Section Nineteen: An explanation of the meaning of the first chapter's characteristics of dana.

Question: What is meant by dana?

Response: Dana refers to a thought of giving associated with an instance of wholesome consideration. This is what is meant by dana. There are those who say that the arisal of physical and verbal actions following from that instance of wholesome consideration may also be referred to as dana.

There are others who say that dana refers to the coming together of three factors: faith, a field of blessings, and a material object while the mind simultaneously gives rise to a dharma of relinquishing capable of destroying miserliness. Just as with the dharma of loving-kindness (maitri) wherein one contemplates that which affords happiness to beings and the mind then generates loving-kindness, so too it is with dana, a dharma associated with the mind. The three factors come together and the mind gives rise to a dharma of relinquishing capable of destroying miserliness.

Dana is of three kinds: that attached to the desire realm; that attached to the form realm; and that which is not attached at all. (The red textual notes state, "This refers to giving as practiced by aryas. Hence it is referred to as 'not attached.'")(4)

It is a dharma associated with the mind (cittasaòprayuktadharma) which accords with the action of the mind and arises together with the mind. It is not the case that a form dharma is able to serve as a condition. It is neither an action nor associated with action nor following along with the process of action nor arising together with action. It does not arise as a result of karma from previous lives. There are two categories of cultivation, the cultivation of practice and the cultivation of achievement. There are two kinds of realization, physical realization and the realization of wisdom. Severance may occur through consideration or perhaps there may be no severance. There are two categories of the cutting off of views, that in the desire realm and the entire cutting off in the form realm. The dharmas of initial and secondary thought are present. It may be practiced by both the common person and the arya. Considerations such as these are extensively distinguished and explained in the abhidharma literature.(5)

Additionally, giving is of two types. There is that which is pure and that which is not pure. As for impure giving, it may involve a kind of superficial giving in which one takes no interest. Or perhaps it may be done for the sake of obtaining wealth. Perhaps one gives because of shame or perhaps one gives as a means of reproval or perhaps one gives out of terror or perhaps one gives out of a desire to draw favorable attention or perhaps one gives out of a fear of death, or perhaps one gives with the intention of manipulating someone into feeling pleased, or perhaps one gives out of a feeling of obligation because one is rich and noble, or perhaps one gives as a means of struggling for dominance, or perhaps one gives out of jealousy or hatred, or perhaps one gives out of arrogance or a desire to elevate oneself above others, or perhaps one gives for the sake of fame or reputation, or perhaps one gives out of an attempt to lend efficacy to incantations and prayers, or perhaps one gives in an attempt to do away with misfortune and gain good fortune, or perhaps one gives in order to gain a following, or perhaps one gives in a disrespectful fashion in order to slight someone and make them feel lowly. All of the various sorts of giving such as these are classified as impure giving.

As for pure giving, any giving which stands in opposition to the above examples constitutes pure giving. Then again, giving for the sake of the Way is pure giving. When a pure mind arises which is devoid of any of the fetters and when one is not seeking for any reward in this or future lives, and when one does so out of reverence or sympathy, this qualifies as pure giving. Pure giving creates the provisions for moving on along the path to nirvana. Hence the reference to "giving for the sake of the Way."

If one performs acts of giving at a time prior to the time when one might realize nirvana, it creates a cause for blissful retribution among gods and men. Pure giving is like a floral wreath when first made and not yet withered which is fragrant, pure, fresh and radiant. When one performs acts of pure giving for the sake of nirvana, one's [also] being able to experience the fragrance of karmic rewards occurs in this way.

As the Buddha said, "There are two types of people who are rarely encountered in the world: The first, among those who have left the homelife, is a bhikshu who eats at the improper time and yet succeeds in gaining liberation. The second, among the white-robed householders, is one who is able to perform an act of pure giving." In life after life, the mark of this pure giving is never lost even after countless lifetimes. It is like a title deed which never loses its validity even to the very end.

