DANA is the Pali term for charity or generosity. The perfection of this virtue consists of its practice in three ways, namely:

1. The giving or sharing of material things or worldly possessions;
2. The offering of one’s own bodily organs; and
3. The offering of one’s services for a worthy cause, even to the extent of sacrificing one’s own life for the well being and happiness of others in need.

It is through such acts of charity that one is able to reduce one’s own selfish motives from the mind and begin to develop and cultivate the great virtues of loving-kindness, compassion and wisdom.

The teachings of Buddha are for the purpose of reducing suffering here and now, and paving the way for the complete cessation of all forms of suffering.

The fear to participate in a noble act such as that of organs donation, lies primarily through lack of understanding of the real nature of life and death and of life hereafter.

There are some people who believe that when any part of their body or organ is removed, they will have to go without that organ in their next life or that they will not be eligible to enter the kingdom of heaven. Such ideas are mere imaginations of their own.

From the Buddhist point of view, death takes place when one’s consciousness leaves the disintegrating material body. An, it is that relinking of consciousness which determines one’s next life. Some religionist may call this relinking consciousness as “soul”, others may call it “spirit” or “mental energy”, Whatever term is being used, it is clear that it has nothing to do with material component of the body which is subject to decay – and return to their respective sources of energy. The earth element returns to the soil, the water element returns to the streams, and the heat and gaseous elements return to the atmosphere. No matter how well the body is preserved, whether in a metal or wooden coffin, decomposition of the body is inevitable.

Instead of allowing the organs to rot away and go to waste, today’s technology and surgical methods have enabled their component structures such as the heart, kidney and other organs to be used or transplanted to restore normalcy in patients with organ failure.

With the ever-increasing number of failure of organs occurring in the country, the time has come for our more understanding members of public to come forward and volunteer to donate their organs after their death for a worthy-cause.

I fervently hope that all understanding citizens of this country will join in this noble cause to help alleviate suffering humanity.

Does Buddhism accept modern therapies such as transplantation?
Yes. There is no reason to go against it. If our modern scientist can discover new technologies to reduce sufferings and prolong lives, this must be encouraged. Buddhists acknowledge, appreciate and encourage human intelligence and all the new discoveries that come with it.

Does it encourage transplantation?
Yes, so long as transplantation is not abused such as in the selling and buying of organs. Such commercialism is wrong and cannot be condoned by Buddhism.

Are there any religious objections to organ and tissue donation for transplantation?
No. Organ and tissue donation is considered to be an extremely positive act and is to be encouraged. The purpose of our life is to do some service to others. Donating our organs and tissues to restore the well being of others is a most compassionate way of doing that service.

What Buddhist Teachings encourage organ and tissue donation?
In order to become and ‘Arahat’ (saint) Buddhists have to perfect ten virtues. One of which is ‘DANA’ (charity and generosity) and this includes the donation of one’s bodily parts or organs. In the ‘Jataka Stories’ (the Buddha’s previous births stories), it has been told that the Buddha in his numerous past lives have donated his eyes, blood, flesh and skin as well as to sacrifice his life to restore the well being of other living beings.

What is the meaning of life and what is death? Who should diagnose death?
From the Buddhist view, life is a combination of mind and matter. The body is only a shelter to accommodate life and depend on the mind. Both life and mind are invisible because they are ’forces’. So we should not take the body as life but only as the shelter.

When death takes place due to sickness, old age or decay of the physical body, the body will collapse and the elements that make up the body will disintegrate. Then life and mental energy separates from the body. Death means separation of the mind and life from the body.

The medical doctors should be the ones who should diagnose physical death.

Are there any objections to the removal of organs for donation from a person diagnosed by doctors to be BRAIN DEAD but whose heart is kept beating by artificial means?
There is no direct answer to this question. There are obviously no references to brain death or modern medical technologies in the Buddhist scriptures. From the medical point of view, life depends on the functioning of the brain and or the heart. There is now almost universal agreement among the medical fraternity that brain death is equivalent to death.

In my view life is not in the brain neither is it in the heart. Life is a ‘force’ or energy.

The person who removes the organs of the brain dead person does not create any negative or bad karma since he is doing it with good intentions and has no bad intentions of bringing harm or death to that person.

Will the process of organ donation cause more sufferings to the deceased and affect the process of his/her rebirth?
I do not think that there will be any physical sufferings because that person does not feel anything at that point in time. It will not have any effect on the process of rebirth or the next existence because no one can take any physical organs or tissues to the next existence or the next life. Worries about being reborn with missing organs are mere superstitious imaginations.

What merits may be gained from the donation of one’s organs?
We exist and we suffer in this world because of the cravings and attachment to the body. By donating something from the body we can reduce this craving and attachment. This can help us to attain salvation more easily. The liberation or deliverance from sufferings which arise from attachment to the body is one of the highest merits that can be achieved.

Will past sins or bad karma be neutralised by the act of organ donation?
While the act of organ donation will generate its own good karma, it will not dissolve all past bad karma. One who has committed bad karma during this life or previous births will be able overcome the bad effects of past actions by cultivating and developing the mind to do more meritorious deeds, by reducing ignorance, cravings and hatred.