September 1930 to 29 November 2003.

This evening we will continue exploring the Perfection of Generosity (dana-parami), the first of the Ten Perfections.

The focus of tonight's teachings are towards understanding the Buddhist aspects of practicing generosity or (dana) which we see in such actions as making offerings to Buddhist Monks or offerings on a Buddhist altar. What is that all about? What is the purpose and what are the benefits of those forms of generosity? We will also talk about the practices of Buddhist chanting and the dedication of merits that we do at the end of each Buddhist Hour program.

If you tuned in last week you may recall we discussed how you can transform the "ordinary" acts of generosity that you do in your everyday life and turn them into much more powerful causes for your future well being and happiness. Apart from those everyday acts of generosity, that are so important because of their frequency and close proximity, is it possible to go further still - to make even stronger causes for your future well being and happiness?

This is one of the main purposes of specific Buddhist practices such as making offerings to Buddhist Monks and Nuns, chanting Buddhist texts, and making offerings on a Buddhist altar.

Based on the knowledge of how the law of causes and effects really works, theses type of Buddhist practices can produce some of the most powerful causes we can make so helping us to create the "oceans" of good kamma which we need to truly progress along the Buddhist Path.

To understand why these practices work we will look firstly at the underlying principles or factors which govern the power of any act of generosity.

The first are factors of a donor that strengthen the beneficial result of generosity (dana).

1. The donor is endowed with virtues of restraint in evil actions by observing continuously the precepts (for lay persons there are five precepts).

2. Has developed virtues of performing wholesome actions.

3. Acquires the gift rightly.

4. Has developed complete faith in the law of kamma or causes and effects and understands that dana supports the practice of morality and mental cultivation.

5. Offers the gift with gladness in heart before, with pure satisfaction and delight during, and with rejoicing after the offering.

The more of these factors that are present when you are doing an act of generosity, the more powerful are the good causes that you will be making.

For example, our Teacher John Hughes taught that for each additional precept you are holding whilst making an offering the kammic effect would be 10 times greater. For example, if you were offering a cup of tea but your mind did not have any of the five morality precepts the kammic outcome would be that at some time in the future you would receive one cup of tea and one unit of each of the 10 blessings of offering liquids such as health, strength, long life and so on.

Now, if you made the exact same offering in all respects but your mind had 1 precept such as to refrain from killing living beings, then the effect would be 10 times greater - 10 cups of tea and 10 units of each of the ten blessings. Two precepts equals 100 fold, 3 precepts equal 1,000 fold, four precepts equals 10,000 fold and five precepts equals 100,000 fold. Remember the physical act has not changed in any way, only the virtue of the mind of the donor has changed.

As you will come to see in a moment the same situation applies to the mind of the recipient - the level of virtue of the recipients mind at the moment of the offering also works to multiply the strength of the act of generosity of the donor. Just from this alone we can see that to make an offering to a extraordinarily virtuous person, such as a Buddhist Monk or Nun who may be holding as many as 227 precepts, is one of the most powerful acts of generosity we could hope to make.

From the point of view of our conventional reality, an offering like this looks much the same as any other sort of giving, however, from the view of absolute reality it is a wonderful blessing to the giver. This is one of the reasons the Buddha described the community of Buddhist Monks and Nuns called the Sangha, as an "incomparable field of merits to the world." Just as a field serves as the earth in which seeds of various crops are planted and grow into a bountiful harvest, so the Sangha is like the earth where persons plant their seeds of good actions or good kamma, that fruit and ripen as various forms of their wellbeing, happiness and good knowledge in the future.

So now we go on to look at the other factors that strengthen the beneficial results of generosity.

Factors of the gift that strengthens the beneficial results of generosity (dana).

1. What is offered is legitimately or properly acquired, properly prepared, wholesome and clean;

2. Timely and in due season. For example, financial support for relieving of an illness, alms food for the meal before 12 noon;

3. Of choice quality and material according to the givers ability or capacity;

4. Suitable and of benefit to the recipient, fulfilling the recipient's need, showing kindness to the recipient;

5. Not affecting in anyway one's dignity and the dignity of others.

Next are the factors in the act of giving that strengthen the beneficial results of generosity, which are:

1. The action is done by the donor using his or her own hands;

2. Done with strength with regard to chanda (desire, wish, intention), citta (knowing), viriya (energy), and investigative knowledge;

3. With due care and reverence (and not as the discarding of one's leftovers);

4. Gift offered with gladness in heart with pure satisfaction and delight during and with rejoicing after the offering.

And finally the fourth set of factors, the factors of the recipient that strengthen the beneficial results of generosity, which are:

1. That appropriate recipients have been carefully selected; and

2. The recipient possesses virtues of restraint in evil actions by observing continuously the precepts (for a lay person the five precepts).

