The Gift of Dhamma
Goenkaji has often talked about the gifts of dana, the mental volition of the giver and the many ways to give dana. He talks about the supreme gift of Dhammadana, the transmission of the Dhamma in its pure form from teacher to student through the generations. In addition he points out that, even for those who are not teachers, there are ways to share in the giving of Dhammadana. Following is a selection of his words on this topic, drawn from various articles and talks.
Dhammadana
From a talk given by S.N. Goenka on January 15, 1976, on the occasion of the founding of Dhamma Thali, Jaipur, Rajasthan.
The taste of Dhamma surpasses all other tastes. Other tastes do not quench craving, they increase it. Only the taste of Dhamma puts an end to all craving. It quenches it. Hence it is the best.
The gift of Dhamma surpasses all other dana. Giving dana towards a persons worldly needs, although beneficial, gives a temporary benefita limited benefit. But the gift of Dhamma gives enormous benefit, boundless benefit. By this dana, from whatever misery one becomes freed, this freedom is forever. From whatever bondage one becomes freed, this freedom is forever. Hence the dana of Dhamma is greater than any other dana.
The dana of Dhamma is given by teaching the Dhamma. As well, any contribution we make in any manner towards spreading the teaching of the Dhamma is dhammadana. Therefore whatever contribution one makes towards having a meditation center built, for organizing and maintaining it, serving courses or providing other requirements is all dhammadana, the dana that is superior to all other dana.
If we give food, the benefit is that the hunger of the recipient is appeased. And in return, the law of nature, or Dhamma, will automatically help appease our hunger when we are hungry. This is a benefit. Similarly, whatever other worldly dana we give, the resultant fruits will be of similar nature. They will give worldly benefit.
When we help a person to come out of craving, aversion and ignorance, the resultant fruit is not ordinary because the dana is not ordinary. The dana of Dhamma is supramundane. Its resultant fruits are also supramundane. It is a dana that will assist us in coming out of all worldly bondage.
When we contribute towards this great cause, the kind of help we give is not significant. What is important is the volition with which we give. We should give with a Dhamma volition, thinking, I have this facility, this capacity, this resource. I shall contribute so much of it for the well-being of people. May there be true well-being. Whatever well-being may be achieved by various other kinds of dana, in comparison, the well-being achieved by this dana is boundless. There cannot be a better way to use my capacity, my resources, my wealth. When we give dana with this Dhamma volition, we pave the path of our own progress. Whatever obstacles we face in our meditation, our practice, are the result of our own past kamma. Because we helped another person to become liberated, the resultant fruit will help us to overcome the obstacles we face. All the hindrances to our liberation will be removed.
What greater delight could this land have than if even one person gets liberated sitting in a cell or cave on this land, if even one person realizes nibbana meditating on this land? What greater rapture could this land experience? What greater welfare could this land aspire to?
This land shall be venerated. When construction work takes place, it will cause hardship to the visible and invisible beings here. This will happen. But the work has begun with wholesome volition, with dhammadhatu. The land has been venerated, all its inhabitants have been venerated; they will be happy.
Something constructive, beneficial and good will take place here. The people who work here should generate good will towards all the visible and invisible beings whenever they work. May no being knowingly be killed. We should not knowingly cause hardship to any being.
The good of all, the welfare of all should be the volition. And if unknowingly some hardship is caused, then may those who suffer share our merits, our good deeds, the Dhamma accumulated by us. May they also be happy.
Make sure all work is done with such feelings of good will. Work shall be done with a pure mind. The land is pure, the meditators who work are pure, their minds are pure. The wealth that flows in is pure. The results will be pure, they are bound to be pure.
The Dana of Financial Support
It is an enormous gift of Dhammadana to contribute financially to creating and maintaining a meditation center where the pure vibrations of Dhamma will support a meditator. In the 10-day discourses, Goenkaji tells the story of Ananhapindika, a multimillionaire in the days of the Buddha. This person was actually named Sudatta but he received the title Ananhapindika because he gave dana so generously.
The title Ananhapindika comes from ananha, meaning those who are very poor and pindika, meaning one who gives food. Because he gave so much food to all the hungry people, this was his title. He lived in Sanatthi, which was the most populous city in India in those days. But there were branches of his business throughout the country and even beyond, in different countries. And he had a rule that wherever his office or branch was, nobody should go hungry, people should be given food. But still he didnt know Dhamma.
One day he came into contact with Buddha. That means, he came into contact with Dhamma, Vipassana. By practicing, he purified his mind and experienced a dip in the first stage of nibbana. For the first time he experienced the truth beyond mind and matter and became altogether a changed person.
The deal is done!…The purchase of Jetavana from a bas-relief sculpture at Bharhut
Credit: Cover photo for Sravasti, Archaeological Survey of India, 1956
The purpose of giving donation is not to build ones ego but rather to deflate it, to dissolve it. He now thought, All this money that has come to me is because of my good karmas from the past that have ripened now. It must be used for the good of others. Of course, as a householder, I must make use of it for my own maintenance, for the maintenance of all those who are depending on me. But the rest of it must go for the good of others, for the good of others. He now understood this.
