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2019 Jun 17 10:19:29
Johann: Bhante Khemakumara. Everything fine, health? Can he walk like before already?

2019 Jun 17 06:34:44
Johann: Sadhu, Sadhu

2019 Jun 17 03:56:38
Cheav Villa: សាធុ សាធុ _/\_ _/\_ _/\_

2019 Jun 17 00:46:14
Khemakumara: May all have a joy-full and fruit-full  Uposatha full-moon day

2019 Jun 15 17:53:43
Cheav Villa: កូណាព្រះអង្គទាំងអស់គ្នាសុខទុក្ខធម្មតា ទាំងសុខភាពឈឺ ជា មិនទៀងទាត់  _/\_ _/\_ _/\_ ស្រីមុខក្រញ៉ូវ គាត់មានសុខភាពល្អជា

2019 Jun 15 13:03:21
Johann: All health?

2019 Jun 15 13:02:56
Johann: Nyom Muk-kamau?

2019 Jun 15 13:01:36
Johann: And own well-being, family?

2019 Jun 15 12:48:22
Johann: Maybe all busy like most at this times.

2019 Jun 15 12:44:14
Cheav Villa: បងពុទ្ធី និងវិធូរ ខ្ញុំកូណាមិនបានជួបគ្នា និងទាក់ទងគ្នាទេ ប៉ុន្មានខែចុងក្រោយនេះ _/\_ _/\_ _/\_

2019 Jun 15 12:42:16
Cheav Villa: ថ្វាយបង្គំព្រះអង្គ  _/\_ _/\_ _/\_

2019 Jun 15 04:21:08
Johann: Nyom Villa. All fine? Nyoms fellows, like Nyom Buddhi... havn't been seen since longer. All fine with friends and family?

2019 Jun 10 04:05:23
Cheav Villa: Sadhu Sadhu  _/\_ _/\_ _/\_

2019 Jun 10 01:47:04
Johann: Sadhu, Sadhu

2019 Jun 10 01:28:53
Khemakumara: May all have a fruitful waxing moon Uposatha!

2019 Jun 10 01:26:44
Khemakumara: Silena sugatiṁ yanti. Through virtue they go to a good destination.  Silena bhoga-sampadā.  Through virtue is wealth attained.  Silena nibbutiṁ yanti. Through virtue they go to Unbinding.  Tasmā silaṁ visodhaye. Therefore we should purify our virtue.

2019 Jun 06 14:52:24
Khemakumara:  _/\_ _/\_ _/\_ kana,  Bhante. The wound heals fast and good.

2019 Jun 06 13:46:02
Johann: Bhante is fine, at least better?

2019 Jun 05 11:53:33
Cheav Villa:  _/\_ _/\_ _/\_

2019 Jun 05 05:19:35
Johann: "N'atthi santi param sukham", there is no peace equal the hail of release

2019 Jun 04 10:25:51
Johann: Nyom Villa

2019 Jun 04 05:13:11
Cheav Villa:  _/\_ _/\_ _/\_

2019 Jun 02 12:03:42
Cheav Villa: Sadhu Sadhu  _/\_ _/\_ _/\_

2019 Jun 02 00:29:09
Johann: May all enjoy the bliss of the fruitful observing of the Uposatha

2019 May 31 14:40:02
Cheav Villa: សាធុ​ សាធុ  _/\_ _/\_ _/\_

2019 May 31 13:47:09
Johann: Sadhu and Anumodana Nyom.

2019 May 31 12:40:14
Cheav Villa: សូមអោយព្រះអង្គឆាប់ជាសះស្បើយ  _/\_ _/\_ _/\_

2019 May 31 12:39:05
Cheav Villa: ព្រះអង្គKhemakumara ត្រូវបានពុទ្ធបរិស័ទនិមន្តទៅគ្លីនីកនៅជិតវត្តកាលពីម៉ោង​2 និងបានវះកាត់ព្យាបាល រួចត្រឡប់ទៅវត្ត

2019 May 31 12:36:20
Cheav Villa: ថ្វាយបង្គំ​ ព្រះ​អង្គ​ _/\_ _/\_ _/\_

2019 May 29 09:03:01
Johann: Had overseen Bhante here. Bhante Ariyadhammika  _/\_

2019 May 29 02:19:33
Khemakumara: Bhante Johann  _/\_ _/\_ _/\_

2019 May 28 04:18:48
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 27 10:03:55
Johann: Much in German, Nyom, currently. Atma will try to translate as much as possible, step by step.

