Suman Jyoty Bhante: How To Be A Real Buddhist

How to pay homage

When a Buddhist approaches to pay homage to the Buddha and members of the Sanmgha, he must take a suitable place putting his palms together on his forehead respectfully. The suitable place should be free from six faults of location: being too far; being too near, being at the front, being at the back, being at a high place and being against the wind. Then he should supplicate something what he wishes. After that, he should pay homage to them and go back from them taking four or five steps backward and with joined-palms on his forehead, without turning his back to them.

Three modes of paying homage

(a) Paying homage physically (kayavandana);
(b) Paying homage verbally (vacivandana): and
(c) Paying homage mentally (Manovandana).

Paying homage physically

One who pays homage physically to the Buddha and the Samgha has to touch the ground or the floor with five parts of one's body. These five parts of body are: forehead, two hands and two knees. This is called the five fold manner of touch.

Paying homage while standing

When a Buddhist meets the members of the Samgha on the way, he should stop his stepping, take off his head-wear and shoes. Then he should raise his joined-palms on his forehead with his body leaning forwards.

Paying homage while sitting

A male-devotee should sit in a squatting posture and a female-devotee should sit with limbs drawn together for paying homage by means of the fivefold manner of touch.

While paying homage he or she should say as follows:

Buddham Pujemi — I pay homage to the Buddha.
Dhammam Pujemi — I pay homage to the Dhamma.
Samgham Pujemi — I pay homage to the Samgha

The Programme for Performang Religious Activities

When the Buddhists in Myanmar perform the meritorious deeds such as giving charity, observing the precepts, etc., they first pay homage to the Samgha by reciting the formula of asking for permission to do so beginning with "Okasa". At the end of the recitation, beginning with Okasa, a member of the Samgha gives blessings so that the wishes of the devotees may be fulfilled.

Then the devotees ask for the five or percepts together with threefold refuges by reciting the Pali word beginning with "Aham bhante". The member of the Samgha then dictates the formulae of Namotassa, and Saranagamana , Paliwords for paying homage to the Buddha.

After the devotees recite the above Pali formulae, the member of the Samgha reminded them to keep the percepts well with mindfulness.

After that the devotees hand over the offertories to the Samgha. Then the member of the Samgha may deliver a short discourse on the benefits of giving charity and keeping precepts. He then administers the pouring of libation water and sharing merits.

The Formula of Asking for Permission

Okasa Okasa Okasa - Oh Venerable Sir: May I pay obeisance to thee! So as to be free from all my offences, accumulated from evil deeds done physically, verbally and mentally. I pay homage to the Three Gems: the Buddha, the Dhamma and the Samgha, once, twice, thrice with my joined-palms on my forehead very respectfully and humbly. Owing to my deeds of merit, may I always be free from the four Apayas, the three kappas, the eight Atthakkhanas, the five Veras, the four Vipattis, the five Byasanas and at the final existence may I attain Magga, Phala and Nibbana!

The meanings of the formula of asking for permission

Okasa=asking for permission

Kayakamma=physical commitment

Vacikamma =verbal commitment

Manokamma =mental commitment

Sabba dosa=all offences

The Virtues Of the Triple Gem (Triple Ratana)

Ratana means all animate and inanimate things which give delight and pleasure to one's mind.

All jewels including diamond, gold, silver, etc., give delight and pleasure to the mind for people in the world. So they are called mundane jewels (Lokiya Ratana).

Similarly, the Buddha. the Dhamma and the Samgha give delight and pleasure to the mind for human beings, devas and brahmas. So they are called supramundane jewels (Lokuttara Ratana).

The Attributes of Ratana

being highly honoured and adorable.
being worthy of infinite value,
being incomparable and superior,
being difficult to see, to meet, and to gain,
being the utility of those glorious ones who have accumulated a great deal of meritorious deeds.

The Buddha Ratana

Buddha is endowed with the nine supreme attributes; and those who happen to see and hear the Buddha's Teachings can gain knowledge and peace of mind; therefore the Buddha is highly honoured and adorable for those who take refuge in him.

The jewels like diamond, gold and silver, etc, are great in value. The owner of these jewels enjoys peace and happiness only in the present life whereas those who happen to see and take refuge in the Buddha, enjoy peace and happiness not only in the present life but also in future lives. So, the Buddha is the most valuable treasure.

As the ten jewels such as ruby, diamond, etc., are incomparable in value with other human utilities, so also the Buddha is incomparable with any other person in morality, concentration, and wisdom. Therefore, the Buddha is an incomparable treasure in the whole universe.

It is extremely difficult to come across the wheel treasure of the Universal Monarch and yet it is more extremely difficult to come across the fully-enlightened person known as the Buddha. So, the Buddha is the most difficult to see.

As the precious jewels like diamond and ruby are owned and utilized not by poor people but by rich people, so also the Buddha-treasure can be revered and worshipped not by ordinary persons but by glorious ones who have accumulated a great deal of meritorious deeds. Therefore, the Buddha is the most honourable, most precious, most incomparable, most rare and most worthy (for the glorious ones) treasure in the universe.

	Virtues in Pali	The brief Meanings of the Virtues
	Itipi so bhagava -
1	Araham	The Blessed one is known as Arahambecause he is worthy of special veneration by all men, devas and brahmas.
2	Sammasambuddho	The Blessed One is known as Sammasambuddho because he has fully realized all that should be known by himself.
3	Vijjacaranasampanno	The Blessed One is known as Vijjacararanasampanno because he is proficient in supreme knowledge and in the practice of morality.
4	Sugato	The Blessed One is known as Sugatobecause he speaks only what is true and beneficial.
5	Lokavidu	The Blessed One is known asLokavidu because he knows all the three Lokas. namely satta-loka--the world of living beings, sankhara-loka-the world of conditioned things, and okasa-1oka--the planes of existences.
6	Anuttaropurisadammasarathi	The Blessed One is known asAnuttaro purisadammasarathibecause he is the in comparable charioteer who is adept in taming those who deserve to be tamed.
7	Sattha devamanussaam	The Blessed One is known as Sattha devamanussanam because he is the guiding teacher of all devas and men.
8	Buddho	The Blessed One is known as Buddho because he himself is the Enlightened One, and he can enlighten others.
9	Bhagava	The Blessed One is known asBhagava because he is the most exalted and most glorious One.

The Dhamma Ratana

The Dhamma means the four Path-consciousness, the four Fruition-consciousness, the Nibbana and the Teachings of the Buddha.

These Dhammas should be listened, studied, practised and realized with great honour and adoration by those who wish to enjoy peace and happiness.

It is so valuable that it cannot be appraised.

It is incomparable and superior to any other worldly treasure.

It is extremely difficult to come across and to listen to the Dhamma because the Dhamma appears only when the Buddha appears.

Dhamma can be listened, practised and realised not by ordinary person- but by the glorious ones who accumulated great meritorious deeds. Therefore, the Dhamma is the most honourable, most precious, most incomparable, most rare and most worthy treasure.

