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From: johnw@farside.eng.ready.com (John Wheeler)
Newsgroups: soc.religion.eastern
Subject: Re: The dana tradition
Message-ID: <1991Jun28.224658.10222@nas.nasa.gov>
Date: 28 Jun 91 22:46:58 GMT
Sender: news@nas.nasa.gov
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Approved: prabhu@amelia.nas.nasa.gov

In article 205 of soc.religion.eastern, Sridhar writes:

>>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. (johnw)
>
>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.

Thank you for completing the thought. I feel this is a balanced
and whole view of the matter. My main point was to emphasize that
"dana" entails a response from the seeker as well. I agree that
the sage's presence is an "act of dana," indeed it is the
the supreme gift. What could be more valuable than receiving
the Dharma from an enlightened one? Is there anything one would not 
give to receive such a treasure? 

>>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?  (johnw)
>
>Actually, a considerable amount. Since the Dhamma is priceless,
>no price is put on it.

I think you misunderstood my question, Sridhar. I was asking what free
food and mediation huts have to do with the Dharma? You are not 
equating rice and meditation huts with the Dharma, surely? The Dharma is
something more than mere food and lodging? Please clarify.

>>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.
>> (johnw)
>
>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. (johnw) 
>
>I think you are too harsh.

Sorry if you take this as a harsh attitude; it is not meant to be. I believe
it is a fair assessment of the matter, however. In my experience, those who
voluntarily give of themselves and their resources and generously support
something of value tend to be less "ego-oriented." Being less "ego-oriented,"
they are happier. I think there is a spirtual maxim in there somewhere.

Take care.