The good of otherswhat is the real good of others? I give food to a hungry person. I should give; this is good. But the next day, this person is hungry again. I give water to a thirsty person, but after some time again he becomes thirsty. I give medicine to a sick person but he may contract another disease, or suffer a recurrence of the same disease. I may give clothes to a naked person but after some time the clothes become worn out, torn, and again he is naked. I am not helping people to come out of all their miseries. If they get Dhamma, if they get this wonderful technique of Vipassanaoh, they can come out of all their misery! They can become totally liberated from miserymisery that they were encountering for life after life, life after life. They can come out of it. Dhamma should go to each and every suffering person. Besides all this giving of material dana, this dana is most important, the dana of Dhamma is the highest dana.
This man went to Buddha, who at that time was living in Rangiri. Ananhapindika paid respects to him, and asked, Sir, why not come to Sanatthi? A large number of people live there. All are miserablerich or poor. If you have a meditation center there, many people will benefit, sir. Please come.
Buddha smiled, so he understood that Buddha had agreed. He came back home to look for a center, a place where Buddha could start teaching Dhamma to the people. A meditation center should not be in the midst of the city, with much noise and disturbance. It should not be so far away that people cannot go there. Looking for a proper place, peaceful and yet not very far from the city, he came across a garden, a park. It was very calm, very quiet, very congenial for meditation. And he inquired: Who is the owner of this park?
He came to know that the owner was Prince Jeta. He went to him and said, Sir, I want to buy your park. But the prince became angry, replying, I am not looking to sell my park. It is for my own amusement. I wont sell it.
Please, sir, I have to buy it, at any price.
Just to get rid of him, the prince said, You know the price of this land? You have to spread gold sovereigns over the entire land. This is the price.
The deal is done. I will spread gold sovereigns. He brought cartloads of sovereigns, and started spreading them.
When the prince saw what Ananhapindika was doing he said, Have you gone mad? No land can be this valuable. What are you doing?
Ananhapindika replied, No, I am not mad. This land is going to become so valuable. Buddha is going to come here and teach the wonderful Dhamma. All my wealth is nothing compared to what is gained if one person gets Dhamma, gets Vipassana, and comes out of misery. And I know that not one but thousands upon thousands of persons will benefit.
Very well, said the prince, persuaded. Let the rest of the price be my donation. The land is yours.
In this place Ananhapindika built a meditation center where 10,000 people could livewhere they could stay and meditate, learning Dhamma.
His volition was to serve others. He had been giving dana even previously, before he learned Dhamma. Now his dana was to help more and more people get the benefit of Dhamma. He was givingnot to inflate his ego but to dissolve it, just to serve others.
Later, because of some karmas of the past, for a short time this multimillionaire lost all his money. When he had been wealthy he would come to the center every morning and evening to meditate. And as a householder, he understood, I should not go to the center empty-handed. I must offer something for the meditators. Every time he came, he brought something for the meditators. Now he was a pauper; he had nothing to bring. Then something came to his mind. Behind his house, he had a small garden. In that garden he had accumulated fertile soil from different parts of India. Now he took two handfuls of that soil. He came to the center and put it at the foot of a tree, saying, May this tree grow, and under its shade may someone get Dhamma, may someone be able to meditate.
Whether the gift is a handful of soil or millions of rupees, it makes no difference; it is the volition that counts. After some time, Ananhapindika regained his wealth and started giving donations as before. But he understood, Whatever I give, the amount is immaterial. My volition must be a Dhamma-volition: I give for the good of others, for the benefit of others, not expecting anything in return.
The Dhammadana of Service
From a talk given by Goenkaji to Dhamma servers at Dhammagiri in June 1986, and printed in For the Benefit of Many.
What is the purpose of Dhamma service? Certainly not to receive board and lodging, nor to pass the time in a comfortable environment, nor to escape from the responsibilities of daily life. Dhamma servers know this well.
Such persons have practiced Vipassana and realized by direct experience the benefits it offers. They have seen the selfless service of the teachers, management and Dhamma serversservice that enabled them to taste the incomparable flavor of Dhamma. They have begun to take steps on the Noble Path, and naturally have started to develop the rare quality of gratitude, the wish to repay this debt for all that they have received.
Of course, the teacher, management and Dhamma servers gave their service without expecting anything in return, nor will they accept any material remuneration. The only way to pay back the debt to them is by helping to keep the Wheel of Dhamma rotating, to give to others the same selfless service. This is the noble volition with which to give Dhamma service.
As Vipassana meditators progress on the path, they emerge from the old habit pattern of self-centeredness and start to concern themselves with others. They notice how everywhere people are suffering: young or old, men or women, black or white, wealthy or poor, all are suffering. Meditators realize that they themselves were miserable until they encountered the Dhamma. They know that, like themselves, others have started to enjoy real happiness and peace by following the Path. Seeing this change stimulates a feeling of sympathetic joy, and strengthens the wish to help suffering people come out of their misery with Vipassana. Compassion overflows, and with it the volition to help others find relief from their suffering.