	Virtues in Pali	The brief Meanings of the Virtues
1	Svakkhatobhagavatadhammo	The Dhamma comprising the four Maggas, the four Phalas, the Nibbana and the Buddhist scriptures is well expounded by the Exalted One.
2	Sanditthiko	It can be seen and realized vividly by oneself if one practises the Dhamma.
3	Akaliko	It yields immediate results to those who practise the Dhamma and the Fruition-consciousness follows the Path-consciousness without delay
4	Ehipassiko	It is so distinct and pure that it is worthy of inviting others to come and see it.
5	Opaneyyiko	It is worthy of being perpetually borne mind.
6	Paccattam veditabbo Vinnuhi	It can be experienced by the wise individually.

The Samgha Ratana

The eight kinds of noble bhikkhus are collectively known as the Samgha.

The non- ariya bhikkhus (Sammuti Samgha) who have the same view and the same moral practice as the noble bhikkhus (Ariya Samgha) are also included in the Samgha.

1. The Samgha being endowed with nine supreme attributes, should be highly honoured and venerated.

2. The Samgha is peerless because it enables one who takes refuge in the Samgha to achieve happiness and prosperity in the present existence as well as in future existences.

3. The Samgha is an incomparable treasure because the members of the Samgha are incomparable in morality, concentration and wisdom in the whole world.

4. The Samgha Ratana is extremely difficult to come across because it comes into existence only when the Buddha arises in the world. Only those who have accumulated great merits can revere and take refuge in this Samgha Ratana.

Therefore the Samgha is the most honourable, most precious, most incomparable, most rare and most worthy treasure in the whole Universe.

	Virtues in Pali	The brief Meanings of the Virtues
1	Suppatipanno bhagavatoSavakasamgho	The disciples of the Exalted One practise well the threefold training of morality, concentration and wisdom.
2	Ujuppatipanno bhagavato Savakasamgho	The disciples of the Exalted One practise righteously the threefold training.
3	Nayappatipanno bhagavato Savakasamgho	The disciples of the Exalted One practise to realize the Nibbana. They are endowed with righteous conduct leading to the Nibbana.
4	Samicippatipanno bhagavato Savakasamgho	The disciples of the Exalted One practise to be worthy of veneration. The disciples of the Exalted One, numbering four pairs of ariyasor eight noble persons are:
	Yadidam cattaripurisayuganiatthapurisapuggala esa bhagavato Savakasamgho
5	Ahuneyyo	worthy of receiving offerings brought even from afar;
6	Pahuneyyo	worthy of receiving offerings specially set aside for guests;
7	Dakkhineyyo	worthy of receiving offerings offered with the belief that the offering will bear fruits in future existences;
8	Anjalikaraniyo	worthy of receiving reverential salutation of men, devas and brahmas;
9	Anuttarampunnakkhettamlokassa	the peerless fertile field for planting the seeds of merit.

Reflection on the Virtues of the Buddha (Buddhanussati)
Reflection on the virtues of the Buddha means contemplating repeatedly on any one of the nine supreme virtues of the Buddha without any recitation.

The Benefits of Reflecting on the Virtues of the Buddha

The person reflecting on the virtues of Buddha can gain the following benefits:
(1) Veneration of the Buddha with great respect;
(2) Attainment of good mindfulness;
(3) Development of wisdom;
(4) Having the notation of living together with the Buddha;
(5) Gaining much merit;
(6) Gaining much joy and gladness;
(7) Being devoid of fear even in the face of dreadful danger;
(8) Avoiding evil deeds, because one feels one is in front of the Buddha;
(9) Being worthy of veneration as sacred as the chamber of relics;
(10) Being ashamed and frightened to commit evil deeds;
(11) Attainment of good existences in future lives if one does not attain the Path-consciousness and its fruition in the present life.
Note: Reflection on the virtues of the Dhamma and the Samgha can be undertaken as one reflects on the virtues of the Buddha, and similar benefits will be at tamed.

The Four Nether Worlds (Apayas)

The four states which are devoid of happiness are calledApaya. There are four Apayas. They are;-

The Realm of intense continuous suffering (Niraya);
The State of animals (Tiracchana)
The Realm of ever hungry beings (Peta)
The State of a kind of petas who lives miserably in secluded places (Asurakaya).

The Three Disasters

Kappa: destroying is called Kappa. Three disasters which arise when the world is overwhelmed by evil deeds are called three Kappas. They are:-

The disaster by famine (Dubbhikkhantara Kappa). It arises when human beings are overwhelmed by greed.
The disaster by weapons (Satthantara). It arises when human beings are overwhelmed by hatred.
The disaster by epidemic (Rogantara Kappa). It appears when human beings are overwhelmed by ignorance.

The Eight Inopportune Times (Atthakkhanas)

Being born in the Niraya
Being born as animals
Being born as petas
Being born as Asaannatta-brahamas and Arupa-brahamas as they have no faculty to hear the Dhamma,they cannot listen to the Noble Dhamma.)
Being born as a human being in the remote part of a country which can not be reached by Buddha and his disciples. (Paccantarika)
Being born as a human being having the wrong viewduring the time of the Buddha and his Teachings.
Being born as a human being with no intellingence to understand the teachings of the Buddha.
Being born as a human being with adequate intellingence to understand the teachings of the Buddha but not in the time of the Buddha.

The Five Enemies (Panca Verani)

Floods
Conflagrations
Bad Rulers
Thieves and robbers, and
Bad sons and daughters who are unworthy heirs

These five are called enemies because they can sometimes cause a great danger to unfortunate human beings.

Four Deficiencies (Vipatti)

Vipatti means the state of being short of what is needed. Four vipattis are:-

Being the time of bad rulers (Kalavipatti)
Being reborn in four miserable existences (Gativipatti)
Having physical deformities and disfigurements(Upadhivipatti) and
Being lack of right effort (Payogavipatti)

Five Kinds of Losses (Byasana)

Byasana means the ruination or misfortune. Five byasanas are:-

Loss of relatives (Nati-byasana)
Loss of wealth (Bhoga-byasana)
Loss of health due to illness (Roga-byasana)
Loss of right view (Ditthi-byasana)
Loss of morality (Sila-byasana)

Magga (Magga means the Path leading to the Nibbana)

The Path of Stream-winner ( Sotapatti-magga)
The Path of Once-returner(Sakadagami-magga)
The Path of Non-returner (Anagami-magga)
The Path of Arahat (Arahatta-magga)

Phala

Phala means the fruition that immediately follows the path. There ars also four stages.

The fruition of Stream-winner(Sotapatti-phala)
The fruition of once-returner(Sakadagami-phala)
The fruition of Non-returner(Anagami-phala)
The fruition of Arahat (Arahatta-phala)

Nibbana

Nibbana is the Extinction of fire of Lust, Hatred and Delusion)

All beings in the world have to live with the Buddha, the Samgha, noble persons, parents, teachers and those who are older and superior in virtues. One may offend them bodily, verbally or mentally. Whether one may commit the wrong action intentionally or not, one may encounter the evil consequences such as loss of properties, suffering from various diseases. etc., in this very life. Also in future existences, one may be reborn in woeful abodes repeatedly and ones chance to attain the celestial life and Nibbana may be blocked. Therefore one must be very careful not to offend noble persons and elders.