This fruit of giving comes into being when the causes and conditions all come together. This is analogous to the fruit tree which when it encounters the right season then has flowers, leaves, fruit and seeds. If the season has not yet arrived, the cause still exists but there is not yet any fruit.

As for this dharma of giving, if it is done in order to seek the Way, one is able [to gain it even] in the path of humans. How is this so? The destruction of the fetters is what is referred to as nirvana. Because when one is giving one's afflictions are slight, one is able to assist [one's progress towards] nirvana. Because one does not cling to the object which is given one gets rid of stinginess. On account of being respectfully mindful of the recipient one gets rid of jealousy. On account of giving with a straight mind, one gets rid of flattery and deviousness. On account of giving with a unified mind one gets rid of agitation. On account of giving with deep thoughts one gets rid of regretfulness. On account of contemplating the meritorious qualities of the recipient one gets rid of irreverence. On account of focusing one's own mind, one gets rid of a lack of a sense of shame. On account of becoming aware of another's fine meritorious qualities one gets rid of a lack of a sense of blame. On account of not being attached to objects of material wealth one gets rid of cherishing [such things]. On account of feeling loving-kindness and sympathy for the recipient one gets rid of hatefulness. On account of being respectful to the recipient one gets rid of arrogance. On account of learning to cultivate a wholesome dharma one gets rid of ignorance. On account of believing that there are resultant rewards one gets rid of erroneous views. On account of knowing that there will definitely be a retribution one gets rid of doubtfulness.

All sorts of unwholesome afflictions such as these become scant when one cultivates the practice of giving. [At the same time] all manner of good dharmas are gained. When one gives, the six faculties(6) (indriya) are pure and a thought characterized by wholesome zeal arises. On account of the arisal of a thought characterized by wholesome zeal, internally, one's mind is pure. On account of contemplating the meritorious qualities of the resultant retribution, thoughts of faith arise. On account of pliancy [developing] in the body and mind, delight arises. Because delight arises one achieves single-mindedness. Because one achieves single-mindedness, actual wisdom develops. All sorts of good dharmas such as these are gained.

Moreover, when one gives, the mind develops a semblance of the eight-fold right path. Because one believes in the effects of giving, one gains right views. Because when one maintains right views one's thoughts are not confused, one gains right thought. Because one's speech is pure one gains right speech. Because one purifies one's physical actions one gains right action. Because one does not seek a reward, one gains right livelihood. Because one gives with a diligent mind, one gains right skillful means. Because one does not neglect being mindful of giving, one gains right mindfulness. Because one's mind dwells [in one place] and is not scattered, one gains right meditative absorption. In this same manner a semblance of the good dharmas of the thirty-seven wings [of enlightenment] develops within the mind.

Moreover, there are those who say that giving generates the causes and conditions for the development of the thirty-two marks. How is this so?

1) Because when one gives one is solid in one's mind one gains the mark of the feet being solidly planted on the ground.

2) Because when one gives five factors come to surround the recipient(7) and because giving constitutes the karmic causes and conditions for a having a retinue, one gains the mark of the wheel on the bottom of the foot.

3) On account of the power of being greatly intrepid in one's giving, one gains the mark of having the heels broad and flat.

4) Because giving attracts others, one gains the mark of webbed fingers and toes.

5-6) Because one gives marvelously flavored drink and food one gains the mark of softness of the hands and feet together with that of fullness in seven places.

7-8) Because one's giving lengthens life, one gains the mark of long fingers together with that of the body's being markedly erect and not stooped over.

9-10) When one gives, one says, "It is only fitting that I should offer this." Because one's mind of giving thereby increases in it's strength one gains as a result the mark of having heels which are tall as well as the mark of having bodily hair which grows in a superior direction.

11) Because when giving, one listens well and single-mindedly to the recipient's requests and then diligently accords with such instructions by certainly and hastily getting [what is requested], one gains the mark of having legs like the ai.neya antelope.