2019 May 26 03:04:21
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 26 03:04:06
Cheav Villa: សាធុ​

2019 May 26 01:02:17
Johann: Sadhu

2019 May 26 00:44:22
Khemakumara: May all have a meritful Uposatha day. Meeting some good friends (kalyanamitta) and som(e) sil(a) សំម សីល!

2019 May 24 14:13:29
Johann: Nyom Moritz

2019 May 24 13:28:52
Moritz: Vandami Bhante _/\_

2019 May 24 05:23:33
Johann: Venerable

2019 May 24 05:22:57
Khemakumara:  _/\_ _/\_ _/\_ Bhante Johann

2019 May 24 02:08:29
Johann: Nyom Moritz, Nyom Villa.

2019 May 24 01:55:56
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 24 01:54:14
Moritz: Bong Villa _/\_

2019 May 24 01:49:43
Moritz: Vandami Bhante _/\_

2019 May 24 01:06:04
Johann: Venerable Ariyadhammika  _/\_

2019 May 20 04:14:26
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 20 01:31:27
Johann:  _/\_ Bhante Indannano

2019 May 19 11:28:39
Khemakumara: Nyom Cheav Villa

2019 May 19 11:27:48
Khemakumara:  _/\_ _/\_ _/\_ Bhante Johann  _/\_ _/\_ _/\_

2019 May 18 23:55:08
Moritz: Vandami Bhante _/\_

2019 May 18 10:34:49
amanaki: Thank you Johann  _/\_

2019 May 18 09:59:33
Johann: Nyom Amanaki. Mudita that you may have possible found what searched for on a special day.

2019 May 18 09:24:56
Maria:  _/\_

2019 May 18 09:24:35
Maria: werter Bhante!

2019 May 18 09:22:43
Johann: Nyom Mizi

2019 May 18 09:21:31
Johann: Nyom Sophorn, Nyom Villa... may all here but also there rejoice in own and others goodness.

2019 May 18 05:03:47
Cheav Villa: សាធុ​សាធុ _/\_ _/\_ _/\_

2019 May 18 02:16:49
Moritz: _/\_ _/\_ _/\_

2019 May 14 07:51:30
Vithou:  _/\_

2019 May 14 05:40:54
Johann: As long as not using telefon while riding. Sokh chomreoun, Nyom.

2019 May 13 18:38:46
Moritz: Vandami Bhante _/\_ (sitting in Taxi)

2019 May 12 15:44:32
Johann: But better ask Nyom Chanroth, since Atma does not walk that far these days.

2019 May 12 15:04:01
Johann: not teally, Nyom Vithou. Still less water in the streams here. Some still dry. Needs a while down from the mountains and not that much rain yet.

2019 May 12 14:54:37
Vithou: how is the road Bhante? Is it float at the mountain leg?

2019 May 12 14:51:59
Vithou:   _/\_

2019 May 12 14:40:43
Johann: Nyom Vithou. Nothing special. Yes, rain is present every afternoon since some days.

2019 May 12 14:38:33
Vithou: Bhante, how is everything at Asrum? Is it raining everyday?

2019 May 12 07:05:30
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 12 03:58:19
Johann: a joyful day in merits on this Sila-day