In order to deter the above evil consequences, the wise elders of past generations have adopted the formula of asking for permission ("Okasa") to be performed First among the religious activities.

By reciting the Okasa Formula in obeisance to noble persons and elders, all the evil consequences of intentional or unintentional offences may be eradicated, and good benefits will arise in this life as well as in future lives. Even if no offence has been done, one will gain wholesomeKammas by paying homage with Okasa. and will enjoy the benefits of these Kammas.

Asking for the Five Precepts

"Aham bhante tisaranena saha pancasilam dhammam yacami anuggaham katva silam detha me bhante.

Dutiyampi -Aham bhante tisaranena saha pancasilam dhammam yacami anuggaham katva silam detha me bhante.
Tatiyampi -Aham bhante tisaranena saha pancasilam dhammam yacami anuggaham katva silam detha me bhante.
(Bhikkhu)==> " Ya-maham vadami tam vedetha
(Lay devotees)==> "Ama bhante."
Note It is not necessary to recite "Ama bhate" if one observes the precept in front of the Buddha image himself.
Meaning
Venerable sir, I observe the five precepts together with the threefold refuge.
Venerable sir, please help me observe the five precepts out of compassion for me.
(Bhikkhu)==> Repeat after me as I say.
(Lay devotees)==> Yes, Venerable Sir.

The Formula of Paying Homage to the Buddha

Pali word - Namo Tassa Bhagavato Arahato sammasambuddhassa (three times)
Meaning - Veneration to the Exalted One, the One worthy of special veneration, and the perfectly enlightened One.

Taking three Refuges

Pali word -
Buddham saranam gacchami
Dhammam saranam gacchami
Samgham saranam gacchami
Dutiyampi -Buddham saranam gacchami
Dutiyampi -Dhammam saranam gacchami
Dutiyampi -Samgham saranam gacchami

Tatiyampi-Buddham saranam gacchami
Tatiyampi-Buddham saranam gacchami
Tatiyampi-Buddham saranam gacchami

Bhikkhu==> Saranagamanam paripunnam
Lay devotees==> Ama bhante
Meaning
I take refuge in the Buddha
I take refuge in the Dhamma
I take refuge in the Samgha
For the second time I take refuge in the Buddha
For the second time I take refuge in the Dhamma
For the second time I take refuge in the Samgha
For the third time I take refuge in the Buddha
For the third time I take refuge in the Dhamma.
For the third time I take refuge in the Samgha
Bhikkhu ==>- you have now completed the act of taking three refuges.
Lay devotees ==> Yes, Venerable Sir.
Note : It is not necessary to recite "Ama bhante" if one takes the three refuges in front of the Buddha image.

Undertaking the Five Precepts

How to establish and observe the five precepts (In Pali and English rendeiing)

In Pali
(1)Panatipata veramanisikkhapadam samadiyami:
(2)Adinnadana veramanisikkhapadam samadiyami:
(3) Kamesumicchacara veramanisikkhapadam samadiyami:
(4)Musavada veramanisikkhapadam samadiyami:
(5)Suramerayamajja pama datthana veramanisikkhapadam samadiyami:
Meaning

I observe the precept of abstaining from killing any living beings.
I observe the Precept of abstaining from taking wnat is not given by the owner.
I observe the precept of abstaining from committing sexual misconduct.
I observe the precept of abstaining from telling lies.
I observe the precept of abstaining from taking any intoxicant or drug that causes forgetfulness.

Bhikkhu:==> Tisranena saha pancasilam dhammam sadhukam katva appamadena sampadetha.
Do observe the five precepts together with the Three Refuges with diligence and steadfast mindfulness

Lay-devotees:==> Ama bhante.Yes, Venerable Sir.

"Meaning of Saranagamana"

The Pali word 'saranagamana' means the solemn recognition of the Three Refuges as the holiest objects of worship because they can ward off danger, bring good benefits, eliminate suffering and deliver happiness.

Existence and Disappearance of Saranagamana

One can establish Saranagamana by reciting "Buddham saranam gacchami, Dhamman saranam gacchami Samgham saranam gacchami"in front of a monk, a Buddha image or a pagoda recognizing solemnly the Three Refuges as the holiest objects of worship. So long as one is alive or one is not converted to another system of belief, the Saranagamana will remain in oneself and it will ward of danger, bring good benefits, eliminate suffering and deliver happiness. When one dies or when one is converted to another system of belief, the Saranagamana completely disappears in one.

The Benefits of Saranagamana

(1) Those who can maintain Saranagamana till death, will not be reborn in lower abodes when they die.

(2) They will be rebron as human beings or celestial beings.

(3) They will surpass others in the following ten virtues:

in enjoying visible objects,
in enjoying pleasant sounds,
in enjoying sweet odours,
in enjoying good taste,
in enjoying pleasant contact,
in enjoying a long life,
in enjoying good appearance,
in enjoying happiness,
in enjoying power, and
in enjoying the number of companions.

In the world the Three Gems are the most superior. If one takes refuge in Three Gems, he will gain such advantages as long life, good appearance, etc. If one misconceives the Three Gems, he cannot attain Magga and Phala and he will be reborn in Niraya.

The Consequences of Breaking or Observing the Five Precepts

The Consequences of Killing Sentient Beings

Whosoever kills any living being will be reborn in one of the four lower abodes after death. Even when he is freed from there and is again reborn as a man, he will encounter the following evil consequences:

Having physical deformities and disfigurements,
Being ugly,
Being pale and feeble,
Being dull and inactive,
Being easily frightened when confronted with danger,
Being killed by other or facing death in youth,
Suffering from many diseases,
Having few friends, and
Being separated from beloved ones.

On the other hand the one who abstains from killing sentient beings will enjoy the benefits which are the opposite of the above consequences.
Consequences of Stealing
Stealing includes taking other's things vithout asking for the permission of the owner, and taking other's properties by force or by cheating or by trick. Whosoever commits stealing will be reborn in one of the four lower abodes when he dies. Even when he is freed from there and is again reborn as a man, he encounter the following evil consequences:

Being poor,
Having the bodily and mental suffering,
Being totured by hunger and starvation,
Having unfulfilled wishes,
Having unstable and easily perishable fortune.
Having properties destoryed by five the enemies, namely flood, fire, thieves, bad inheritors and bad rulers.

On the other hand the one who from stealing will enjoy the benefits which are the opposite of the above consequences.
The Consequences of Sexual Misconduct
Whosoever has sexual ralation with person other than one's spouse is said to have committed sexual misconduct. That person will be rebron in one of the lower abodes when dies. Even if he is freed from there and again reborn as a human being, he will encounter the following evil consequences:

Being disgusted by others.
Having many enemies.
Lacking of wealth and prosperity,
Being deprived of happiness,
Being rebron as a woman,
Being rebron as a sexual pervert,
Being rebron in the inferior lineage,
Encountering disgrace,
Having physical deformities,
Being separated from beloved ones,
Being inflicted with the loss of wealth.

