The historical context
From the moment that Shakyamuni Buddha accepted King Bimbisara’s invitation to spend the rainy season in Venuvana (Bamboo Grove) vihara near the hot springs in Rajgir, Bihar, Buddhists have been in a relationship with the larger community of their supporters. It was and is a reciprocal relationship: practitioners accept the responsibility to practice and teach the Dharma while partners, allies, supporters, and those who recognize the value of the teachings accept the responsibility to do what they can to maintain and nourish what is being offered.
Of course, you are likely familiar with the Theravada alms round, in which bhikkhus walk silently through the streets of their community and receive food from the people who come out to support them. Another example is the annual Kathina ceremony at the end of the rainy season, when lay people offer new robes, toiletries, and so on. to the ordained sangha in their communities.
In the Mahayana tradition, community support for Buddhist organizations traditionally took many different forms. Donations of farm produce, manual labor, other materials, and/or sponsorship of a wide variety of ceremonies are some examples. Generosity is the first of the Six Perfections!
Money
These days, particularly in the West, money is the most common form of dana that Buddhist organizations receive. It may be membership dues, program fees, one-off donations, subscriptions, pledges, bequests, grants, or other arrangements. Money is an excellent lubricant but in society it generally also distances us from direct involvement in what is being created—be it a community, a service, a manufactured product, or a harvest. That’s the crux of our dilemma.
Society in general holds many conflicting emotions about money, and Buddhist are no exception. The Dharma is supposed to be freely given but running a Buddhist organization costs money. As practitioners, we may feel we are not in a position to be benefactors, we may accept money but feel it is inappropriate to ask, or we may feel focusing on or talking about money diminishes our spiritual practice.
Fundraising
It’s important to remember that fundraising is part of a larger reciprocal relationship. The foundation of it is that Buddhist organizations are offering something of value. Furthermore, fundraising is not one thing, but rather a multifaceted, ongoing perspective on the actualization of that mission. People do not give because organizations have needs. They give because they care about the mission and want to help make it possible. Fundraising is not about getting money from people. It is about inviting people into a deeper relationship with the Dharma and the community that supports it.
Fundraising is a significant component in how our society functions. Beyond religious organizations, there are charity drives, raffles, lotteries, campaigns from NGOs, galas with tickets only the very rich could afford, in-group events where influence is bought and sold, identity group merchandise, crowdsourcing platforms such as Kickstarter and GoFundMe, and so on. These initiatives often flourish in sectors of the economy where institutional support from government and corporations is felt to be lacking. They come with an aspect of distress, disappointment, and anger. Other initiatives lean heavily on some form of gambling, and are frowned on in Buddhist teachings, for a variety of reasons. In other words, fundraising takes many forms in contemporary society, and not every model is appropriate for Buddhist communities. Each sangha must find approaches that reflect its values, culture, and understanding of generosity. It bears repeating that fundraising in a Buddhist context is not about pressure or persuasion. It is about inviting people to participate in sustaining and strengthening something they value.
Never mind unlearning our misconceptions about money. Another challenge is that most people do not have an education in the skills needed to fundraise effectively, so let’s take a moment to explore that. What are the components of an effective fundraising campaign for a Buddhist organization?
Building and executing fundraising programs
Like any worthwhile endeavor, fundraising benefits from planning, clear communication, shared responsibilities, and regular evaluation. While every fundraising initiative is unique, there are some common elements that contribute to success.
There are at least four steps to take before the actual fundraising begins.
1. Prepare your sangha. Invite them into the planning process. This could involve Dharma talks, class discussions, announcements, and newsletter articles about money, fundraising, and dana. Your active members are crucial stakeholders in the success of your campaign.
2. Clarify the purpose of the campaign or initiative and establish realistic goals and timelines. Capital projects and annual support are different kinds of efforts and should be approached accordingly. Clear and attainable goals help create confidence and momentum.
3. Develop a compelling story and clear materials that explain why the campaign matters, what the resources will accomplish, and how people can participate. Prepare materials for web, email, print, and in-person conversations.
4. Identify potential supporters and determine who is best positioned to approach them. Train volunteers and leaders so they feel comfortable having conversations about giving. Remember that asking is an invitation, not an obligation. Face-to-face conversations are most effective, followed by phone calls and written communications. Repetition is not pressure—people often need multiple invitations before they are ready to respond.
What happens next?
Throughout the campaign, monitor progress, share updates, and celebrate milestones. Express gratitude often. When the campaign concludes, report results to the community and acknowledge everyone who participated. Stewardship and appreciation lay the foundation for future generosity.
Fundraising as part of our practice
The reasons we fundraise are to make the Dharma more accessible to people, to deepen and expand opportunities for people to practice, to sustain what we’ve built for future generations of way-seekers, to be good stewards of our communities, and to deepen our own generosity practice.
Sometimes we try to raise money without actually talking with people about giving. We mail letters, send emails, post on social media, and make group announcements—all useful and necessary tools. But conversations about giving are different. They challenge our assumptions about money and generosity and help us understand what people value and wish to sustain. They foster shared responsibility and a sense of ownership in our communities, inviting us to reflect together on how we care for and transmit the Dharma.
The takeaway
We may begin spiritual practice to alleviate our own suffering. But as our practice deepens, we see that we and society are interdependent. Our own liberation is inseparable from that of those around us, human and non-human. Recognizing our interdependence, we commit ourselves to sustaining and sharing the Buddhadharma for the benefit of present and future generations. Fundraising is one expression of that commitment. It is generosity in relationship—an invitation to participate in something larger than ourselves.
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