Charging for Dharma
Tibetan Buddhist Encyclopedia is now 14 years old
Our Encyclopedia recently received a wonderful opportunity for a major renewal on its 14th birthday . After many years of growing our Encyclopedia had become bit slow and sometimes even decided not to answer when people knocked on the door.
A very big thank you and blessings to Dmytro Rudiy (rudiy.nl) for his great work in upgrading the server, website and all of the infrastructure and helping make TBE fast and reliable again for everyone! 🙏🙏🙏
We kindly ask our readers to help us cover the cost of this important upgrade and also help with the ongoing costs of keeping the Encyclopedia alive and freely available.
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Every little donation helps and every one is deeply appreciated. 🙏🙏🙏
OM AH HUM VAJRA GURU PADMA SIDDHI HUM 🙏🙏🙏
May blessings shower down on all of yous 🙏🙏🙏
The Buddha gave the Dhamma freely to all. He often underwent difficulties and inconveniences and on occasions even risked his life, in order to teach the Dhamma to others (Ud.78). The monk Puṇṇa was prepared to teach the Dhamma in a district where the people were known for their violence and where he had a good chance of being manhandled or even worse (M.III,269). Today, some Westerners go to traditional Buddhist countries to learn Dhamma or meditation, return to their homelands and then charge for teaching what they were taught for free. Likewise, some Asian monks put a price on the Dhamma, certain Tibetan teachers being the worst offenders. In doing so such people turn the precious Dhamma into a commodity although the Buddha clearly said: ‘One should not go about making a business out of the Dhamma.’ (Ud.66). When the Buddha said: ‘The gift of Dhamma excels all other gifts’ (Dhp.354), he clearly meant that the Dhamma should be a gift, not something to be sold.
During the Buddha’s time people knew that teachers of other religions charged a fee (ācariyadhana) but that those teaching Dhamma expected nothing more from their students than respect and attentiveness (A.V,347). There is nothing wrong with charging for the food, accommodation etc. used during a meditation course. Nor is it improper for a teacher to accept donations. But to charge a fee, even if it is called ‘sponsorship’or to announce that a ‘donation’ of a certain amount is expected, contradicts the most basic ethics and ideals of Buddhism. Those who teach the Dhamma should see what they do as a rare and wonderful privilege and an act of kindness, not a means of livelihood.