On the other hand, the one who abstains from sexual misconduct, will enjoy the benefits which are the opposite of the above consequences.

The Consequences of Telling Lies

Telling what is not true by gesture or by words with malicious intention is commit ting the action of falsehood. The gravity of that offence corresponds to the amount of harm done on others. The liar will have to suffer in the miserable realms after his death. If he were to be reborn in the human world he will be afflicted with the following defects:

poor pronunciaton,
uneven teeth,
foul breath.,
unhealth complexion,
poor eyesight and poor hearing,
defective appearance,
lack of influence on others,
harshness of speech, and
restlessness of the mind.

On the other hand the one who abstaius from telling lies will enjoy the benefits which are the oppsite of the above consequences.

The Consequences of Indulging in Intoxicants

Intoxicants and narcotic drugs such as alcohalic, liquors, opium, cocaine and heroin are addictive. Consuming any of these leads to the drukeness, forgetfullness and lack of common sense. These in turn lead to murder, lying and adultery, etc. Moreover the user of intoxicants or narcotic drugs will enjoy poor health, die young and will be rebron in woeful abodes.

Even when he is freed from there and is again reborn as a human being, he will encounter the following evil conseuqences;

lack of intelligence.
being lazy,
lack of mindfulness.
being ungrateful.
lack of moral shame and moral dread;
insanity, and
tendency to commit all evil deeds.

On the other hand he who abstains from consuming intoxicants will enjoy the benefits which are the opposite of the above evil consequences.

Every pious Buddhist more or less carries out the meritorious deeds of dispensing charity, observing morality and practising meditation. Out of these three, the Buddhists ususily perform the charitable deeds daily. At every house of Buddhists, they offer food, water and flowers dedicated to the Triple Gems every morning. Moreover, with generous mindedness, they offer alms-food to the Sanghas who go round from house to house for collecting alms-food, in procession or individually. In some towns, there are many hundreds of Sanghas going in procession for alms-food. The Buddhists heartily believe that the daily act of offering alms-food to the Sangha is the main cause for the perpetuation of the Buddha's Teaching. According to their wealth, they occasionally make other donations such as inviting the monks to their home and offering food, novitiating their sons, donating the four material requisites to the sangha. etc. In fulfilling the ten perfections, the Bodhisattha performed the perfection of charity prior to the other perfections. Therefore, Dana is the first of the Ten Perfections. The charity is the first item of ten meritorious deeds stated in the previous charpter. Therefore in this chapter. the notable facts concerning charity shall be exergerated.

The Sense of Charity

Charity means donation or giving away one's own properties to others. There are three kinds of charity: giving material offerings (Amisa dana), giving santuary and protection to animals (Abhaya dana) and giving doctrinal lectures (Dhamma dana). In dispensing the charity, volition (cetana)and the belief in kamma and its results (Saddha) play important roles. In growing paddy, the good rains in the beginning, in the middle and in the later part of the rainy season can produce a good yield of rice. So also in performing the charity, the accomplishment of three steps of volition can produce great benefits to the donors. These three steps of volition are:

Volition that arises before giving (Pubbacetana);
Volition that arises while giving (Muncacetana); and
Volition that arises after giving (Aparacetana).

It is very important to make the three-fold volition keen and pure. whenever we perform any act of charity.

The Advantages of Charity

Charity is praised by Buddha in many ways. It is:—

- the stairway to celestial realms;
- the packet of provisions in the long cycle of rebirths
- the direct way to good destination;
- the support to attain Magga, Phala and Nibbana;
- the cause of becoming a ruler;
- capable of producing luxuries and wealth;
- capable of enjoying happiness;
- capable of self-protection;
- capable of civilising the uncivilized;
- capable of bringing success in everything; and
- the noblest auspiciousness.

Offering Alms-food

I offer alms-food and other eatable to the compassionate Buddha who is endowed with the infinite accumulation of glory, merit (through the ten perfections) and wisdom. Owing to my deed of this merit, may I attain the Nibbana as soon as possible.

The Benefits of offering Alms-food

If one does not eat cooked rice, he cannot live longer. He will become ugly, sad, weak and stupid for lack of nutrition.

Taking alms-food (cooked rice) can make one live long. Moreover, he will be endowed with beauty, happiness, strength and wisdom.

Offering Water

I offer this pure and cool water to the compassionate Buddha who is endowed with the infinite accumulation of glory, merit (through the ten perfections) and wisdom. Owing to my deed of this merit, may I attain the Nibbana as soon as possible.

The Benefits of Offering Water

If one does not drink water, he cannot he cannot live longer.He will become ugly, sad, weak and stupid. If one does not bathe, he will not be clean and fresh. Therefore, the donors of water can be endowed with longevity, beauty, wealty, strength, wisdom, cleanness, fame and great retinue. They will be free from thirst.

Offering Flowers and Fragrance

I offer these beautiful flowers and fragrance to the compassionate Buddha who is endowed with the infinite accumulation of glory, merit (through the ten perfections)and wisdom. Owing to my deed of this merit, may I attain the Nibbana as soon as Possible.

Benefits of Offering Flowers and Fragrance

Owing to this donation, one can be reborn in the celestial realm or in the human existence for one lakh world cycles. And in his final existence he will attain Magga, Phala and Nibbana. There are many jataka stories describing the benefits of offering flowers and fragrance.

Offering Lights

I offer lights (electric lights) which can eliminate the darkness, to the compassionate Buddha who is endowed with the infinite accumulation of glory, merit (through the ten perfections) and wisdom. Owing to my deed of this merit may I attain the Nibbana as soon as possible.

The Benefits of offering Lights

- One who offers lights to the Buddha can be repeatedly reborn in the celestial realms or in human existences. He will have bright and fair complexion. He will possess penetrative wisdom which can see through any wall or mountain or rock. He will attain Magga, Phala and Nibbana in his final existence.

Note : It is important that you must donate, contemplating on the virtues of the Buddha.

Stories showing the Benefits of Charity

A Story Showing the Benefits of Offering Alms-food

Ninety-four world cycles ago. there ap peared Siddhattha Buddha. One day a man saw the Buddha in his alms round and noticed the fair complexion of the Buddha eminating yellow hues. On seeing thus the man admired the Buddha and paid homage to him. He also invited the Buddha to his house and offered alms-food.

Because of his donation, that man was repeatedly reborn in celestial realms and human existences. He could incessantly enjoy both clestial and worldly pleasure. He was never reborn in the four miserable realms. In Gotama Buddha's time, he became a man of great wealth. When he came of age, he was ordained us a bhikkhu. Then he became an arahat.

A Story Showing the Benefits of offering Water

After the Padumuttara Buddha had attained Parinibbana the pious Buddhists offered pure water by pouring at the Bodhi Tree.

At that time one man also carried perfumed water in a beautifully decorated pot and offered it to the Bodhi Tree.

In his next existence, that man became a deva at the Tusita celestial realm. He enjoyed celestial pleasure as well as royal pleasure in his many existences. In the Gotama Buddha's time, he became an Arahat named Gandhodakiya Thera.

