The Buddha, the blessed one is a simple man battling
for light. He is in possession of enlightened sentiments. One day he
noticed the backbone-breaking trouble of a year old man and a dead body.
This brought a great change in his mind. This changed his way of
thinking. He became grief-stricken and panic-stricken. He abandoned the
comfort and luxury of the palace and sat down under a big shadow Banyan
tree. Under this tree, he absorbed in the deepest meditation. By this,
he explored the truth of Salvation from sufferings of humanity and our
liberation from birth to rebirth. The heavenly feeling made him Lord
Buddha.
The supreme sacrifice, which he made in his life for the sake of
the humanity, is the best example of ‘Dana’ or ‘Charity’. This
small word, ‘Charity’ has occupied a great place in the
Buddhism. He was the earliest torchbearer of individual welfare. He was a
great humanist who aims at human welfare. He asked his disciples:
“Caratha, Bhikhave, Carikam, Bahujanahitaya, Bahujanasukhya,
Lokanukampaya attaya, Hitaya sukaya…..Debmanussana.” (Go ye forth,
oh Bhikhus, on a mission for the welfare of humanity, for the happiness
of men, out of compassion, for the benefit and happiness of…..men.)
The above-uttered lines show that Buddha’s life is a symbol of
sacrifice (Dana-Charity). His fore-sightedness, far-sightedness
and sentiment of charity bring fullness and perfection of, humanity.
After his enlightenment, he first teached the utility of ‘DHARMA’ to the
five (5) disciples and advised them to propagate his teachings, which
bears testimony of charity.
According to ever-awakened Buddha, charity means ‘Dana’
(Alms-giving). In broader sense and in spiritual notion, Charity
means an act of kindness that is generated from the universal love,
generosity and tolerance. It is, no doubt, a virtue of disposition to
think well of others. Charity is universal altruism that can be
exchanged with each individual irrespective of religion, or nationality.
He was not only a great lover of humankind but of all living beings as
well. He was certainly more eager to help the poor, the destitute, and
the downtrodden and make for an egalitarian society. The Buddha claimed
that he was a human being who being moved by the sufferings of humankind
had been looking for the emancipation from those sufferings and
struggling for peace and He is not a God. This unmistakably shows that
he had a keen sense of the dignity of human beings.
In order to cultivate the quality of Charity, we need
intellectual integrity, moral earnestness and spiritual insight.
Therefore, we should improve our mental faculty on which all welfare
activities relating to Charity depends. Again, mental faculty
depends on ‘Shila’ (Five Precepts) Shila generates sympathy. Out
of sympathy, welfare is initiated. Welfare encourages charity. Buddhism
and Charity are co-related and inter-dependent. Therefore, an
elaborate discussion regarding ‘Buddhism and Chariy’ is very
vital. Now I am going to throw light upon some important and related
factors concerning about the topics which will help us to understand the
topic very easily.
According to Buddhism, one man/woman’s happiness is linked
directly or indirectly with other man/woman’s suffering. This is true
for all nations and countries also. Every country is dependent, some way
or the other, on another country. The world of ours has become very
small, because of modern transportation, communication and information
technology. Here every one’s life is influenced by, and in its turn,
influences the life of every one else. Happiness and peace being our
common goals, we ought to employ common and universally applicable means
of achieving these goals. Wisdom of compassion, goodwill and
friendliness, tolerance and enlightened understanding are the obvious
basic principles to mould our behaviors and to build a better life.
In the real sense, Buddhism is probably the only humanitarian and
universal religion that propagated without fighting wars. As Arnold
Toynbee has pointed out, Buddhism’s most distinguishing feature is ‘a
code of altruistic ethics which teaches world and make over to others
any merit he may acquire by his virtues.’ This spirit of self-sacrifice
for the welfare of fellow human beings is in itself sufficient to
cultivate the quality of Charity.
As the Buddha has put it: One who takes care of oneself takes
care of others. One who takes care of others takes care of oneself. One
takes care of oneself by moral training, moral culture and moral
development. One takes care of others by harmlessness, by goodwill and
compassion that are the ingredients of charity. From the Buddhist point
of view, there is no ultimate conflict between what conduces to the
welfare of oneself and what conduces to the welfare of others.
A conscious effort was made to influence societies through the
Buddha’s doctrines during the reign of great Indian Emperor Ashoka
(273-232 B.C.). Buddhism was rescued from being a set of some monastic
ideals. Buddhism was put into action as practical faith helping to mould
society. He established hospitals, social service institutions,
universities for men and women, public wells and recreation centers that
were the outcome of Charity.