2019 May 11 17:04:10
Cheav Villa:  :) _/\_

2019 May 11 16:16:56
Moritz: Bong Villa _/\_

2019 May 11 05:35:39
Cheav Villa: Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_

2019 May 11 00:52:44
Johann: an meritful Uposatha, those keeping it today

2019 May 10 17:14:43
Moritz: Chom reap leah, I am going to work. _/\_

2019 May 10 17:09:07
Johann: Nyom Moritz

2019 May 10 17:07:14
Moritz: Vandami Bhante _/\_

2019 May 10 16:19:14
Moritz: Chom reap sour, bong Villa _/\_

2019 May 07 19:12:10
Johann: Nyom Vithou. Just some hours ago, thought of him.

2019 May 05 04:26:53
Chanroth:  _/\_ _/\_ _/\_

2019 May 04 11:41:08
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 04 10:27:38
Khemakumara: Nyom Cheav Villa

2019 May 03 10:08:09
Khemakumara: Sadhu, sadhu, sadhu  _/\_ _/\_ _/\_

2019 May 03 01:17:53
Johann: A meritful new moon Uposatha those celebrating it today.

2019 May 03 01:16:05
Johann: Talk box is buggy and lines love to jump. Better not editing.

2019 May 03 01:14:19
Johann: U Chanroth: "ថ្ងៃនេះខ្ញុំបាទ បានទទួលនៅសម្ភារៈមួយចំនួន សម្រាប់កសាងអាស្រមថ្មទូកសូមជូនបុណ្យដល់ពុទ្ធបរិសទ័ទាំងអស់គ

2019 May 02 15:15:58
Cheav Villa:   <.I.> _/\_

2019 May 02 15:15:17
Cheav Villa: Sorry because of kh font doesn't run well on my phone. Kana go to edit  to see the right  shout but  was wrong by deleting Pou  Chanroth 's  shout

2019 May 02 15:01:04
Cheav Villa: Mudita  :) _/\_

2019 May 02 13:47:17
Moritz: Anumodana puñña kusala! _/\_

2019 May 01 14:49:38
Johann: Now some monks are so close to many, that they can be visited even by feet.

2019 May 01 06:27:25
Johann: Thats accoss the whole city and hot (but cloudy  :) ) Best wishes and greatings.

2019 May 01 06:22:36
Cheav Villa: Get lost in the jungle of Phnom Penh from 2pm till 6pm

2019 May 01 05:40:26
Cheav Villa: Bhante Khemakumara arrived at Wat Sophea Khun in late evening  _/\_ _/\_ _/\_

2019 Apr 29 09:19:56
Johann: Meister Moritz

2019 Apr 29 08:51:27
Moritz: Vandami Bhante _/\_

2019 Apr 29 03:07:40
Moritz: Chom reap leah _/\_ I am going to sleep.

2019 Apr 29 02:59:19
Cheav Villa:  _/\_

2019 Apr 29 02:41:01
Moritz: _/\_ Bong Villa

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Author Topic: [Q&A] Should Buddhist teachers get rich? (Dhamma-trade)  (Read 59 times)

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Offline Johann

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[Q&A] Should Buddhist teachers get rich? (Dhamma-trade)
« on: June 11, 2019, 11:45:49 AM »
Should Buddhist teachers get rich?

Quote from: GreenMatt on BSE, longer time ago
Should Buddhist teachers get rich?

In recent years in "Western" culture, teachings derived from Buddhist practices have been increasingly common. These teachings are often of a secular nature and are about compassion, meditation and mindfulness. However, some of them expressly bring out teachings about dharma, dukkha, metta, etc. Some of these teachers charge significant sums for retreats, which may have dozens or even hundreds of people attend. It's obvious that a lot of money is being made. While I don't begrudge someone making a living - even a comfortable one - in a few cases, I know that these teachers are living very well: driving expensive cars, living in the most expensive neighborhoods/suburbs of their cities, etc. Am I misunderstanding something, or does this go against the Buddha's teachings?
Edit: For clarity's sake, ...(not necessary downgrade)

Venerable members of the Sangha,
walking in front Fellows in leading the holly life.

  _/\_  _/\_  _/\_

Venerable fellows,

In Respect of the Triple Gems, Buddha, Dhamma and Sangha, in Respect of the Elders of the community  _/\_ , my person tries to answer this question. Please, may all knowledgeable Venerables and Dhammika, out of compassion, correct my person, if something is not correct and fill also graps, if something is missing.

Valued Upasaka, Upasika, Aramika(inis),
dear Readers and Visitors,


- Namo tassa bhagavato arahato sammā-sambuddhassa -

Genuine spiritual teachings
cannot be separated
from the manner in which they are given.

True Dhamma is like friendship: if you are being charged for it,
you already know you are not getting the real thing.


Buying Dhamma, taking un-given, stealing, and so on is like seeking for a heart of gold and then try impatiently not willing of real sacrifies satisfy one self just in "red-light" districts, prostitution, or abuse. Even it might satisfy shortly, it will hardly ever become ever a real, intimate and fruitful relation.

Is that what you seek for, all you can, could effort?

It's good to wish others wealth, fame, gain and if such is not wished for own gains, such is of great merits, yet of course it's not good to give into or approve actually wrong ways although one is not responsible of what others do with their gains.

