Virtual Dhamma-Vinaya Vihara
Vihara => Open Vihara - [Offenes Vihara] => Topic started by: Dhammañāṇa on September 10, 2018, 01:45:08 PM
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_/\_ _/\_ _/\_ Venerable members of the Dangha,
Venerable fellows, _/\_
Valued Upasaka, Upasika,
dear interested seekers,
As pointed out on many places here and there, again and again, in many ways, how not only ugly it is to sell and trade Dhamma in exchange of what ever gain, how slight it is next thieving from the Gems, much more worse if seeing monks putting Dhamma for trade for their livelihood, their belly, to make a favor for whom ever, or to gain for wordly affairs, it's probably very needed to add that also things coming along as "Dhamma-Dana" and "for free" are often not far away from it.
Similar like most, nearly all "open-source" undertakings, and so on, such is often just a more tricky way of trade and catching costumes = making a living.
To understand who and how Dhamma should be given, the main points in regard of giving, explained by the Buddha, can be remembered, starting with "How knows kamma, would not eat before not all have got food" as a pillow.
As for one still in dependency of what ever society to get Dhamma, there are the five proper times for giving:
* for one coming/ariving
* for one going
* in times of lack "food"
* in times of sickness
* and special fruits should be given to the virtuous without limit of time.
Now it becomes certain clear that if certain communities provide, or focus even on providing Dhamma, for their material supporter, (e.g. monks serving the lay people) but at the same time being more then stingy and unmotivated to support their "Kind", other monks, novices, trainees or people in training, it is also clear that such Dhamma-Dana is actually nothing but corruption, trade, politic.
Putting unpure things under the lable of "pure" is posdible even more ugly than anything else.
Think on cases of how power is gained by means of charity. Western church, for example, is a sample of generosity for actually very low purposeand politics. Not needed to bring up the many cases in poor countries, or under refugees, where people are even pressured to join them to get food, or get deprived when not wearing the right color.
And there is a huge "Dhamma-Dana-industry" that deals with stories of Noble Ones and Arahats of their specific branch, making actually advertising with attainments of their kind, an act that is actually very close to the forth downfall precept for a monk.
So it's possible hard, especially for lay people, to get not caught be what ever improper and "homie"-like trade in Dhamma, take part on thieving and corruption, and one need to be really observant to get it right, remembering Ud. 6.2. (http://www.zugangzureinsicht.org/html/tipitaka/kn/ud/ud.6.02.than.html) not only by it's last stanzas.
One should not think that just thinking like thieve is not actually thieving it self, even if done in a "Robin Hood"-way and so it's good to prove in all aspects carefully to get not trapped by shine outwardly appearence.
As with all Dhamma and outwardly support, only the match of someone who has left the world, who has become independent for trade, only a Noble person is a secure place to place as real supportive admirable friend. It's not a matter of literary quality, amout of just knowledge or comfortable performance, layout and accessibility. Dhamma-Dana not in line with Dhamma, not really liberal, not purified minimum on one side is of less fruits.
And in regard of who and how Dhamma should be given by the Buddhas close desciples, by his monks, is possible best provided by the "like the moon"-Sutta, and sad but true that there is not easy to find any community who has not actually fallen into Sg13, doing lay people certain favors and has long given up to care of their family and that to what they actually have taking refuge, fist, devoted to missuse the effective and borrowed reputation to devote it downwardly rather to use it as means so that people still would have ways to step out:
"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 pity. 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 pity.
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.
Aside of the usual improper priority in giving and care, it's the sign of a trader to do not praise others good deeds, lacking of sharing merits and Anumodana, aside his product and customers.
Of cause amacchariya is not present in such a person and it's therfore clear that such a person can not be someone who is even capable (and actually teach) jhāna, not to speak of path and fruit-attainment. As a worldling and trader he holds on his dwelling, family of supporter, gains, honor and simply takes Dhamma as a means to nurish "his" and "his kind".
May it be of benefical support for each individual in his seek for the path and may it help those who walk a not wise and actually destructive path for themselves and many, to come to mind before acts may close up all their avaliable good ways for a long time.
Anumodana!