12) Because one does not express anger or slighting behavior towards the person making the request, one gains the mark of having long arms which extend beyond the knees.

13) Because one gives in accordance with the mind of the solicitor, not waiting for him to ask, one gains the mark of well-retracted genitals.

14-15) Because one gives fine clothing, bedding, gold, silver and precious jewels one gains the mark of having a gold-colored body as well as the mark of having fine skin.

16-17) On account of giving in a fashion that the recipient is able to gain exclusive and independent use [of the gift] one gains the mark of having a single hair in each and every pore as well as the mark of having the white hair mark between the brows.

18-19) On account of responding to the request of the solicitor by saying, "It is only fitting that I perform this act of giving," one gains the mark of having the upper body similar to that of a lion as well as the mark of having round shoulders.

20-21) On account of giving medication to the sick and giving drink and food to those who are hungry and thirsty one gains the mark of having the area beneath the two armpits full as well as the mark of experiencing the most superior of all flavors.

22-23) By providing comfort to others through encouraging them to practice giving while one is oneself engaged in giving, one opens up the way to giving. On account of this, one gains the mark of the flesh cowl on the crown of one's head as well as the mark of having the body be as round as a nyagrodha tree.

24-25) When someone makes a request and one forms the intention to present a gift, because one employs gentle and true words which confirm the definite intention to give and which contain no falsehood, one gains the mark of the broad and long tongue and gains the mark of a voice like Brahma which is as pleasant as the call of the kalavinka bird.

26) On account of speaking the truth and employing beneficial speech as one gives, one gains the mark of having jaws like a lion.

27) On account of respecting the recipient and maintaining a pure mind as one gives, one gains the mark of having white and straight teeth.

28-29) On account of speaking true words and using harmonious speech as one gives, one gains the mark of having tightly fitting teeth and also gains the mark of having forty teeth.

30-31) Because as one gives one is not hateful, not attached and maintains a mind which views all equally, one gains the mark of having blue eyes and gains the mark of having eyelashes like the king of the bulls.(8)

This constitutes the manner in which one plants the causes and conditions for the thirty-two marks.

Furthermore, on account of making gifts of the seven precious things, workers, carriages, gold, silver, lamps, buildings, incense and flowers, one is able to become a wheel-turning monarch who possesses an abundance of the seven precious things. Additionally, on account of making gifts with timely appropriateness, one's karmic reward is increased. This is as stated by the Buddha, "If one gives to a person who is about to travel far, to a person who has come from far away, to a person who is sick, to a person who is treating the sick, or when there are manifold difficulties arising on account of winds or cold, this is what is meant by timely giving."

Again, if when one gives in a way which accords with what is most needed in a particular place, one reaps from that an increased karmic reward.

Also, if one performs an act of giving on the road in a wilderness area, one gains from that giving an increased measure of merit.

If one continues giving constantly and without neglecting that practice, one gains an increased karmic reward thereby.

If one gives a gift which accords with that which the solicitor desires, one gains from that an increased measure of merit.

If one gives gifts which are valuable, one gains an increased measure of merit.

If one gives monastic dwellings, parks, forests, bathing ponds and so forth, and if one gives them to good people, then, on account of that, one gains an increased karmic reward.

If one gives to the Sangha, one gains on account of that an increased karmic reward.

If both the giver and the recipient are possessed of virtue, an increased karmic reward is gained as a result of that. (The notes in red read, "For example, bodhisattvas and buddhas who give with a mind of compassion. This is what is intended by 'the giver.' Giving for example to buddhas, bodhisattvas, arhats or pratyekabuddhas is what is intended by 'the recipient.'")(9)

When one extends all manner of welcoming courtesies out of respect for the recipient, one gains from this an increased measure of merit.

If one gives that which was difficult to come by one gains an increased amount of merit.