The Buddhist religious-cultural organizations have an important
role to play in the community welfare services in the development
activities for the promotion of Charity, equity and human right.
In the social education, religious values can play an important role to
build up social ideals and principles. The best and most successful way
to make Buddhism popular now is to promote Buddhist education and other Charity-oriented
activities. We can promote these activities by several significant
ways.
To organize, promote and carry on social, educational, cultural,
and other humanitarian services, irrespective of race, cast, ethnicity,
gender, religion and nationality, are the profound duties of all
Buddhists. Dana or to do Charitable work is the best
principle to relieve others from their sufferings. The Buddha teaches us
to have innate loving-kindness for all living being, such as the
handicapped, the aged, and the sick, the poor and even animals. Whatever
can be beneficial and helpful to others, the Buddhists should be ready
to extend their helping hands, to sacrifice themselves to bring benefit
and happiness to the needy without having the hope of receiving any
reward in return either here or hereafter.
In fact, the practical approach of supremely Enlightened Buddha’s
is liberation from the suffering. Buddha explains that human mind is
restless. It is always running wild after the pleasant sight, sound,
smell, taste and touch. It is also unable to remain in any condition for
long. It is changing rapidly. Therefore, it is the fastest of all
mediums in the universe. It is disobedient and beyond control. It is
very difficult for any person to prevent it from falling into valueless,
useless, and unwanted thoughts. Moreover, it is obvious that the world
has been in turmoil and restlessness for the reason of political,
economic and social instability. Injustice, crimes, dissatisfaction,
disagreement, and disobedience prevail everywhere. As a result, tense,
frustration and confusion are developing rapidly.
Underlying the scene, we see that people are giving more emphasis
on material gaining than on mental development. The condition is worsen
day by day and becomes aggravated with the passage of time. Depending
on the profound truth, the supremely Enlightened Buddha called the mind “The
lone wanderer” as because it wanders lonely being baseless and
formless. Only a well-trained person can restrain it and can make free
from the bonds of sufferings. It is also obvious that the mind suffers
from rebirth at any time or even every moment. Apart from these, we are
experiencing the deepest sorrow because of the separation from a loved
one or loss of status or property to which we are greatly attached. We
are frequently experiencing an unsettled state of mind due to our
conflicting desire, unwholesome desire and boundless greediness. We are
experiencing adverse feelings of harmful memory ban. Therefore, we are
unable to remove our mental fixation on horrible or frightening sights.
In consequence of these mental fixation on horrible or
frightening sights and in consequence of these mental experiences, we
suffer from sleeplessness and as a result, we loss our soundness of
health and mind. Therefore, in Buddhism the Buddha formulated the system
of development. The development of an individual’s life means steady
and uniform development of mental aspect on which attainment,
vivification and renovation of the quality of Charity depends.
It is worth mentioning that modern technology has supplied us
with countless number of devices and facilities to make the world
enjoyable. However, the world will not be a paradise without mental
development of every individual. The development of training is to make
oneself progress and ennobled to raise the mind to a level beyond the
reach of its extreme pollution and corruption. Buddhism always stresses
mind as the focal point. A well-trained mind brings unending perpetual
happiness. The Buddha did not neglect to encourage his disciples to
learn how to train the mind.
In order to develop the mind we have to follow the principles of
doing well, which means merit making. We can earn merit by dispensing
charity, by observing the precepts and truths that are important
ingredients of mind development. By dispensing charity, we can develop
the mind as this process abolishes miserliness and selfishness. By
observing precepts we can present the mind from being overpowered by
corruptions and pollutions. By way of imparting proper training and
teaching in the academic institution, we can strengthens the mind and by
making it purified and calmed, we can bring about heavenly bliss. In
fact, accumulation of religious merit is the precious wealth.
It is everyone’s goal to lead a noble life with ever-lasting
happiness by avoiding sorrows and sufferings. However, we are inclined
to hurt ourselves by drinking intoxicating things or by doing
uncountable evil deeds in the family, society, and country at large.
Specially, the young generations are addicted to drugs. They are
jobless, aimless, restless, and hopeless. They are taking part in
terrorism. They are, in the strict sense, morally degraded. They have
plunged into darkness of ignorance. In no way, they should be brought to
light with a view to bringing them to perfection. Therefore, meditation
is the only gateway to physical and mental progress and development
that will help greatly to develop the idea of Charity in their
mind as well as in their life and will help to change their attitude to
life.
