The Concept of Donation : A Comparison between the Vedic and the Buddhist Traditions

Abstract

The Buddhist Order is consisted on the four groups which are the monks(bhikṣu), nuns(bhikṣuṇī), laymen(upāsaka), and laywomen(upāsikā). The relationship between the saṅgha and the laity could be maintained that a material gift would be reciprocated with preaching the Buddhist ethics which in turn might provide the gift to the donors throwing light on the fundamental economic action. The original relationship between the saṅgha and the laity had existed on the basis of alms-giving. The alms were given in exchange for the instruction in Dhamma. It is believed that dāna is the most important means of accumulating merit for laymen. The monks devote themselves to religious works while living by means of the requisites given him by laity. We usually believe that donors receive a merit such as better rebirths in future in exchange for their gifts. In return for gifts, saṅgha members traditionally have to make sure that their public behaviour and appearance conform to donors' expectations. This paper attempts to research about the donation on the aspects of religion in Vedic and Buddhist context. The present study try to reveal the relation between the donor and recipient in the context of alms-giving. We have dealt with the evolution of motives, fields of merit and the idea of rebirth in heaven as a result of gift-giving as is elucidated in the Theravāda and Mahāyāna texts. In the Vedic texts, gift-giving is commonly referred to as dāna and dakṣiṇā. In the later time, the change in the content of this notion is expressed in the more frequent use of the word dakṣiṇā. This is done by a closer linking of gift-giving with the sacrificial ritual via dakṣiṇā. That is, dakṣiṇā was essentially a payment for priestly services rendered on the occasion of sacrifice, its payment was deemed absolutely compulsory and without it the sacrifice was considered incomplete. On the contrary, In Buddhism, gift-giving means giving generously and helping the renunciants and the poor. Buddhist texts imply that dāna is the donation of articles by the lay people to the Buddhist monastery involving no exchange. It is understood that the concept of dāna was related to the theory of merit and rebirth in heaven in the Buddhist texts. It is emphasized that the donor, the recipient and the donation item should be pure to make the true dāna. The Buddha taught that donor has to donate without attaching greed, anger and delusion. Further, Pāli texts mention the Buddha as well as the Saṅgha is the supreme worthy of receiving the offering. The Buddhist lay people provide material support for renouncers through dāna and alms, and in return get merit. The donor acquires greater merit by giving to the ‘fields of merit(puññakkhetta)’. In Buddhism it is believed that a good rebirth is achieved by accumulating meritorious works which are giving(dāna, 布施) morality(sīla, 持戒), and meditation(bhāvanā, 禪定). Dāna comes first in the list of Ten Perfections(十波羅蜜) as well as Six Perfections(六波羅蜜) in the Buddhist texts. It is emphasized that one has to develop the perfection of dāna-pāramīta(布施波羅蜜) to become a Bodhisattva enlightened the bodhi-citta first of all. Dāna(charity) helps in the fulfillment of other pāramīs(perfections) such as khānti(patience) and mettā(loving -kindness). We can say that dāna is the main cause of flourishing of the Four brahma-vihāra-cittas(the Four Sublime States of Mind, 四無量心). In this way a sublime, profound dāna paves the way to mettā(loving kindness, 慈), karuṇā(compassion, 悲), and muditā( sympathetic joy, 喜), and further on to bhāvanā(meditation) for cultivation of upekkhā(捨). The generous are blessed with kusala-cetasika in this existence, and are also endowed with prosperity in the next existence. We should never neglect the virtue of dāna, which is so meritorious power as to expedite sentient beings to nibbāṇa.