A Story Showing the Benefits of Offering Flowers

Once the Venerable Maha Moggallana went to the celestial realm. When he reached there, he saw a great splendid mansion among the colourful flowers blooming not only in water but also on land.

One goddess resided there together with her attendants. When the Maha Thera saw her, he asked her about the meritorious deeds of her past existence.

The goddess replied thus. "Once I was called Pesavati and I lived in Nalaka village: which is in the eastern side of Rajagaha City. One day I met the Venerable Sariputta and with much reverence. I donated him many a flower. Thereby I can live peacefully in this grand mansion"

A Story Showing the Benefits of Offering Lights

One man paid homage to the Padumuttara Buddha lighting five lamps around the foot of a Bodhi tree. Due to this good deed, when'he died he was reborn either in celestial realms or in human existences incessantly. He also obtained the power of being able to see things from one hundred yojanas away through all obstacles.

That man became an Arahat named Pancadipaka Therain Gotama Buddha's time.

So also, Sumangala Buddha donated lights in his fulfilment of dana parami. Owing to this merit, bright hues were emitted from his body day in and day out. Those hues were brighter than those of the sun, the moon, stars and planets.

Offering Alms-food

Offering alms-food is one of the cherished practices followed by pious Buddhists. The purpose of daily offering of alms-food is to uphold the bhikkhus residing in the community, to learn and practise meditation without any anxiety and tiredness about their subsistence. Understanding this fact, the lay people organize themselves into groups to keep up the practice of offering alms-food to bhikkhus. Some groups, or teams offer alms-food every day, some on a day which they can afford, some on every Sabbath day during the Buddhist Lent and some throughout the whole Buddhist Lent.

The donors offer alms-food without discrimination as to person or sect or monastery. If they can afford, they also donate curry besides alms-food. Due to this meritorious deed the bhikkhus can devote themselves to learning and meditation free from anxiety about their subsistence. In this way, the bhikkhus such towns as Pakokku and Mandalay can study the Buddhist scriptures incessantly. For the lay people they can do the meritorious deed daily and so they can gain many benefits. Even the eve of their donation they are so busy with collecting necessities in advance, cooking and performing religious activities that their inclining towards meritorious deeds get more and more developed.

At dawn, they feel delighted to offer alms-food to the bhikkhus. Therefore, the act of alms-giving shows the high spirit of Myamar Buddhists on religion. So also this act reveals the cooperation and attentiveness in meritorious deeds. When the ceremony which marks end of weekly offerings during the Buddhist Lent is held, various offerings are hung On tree-shaped stands and they are then donated to the Bhikkhus.

Based on this alms-giving practice, activities are carried out for the welfare of people of Myanmar and for the propagation of Buddha's Teachings. There arise friendship and unity among nationals. It is of vital importance to keep up the practice of offering alms-food because this practice brings long-term benefits not only to the donee bhikhus but also to the lay donors.

Sappurisa-dana

The charity done by the virtuous is called Sappurisa-dana. There are five kinds of Sappurisa-dana, namely:-

Saddhadana,
Sakkaccadana,
Kaladana,
Anuggahitadana, and
Anupahaccadana.

(1) Saddhadana

The charity based on the belief in kamma and its results is called Saddhadana.

The person who dispenses this kind of charity will possess great wealth and very beautiful complexion in whatever existence his charity ripes to produce benefits.

(2) Sakkaccadana

Sakkaccadana means donating the well-prepared offerings to the donee with much respect and reverence.

In whatever existence his charity ripes to produce benefits. The person who dispenses that kind of charity will be wealthy and his children, wife, slaves and employees are obedient to him.

If one donates the offerings contemptuously, he has no influence on his children, wife and slaves, in spite of being wealthy in his future existences.

(3) Kaladana

The charity dispensed at an appropriate time is called Kaladana.

In whatever existence his charity to produce benefits, the person who dispenses that kind of charity will be very wealthy. He can get everything which he desires whenever necessary.

A person who does not dispense charity at an appropriate time cannot gain which he desires when he needs, although he is wealthy.

(4) Anuggahitadana

The charity dispensed with the mind not attached to the offering is called Anuggahitadana.

In whatever existence his charity ripes to produce benefits the person who dispenses that kind of charity is very wealthy.

His mind is inclined to the enjoyment of worldly pleasures.

If a person dispenses charity with no intention to honour the donee, he does not want to enjoy his valuable properties.

(5) Anupahaccadana

The charity that does not harm the donor himself nor anyone else is called Anupahaccadana.

In whatever existence his charity ripes to produce benefits, the person who dispenses that kind of charity will be wealthy and will possess valuable property.

His wealth and possessions can be uneffected by five kinds of danger. namely; floods, conflagration, tyrants, thieves and unbeloved heirs.

If a person dispenses charity with detrimental to himself or to others, his properties will be destroyed by the five kinds of danger although he is wealthy.

Cultivating Loving kindness

Permeating the Ten Directions with Loving-kindness

        (1) May I be free from danger and enmity. May I be always well and happy.
        (2) May my parents and teachers be always well and happy.
        (3) May all beings in my home be always well and happy.
        (4) May all devas in my home be always well and happy.
        (5) May all beings in my village be always well and happy.
        (6) May all beings in my town be always well and happy.
        (7) May all beings in my country be always well and happy.
        (8) May all beings in the east be always well and happy.
        (9) May all beings in the south be always well and happy.
        (10) May all beings in the west be always well and happy.
        (11) May all beings in the north be always well and happy.
        (12) May all beings in the south-east be always well and happy.
        (13) May all beings in the south-west be always well and happy.
        (14) May all beings in the north-west be always well and happy.
        (15) May all beings in the north-east be always well and happy.
        (16) May all beings in the upper direction be always well and happy.
        (17) May all beings in the lower direction be always well and happy.
        (While reciting "my parents", concentrate your attention on your parents. So also, while reciting "all beings in the east" concentrate your mind on all sentient beings living in the east.)

Eleven Methods of Cultivating Loving-kindness according to Metta Sutta

Cultivating loving-kindness on all beings

        (1) May all beings be always well and happy;
              May they be free from danger and enmity;
              May they live peacefully.

Cultivating Loving-kindness in pairs

        (2) May all beings, who can be frightened and who are fearless, be always well and happy;
              May they be free from danger and enmity;
              May they live peacefully.
        (3) May all beings, the visible and the invisible, be always well and happy;
              May they be free from danger and enmity;
              May they live peacefully.
        (4) May all beings, who are afar and who are near, be always well and happy;
               May they be free from danger and enmity;
       (5) May all beings, Arahats and Non-arahats, be always well and happy;
               May they be free from danger and enmity;
              May they live peacefully.

Cultivating Loving-kindness in groups of three

        (6) May all long, short and medium beings be always well and happy;
              May they be free from danger and enmity;
              May they live peacefully.
        (7) May all large, small and medium beings be always well and happy;
              May they be free from danger and enmity;
              May they live peacefully.
        (8) May all fat, thin and medium beings be always well and happy; May they be free from danger and enmity; May they live peacefully.

Cultivating Loving-kindness for the elimination of harmful thoughts

        (1) May all human beings be free from deceiving one another.
        (2) May all human beings be free from looking down one another.
        (3) May all human beings be free from causing miseries to one another.