So let my person start with the question, in and of it self. Actually such an approach “Should others have gains...” is not a wise thinking but may be based on wrong view and certain kind of jealousy or wishing others not to gain certain things which is against the skillful mind-state of “joy with others gains”. It seeks possible after such as an outwardly justice, but forgets that equal minded always find each others and live by wronging forward and get wronged. So it’s better not to try to find an all-embracing view but to view things from the particular acter’s side.

As already stated, such as claiming and demanding, as for one who desires to gain teachings about the Dhamma is already fundamental wrong and even if he gain it in such ways, not only the kamma done for such, but also the circumstances of how he had gained it and his mind-state, which can be not really one of devotion and ready to receive, cuts him off to ever understand the Dhamma.

One may, even in oneself, know that the basics, such as devotion, patients, generosity, are not really qualities many possess this days, especially in modern world. When it then comes to the level virtue, faith into kamma, heavens and hells and to the topic of renunciation, such an area is seldom matched. But actually it on this point, after content with the previous, meaning that one actually has left his house, his stand, that there would be place and the right circumstances to deliver the teachings of the Noble Ones, those which lead to emancipation and the deathless.

If gaining the high teachings of the four Noble Truth, meditation… before having come down to a state where one could receive them for benefit and not for ones disaster, they will, if taken on be harmful on one hand and on the other useless because not regarded in their Sublime kind. That is damaging the welfare and happiness for many and at most for those who do not act in accord.

So taken the question in frame of the previous explained, “Should...” is well placed, if attaching “for the benefit and happiness for many and long lasting of the Dhamma in this world” and then no more suspected as being a jealous approach.

My person will try to split the answer into serial single topics, starting from gaining and giving in not given manners, Dhamma in exchanges and by trade, Dhamma suggested as being free, and the way Dhamma should be given and received.

1. Dhamma my means of taking what is not given:

What ever one desires for a good, if using improper means, do long term beneficial fruits can be expected. Today even Monks, disregarding first things first and virtue, do not seldom actually steal Dhamma, copy it illegal or without being given to take. That’s actually very heavy kamma of taking what is not given and as the Buddha taught, such deeds lead to poorness, in this case, doing such, one can expect to be very poor in access and receiving Dhamma in the future. One could say or think that it wouldn’t fall back on me and I could escape the wheel before, but such can not be expected. Since such can be a very harmful act toward the Buddha, Dhamma and Sangha, and requires strong disregard and opposing of right view, it is to be expected that a person who has done such and does not find ways to proper confess such, change his ways, will not find any possibility to prosper in Dhamma in this existence, could not reach Paths and Fruits and would not even be able to archive Jhanas, how ever hard he may try. So one should totally avoid such danger and never violate any precept, never acts on claims and demands, wrong view, to attain Dhamma. As for teachers, especially if Monastics, if they would trade in such manner by themselves, tell people to act in such ways, gives signs of approve, as for Bhikkhus, they can easy be understood as no more afflicted with the Sangha. As for mental approving and delight in such, it’s of course the same kind of kamma. While householder and not-members of the Sangha could expect that the Sangha, at least those who know, would turn over bowls toward those depriving the Gems from is Sublimity and go after their heritage, as only given means to “counteract” such bad ways, the kammic effects are not different at all. Those mentions might display outwardly what has been told in regard of being simply cut off of any attainments before.

2. Dhamma by means of trade and exchanges

While one could think that honest trade and exchange, this for that, would not violate the basic precepts, such thought misses the point that the Dhamma was by no means ever given as means of trade, exchange or for maintaining a livelihood, and gains or even compensations in worldly regards.

For his monks the Buddha gave them many rules which hinder such behaviour to take place. Not only that they are not allowed to receive gifts, alms as a reward or afterwards teaching the Dhamma, maintaining ones stand and dwelling by giving Dhamma, teaching in exchange for food, dwelling, clothes, medicine… would be regarded as serious offence, called Sanghadisesa 13, “Corrupting families” and would lead to heavy disciplinary actions till being expelled from participating in the community till bending ones ways. Not out of reason are those acting in such ways are mostly isolated and outward of larger Bhikkhu-communities found and mostly dwelling near housholder. But this days there are also a lot of whole communities actually acting in corrupt ways, doing teaching services for householder and maintain their existence and livelihood in ways of trade. It does not paly any rule whether they call it “suggested Dana” or just put “Donate”-bottoms on their web-pages or suggest such in other ways.