By developing mind, we can eliminate fourteen Immoral
(Akusala)-(1) Greed, (2) Hatred, (3) Dullness, (4) Error, (5) Conceit,
(6) Envy, (7) Selfishness, (8) Worry, (9) Shamelessness, (10)
Recklessness, (11) Distraction, (12) Sloth, (13) Torpor/ Drowsiness,
(14) Perplexity. By eliminating the above-noted immoral, we can derive
twenty-five morals- (1) Disinterestedness (Free from Greed), (2) Amity,
(3) Reason, (4) Faith, (5) Mindfulness, (6) Modesty, (7) Discretion, (8)
Balance of Mind, (9) Composure of mental Properties, (10) Composure of
Mind, (11) Buoyancy of Mental Properties, (12) Buoyancy of Mind, (13)
Pliancy of mental Properties, (14) Pliancy of Mind, (15) Adaptability of
mental properties, (16) Adaptability of Mind, (17) Proficiency of
mental properties, (18) Proficiency of Mind, (19) Rectitude of mental
properties, (20) Rectitude of Mind, (21) Right Speech, (22) Right
Action, (23) Right Livelihood, (24) Pity, (25) Appreciation. So, if
immoral are removed, the spirit of charity for the purpose of welfare
will surely develop.
If we are in possession of these qualities, we can be able to
realize the reality of life. Over and above, practice of Charity
removes- ugliness, vagueness, sadness, restlessness, and witlessness. It
brings and invites awareness, boldness, cheerfulness, fondness,
goodness, greatness, happiness, kindness, smartness, vigorousness,
freshness, and youthfulness in our practical life, personal life, and
above all, in our social life at large.
In view of above-mentioned explanation, relating to the
usefulness as well as effectiveness of the practice of Buddhism it is
the demand of the present age that the learning of Buddhism must be
included in the syllabus of the academic institution as an important
academic subject. The utilities, applications, approaches and procedures
of Charity in the daily life, described in Buddhism, can easily
be introduced in the academic institutions up to university level and
for propagating and teaching effectively practical training is to be
given to the devoted deserving teachers after completing theoretical
lessons on Buddhism. For the reason of technological advancement, the
world has become smaller. We can easily communicate with each other
through media. Therefore, the lessons on Buddhism can be taught and
practical course/lessons can be given through audiovisual process. In
order to make the objectives of such teachings a success, we need
international efforts. We need mutual understanding, co-ordination,
co-operation, mutual trust and wholeheartedness. Over and above,
international relation departments of different educational institutions
of all Buddhist countries have to stand unitedly under a common
religious flag of Buddhism. If so, we are sure to be crowned with
unprecedented grand success.
Meditation is even more necessary in order to improve our mind. It
is meditation, which brings mindfulness to the young restless students,
and then they can attain single mindlessness and thereby can get
blessedness in their lives. Therefore, I suggest that learning of
meditation also must be introduced as an Academic subject.
Today, increasing hatred and narrow mindedness has captivated
humankind. For the concord between man and universe, and progress of
humanity, we need to think beyond vested and dogmatic interests.
Buddhism is a philosophy that has the potency to go beyond these
obstacles. It is a philosophy that can facilitate the progression of man
and his society towards a progressed stage. However, this progression
need not be considered, controlled or directed by a single person. Every
individual has to be valued as an independent entity with the ability
to live life with dignity, without being caged in prior inhibitions or
mental baggage.
In this respect, Buddha said, “I am not an Emancipator… I am a
Pathfinder.” Buddha believed that Man’s life should not get trapped
in the endless discussions of ‘life before Birth’ and ‘Life after
Death’. He spoke about the present life, the life that one lives between
Birth and Death; of how to make this life a happy and fulfilling
experience. Thus, he put forth a new way of life, the ‘Dharma’ in
which Dana of Charity is flourishing.
Buddhism believes that individual and collective progress of
humanity traverses towards a philosophy that is universally accepted.
This progress is directed towards the values of freedom, equality and
fraternity. The society that makes efforts to move towards, accept and
practice these values is recognized as a Progressive society; and the
one who does not, is tagged to be an unprogressive one. Buddhism is a
philosophy that facilitates the progress of attaining these values.
Hence, Buddhism is considered as a science of human and societal
progress. Humankind and his society should stand for these values. For
this, Buddhism is the way of life we ought to embrace.
Man does not live an isolated life. He lives a societal living.
Man and society are inseparable. Therefore, the only philosophy that
will sustain in the future is the one that talks of man, society, and
their relationship with each other. The philosophy that talks of human
differences creates inferiorities among men. It leads man and his
society towards destruction. The philosophy that propagates equality and
promotes the well-being of man, his universe is the only ray of hope.
Buddhism is the only philosophy that talks comprehensively about man and
his society and this can only be evaluated by the way of Charity.
