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Money is the driving force that makes the world go
round at an ever increasing pace. It motivates much of human
activity such as geological exploration, scientific research,
technological advances, and politics. Money itself, of course,
is not evil, but the love of money is called the root of all
evil. What this really means is that greed, or desire is the
root of all evil. The Buddha also said that craving is the
cause of suffering.
For lay people, money is a necessary evil. They must
earn money to fulfil their needs and responsibilities. If they
use money wisely, it will enable them to live a happy and
blameless life, and will not do them any harm. All too often,
however, money takes over people’s lives, and they become
obsessed with acquiring it by any means, fair or foul. What
people love about money, of course, is the power that it gives
to enjoy sensual pleasures. This is why the Buddha prohibited
his ordained disciples from using it. The story illustrating
the laying down of the rule shows how the first monk to accept
money was overwhelmed by greed. When a certain monk was
invited for alms to a house, the donor was unable to buy any
meat to offer to him. The monk, overwhelmed by greed for meat,
said, “Never mind, give me the money, and I will find meat
myself.” So the Buddha made the rule prohibiting the
acceptance of money.
Before the rule was made, every monk knew that money
was not suitable for one gone forth. The monk in the story
also knew, but he could not control his greed. The rule was
made to help unmindful monks to restrain their
desires.
How often have you looked through a sales catalogue
just for idle enjoyment? How often does greed arise? Is it
really a harmless activity? Our needs can be satisfied easily,
but our greed is insatiable. If we win the lottery, mayhem
will break loose for sure.
When I was last in Burma I noticed that a monk had
bought some lottery tickets. I said to him, “The chances of
winning the lottery are really very low. The organisers of the
lottery are the only ones sure to make a profit. Giving
charity is better than buying lottery tickets. That way you
will definitely get a huge profit in the next life — at least
one thousand times what you give.” He laughed, and admitted
that I was right, but said that practising charity was
difficult.
A monk will not have much to give away in charity if
he observes the Vinaya rules strictly. He is only permitted to
store an extra robe or bowl for ten days. He can keep honey or
other medicine for seven days, and food only from dawn until
noon on the same day. What a monk must give to others is the
gift of Dhamma. He should inspire others to practise the
Dhamma by being contented and easily supportable, with few
wishes, and little attachment to material things. Even if he
has many things, if he has little attachment to them it is
good. Though he has few things, if he has much attachment to
them it is bad.
Once, the bodhisatta was the king of Gandhāra, but
abandoned his kingdom to become a recluse. His friend, the
king of Videha, inspired by his example, renounced his kingdom
too, to practise the Dhamma with his friend. They survived on
just wild fruits and roots, but after some time became
malnourished due to lack of salt. Going to a nearby village
for alms they received rice and salt. The next day they had no
salt for their meal again, so the Videha monk offered some
salt to the Gandhāra monk. The Gandhāra monk asked, “Where did
you get this salt?” His friend replied that he had kept it
from the previous day. Then the bodhisatta, admonished his
friend, “You renounced an entire kingdom, but you cannot
renounce this worthless salt.” The Videha monk retorted, “You
renounced an entire kingdom and all your followers, but now
you think that you should admonish me.” However, the Gandhāra
monk was able to persuade his friend that what he said was
right. They continued to practise in harmony, gaining the
jhānas and rebirth in the Brahmā realm.
Even when he was still unenlightened and practising a
Dhamma that does not lead to the end of suffering, the
bodhisatta was that scrupulous. Nowadays, many monks buy food,
store it up, cook it themselves, and some even eat at the
wrong time, yet they still do not see their fault. If one
reminds them of their offences, they are likely to retort much
more than the Videha monk did. They will be angry if you
insist that they are wrong. The only way to get on with them
is to keep quiet and let them do as they wish. They are
dead monks according to the Buddha’s teaching.
Buddhist monks are also not permitted to store salt to
use with meals, though they are permitted to keep it for
medicinal use. One hundred years after the Buddha passed away,
the Vajji monks began to store up salt for use with meals the
next day. The virtuous and learned monks ruled that this was
not allowable, as it contravenes the rule regarding storing
food. The Vajji monks also accepted money by putting a bowl in
the midst of the Sangha and asking lay people to donate money
for the Sangha’s needs. Whether it is for his own needs or for
the Sangha’s needs, a monk should not accept money. People
can, however, donate money to a Trust run by lay people to
support a Vihara or for other Buddhist activities such as
building pagodas or publishing Dhamma books. If they want to
provide requisites for a monk, lay people can give some money
to a temple attendant or a lay follower. Then they can invite
the monk to ask for whatever he needs. In this way a monk can
consent to what is allowable, but in no way can he consent to
money being deposited for his own use.