The Four Sublime States

        (1) Metta=Loving-kindness and benevolence for the welfare of all beings.
        (2) Karuna=compassion on seeing miserable beings and wishing them to be liberated from sufferings.
        (3) Mudita=sympathetic joy on seeing happy beings
       (4) Upekkha=equanimity or equilibrium of mind without love or hatred towards all sentient beings
        Living in the practice of generating one of these four amounts to living in a sublime state. So these four kinds of living are called "The Four Sublime States" (Brahmavihara)".

Metta, Loving-kindness

        Loving-kindness (metta) is the opposite of hatred (dosa). Metta is the mental factor called Adosa (non-hatred) which wishes for the welfare of other beings, contemplating: "May all beings be happy; May they be free from I danger."
        Metta is generally understood as "Love". in Myanmar. There are three kinds of love:
               (1) mutual love between husband and wife (Tanhapema),
              (2) mutual love among the members of the family (Gehassitapema),
               (3) Loving-kindness, or benevolence for the welfare (metta).
        The first two kinds of love are not metta. They are lust, greed and craving.
        Metta is the pure form of love which can bring peace and prosperity to all beings.

How To Radiate Loving-kindness

Developing and transmitting repeatedly one's benevolence for the welfare of others is called Metta Bhavana-cultivation of loving-kindness.

Cultivation of loving-kindness should be given priority to oneself. By doing so, one develops one's sympathetic consideration for others wishing them to be happy and free from danger as oneself. Loving-kindness should not be radiated to the dead because they are unable to accept it.

First of all, concentrate your mind on the form of the person whom you want to radiate loving-kindness, till you come to discern his figures from head to toe, just as looking at his photograph. Then, radiate your loving-kindness to him while contemplating repeatedly thus: "May he be happy. May he be free from enmity". This is the method how to radiate one's loving-kindness towards others.

According to the admonition of some prominent and reverend teachers in Myanmar, to be more effective in radiating loving-kind ness, one should practise as follows:

(1) First observe the moral precepts.
(2) Sit cross-legged keeping the body upright. Place your palms one upon another facing upwards with the tips of your thumbs touching each other. Without drooping your head, sit still with steadfast mindfulness on the person to whom loving-kindness is being radiated.

(3) Focus your mind on the person to whom you want to radiate loving-kindness visualising his personality. Then, contemplate in your rnind-eye, cultivate your loving-kindnss repeatedly and earnestly thus: "May he be happy and free from for at least fifteen to thirty minutes.

(4) When you can successfully radiate loving-kindness to a particular person, can radiate your loving-kindness in the same way to many people, to the village, to the whole country and even to the whole world.
When you are accustomed to that practice, it will not be difficult for you to radiate your loving-kindness to all beings in all directions..

The Benefits of Radiating Loving-kindness

The benefits of loving-kindness are greater than those attainable from the practices of charity and morality. The benefits produced by cultivating loving-kindness for just a short moment are greater than those obtained by offering one hundred pots of cooked rice three times a day.
A person who cultivates loving-kindness can enjoy eleven kinds of benefits according to the teachings of the Buddha.

He enjoys a sound sleep.
He wakes up peacefully.
He does not have bad dreams.
He is loved by human beings.
He is loved by non-human beings.
He is guarded by devas.
He is unaffected by fire, poison and weapons.
He can develop concentration quickly.
His face is serene and cheerful.
He never dies in bewilderment.
He may be reborn in the brahma realm when he dies.

Missionary Works

There are some other duties 'which should be carried out by every pious Buddhists whenever possible.

Lecturing, rewriting and teaching the Buddha's discourses are important missionary works. Performing missionary works means encouraging others to follow the Buddha's Teachings which can be summed up as: "to refrain from all evils, to do what is good, and to purify the mind."

First of all, a missioner must cultivate loving-kindness in the hearts of all beings and convey them how to dispel their wrong views which can bring evil consequences. Among the demeritorious action, the five heinous deeds of killing one's mother, killing one's father. killing an arahat, causing blood to settle on the body of the Buddha, and causing schism in the Samgha Order are the worst. Even though the perpetrator of these deeds has done a great deal of meritorious deeds, they cannot help him. He will be cast into hell (the Niraya) immediately on his death. Only when he is released from the Niraya, his meritorious deeds of the past existence will bear him good fruits.

A person, who has held a wrong view, earns greater demerit than a person who has killed his parents. If a person who has committed one of the five heinous deed, were to fall to the Niraya when the world is about to be destroyed. He has the opportunity to be released from there at the time of the destruction of the world. But the staunch wrong-viewer has to be shuffled to the Niraya of another world which remains undestroyed if the time for his release is not yet due at the time of the dissolution of the world.

The missionary work can salvage one from such grave offence. Therefore, it should be considered how noble and beneficial the missionary work is. Everyone should participate in the missionary work and strive for the proliferation of the Truth.

In doing so, one should cultivate loving-kindness on all wrong believers. Imparting the Buddha's Doctrine to others is one of the missionary works. The Buddha expounded that there is no other deed as meritorious as imparting the Buddha's Doctrine.

Every body has a chance to take part in the missionary work. We must try our best to make those who have not yet believed in the Buddha's Teaching come to believe in the Teaching and those who have already believed in the Buddha's Teaching come to believe all the more. If it is possible, we should go to the border areas of our country where the Buddha's Teachings have not well developed. If we ourselves are unable to do so, we ought to give support to the persons who are serving for that purpose.

Making Others Take Refuge in the Three Gems

'Saranagamana' means taking refuge in the three Gems: the Buddha, the Dhamma and the Samgha. Each and every Buddhist must take refuge in the three Gems out of conviction.

How must we believe in the Three Gems? We must believe that one can liberate oneself from four miserable existences as well as from the round of rebirths by taking refuge in the Buddha

We must believe that the Dhamma can make all beings prosperous and liberate them from four miserable existences and the round of rebirths. So also we must believe that the Samgha can expound such Dhamma. Through these beliefs, we may come to know that the Three Gems are worthy of special veneration.

A person, who realizes the attributes of the Buddha, the Dhamma and the Samgha and has unshakable faith in them, can certainly be free from the four miserable realms in his next existences.

In the Buddha's time, there was a man of Sakyan clan named Saranani who had taken refuge in the Three Gems for a long time. Once the Buddha spoke in praise of him: "Saranani Sakya has taken refuge in the Buddha, the Dhamma and the Samgha for a long time. How can he be reborn in the miserable realms?"

A person, who has unshakable faith in the Three Gems, and endowed with quick wit, ready wit and the knowledge of freedom from defilements, can attain arahatship in this very life. He is also free from the four miserable realms. Although a person, who has unshakable faith in the three Gems and endowed with quick wit and ready wit, has not emancipated from defilements, he can be reborn in the Brahma realm if he has completely uprooted the lower five fetters. And he will become a Non-Returner (Anagami) and will attain parinibbana in the Brahma realm.

Moreover, if a person who has unshakable faith in the three Gems, but not endowed with quick wit, ready wit and the knowledge of freedom from defilements, can be a Once-Returner or a Stream-winner.