What are the benefits of offering to Members of the Sangha (Buddhist Monks and Nuns)?

From Venerable Piyadassi's The Spectrum of Buddhism he writes:

"It is difficult to adequately translate the word Bhikkhu. (or Bhikkhuni - female). "Monk" may be considered as the best rendering."

"The word priest cannot however be used as a substitute for Bhikkhu; for Buddhist Monks are not priests who perform rights or sacrifices. They do not administer sacraments and or pronounce absolution. A Buddhist Monk cannot and does not stand as an intermediary between Man and "Supernatural Powers"; for Buddhism teaches that each individual is solely responsible for his own liberation. "

"The purpose of 'going forth' (becoming ordained as a Member of the Sangha) is to turn away from thoughts for sensuality and objects of sense. It is, therefore, really a self-sacrifice, and the urge to do so should be a genuine one if it is to bear pleasant fruit. This is certainly not a course that all can follow, for to leave behind the worlds attractive and pleasurable life is no easy task."

"...And the Buddha does not expect all his followers to become Monks or ascetics." (Piyadassi)

Again the Dhammapada (v.302) says:

"Hard it is to go forth
From home to homelessness,
To take to delight in it is hard."

The ideal Monk, the Bhikkhu is an altruist of the highest type who takes least from and gives much to society. As a bee, without harming the flower, its colour and fragrance, takes away the honey or pollen even so should the sage move in the village. (Dhammapada, v.49)

Venerable Piyadassi Thera provides the following commentary.

"Some in the western world feel that renunciation is a kind of escapism. It is not correct to say that a Buddhist Monk runs away from society. He really gets more involved in the world; for before he gave up his lay life, he belonged to a small circle - his parents, family members, and kith and kin. When he renounces the things of this world, he quits that narrow circle of the home and becomes one who belongs to the whole world. There is involvement and there is also detachment. He is in the world but not of the world. To him the whole world is one family and he treats all alike. He breaks the barriers that keep people apart in this society."

"It is true that with the passage of time many changes have taken place, yet the genuine Buddhist Monk who has given up worldly pleasures endeavors to lead a life of voluntary poverty and complete celibacy with the high aim of serving others selflessly within the bounds of a Bhikkhu's life, and of attaining deliverance of mind." (Piyadassi)

Lily De Silva writes:

"King Kosala once asked the Buddha to whom alms should be given. The Buddha replied that alms should be given to those by giving to whom one becomes happy. The King asked another question: To whom should alms be offered to obtain great fruit? The Buddha discriminated the two as different questions and replied that alms offered to the virtuous bring great fruit. (de Silva)

Maurice O'C Walshe comments that:

"Members of the Sangha have an inescapable obligation to live according to the Vinaya and to strive continuously for enlightenment. " (Walshe)

Lily de'Silva adds:

"Thus the Sangha comprising morally perfect, worthy personages as described in the suttas constitutes the field of merit." (de Silva)

It is important to remember that many of the 227 precepts kept by Buddhist Monks deal with their interaction with laypersons, so we need to be familiar with these rules in order not to create situations in which we are inadvertently causing the monk to break his rules of morality. The same applies for Buddhist nuns but as their rules differ in some respects we will use the Monks rules for our purposes.

The following, based upon Bhikkhu Ariyesako's A Lay Guide to the Bhikkhu's Rules, is a brief summary of the effect of some of these rules:

A Monk should not touch a woman:

In the Thai tradition extra caution is provided for both the Monk and the women making an offering. This is in the form of the Monks laying a cloth in front of them onto which the offering can be placed.

A Monk may not intentionally sit alone in a room with a woman:

Therefore, if a lay woman - or women, for according to the rule it does not matter how many there are - sees a bhikkhu sitting alone in a private place she should not go and sit with him but await a more suitable time. The rule also means that Monk should not travel alone in a vehicle with a woman.