If one is able to give all that one has one gains thereby an increased amount of merit. This is illustrated by the case of a painter by the name of Kar.na from the city of Pu.skaraavatii in the state of Greater Tokharestan. He had travelled to the east to the state of Tak.sa'silaa where he served as a painter to that court for a period of twelve years. He received payment of thirty double-ounces of gold for his work and took it back with him when he returned to the city of Pu.skaraavatii in his home state. [When he arrived there] he heard the sound of a drum beating to convene a great assembly. He went there and saw an assembly of the Sangha. With a mind of pure faith he asked the karmadana, "How much would be required to provide a day's food for this assembly?"

The karmadana replied, "Thirty double-ounces of gold would be adequate to supply food for one day." He then immediately took the entire thirty double-ounces of gold and entrusted it to the karmadana saying, "Prepare on my behalf a day's food [for this assembly]. I will return here tomorrow." He then went back to his home empty-handed.

His wife asked him, "What did you earn for your twelve years of work?"

He replied, "I earned thirty double-ounces of gold."

She immediately asked, "Where is the thirty double-ounces of gold now?"

He replied, "It has already been planted in the field of merit."

The wife asked, "What field of merit?"

He replied, "I gave it to the assembly of the Sangha."

His wife then had him bound and sent before a judge that his crime could be dealt with and the matter properly adjudicated. The grand judge asked, "On account of what matter [have you brought him here]?"

The wife replied, "My husband has become crazy and deluded. He worked in royal service in a foreign country for twelve years and earned thirty double-ounces of gold. He had no compassionate regard for his wife or child and so gave it all away to other people. Thus I have relied on his being dealt through judicial decree. Hence I moved to have him swiftly bound and brought forth."

The grand judge then asked her husband, "Why did you not share with your wife and child, preferring instead to give it away to others?

He replied, "In previous lives I did not cultivate merit. In the present life I am poor and so have undergone all manner of bitter suffering. Now, in this life I have encountered the field of merit. If I do not plant merit, in later lives I will still be poor and so poverty will follow upon poverty continuously and there will be no time when I am able to escape it. I now wish to immediately relinquish this state of poverty. It is for this reason that I took all of the gold and gave it to the assembly of Sanghans."

The grand judge was an upasaka who maintained a pure faith in the Buddha. When he heard these words he praised them, saying, "This is an extremely difficult thing to do. You applied yourself diligently and underwent suffering in order to obtain such a small material reward and then were able to take it all and give it to the Sangha. You are a good man." He then took off the string of pearls around his neck and then gave it to the poor man along with his horse and the income which he received from the taxes on an entire village. He then declared to him, "At the beginning when you had made the gift to the assembly of the Sangha but that assembly of sanghans had still not partaken of that food it was a case of the seed still not really having been planted. But now a sprout has already come forth from it. The great fruit [of your good deed] will come forth in the next life."

It is for reasons such as this that it is said that one gains the most merit if one is able to give entirely of that which has been hard to come by.

Moreover, there is worldly dana and there is supramundane dana. There is dana which is praised by the aryas and there is dana which is not praised by the aryas. There is the dana of the buddhas and bodhisattvas and there is the dana of the hearers.

What is meant by "worldly dana"? Worldly dana refers to giving carried out by common people and also refers to giving carried out by aryas when done with a mind subject to outflows. Then again, there are those who say that worldly dana refers to giving carried out by common people whereas, although an arya may give with a mind subject to outflows, because his fetters have been cut off, this [giving] is referred to as supramundane dana. How is this the case? Because this arya has realized the samadhi of wishlessness (apra.nihitasamadhi).

Then again, worldly dana is impure. Supramundane dana is pure. There are two categories of fetters. One is subsumed under the category of craving and the other under the category of views. When one is under the influence of these two kinds of fetters this is worldly dana. When these two kinds of fetters are absent this is supramundane dana. When the three obstructions tie up the mind, this is worldly dana. How is this so? Dharmas which are the products of causes and conditions are actually devoid of a self. Thus if one says, "I give. He receives," that is therefore worldly dana.