Even though a person has neither unshakable faith in the Three Gems, nor quick wit nor ready wit nor the knowledge of freedom from defilements, but if he possessed the Faculty of Conviction, believes in the Buddha and appreciates him, he can also be free from the four miserable realms. (Pathama Sarananisakka Sutta, Saranani—vagga, Sotapatti Samyutta, Maha-vagga Samyutta).

The statement "one can be liberated from four miserable existences merely by the belief in the Buddha" is very encouraging indeed. It is very clear that a Buddhist who takes refuge in the Three Gems cannot be cast into the four miserable realms. Therefore, in Bahukara Sutta, the Buddha said that the person leading others who have no faith in the Three Gems to take refuge in the Triple Gems (to be Buddhists) is the incomparable benefactor.

Participating in Religious Associations

The strength of an association is greater than that of an individual. Performing religious and social affairs by a well-organized group can bring more success than by an individual.

Among the many different associations, the task of religious associations is subtle and profound. Therefore the members of these associations should have respectable physical, verbal and mental behaviours. Finding other's faults easily, saying words of blame on others, being I narrow-minded and impatient are not the proper behaviours of the members of religious associations. They should cultivate loving-kindness, compassion and good-will towards others. More over, even though the others treat them wickedly and dishonestly, they should stand righteously. Only then they are able to carry out their activities more effectively.

In the Buddha's time, the people of Savatthi used to make joint offerings to the Buddha. The Buddha said that the joint offering was very beneficial. A man, after hearing the discourse on charity, wanted to offer alms- food together with others to the Buddha and his disciples. So he invited the Buddha and his disciples to take alms-food on the next day. Then he went from house to house asking the residents to share alms-giving and to donate rice, oil, bean, etc., according to their wishes. When he reached a rich man's house, that rich man was annoyed by his request. The rich man thought why he was asking others instead of donating as much as he could. Then the rich man asked the man to bring his bowl and gave rice and beans only as much as could be taken by three fingers. He also gave very little amounts of butter and molasses.

The promoter of charity took the rich men's offerings without mixing them with others'. When the rich man saw that, he sent one of his servants to watch him.

At the cooking place, the promoter of charity put a little rice given by the rich man into various pots of alms-food, gruel and desserts so that the rich man may gain much merit. In the same way beans, butter and molasses were also put in all eatables. The servant reported what he had seen.

The rich man did not understand the man's intention. The next day with a knife concealed on his body he went to the place where the Buddha and his disciples were taking alms-food offered by the people. He intended to kill the man if he were disgraced in public.

After offering the food, the promoter of charity said to the Buddha thus: "Venerable Sir, this offering is a joint offering of all. In this joint offering some have given much and some have given little according to their own ability. May they all gain equal merit".

When the rich man heard those words, he realized that he was mistaken. So he pondered that if he did not confess his guilt, his head would be struck by thunder. He fell at the promoter's feet and begged for pardon. On seeing that, the Buddha enquired about the matter. So the promoter of charity explained the event in detail. The Buddha told the rich man not to think lightly of a good deed how ever small it may be. Then the Buddha gave a discourse on charity. At the end of the discourse the rich man attained Sotapatti Fruition. It is a good example of joint offering.

Supporting the Learners of the Buddhist Literature

Laying down the foundations firmly is the basic need to build a great grand building. The long endurance of that building depends on its foundations. In the great grand building of the Buddha Sasana, the Pali Texts are the basic foundations.

The genuine Pali Texts of the Buddha's Teachings have already existed in Myanmar. But to maintain these Teachings, there must be teachers and learners of the Buddha's Doctrine. Therefore, it is essential to support them sufficiently with four material requisites such as robes and alms-food so that they may study the Buddha's Teachings without any worry. Lay devotees should support them with keen volition and conviction.

It is difficult for the lay devotees to learn these teachings extensively because they are faced daily with many difficulties in their social affairs. They have to follow the instructions given by the bhikkhus. So long as the laity support the bhikkhus with material requisites, the bhikkhus will in return teach the Dhamma to the laity, as the Myanmar saying goes: "The island and the reed growing on it are interdependent". Teaching and learning the Buddhist literature are of great basic importance for the perpetuation of the Sasana. Only when one understands the Buddha's Teachings correctly, one can practise the Dhamma and realize the four Noble Truths.

If one observes at the culture, customs and tradition of a nation or a country, it is seen that they are under the influence of their respective religions.

The Myanmar culture, language, literature and tradition have the Buddha's Teachings as their base. They will fade out when the Buddhist doctrines fade out. Knowing this fact, the successive governments have been holding the dhammacariya examinations, the pathamapyan examinations and the likes. Moreover, the bhikkhus and the nuns who passed these examinations have been awarded worthily by the government and the people. In addition, the examinations of Tipitakadhara and the five Nikayas, the Visuddhimagga and the Abhidhamma examinations for laity, and the basic examination of Buddhist culture for children have been held annually.

In some townships, there are various voluntary organizations, led by far-sighted wise men, which hold the examinations such as Cetiyangana, Sakyasiha, Vinayadhikaand so on.

At present the government is conferring various titles and donating the four requisites to the Teachers of the Buddhist literature and the meditation teachers. In the same way, the voluntary associations such as the Young Men Buddhist Association and Mangalabyuha Association hold examinations on Auspiciousness and the Chronicle of the Buddha for the youth annually, and give prizes and scholarships to outstanding students.

As the Buddha's teachings can enlarge the human knowledge and promote human culture, everyone should give full support to the teaching and learning of the Buddhist Literature.

Supporting Those Who Are Practising The Dhamma

It is the practical application of the Buddha's Teachings that every layman and bhikkhu must depend on for their liberation from miseries. That practice is also known as the Threefold Training, namely Morality (Sila), Concentration (Samadhi) and Wisdom (Panna). The basic requirement of the practice is the learning of the Buddha's Teachings and its result is the attainment of Magga, Phala and Nibbana. One can attain Magga, Phala and Nibbana only by practising according to the Buddha's Teachings. Those who have fully pratised according to the Buddha's Teachings should urge and teach others so that they also undertake the practice. So long as they are doing so, the practical application of the Buddha's Teachings will never fade away and the world will never be devoid of Noble Persons. The Buddha's Teachings will also perpetuate and flourish for ever.

When everyone follows the Buddha's Teachings, some of them will attain Magga, Phala and Nibbana, and some will be able to reduce the defilements such as greed, anger and ignorance in their daily social affairs. And also the four factors of the Sublime States, namely, loving-kindness, compassion, sympathetic joy and equanimity, will be promoted. When the Four Sublime States are developed, the people will become mild and gentle in their physical and mental behaviour. When the people are devoid of greed and anger, there will be no theft nor robbery nor persecution. And the whole world will be overwhelmed by peace. It is the peaceful country that everyone aspires.

The Government of the Union of Myanmar is upholding the country to be a peaceful one by the practical application of the Buddha's Teachings. Therefore, it is necessary to support those who are practising the Dhamma and those who are urging and teaching others to understand the practice.

