It'll be no secret to you that we live in tough economic times. So much of the discourse surrounding dāna or generosity centers on money, while many barely have enough to pay their bills and keep their heads above water. But as I mentioned in my previous article on generosity, restricting it to a simple transfer of currency is to miss basically the entire point. Generosity is an approach to our every action, one by which we can express our inherent Buddhahood. And you can do it even if you're flat broke.
One set of guidelines, popular in texts about the Shikoku Henro, is the "Seven Free Modes of Generosity." These come from Parable 76 of The Storehouse of Sundry Valuables (Ch. 雜寶藏經), a collection of tales and teachings of the Buddha and his followers (p157-158). In the text, the name of the type of generosity is given, along with a short explanation, and then a correspondence to the quality it leads to in one's future existence as a fully-awakened Buddha. Each of these is specifically directed toward "Parents, teachers, śramaṇas, and Brahmans." In other words, we start with those closest to us, whom we hold in high regard. I will offer some reflections on this way of presenting the modes later, but for now, the seven are as follows:
Generosity of Eye (眼施): regarding people with kindness rather than judging people by their hairstyle or shoe choice. As a Buddha, one gains the ability to see all of reality.
Generosity of Peaceful Countenance (和顔施): maintaining a relaxed, smiling face rather than cultivating a Resting Bishamonten Face. One's future Buddha body is made of pure gold.
Generosity of Loving Words (愛語施): using kind words rather than cursing or abusing others. As a Buddha, one gains analytical knowledge of meaning, phenomena, language, and knowledge itself; in other words, all of reality.
Generosity of Body (身施): standing up with good posture when you greet and talk to people rather than slouching. One's Buddha body becomes so tall the top can't be seen.
Generosity of Mind (心施): doing all of the above and below with interior lightness and sincerity, rather than acting nice while thinking "man I'd like to punch this person in the mouth." This leads to clarity of thought in future lives and ultimate understanding as a Buddha.
Generosity of Seat (壮座施): making sure others have a comfortable place to sit, even if it means giving up your own seat, rather than pretending you don't see that old lady standing on the bus. As a Buddha, one sits on a Lion Throne (just like the most enlightened Buddhas).
Generosity of Dwelling (房舎施): allowing people to crash in your space. As a Buddha one always has a space to meditate.
These actions are mundane, even boring. They're unlikely to get you the praise that donating a stupa or funding a monk's education would. Some of them, like generosity of eye or mind aren't even noticeable to anyone but you. If you make an attempt to consciously enact all of these at every opportunity for a week, you will find that they require extreme mindfulness in order to catch opportunities before they slip by, extreme discipline to enact after a long day of work, radical compassion to extend them to even to people who annoy the hell out of us, and intense reflection and resolve to try again when we fail.
And when we perfect these modes of generosity toward those we easily hold in high regard, we will then bump into the Buddhist teaching that over endless lifetimes we have all been everything to everyone: you were my mother, the cockroach on the wall was my infant child, the pigeon on the windowsill was my teacher, and all of us have taken a stab at renunciation at some point in the infinite expanse of time.
In other words, these practices immediately require us to cultivate wisdom and compassion and exist with a constantly expanding boundary that includes ever greater spheres as part of ourselves; they are a comprehensive Buddhist practice. This is why, nearly in the same breath, the sutra describes an action as mundane as giving up one's seat for someone in need alongside the qualities of a fully Awakened Buddha. Over time, these repeated actions wipe away that which obscures our inherent Buddha Nature; they are revealed as traits producing actions rather than actions themselves. There is a direct thread between even the simplest practices we undertake right now and the attainment of our goal, which is the manifestation of Awakening for the benefit of all beings.
We might rephrase these seven, then, as a set of meditations on the Buddha, existing quietly within ourselves, and the ways in which we can bring that Awakened presence into the world:
The Buddha looks at me kindly. I will do the same for others.
The Buddha smiles at me calmly. I will do the same for others.
The Buddha encourages me gently. I will do the same for others.
The Buddha moves with confidence and strength. I will do the same for others.
The Buddha acts from compassion. I will do the same for others.
The Buddha offers rest to the weary. I will do the same for others.
The Buddha always makes space and time for me. I will do the same for others.
May all beings be well.
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