They are simple to be regarded as a shame for the tradition of the Noble Ones, althought not even rare, but very present. In many cases they actually act even as “thieves” for householders and working together to deprive the heir of the Dhamma, the Sangha of good following monks, from it heritage, which then leads back to the lowest approach, mentioned in point 1.

Now, in regard of householders, the Buddha did not act in ways of disciplined householders, aside of the already mentioned action of turning over the bowl, in point one. How ever, through out history, followers of the Tripple Gems had seldom felt to walk before the Sangha, sit higher, or act without having asked, as a matter of respect. A clear advice, seeing the necessaries to warn householders of great influence to use Dhamma for any gains, whether material or honour and for politics the Buddha once gave toward a King who obviously used religions and their heirs for worldly gains:

Namo tassa bhagavato arahato sammā-sambuddhassa

One should not make an effort everywhere,
should not be another's hireling,
   should not live dependent on another,
should not go about as
   a trader in the Dhamma.

So the “ trade out of any reason, in what ever way?” is clear answered by the Buddha here, and even directed to householder, ordinary, Kings and Bhramans.

A faithful and Devoted lay-person would never trade or make politics making use of Dhamma, not even in the slightest form, and if coming across such, it’s better to avoid such approaches, as they disregard the Tripple Gems.

Beging this way, that hardly ever any faithful layperson would accept lay-people walk before or putting themselves above the monastics, those who actually live in the best suggested way, trade undertakings are not seldom in cooperation with monastics who either act as simply actors to give a sign of approve or tolerate such fearing the lose of benefits they gain form lay peoples communites trading and socializing by using the Dhamma. Even the largest “free” Dhamma-undertakings this days are actually acting in such corrupt ways.

As soon as Dhamma gets even in a slight manner a matter of livelihood and maintaining, it is a matter of nature that it will by means of it’s message, the way it is delivered, or both, corrupt, has no liberating power and can be expected as very low merits, either while receiving or giving, is in now way purified and works for the demerits of many.

3. Giving Dhamma and wishing certain compensations.

There are many out there who say “I like to give”, but actually don’t have the means or potencial, no circumstances to give. Well, if one needs to take, or to expect a reward, to be able to give, where are the merits here? It wouldn’t work that way, and even if well thought, it will run out to be a matter of point 2. If one likes to give someone, but expects that he pays what ever amount, to gain it, where are the merits here. If not having the potential, or not wiling to give that much that it reaches the receiver, there is no obligation, no duty to do it. So if one likes to send Dhamma books, he should, if really wishing to make merits, look also after it’s delivering and not ask for porto. If one wishes to teach Dhamma or invite monks to teach, one should look after a place and means to provide a dwelling for the teacher and the needs of the guests. Has one ever heard that monks, seriously and not corrupt, asked for things to teach? When monks are able to share their dwellings, there less space and possibilities, yet no means to gain such, why would a generous householder not able to do such? For the most cases such undertakings are such of poorness in material and spiritual ways, yet wishing to gain or being a star, at the same time not having the means or to stingy to look after all. Small but with a firm hold on giving all for a good is much more and of greater good example then as to share and provide something that is actually not ones own, using others to run what ever undertakings.

4. Giving Dhamma, suggesting it’s free, without strings.

There are many teachings and teachers who approach in a manner that Dhamma is free and without strings, but such is actually not honest, aside of the matter that the Buddha himself never taught such. In fact, by receiving Dhamma, one increases debts and bonds toward the Tripple Gems, increases Upanissaya, and so those Gems are directed only toward Nibbana, one increases bonds toward liberation, firm debts toward the deathless, pulling one out of the world.

This being the matter is of course one main reason why, especially in modern, western world, trade and exchange is preferred. Less are those actually tending toward Nibbana but more are those who think of taking what ever they can use, to pull it into the world, into their houses to wander on. The wellnesss-trend.