A Monk does not ask for things to be given to him:

Normally a bhikkhu will not ask for things but wait for something to be offered. This is exemplified in the alms round. The bhikkhu makes no request, does not even look at people, although he may quietly wait to see if an offering is to be made, before moving on.

A Monk is not to eat food from 12 noon until the next day:

Noon or midday is when the sun is at its zenith of highest elevation in the sky, mid way between sunrise and sunset and not necessarily 12 hours clock time, which may change depending on the season. However, many communities will keep to 12 noon as a set time limit.

Bhikkhus should not eat food after midday, but they can drink "fruit juice" and other liquids anytime throughout the day.

When eating alms food I will look only into the bowl:

This is also why the bhikkhu should not be expected to talk while he is eating for this will distract his attention.

I will not make up an overlarge mouthful of food; nor open my mouth until the portion of food has been brought to it; nor put my fingers into my mouth; nor speak with my mouth full; I will not eat stuffing out my cheeks; shaking my hand about; scattering grains of rice about; putting out my tongue; making a champing sound; (or drink) making a sucking sound; licking my hands; scraping the bowl; eat licking my lips; I will not take hold of a vessel of water with my hand soiled with food.

A bhikkhu is also prohibited from going to see and hear dancing, singing and music.

What are the benefits of hearing the chanting of Buddhist Monks?

Venerable Piyadassi writes:

"...it is interesting to observe prevalence in Buddhist Lands, of listening to the recital of the Dhamma for protection and a deliverance from evil, and for promoting welfare and wellbeing. The selected discourses for recital are known as paritta suttas in Pali. Paritta means principally 'protection'. It is used to describe certain suttas or discourses that are regarded as affording protection or deliverance from harmful influences."

"The practice of reciting and listening to the paritta suttas began very early in the history of Buddhism. It is certain that their recital produces mental wellbeing in those who listen with intelligence and are confidence in the truth of the Buddha's words. Such mental wellbeing can help those who are ill to recover, and it can also help to induce the mental attitude that brings happiness. Originally in India those who listened to the paritta sayings of the Buddha understood what was recited and the effect on them was correspondingly great."

"The Buddha himself had paritta recited for him and he also requested others to recite paritta for his own disciples when they were ill."

"Paritta sutta recital is a form of depending on the truth for protection, justification or attainment. This means complete establishment in the power of truth to gain ones ends. The saying "the power of truth protects a follower of truth" is the principle behind these sutta recitals."

"The recital of paritta sutta also results in material blessings through the mental states caused by concentration and confidence in listening intelligently to the recital...listening to one of these recitals in the proper way can also generate energy for the purpose of doing good, and following the path of worldly progress with diligence."

"...There is no better medicine than truth (Dhamma) for both mental and physical ills which are the cause of all suffering and misfortune. It is both interesting and refreshing to note that there is hardly a Buddhist home in Sri Lanka where the Book of Paritta or Book of Protection is not found...It is a collection of 23 suttas or discourses almost all delivered by the Buddha...The most popular among these 23 suttas are the Mangala Sutta (The Highest Blessings), The Ratana Sutta (The Jewel Discourse) and the Metta Sutta (Loving Kindness Discourse)." (Piyadassi)

It is the same when laypersons such as ourselves chant. The Buddha Dhamma is the truth about the world, so by chanting the suttas and protection discourses we make causes to understand the truth they contain and to continue to hear and receive the truth in future times.

While chanting or listening to the Dhamma our minds are focusing on wholesome things, thus it makes causes to have wholesome minds arise now and in the future.

Now let us look at what is the purpose of a Buddhist altar?

A Buddhist altar is an environment we create which represents our commitment and respect for the Buddha, the Teachings of the Buddha called the Dhamma and the Members of the Buddha's Noble community called the Sangha.

The Buddha image represents what we are striving to become as a Buddhist. It is one thing in the world that represents the good qualities of heart and minds that we respect, honour and work our way towards perfecting in ourselves.

On the subject, Venerable Piyadassi writes:

"When a Buddhist offers flowers, or lights a lamp, and ponders over the supreme qualities of the Buddha, he is not praying to anyone; these are not rights, rituals, or acts of worship. The flowers that soon fade and the flames that die down speak to him or her of the impermanence (annica) of all conditioned things. The image serves for him or her as an object for concentration, for meditation; He or she gains inspiration and endeavors to emulate the qualities of the master." (Piyadassi)

Sharing of Merits.

