Untangling the Truth About Dāna

Some people believe that by doing dāna (giving), especially to monks, they will have a long life, be wealthy, be beautiful (at least in the next life), and go to heaven. Some also believe that it can neutralize their bad kamma. Which of these are true, and which are not?

Frankly, I don’t know. I can however tell you what the early Buddhist scriptures say about this. Firstly, Bhojana Sutta (AN5.37):

“Bhikkhus, a donor who gives food gives the recipients five things. What five? One gives life, beauty,     happiness, strength, and discernment. (1) Having given life, one partakes of life, whether celestial or  human. (2) Having given beauty, one partakes of beauty, whether celestial or human. (3) Having given happiness, one partakes of happiness, whether celestial or human. (4) Having given strength, one partakes of strength, whether celestial or human. (5) Having given discernment, one partakes of discernment, whether celestial or human. (Translated from the Pāli by Bhikkhu Bodhi, The Numerical Discourses of the Buddha: A Translation of the Aṅguttara Nikāya)

A few things to note here:

  1. This sutta doesn’t say the recipient has to be a monk.

  2. It mentions life and beauty, and nothing about wealth, going to heaven, or neutralizing bad kamma.

  3. While it does say “whether celestial or human”, it actually doesn’t mention these as the future births of the donor.

  4. It speaks in the context of giving food only.

Let me share a relevant anecdote: Occasionally, I meet couples who come for dāna just once. Going by their facial expressions and body language, it seems quite likely that the woman recently had an abortion. I suppose the intention for the dāna is to neutralize the bad kamma. Does it work? The sutta above doesn’t suggest that.

Does the act of dāna then at least reduce the effect of the bad kamma? Maybe. According to CūḷaKammaVibhaṅga Sutta (MN135), killing living beings leads to either the lower realms or a short human life. So, since one who gives a meal has a share in long life, the giving may lengthen the short human life in the future. That’s assuming one doesn’t go to a lower realm.

This brings us to the next sutta I want to share: Jāṇussoṇi Sutta (AN10.177).

“Here, brahmin, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisively, speaks harshly, indulges in idle chatter; he is full of longing, has a mind of ill will, and holds wrong view. He gives an ascetic or a brahmin food and drink; clothing and a vehicle; garlands, scents, and unguents; bedding, dwellings, and lighting. With the breakup of the body, after death, he is reborn in companionship with elephants. There he gains food and drink, garlands and various ornaments.

“Since he here destroyed life … and held wrong view, with the breakup of the body, after death, he is reborn in companionship with elephants. But since he gave an ascetic or a brahmin food and drink … he there gains food and drink, garlands and various ornaments.

“Someone else destroys life … and holds wrong view. He gives an ascetic or a brahmin food and drink … and lighting. With the breakup of the body, after death, he is reborn in companionship with horses … cattle … dogs. There he gains food and drink, garlands and various ornaments.

“Since he here destroyed life … and held wrong view, with the breakup of the body, after death, he is reborn in companionship with horses … cattle … dogs. But since he gave an ascetic or a brahmin food and drink … he there gains food and drink, garlands and various ornaments. (Ibid.)

Here we see that despite giving a renunciant all sorts of things, if one regularly commits bad kamma, one still ends up in the animal realm, though getting to have various luxuries. I’m told that in Thailand people who engage in vice business often do dāna to temples. Going by this sutta, they may get to be dogs living a good life.

How then can one go to heaven, or at least live a wealthy human life? Let’s look at Dānūpapatti Sutta (AN8.35):

“Here, someone gives a gift to an ascetic or a brahmin: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and lighting. Whatever he gives, he expects something in return. He sees affluent khattiyas, affluent brahmins, or affluent householders enjoying themselves furnished and endowed with the five objects of sensual pleasure. It occurs to him: ‘Oh, with the breakup of the body, after death, may I be reborn in companionship with affluent khattiyas, affluent brahmins, or affluent householders!’ He sets his mind on this, fixes his mind on this, and develops this state of mind. That aspiration of his, resolved on what is inferior, not developed higher, leads to rebirth there. With the breakup of the body, after death, he is reborn in companionship with affluent khattiyas, affluent brahmins, or affluent householders—and that is for one who is virtuous, I say, not for one who is immoral. The heart’s wish of one who is virtuous succeeds because of his purity. [The same applies on wishing to be reborn in companionship with the devas of the four great kings, the Tāvatiṃsa devas, the Yāma devas, the Tusita devas, the devas who delight in creation, the devas who control what is created by others, and the devas of Brahmā’s company.] (Ibid.)

As mentioned in this sutta, you can actually get a better rebirth by doing dāna, but that happens only if you’re virtuous.

Conclusion

So, going by the early Buddhist scriptures, dāna can bring about certain benefits, but those benefits do not include neutralizing bad kamma or guaranteeing a better rebirth. Therefore, while we should be generous, we should not stop at that. We should also remember to cultivate ethical conduct.

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