An ideal for any religious person is a simple and humble life
through which he may be saved from being encumbered by any material
objectives or by satisfying the ulterior motives and whereby he may
devote his energy to his spiritual cultivation for the benefit of
himself and others. Morbid craving for material gain leads us to
cruelty, impurity, and selfishness for the reason of which the spirit of
Charity does not develop. There are many people who observe,
practice, and maintain Shila (Five Precepts) and their later
years are devoted largely to charitable works. Therefore, there are
charitable schools where poor children especially orphan are given free
food, lodging, and education. There are also many charitable
institutions where people are rendering services in commemoration of Charity
as indicated in Dharma. According to Buddhism
sainthood or a religious person can be recognized by his moral
character, thought, word, and action. One, who has thoroughly purified
oneself with good thoughts, good words, and good deeds, is the perfect
religious person from the Buddhist point of view. It is difficult to
regard a person as religious, if he/she goes to a place of worship and
prays only for the good of himself and his family with little regards
for others on the ground of Charity. This action is performed
merely with narrow-minded and selfish people.
On the other hand, there may be some people who have neither
attended any religious ceremonies, nor said prayers in place of worship,
but follow the some basic religious principle by living a peaceful life
trying to overcome their own weakness, and having sympathy, tolerance,
and understanding for others under the shadow of Charity. Such
people may be considered more religious than the one without blooming
heart imbued cherished desire of Charity. From the above
discussion, I believe that an ideal man enriches his mind of Charity
by right view, right speech, right conduct, right livelihood, right
effort, right mindfulness, and right concentration.
In fine, Charity in Buddhism, in comprehensive in its
inner meaning- (1) Charity means to be present for the suffering,
the sorrow, the tragedy, and to respond with compassion, love and
kindness; (2) Charity is exchange of smile; (3) Charity
means helping a child to read, visiting the infirm, helping a distress,
providing medical aid to a sick person, providing shelter and food to a
needy and thus make the world a heaven for all. (4) Charity means
the unconditioned love which gently move and spread towards others,
neighbors, friends, and above all to a stranger. To help others we
should be free from ignorance and free from any kind of fear. At the
time of helping others, one should forget one’s own interest and this is
the supreme meaning of providing Charity. Charity is
non-discriminative, unconditional, and unlimited. It draws its strength
from the purest compassion. It inevitably brings spontaneous, true, and
lasting joy. It is the result of good Karma. We should never
expect reward in terms of Charity. The law of nature will take
care of the effect of it. This is the Charity (Giving), supremely
Enlightened Buddha taught.
Charity should always be free of any condition. It should
not also be linked with any kind of selfish motives. Charity
means not only providing the basic human needs to the people but also
providing the absolute security them. The best kind of Charity in
the world is not to be cruel to anybody or any animal. If we were able
to suppress our cruel nature, our best Charity would be performed
silently. We know that man is the best creation in the world.
Therefore, a portion of their rational love should spend for the
animals, and trees. As their needs are different, we should also take
care of them in every possible way. If we throw light upon the life of
the Lord Buddha, we will see that there are many examples relating to it
from the very beginning of his life to the ‘Nirbana’. The best
example that the Lord Buddha showed is the supreme kindness to the
wounded pigeon by saving it from the clutches of Debdutta and
making it free after healing. We also see He was ready to abandon His
Empire for the sake of that pigeon.
In the context of our country, we feel proud by announcing that
with the help of our limited resources; a lot of charitable works
have been undertaken by the different kinds of organizations as well as
individuals being influenced by the Lord Buddha’s principles of Charity.
This kind of charitable works has strengthened the cordial relationship
between the different classes of peoples irrespective of cast, creed,
colors race, ethnicity, gender, religion and nationality. We arrange
various programs relating medical aid, imparting education, providing
clothes on festivals, giving relief, for the welfare of the mass people
regularly that is praiseworthy in some context.
The present world is full of anarchy and corruption. Humbleness
and pity is absent in most of the people. This shows the poverty of our
mind. This is also working silently to create a gulf among the
countries, among us. We are gradually heading to a disaster where no Charity
will remain in us to show others. We should bear in mind that he who
gives alms bestows a fourfold blessings. He surely leads a long life
with good appearance, happiness, and strength. So this is the high time
every country followed the path of the Divine Charity initiated
by the Lord Buddha, in every sphere of our life to make this world a
peaceful, and harmonious habitation for all.
May all living beings be happy and prosperous.
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SUBMITTED BY: RAKHAL CHANDRA BARUA
Ex-Chairman
Bangladesh Buddhists Association
Buddhists Monastery,
Nandankanon, Chittagong, Bangladesh