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From: pingali%gaia@cs.umass.edu (Sridhar Pingali)
Newsgroups: soc.religion.eastern
Subject: Re: The dana tradition
Message-ID: <1991Jun28.145854.460@nas.nasa.gov>
Date: 28 Jun 91 14:58:54 GMT
References: <1991Jun27.233813.5336@nas.nasa.gov>
Sender: news@nas.nasa.gov
Organization: University of Massachusetts, Amherst
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In article <1991Jun27.233813.5336@nas.nasa.gov> johnw@farside.eng.ready.com (John Wheeler) writes:
>
>>>The tradition I know best which maintains this  kind of practice in nearly
>>>pure form is Theravada Buddhism, where it is known as "dana" or "giving".
>>>By tradition there is no charge for teaching, for attending temples, or
>>>even for food and accommodations for lay people at retreat centers.
>
>I believe you have the concept of "dana" (or giving) inverted. Dana does
>not, in my view, have anything to do with whether a spiritual institution
>offers "free" instruction, food, or what have you. Dana is the selfless
>contribution of financial (or some other form of) support by *you* to help the 
>flourishing of the spiritual teaching. In other words, it is not a question
>of whether or not you get free rice and lodging in a meditation hut,
>it is a question of what you can do and give to support the teaching, and
>those who offer it.

This is an incomplete view of dana. Dana has always been
understood to be a two-way relationship. There is the 
generosity of the teachers in sharing the teaching, there
is the generosity of the students in supporting it, and there
is the dual generosity in the act of receiving. This 
philosophy lies at the heart of Buddhist monasticism and
is what has made possible the 2500 year old history of
the Dhamma. The dana paramita ("the perfection of giving")
is considered the first of the paramis that an aspirant
should *consciously* develop - all others will follow.
Giving and renunciation (the act of letting go) spring
from the same source within us and are what lead to 
panna (prajna - wisdom). Thus dana is present at both
the beginning and the end (just as mindfulness is both
the means and the end). The sage's presence itself is
an act of dana. The traditional act of "sharing merit"
is an act of dana.

 
> It is funny that you place the concept
>of giving on the wrong side of the equation, so to speak. By the way, I am
>curious: what do free food and meditation huts have to do with the Dharma,
>anyway? 

Actually, a considerable amount. Since the Dhamma is priceless,
no price is put on it.

>>>I am not saying that it is never right to charge fees to cover expenses.
>>>Some have had to compromise the pure dana tradition.
>
>It is actually quite joyful to give of one's services and financial support
>to a worthy cause. This is my experience. In my view, giving comes from a
>a place of "non-ego," and as such, tends to have a happy quality about it.

This is true - and that is why the relationship in the act
of giving is mutual. Of course, in a pure act of dana, there
is neither giving nor receiving.

>Those who wail and complain about giving, or want the universe to give them
>everything "free" on a silver platter, are usually fairly solidly entrenched
>in an ego-oriented position, in my opinion. 

I think you are too harsh.

Peace,
Sridhar

--
"If you knew the power of giving as I do, you would
not let a single meal pass without sharing it in some
way." - The Buddha