Some monks say that a credit card or cheque account is
allowable, but with careful reflection this is clearly no
different to using money. Since a monk can buy whatever he
wants, his greed will be unrestrained. If he has to ask a lay
person to get whatever he needs, this will put some limits on
greed. A lay person who helps a bhikkhu in this way is called
a ‘kappiya’ — one who makes things allowable, or a
‘veyyāvaccakaro’ — one who does service for others. If
a monk asks his kappiya for something, but the
kappiya does not provide it, the monk has no argument
with the kappiya. If nothing is forthcoming after
making reasonable efforts, the monk should inform the donor
about it. The donor can then ask the kappiya what he
has done with the money.
There are many kinds of donation. Most are
meritorious, but not all. Some give little merit, while others
give a great deal. A wise Buddhist should know how to
discriminate, and when not to. Even wealthy people don’t have
money to throw away; those who are less well off will want to
maximize the benefit of every gift they make. I will list and
explain some of the many kinds of donation following ‘The
Manual of Donation’ (Dānādi Dīpanī) written by Venerable Ledi
Sayādaw of Burma.
Two Kinds of
Donation
Donation is of two kinds as inferior and superior. One
should, of course, always try to perform the superior
donation, though the inferior donation is usually very
beneficial too.
1. Donation of material things and donation of
knowledge. If one donates food to someone, it alleviates
their suffering for only one day. However, if one can teach
someone how to earn a living, they can benefit for the rest
of their lives. So donation of knowledge is
superior.
2. Donation with due respect, and donation without
due respect. Donation with due respect is obviously
superior.
3. Donation to inferior persons, and donation to
superior persons.
When giving to beggars, people tend to look down on
them. Though they live on the charity of others, Buddhist
monks are not beggars in the usual sense. In fact, a monk is
not permitted to beg from others. On his almsround he can
stand and wait in the hope that someone will want to give him
something. However, he must not ask directly, nor hint, nor
cajole. He certainly must not intimidate others into giving.
So giving alms to a monk should be done respectfully. By his
noble practice of living on alms the monk confers many
blessings on the donor. A donor can make much merit by
revering the Buddha and the Sangha, who the monk represents,
even if the monk does not practise very well.
4. Donation in person and donation through another.
Donation in person is superior, so donors should try to give
almsfood personally.
Dawn is very early in the summer months — one can
offer food to monks even before six o’clock in the morning —
so anyone can offer almsfood before going to work. One can
offer breakfast as well as the midday meal. In Burma and
Thailand, donors offer alms at dawn, which is about five
o’clock. The Buddha is the Awakened One. His followers should
also be awakened ones, not sleeping ones.
5. Donation of non-durable things, and donation of
durable things. Donation of durable things is superior. The
best is donation of a dwelling place.
By making a commitment to offer almsfood regularly, or
by making an open invitation to donate whenever asked, one
makes the durable kind of donation. This gives blissful
results repeatedly or continuously instead of only
occasionally.
6. Donation with accessories and donation without
them. Donation with accessories is superior.
7. Occasional donation and constant donation. Some
people give only on special occasions; others do so
habitually. Habitual or constant donation is
superior.
8. Instigated donation and spontaneous donation.
Spontaneous donation is superior and gives quicker results.
One should be ready to give without being asked. Those
who urge others to do good deeds or to give alms are
displeasing to selfish people, but their encouragement helps
good people to get great benefit.
9. Donation with knowledge and donation without it.
Donation with knowledge of the beneficial effects of giving
is superior.
A Buddhist should have a wide knowledge of the Dhamma.
Before, during, and after giving alms one should reflect on
the benefits of giving, and make a firm aspiration to attain
nibbāna or insight knowledge.
This is very important. If one gives alms wishing for
mundane benefits such as wealth or heavenly rebirth one will
get what one wants, but these benefits are far inferior to
nibbāna. If one is born into a wealthy family or in celestial
realms, greed and attachment are liable to increase.
The Buddha’s teaching is now in its final stage of
decline, so we should take every opportunity to gain
supramundane benefits. Whenever you give alms, therefore, you
should wish, “Idam me dānam nibbānassa paccayo hotu —
may this donation be a condition to realise nibbāna.” In
simple terms one should give charity to overcome selfishness
and attachment to material things, and to cultivate reverence
and generosity. If one allows one’s wishes to deviate to
material prosperity in the future, then samsara will not get
any shorter.
11. Righteous donation and unrighteous donation.
Giving suitable things is righteous donation (dhamma
dāna), and always gives a good result, no matter how
insignificant. Giving unsuitable things is unrighteous
giving (adhamma dāna), and always gives bad results.
It is not a meritorious deed at all, but
demeritorious.