Although there are also those who giving Dhamma, telling it is free for everyone, such is actually cheating, cheating like it is modern in trade today by ways like “open-source” or other “free” gifts. Although such does not demand direct, those who take, how ever, increase the debts toward the giver and it’s not always a member of the Noble Sangha, a purified gift, which is given here, but may be subject for “calls to pay” later on. As companies today act in such ways, to give things free, and as soon certain addiction and dependency has increased, slowly start to bend there outwardly ways as well.

So also “free”-Dhamma is not really a secure way and one should look carefully who is giving and whether he lives really in not depending of disciples, independent for giving Dhamma.

Those who pulling the Dhamma out of the Domain of the Sangha, giving it under such domains like “public domain” or “open source” suggesting it as owned and open for common worldly society actually fall again under point 1, and can be regarded as thieves of the Tripple Gems, a cultural thieving which can not be excelled by any other thieve as being of long term harm for many.

Also if using the ‘free’ given as means to provide ones community, to increase ones honour or to excel good practising others, who may seem for others stingy, having the thought to put one higher by appearing more virtuose, are no good means.

Therefore, the more liberal giving may appear, the more common revolutionary and appealing for common people, the more care should be taken and their motivations proved. For the most there are very worldly ideals behind, politics, certain kinds of marxist and pseudo-liberal approaches with much harm for what ever is Sublime and really on the track to liberation.

5. And how is Dhamma proper given, how should it be received.

As for monks, there are a lot of rules, starting with giving only if there is no disrespect perceived, not expecting rewards … As the Buddha never encouraged his monks, who have been not already reached a firm stand, to teach the Dhamma, there is no duty at all for monks to teach as they are worthy of gifts and a field of merits not because they make any service in exchange aside of practising toward Nibbana and for not-harming, the benefits of many.

Giving Dhamma in an independent way, without being obligated, means that it is, if given, an act, at least should be, of poor compassion and surely best displayed in the Sutta below:

Namo tassa bhagavato arahato sammā-sambuddhassa

"What do you think, Bhikkhus, what kind of Bhikkhu is giving teaching on Dhamma impurely, and what kind of Bhikkhu is giving teaching on Dhamma purely?"
"Venerable Sir, the techings are rooted in the Blessed One, leaded by the Blessed One, having the Blessed One as protector. It would be good if the Blessed One would make the meaning delightful clear. Learned by the Blessed One, the Bhikkhus will bear it in mind."
"Then, Bhikkhus, listen and pay close attention, I will speak."
"Yes, venerable Sir," the Bhikkhus replayed to the Blessed One. The Blessed One spoke thus:
"There is the case, Bhikkhus, that a Bhikkhu teaches the Dhamma, thinking: 'Oh, may they listen to the Dhamma from me. Having learned my Dhamma, may they be settled in believe in it. Having been settled in believe in it, may they show their settlement in believe," this is a kind of Bhikkhu, Bhikkhus, who is giving teaching on Dhamma impurely.
There is the case, Bhikkhus, that a Bhikkhu teaches the Dhamma, thinking: 'The Dhamma of the Blessed One is well taught, direct visible, timeless, inviting to come and see, appropriate, to be self-experianced by the wise. Oh, may they listen to the Dhamma from me. Having learned the Dhamma, may they understand. Having understood the Dhamma, may they practice accordingly.' So he teaches the Dhamma because of the excellence nature of the Dhamma; he teaches the Dhamma out of compassion and kindness, out of concern. This is a kind of Bhikkhu, Bhikkhus, who is giving teaching on Dhamma purely.
Kassapa, Bhikkhus, teaches the Dhamma, thinking: 'The Dhamma of the Blessed One is well taught, direct visible, timeless, inviting to come and see, appropriate, to be self-experianced by the wise. Oh, may they listen to the Dhamma from me. Having learned the Dhamma, may they understand. Having understood the Dhamma, may they practice accordingly.' He teaches the Dhamma because of the excellence nature of the Dhamma; he teaches the Dhamma out of compassion and kindness, out of concern.
Bhikkhus, I advice you by the sample of Kassapa, or one who is similar to Kassapa's kind. Being adviced, you should practice in this way.