Dana of Right Thought, Speech and Actions
The following message by Goenkaji discusses the opening of the first center in Europe, Dhamma Mahi. It was written for publication in Nouvelles de Vipassana, the French edition of the Vipassana Newsletter, appearing in June 1988.
The hour of Vipassana has struck in Europe. For many years, devoted students in France and neighboring countries have worked hard to make the Dhamma available to others. Now, with the purchase of a center, those efforts of so many students are coming to fruition. I am deeply pleased to see the good results of your work.
The establishing of a center marks a new stage in the growth of Dhamma. It is important to understand its significance.
A center for Vipassana meditation is not a commune where members of a sect can live in isolation from the outside world, according to their own peculiar rules. It is not a club designed for the enjoyment of its members. It is not a temple in which to perform religious ceremonies. It is not a place for socializing.
A center is, instead, a school which teaches one subject: Dhamma, the art of living. All who come to a center, whether to meditate or to serve, come to receive this teaching.
To ensure that the Dhamma is offered in its strength and purity, you follow the discipline of all centers. The more carefully this is maintained, the stronger the center will be. Many ordinary activities are forbidden by this discipline, not because there is anything wrong in them but because they are inappropriate at a center for Vipassana meditation. Remember, this is the only place in your country where one can learn this type of Vipassana. The discipline is a way of preserving this unique purpose of Dhamma Mahi; guard it carefully.
The foundation of the edifice of Dhamma that you will construct here is sila (moral conduct). As you know, undertaking sila is the essential first step in a Vipassana course since, without it, meditation will be weak. It is equally essential that all who serve at a center keep the Five Precepts as carefully as possible. The rule of Dhamma has been established at Dhamma Mahi. From now on there should be no killing on this land, no stealing, no sexual activity, no wrong speech, no use of intoxicants. This will create a calm and peaceful atmosphere conducive to the work of self-purification.
With the firm base of sila , the practice of self-purification can proceed. Keep in mind that this is the most important task at the centerfirst, last and always. All who come to serve at the center, even for a few hours, must not neglect their duty to meditate here as well. By doing so, they strengthen the Dhamma atmosphere and give support to other meditators.
This is not, of course, the only place in Europe at which meditation and the teachings of the Buddha are practiced; but it is the only place devoted to this particular transmission of the teachings, to this particular form of Vipassana. See that the center is kept at all times specifically for this purpose.
The final essential part of the technique is mettan and this too must be practiced by all who come to the center, whether to sit or serve. For your meditation and service to be beneficial, you must perform it joyfully, selflessly, and lovingly. Whatever task you undertake, do it with the volition that by your action all beings may be happy. Whenever welcoming others to the center, whether meditators or visitors, do so with mettan Permeate this land with vibrations of love and good will, so that all who come here feel that they have entered a sanctuary of peace.
From a talk given on March 14, 1982 at Dhamma Thali to inaugurate construction of its pagoda.
There are so many ways to help. One can help physically. One can help by speaking. If someone has wealth, then one can help financially. These are essential; however, the best way to help is by meditating.
The more that old students meditate on this land, the more their efforts will become instrumental in the welfare of many. During the lifetime of Sayagyi U Ba Khin there were so many of his students who had reached the stage of nibbana and could experience it whenever they wished to, for as long as they wished to. One could ask, How did they become free of their debt to the Dhamma, the center and their teacher? Others might give dana of physical effort, or wealth or other kinds of help to become free of their debts. But for such good meditators, it is proper that at least once a week they visit this place and sitting in some cell for an hour, they enter nibbana. That is such a great service. The whole center will become suffused with those Dhamma vibrations. The Dhamma strength of the vibrations generated by each meditator will depend upon how much he or she has meditated and what stage has been attained, but all right effort will benefit those who come to the center.
Building meditation cells for students is in itself a very meritorious act. However, it is much more meritorious for every meditator to come here once a week to meditate. This is the dana of our meditation. It is the dana of our meditative vibrations that will purify the land, will ripen it, thereby making it easier for future students to gain more with less effort. Each person has to put in effort, has made an effort to fight the defilements within. However, if the environment around is charged with Dhamma vibrations, the effort becomes easier. If the vibrations at the center are impure they hinder progress, making it more difficult for the student to face the defilements within. They prevent the student from working properly. If students receive the protection of pure Dhamma vibrations, they gain great strength, great help.
Meditators should generate metta within. By coming and meditating, we certainly benefit ourselves. We cannot say how many others will also benefit by our meditation, will gain from our work. For centuries people will benefit. People will automatically become attracted to a place where Dhamma vibrations arise. So long as the Dhamma is maintained in its pure form, people will come. For centuries people will come, meditate and benefit.
Content courtesy of International Vipassana Newsletter