How can giving be demeritorious? Clearly, giving drugs
like heroin or ecstasy to others is not a meritorious deed.
Neither is giving weapons, poisons, animals for slaughter,
sexual favours, bribes, or intoxicating drinks. These are all
demeritorious deeds that corrupt the morality of others.
Though sharing one’s beer, cigarettes, or whisky with others
might be considered unselfish, in fact it corrupts others
besides oneself. Giving bribes is also corrupt and dishonest.
Wanting what one is not entitled to, one makes promises or
gives bribes for one’s own selfish reasons.
Giving money to monks also comes under the category of
adhammadāna. Though most monks accept money nowadays, this
practice is corrupt as it violates the law laid down by the
Buddha for his disciples. Obviously the monk makes demerit
because he breaks his training precept. However, the donor
also makes much demerit.
If you consider how a scrupulous monk feels when
invited to break his precepts, the truth of the matter will
become clear. Though some monks may be pleased at being
offered money since they can then indulge their greed, a
virtuous monk will be offended. If he receives money not
realising what it is, that is still an offence. Such money
must be forfeited to the Sangha (at least four monks). They
must then appoint a trustworthy monk to throw it away. So any
donations of money to monks are a total waste, and only cause
trouble.
No Buddhist would offer alcohol or pornography to a
monk, so why do they offer money? It is only because many
shameless monks condone this corrupt practice to follow their
desires. If lay people want to make merit, they can offer
allowable things, and help the monks to promote Buddhism by
providing transport, books, and so forth.
Most lay people are addicted to sensual pleasures.
That is why they remain as lay people and do not become monks
and nuns, though this may be their last chance to join the
Buddhist Sangha for the rest of the aeon. If they encourage
monks to indulge in sensual pleasures to justify their own
attachment, they will make a lot of demerit. Most monks are
also still attached to sensual pleasures — they do not need
any encouragement from lay people.
When lay people offer almsfood they often urge the
monks, “Bhante, please try this, it’s delicious. Please have
some more of this. Do you like this? What is you favourite
food?” All such talk is urging the monks to indulge in sensual
pleasures. Can the donors make more merit if the monks eat
more food? Will they make less merit if the monk is abstemious
and eats mindfully? Will the monks be able to contemplate
mindfully, “Wisely reflecting, I use this food not for
pleasure, not for beautification, not for fattening, but only
for the maintenance of the body, to appease hunger and support
the holy life”? Therefore, when offering food to monks, lay
people should think only about health and nutrition, and not
about pandering to the palate. They can offer whatever kind of
food they like, or they can ask a monk what kind of food is
most suitable for his health. A monk should eat what is good
for his health. He should not flatter the donor by praising
the food, or by eating it greedily.
In short, whatever offering corrupts the morality of
the recipient is unrighteous giving (adhamma dāna). In
giving books, films, music, or other entertainments, one
should consider, “Will this lead others towards the end of
suffering or not?” If it stimulates lust, attachment, anger,
pride, delusion, or other mental defilements, it should not be
given. A few films and books may have real benefit, helping to
open people’s hearts to the truth of suffering, but novels and
films that do this are rare. I cannot recall listening to any
music that led to anything other than attachment, though some
song lyrics might have provoked some philosophical thought. If
one wants to enjoy music, it is best to know that one is
simply indulging in sensual pleasures. If one disguises such
enjoyment as religious devotion, how will one ever understand
about attachment?
Even when giving religious discourses, one should not
strive to make it pleasing to the ear, otherwise the listeners
may miss the meaning and get attached to the sound. Skilful
orators can manipulate the audience to believe anything. Lay
people should be wary of monks who are intent on fund-raising.
When preaching the Dhamma, if a monk thinks, “If I preach
well, I will receive many donations,” then his teaching of
Dhamma becomes corrupt. He should only think, “If I preach
well, the people will practise the Dhamma properly and gain
immeasurable happiness.” Then the Dhamma is well taught, and
not corrupted by evil wishes.
12. Intended donation and diverted donation. If a
donation is intended for one party, but is diverted to
another it will give good results, but these may be marred
by defects. Having promised to donate to one person, one
should seek their permission before diverting it to
another.
13. Donation of material things and donation of
freedom from fear. The latter is superior.
By undertaking the first precept, one gives freedom
from fear to all beings. Loving kindness is very beneficial.
If you have nothing to give, say a few kind words at
least.
A certain monk went for alms in a village, but though
he waited by a certain house every day he received nothing.
One day, the householder spoke to him, “Venerable sir, please
pass on, we have nothing to give.” The monk thanked the man
for his kindness and went on his way. The householder then
gained faith in the Dhamma by seeing how contented and
detached the monk was.