As for lay-people generally, the Sutta about how they act best for their own and others wellfare, shows well, that the Buddha always encouraged to meet the monks, as such would provide not only to get them and their ways known, but also that listener would at least leave their homes and take on signs of high regards:

Namo tassa bhagavato arahato sammā-sambuddhassa

"And to what extent, lord, is one a lay follower who practices both for his own benefit & the benefit of others?"
"Jivaka, when a lay follower himself is consummate in conviction and encourages others in the consummation of conviction; when he himself is consummate in virtue and encourages others in the consummation of virtue; when he himself is consummate in generosity and encourages others in the consummation of generosity; when he himself desires to see the monks and encourages others to see the monks; when he himself wants to hear the true Dhamma and encourages others to hear the true Dhamma; when he himself habitually remembers the Dhamma he has heard and encourages others to remember the Dhamma they have heard; when he himself explores the meaning of the Dhamma he has heard and encourages others to explore the meaning of the Dhamma they have heard; when he himself, knowing both the Dhamma & its meaning, practices the Dhamma in line with the Dhamma and encourages others to practice the Dhamma in line with the Dhamma: then to that extent he is a lay follower who practices both for his own benefit and for the benefit of others."

Devoted lay-people often invite monks also to their homes, provide food and ask for teachings and would at such occasion share their merits and invite friends, family and neighbours. This way is the second common and daily practised way till today, where the old traditions are still respected.

The third kind, one might remember famous lay teacher at the times of the Buddha, is done by strictly dividing livelihood and teaching. If a layperson desires to teach and able to, aside of always placing the Tripple Gems higher, should make ones living independent from ones disciples. Oncce living on alms it actually no more proper to live in householders way and maintain a household. AT least it would give the wrong image on the Buddhas path and soon work against the long existing of the Dhamma, lacking in those who are able to maintain it in both ways, by words and by putting it into practice.

To end here, while of course keeping it open for further requests and explaining, since it is a huge topic where actually many basics can be learned, my person likes to remember all that the Dhamma is not thought to be pulled into the world and to bind it to it, but as a means to be able for higher and beyond, leaving trade, exchange, the burden of stacks and requirements of entertaining (upadana) behind and gain path and fruits toward liberation.

In regard of the pain and disaster of gain in material ways and in regard of the Dhamma, one is wise, if meeting the wise, that they are not really after gain, having either firm faith in the Buddhas teachings or know it’s effects. There is a whole Vagga speaking about the disadvantages of gain and fame and it’s therefore of great help, if assisting to carry what ever is not not direct for the highest individual liberation for those walking the path:

Namo tassa bhagavato arahato sammā-sambuddhassa

Staying at Savatthi. "Monks, gains, offerings, & fame are a cruel thing, a harsh, bitter obstacle to the attainment of the unexcelled rest from bondage.
"Once, monks, a large family of turtles had lived for a long time in a certain freshwater lake. Then one turtle said to another, 'My dear turtle, don't go to that area.' But the turtle went to that area, and because of that a hunter lanced him with a harpoon. So he went back to the first turtle. The first turtle saw him coming from afar, and on seeing him said to him, 'I hope, dear turtle, that you didn't go to that area.'

"'I went to that area, dear turtle.'

"'Then I hope you haven't been wounded or hurt.'

"'I haven't been wounded or hurt, but there's this cord that keeps dragging around behind me.'

"'Yes, dear turtle, you're wounded, you're hurt. It was because of that cord that your father & grandfather fell into misfortune & disaster. Now go, dear turtle. You are no longer one of us.'

"The hunter, monks, stands for Mara, the Evil One. The harpoon stands for gains, offerings, & fame. The cord stands for delight & passion. Any monk who relishes & revels in gains, offerings, & fame that have arisen is called a monk lanced by the harpoon, who has fallen into misfortune & disaster. The Evil One can do with him as he will. That's how cruel gains, offerings, & fame are: a harsh, bitter obstacle to the attainment of the unexcelled rest from bondage.

"So you should train yourselves: 'We will put aside any gains, offerings, & fame that have arisen; and we will not let any gains, offerings, & fame that have arisen keep our minds consumed.' That's how you should train yourselves."

On how Dhamma is best received, one may investigate, yet it's not demanded but may open or close doors while itself high meritorious and the base of gaining Dhamma:

- Better to Give than to Consume
- Respect and Veneration
- Opening the Door to the Dhamma: Respect in Buddhist Thought & Practice
- Respect, Confidence and Patient
- Sensitivity through Generosity

Further essays on the economy of the Noble Ones:

- The Economy of Gifts
- 'No' Strings Attached  

Anumodana punna kusala.
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann