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Dharma Thoughts

When we give, we perform what is called Karma, accrued by doing good deeds with others. When we do
literally an action which produces a result, which can something which is beneficial to ourselves and to others
be good or bad. There are two types of good kamma. we gain a positive state which is termed ‘merit’ which
The first is called puñña kamma where we give in increases our store of good kamma. The Buddha teaches
expectation of some kind of reward (either here or in us that this merit can be shared with powerful beings
heaven) and this type of giving is based on our belief called devas who will in turn protect us from harm.
that there is an “I” which does the action. The second, There is another form of merit sharing which we call the
higher type of giving results in kusala kamma whereby ‘transference of merit’. In Buddhist cosmology, besides
we perform the action of giving without expecting a devas who inhabit the higher realms (the heavens) there
reward, but rather in order to help us gain the wisdom are other classes of beings not normally visible to us.
and insight to realise that there is no giver or receiver Of these there is a group of unhappy beings who may
involved in the action. This insight leads to Nibbāna, have been connected with us as relatives or friends in
ultimate bliss. the past. These beings did not accumulate enough good
or bad merits when they were alive so they are neither
Many of us seem to think that dāna simply means enjoying themselves as devas nor suffering in the worst
giving food to monks either at home or in the temple to hells. When we have done some good dāna in any of
benefit our dead relatives. This type of dāna belongs the ways mentioned earlier we gain merit which we can
to a category called Amisa dāna because it involves TRANSFER to them. We do this by mentally recalling
the giving of material things. When given to monks them and wishing that they share the merits we have
and nuns, it is praiseworthy because with it we give accrued. When they realise that they have been thus
four benefits, namely ayu, vanna, sukham, balan – long remembered they experience some happiness which
life, good physical appearance, happiness and strength. helps to relieve their misery. This is one reason we
Another type of dana is called Abhaya dāna – the giving perform dāna in memory of departed relatives and
of fearlessness. Here we practice compassion and give friends. Now, of course we can never know for sure
whatever we can to reduce the fear which comes from where our departed ones are reborn, so what happens
loneliness, ignorance, want and hopelessness. We if we transfer merits and they are not in position to
remove fear by visiting the sick in hospitals, the old and receive it? Is it a wasted effort? We do not lose anything
destitute and by befriending social outcastes like AIDS because in sharing we have already practiced more dāna
victims and so on. The last and highest type of dāna is and this is accumulated by us as good kamma. Giving
what we call Dhamma dāna – the sharing of the Truth. increases our store of good karma.
Here Truth refers to the Teaching of the Buddha which
helps one to understand the nature of human existence Finally, dāna must not be simply thought of as Charity,
and how to eradicate suffering not only for oneself but for which is giving to the poor. When we practice dana we
all creatures which share this planet with us. Basically must be sure that we do not in any way feel superior
it means making the effort and sacrificing the time and to the receiver of what we give. In a sense we should
energy to study the Teachings and helping to spread it to be grateful for the opportunity to give, but it is even
others. The aim is not to seek converts, but to help ease better if we are so spiritually advanced that we are not
human suffering particularly at the mental level. aware of the presence of a giver, a recipient or even an
object that changes hands. It is at that level that we
A unique aspect of the Buddha’s Teachings on dāna gain complete equanimity, or peace of mind which is the
is that one is encouraged to freely share the benefits ultimate aim of all Buddhist practice. EH