The Bhikkhus and the Laity

Permanent ties between the samanas and the laity were established with the growing needs of the bhikkhu sangha . No continuing relationship was formed between the samanas and the people as long as bhikkhus toured incessantly. The original relationship had existed in the basic gift of alms in exchange for which the bhikkhu taught dhamma to the giver and then moved on. A constant relationship was formed between bhikkus and some sections of the people who became upasakas and upasikas with the development of permanent residences or viharas, and supported the sangha for its minimum needs.

Dana was made one of the central concepts of Buddhism specifically in relation to the lay supporters of the religion by the transformation of the sangha from an association of eremitical bhikkhus to a settled monastic organization. The most significant means that was available to the layman of accumulating merit^[1] was dana.

The relationship between dana and punna for the layman is stated in the Cullavagga by the setthi of Rajagaha, who had sixty dwelling places built in a day:

‘Lord, I had these sixty dwelling places built because I need merit, because I need heaven’

(‘ete me, bhante, satthi vihara punnyathikena saggathikena karapita’).^[2]

In addition to this, the Buddha states that the dana of a vihara has been considered the chief gift to the sangha among all gifts (vihara danang sanghassa aggang buddhena vannitang).^[3]

It has been observed by the Mahavagga that when first permitted to gift robes to bhikkus, people were very excited. They ran about in a happy mood saying ‘now we will give dana, now we will gain punnya.^[4] The Buddha was once being asked by siha the Lichchhavi general if the visible results of dana could be demonstrated. The Buddha affirmed that this could be done and proceeded to enumerate the concrete results of dana, which include fame, confidence, and rebirth in heaven after death.^[5] In the same way, a mahamatta (great official) has been told by the Budha that a gift of food results in much merit accruing to the giver and ensures heaven for him.^[6] Suppavasa, the Koliyan upasika who once gave food to the Buddha, was told that the person who gave food became the receiver of the benefits^[7] of life, beauty, happiness and strength which that person had given. The object of dana include food, drink, robes, vehicles, wreaths, perfumes, bedding, dwellings, and lights.^[8] A person who gives dana becomes superior to the person who does not give dana in five ways: in lifespan, beauty, happiness, honour, and fame, and the god sakka (Indra) himself exhorts the yajamana to give dana to the sangha.^[9] Dana also ensures rebirth in a higher status, whereas the effect of non-giving meant downward mobility in the next life.^[10]

Footnotes and references:

[1]:

A.N., II, p. 29.

[2]:

Cullavagga, p. 240.

[3]:

Ibid.

[4]:

Mahavagga, p. 298.

[5]:

A.N., II, pp. 304-5.

[6]:

Mahavagga, p. 239.

[7]:

A.N., II, p. 66.

[8]:

A.N., II, p. 217.

[9]:

A.N., II, pp. 299-300; G.S., III, p. 24.

[10]:

A.N., II, p. 217; S.N., I, p. 32.