Even to donate one’s own blood is difficult. I have to
confess I have never done it, since the sight of blood makes
me dizzy. I carry a donor card, so anyone can have my organs
when I have finished with them, but this can hardly be called
generous, let alone superior giving. Those who donate
bone-marrow or a kidney to others, give what is very hard to
give. To give one’s life trying to save others is the noblest
kind of gift.
15. Donation of excellent things and donation of
leftovers. The former is obviously superior, but the latter
can also be very effective if the recipient is satisfied
with remnants. One should give such things respectfully if
they are wanted by others.
16. Donation of superior things and donation of
inferior things. The former is best. Noble-minded donors
give better things than they use themselves. However, even
giving inferior things can bring good results if done
respectfully.
Three Kinds of
Donation
1. Donation longing for praise and fame is inferior;
donation hoping for wealth or celestial realms is medium;
donation aspiring to nibbāna is superior.
2. The ‘slave donation’ regarding others as beneath
oneself is inferior; the ‘friend donation’ regarding others
as equal is medium; the ‘master donation’ regarding others
as above oneself is superior.
3. The donation done out of fear of blame is
inferior; the donation done out of pride is medium; the
donation done out of faith in Dhamma is
superior.
To acquire knowledge of the Dhamma and right
inderstanding is therefore vital. Those who give just to gain
praise or to keep up appearances are missing out on the joy
that comes from pure-hearted giving.
Four Kinds of Donation
1. Donation of the four requisites: almsfood, robes,
medicine, and dwellings. Of these, donation of a dwelling is
superior.
2. Donation purified by neither the recipient nor
the donor: that purified only by the recipient; that
purified only by the donor; that purified by both. The last
is superior; the first brings little benefit. The second and
third can both bring immense benefits. The last brings
immeasurable benefits.
If one knows that the recipient is immoral in some
respects one should overlook those faults when giving to them,
paying attention only to their good qualities. If they have no
good qualities at all, one should focus on the good qualities
of giving itself.
Fourteen Kinds of Donation
to Individuals
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Donation to an animal gives results in one hundred
existences.
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Donation to an immoral human being gives results in
a thousand existences.
-
Donation to an observer of the five precepts gives
results for one hundred thousand
existences.
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Donation to a non-Buddhist attainer of jhana gives
results for one billion existences.
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Donation to those striving for stream-winning gives
results for aeons.
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Donation to a stream-winner gives an immeasurable
result.
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Donation to one striving for once-returning gives a
greater result still.
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Donation to a once-returner gives a hundred times
the result of gifts to a
stream-winner.
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Donation to one striving for non-returning gives a
greater result still.
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Donation to a non-returner gives a hundred times the
result of gifts to a once-returner.
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Donation to one striving for Arahantship gives a
greater result still.
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Donation to an Arahant gives a hundred times the
result of gifts to a non-returner.
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Donation to a Solitary Buddha gives a hundred times
the result of gifts to an Arahant.
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Donation to an Omniscient Buddha gives a hundred
times the result of gifts to a Solitary
Buddha.
No distinction here is made between monks and lay
people. Spiritual development is the distinguishing factor. So
one seeking merit should give to anyone who practises
meditation seriously. If one undertakes an intensive course in
vipassanā oneself and gains insight knowledge, one will come
to know the real Dhamma. Then one will understand who is
practising the Dhamma properly, and who is not.
However, donation alone does not lead to nibbāna. It
cannot, unless it is accompanied by morality and wisdom.
Without wisdom, it is only a supporting condition for
happiness and prosperity in the infinite round of samsara. If
one donates frequently, but does not observe the five
precepts, one will still suffer the consequences of evil
deeds. So one must observe the five precepts to ensure the
best results from charity.
Best of all is to donate aspiring for nibbāna. Before,
during, and after giving charity, one can reflect on it as a
blameless action, giving happiness to everyone both now and in
the future. From non-remorse the mind becomes joyful; the
joyful mind is easily concentrated; and the concentrated mind
can see things as they really are, leading to insight and the
eventual realisation of nibbāna.
Donation is like filling a car with petrol to go on a
journey. If you do not know how to drive, or which way to go;
or you do know, but the engine is not working; or you decide
to stay at home, then you won’t arrive anywhere, however much
petrol you put into the car. The car also needs five good
wheels: which means the five precepts. Most important is a
good steering wheel, without which one cannot drive safely. A
good steering wheel means total abstention from intoxicating
drinks and drugs, which cause heedlessness. Pious Buddhists
are strict teetotallers.
To arrive at nibbāna, we need everything: charity,
morality, determination, knowledge, confidence, effort,
mindfulness, concentration, wisdom, and other good qualities.
We must cultivate these virtues whenever we can, and use them
to gain insight knowledge leading to the path, its fruition,
and
nibbāna. | 