On the website www.buddhistinformation.com it is written:

"After the performance of dana or any good deed, we should share the merits gained with all beings."

Bhikkhu Visuddhacara writes:

"This is very beneficial, as sharing of merits is in itself a good deed. The mind enjoys a wholesome state associated with loving-kindness and compassion as we share the merits of our good deeds."

"Then, beings including those present, departed relatives, petas and devas who are aware of our good deeds and rejoice with our sharing of merits with them, will also benefit. By rejoicing they attain wholesome states of mind that can lead them to good rebirths."

"So whenever we offer dana or do any good deeds, we should mentally or verbally share the merits with all beings, parents, spouse, children, relatives, friends, petas and devas. The Pali formula is:"

"Imam no punnabhagam sabba sattanan ca sabba mittanan ca sabba natinan ca sabba petanan ca sabba devatanan ca bhajema. Sabbe satta sukhi hontu." (Visuddhacara)

It means 'We share these merits of ours with all beings, relatives, friends, petas and devas. May all beings be happy.' The Myanmars add another line: 'May all beings take a share of these merits. Sadhu sadhu sadhu.'

Finally the Dhammapada says -

"The Misers do not go to heaven;
Fools indeed do not praise liberality,
But the wise rejoice in giving
And thereby gain happiness thereafter."

There is one further aspect of generosity that you may like to consider.

From a Buddhist viewpoint human birth is the greatest birth in which to learn how to become well and happy, free from suffering. In many ways human birth is explained in Buddhism as superior to heaven births.

Most heaven worlds are regarded as being so pleasant or peaceful that the beings there usually do not recognise the need to find and practice a path to become free from suffering. Their minds do not experience gross defilements in those heavens so those beings generally do not recognise the underlying contents of their minds as being greed, hate and ignorance.

Also like most human beings, most heavenly beings are not aware of their past lives and that the reason why they are now enjoying the fruits of a heavenly birth are the accumulated good actions done in the past. So beings in the heaven world are generally not inclined to undertake further practices such as generosity to increase their merit or virtue for their future well being. Often because of this disposition their next birth may be lower than their present birth because they have consumed much of their merit reserves.

Conversely, human beings recognise the need to practice a path to come out of suffering. They also can see that defilements exist in their minds quite clearly. Humans have incredible opportunity to make merit and many humans do make vast amounts of merit, some without even knowing it, by their work for example.

In one sense human beings are not only building their human lives by all their hard work and dedication, if they live wisely, they are, at the same time, building their future heaven lives.

In the words of our Abbott Anita Carter in this way 'Heaven is made on earth'.

May you transform each ordinary act of generosity into powerful causes for your future wellbeing and happiness.

May all your good actions become gifts with gladness in your heart before, with pure satisfaction and delight during, and with rejoicing after.

May you be well and happy.

May all beings be well and happy.

This script was written and edited by Julian Bamford, Frank Carter and Alec Sloman.

1. Carter, F., Carter, A., Sloman, A. 2006. Lifetimes of Learning, A Do-It-Yourself Approach to Happiness. Volume (class) V. Published by the Buddhist Discussion Centre (Upwey) Ltd., 33 Brooking Street, Upwey, Victoria 3158.

2. Piyadassi, Thera. The Spectrum of Buddhism. Published by the Corporate Body of the Buddha Educational Foundation, 11th Floor, 55, Hang Chow S.Rd, Sec 1, Taipei, Taiwan R.O.C. 1991.

3. Bhikkhu Bodhi ed.; de Silva, L.; Walsche; et al. Dana; The Practice of Giving. Published online by the Buddhist Publication Society (Sri Lanka), www.accesstoinsight.org.

4. Bhikkhu Ariyesako's. A Lay Guide to the Bhikkhu's Rules.. 1995. Buddha Dhamma Hermitage. P.O.Box 132, Bundanoon NSW 2578 Aust.

5. Sri Acharya Buddharakkhita. Dhammapada. A Practical Guide to Right Living. Sukhi Hotu Publications, Malaysia.

Word count: 3,431

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