Promotion and Propagation of the Buddhist Literature

Throughout the 45 years of his missionary period, the Buddha, who possessed the omniscient knowledge, gave discourses conducive to mundane and supramundane benefits.

The Arahats, such as Venerable Mahakassapa and Venerable Ananda, held the Great Buddhist Councils successively in order to maintain those discourses and perpetuate the Buddha's Teachings for more than five thousand years.

The successive elder bhikkhus and the pious rulers have been striving for the purification and perpetuation of the Buddha's Teaching with great conviction and diligence.

Moreover, the elder bhikkhus have translated the Pali texts into native languages and have written books on Buddhist Literature such as commentary and sub-commentary aiming at the quick and accurate understanding of the discourses in the Pali Texts. Modem learned writers have also written many books in various aspects so that ordinary laymen can understand the Buddha's Teachings. With the help of these books every one can know how to practise the Doctrine easily and can attain Magga, Phala and Nibbana.

The main resources for the promotion and propagation of the Buddhist Literature are the lecturers, the teachers, the writers and the compilers who have thorough knowledge of the Dhamma. The Buddhist Literature will well spread and the Buddha's Teachings will flourish so long as these learned persons are in existence lecturing and teaching the Dhamma and writing and compiling books on Dhamma.

Religious Activities At Home

Among the various activities for the promotion and propagation of Sasana, the religious activities at home play an important role. A family is composed of parents and their children. The heads of a family are the parents and they are also responsible for the welfare of the whole family. They are also responsible for implementing religious activities within the family successfully. Therefore, the saying goes: "The meanness of the children falls on the heads of their parents". In Singalovada Sutta, the Buddha mentioned the five duties of parents thus: "The parents should restrain their children from doing evils; they should encourage their children to do good; they should provide their children with education and professional training; they should provide their children with investment to start a business, and they should arrange suitable marriages for their children."

Since the time of conception the parents prepare everything well for their coming child. Being Buddhists, they recite the discourses of protection to protect their child from any danger or enmity. They also take refuge in the Buddha, the Dhamma and the Samgha for the welfare of their offspring. This practice has fully taken place since the Buddha's time. The mother of Bodhi Prince took refuge in the Three Gems not only for herself but also for her son conceived in her womb.

It is the good tradition to all Buddhists to introduce one's children to Buddhism as early as possible as the start of family religious activities. During the conception the mother usually takes refuge in the Three Gems and observes the five precepts in order to ward off any danger from the child by the virtues of her meritorious deeds. At the time of the delivery of the child, Angulimala Sutta is usually recited in order to give birth easily. When the woman in labour hears the Sutta, she remembers the virtues of the Three Gems. So she gets relief from the pain and the child can also be blessed with the good virtues of the Triple Gems.

When the naming ceremony is held, the parents invite the bhikkhus to donate offertories. They take refuge in the Three Gems and they listen to the discourses of protection re cited by the bhikkhus for the benefit of the child. When the child grows old enough to speak, they teach him to recite "Buddham saranam gacchami" and so on, They give him the invaluable inheritance of Buddhism. When the child is clever enough to understand things to a certain extent, the parents, while embracing him, start teaching him the habit of paying homage to the Three Gems. They teach him to hold his palms together on his forehead and teach him to say: "I pay homage to the Buddha'. This is the first physical conduct of a Buddhist. Parents are the firstteachers of their children. Their teachings are strongly impressed on their children's memory. Good parents produce good children. Pure lineage. good characters and religious and cultural traditions of the parents are valuable inheritance to their children.

King Kakavanna Tissa. the ruler of Lankadipa. made his two son (Gamani and Tissa) take a vow before meal at the ceremony of feeding the first meal of them not to take any meal without offering of the Three Gems. In this way he made the teachings of the Buddha rooted in their hearts. Wise parents establish the spirit of Buddhism in the hearts of their children.

Then they make their children pay obeisance to the Buddha at least twice a day: once in the morning and once in the evening. They also teach them words of prayers and train them to pay obeisance to the five objects of infinite gratitude before going to bed and after getting up from bed. At bed time, they tell their children jatakas and stories on Buddhist culture. When the children ask inquisitive questions, they give answers which the children can remember for ever.

The parents teach their children how to offer almsfood to the bhikkhus every morning. They also teach them how to offer food, water, flowers and lights to the Buddha. In this way the religious activities in the family get more and more developed. When the children grow older, the parents teach them not to do evils, explaining the disadvantages of the evils. And they encourage their children to do good, explaining the benefits of the good.

When the children are old enough to learn, they are sent to the monastery to learn writing, reading and arithmetic, and also to learn Buddhist literature such as Mangala Sutta, Singalovada Sutta and Lokaniti. In this way, there is a progress of religious activities in the family owing to the piety, the devotion and the wise guidance of the parents.

Buddhism and Myanmar are inseparable and they are joined together permanently. The Buddha's Teachings are the invaluable guidance for the Myanmar cultural traditions. Because this invaluable guidance Myanmar has been a well civilized country in the world for thousands of years. The nationality and the religious fervour are also well safeguarded.

The more successful the family religions activities, the more perpetual and the more developed the Buddha's Teaching. Therefore every Buddhist must try his best for success of the family religious activities which is the foundation for the perpetuation, promotion and propagation of the Buddha Sasana.

Religious Activities in the Community

Performing religious activities in the community is one form of the important tasks for the perpetuation and propagation of Sasana. Wards and villages are made up of families. Groups of wards and villages form towns, districts, divisions, states and country. Thus, if the Buddha's Teachings can be established in each family and community, the Sasana will flourish in the whole country.

When we follow the Buddha's Teachings, we shall gain happiness and success not only in the present life but also in the next existences. Moreover, in our final existence, we shall attain the ultimate peace of Nibbana. It is very precious to be a Buddhist. To be able to enjoy such a precious life, ignorant persons and wrong viewers should be converted into wise persons and right viewers. In doing so, organizations should be formed in villages and townships and lectures and discussions should be held extensively. According to the Buddha's advice, one should not only perform meritorious deeds but also urge others to do so. Four types of persons are mentioned in the Buddhist literature as follows:

(1) A person who himself does meritorious deeds but does not urge others to do so;
(2) A person who urges others to do meritorious deeds but he himself does not do so:
(3) A person who does not himself do meritorious deeds nor urges others to do so;
(4) A person who himself does meritorious deeds and urges others to do so.
Their different attitudes and activities bring different benefits to them. When they reap the benefits of their meritorious deeds in future existences:
- The first person enjoys great wealth but lacks in companionship;
- The second person enjoys companionship but lacks in wealth;
- The third person enjoys neither wealth nor companionship;
- The fourth person enjoys both wealth and companionship. -

According to this discourse, it is obvious that a person, who himself does the meritorious deeds and urges others to do so, will enjoy the greatest benefits among the four types of persons. Therefore to lead the community to participate in religious activities is of great importance.

There are, two main objectives in doing the religious activities in the community: (1) to bring peace and prosperity to the members of community not only in the present lives but also in future existences, and (2) to promote the unity among the community.

To implement these objectives, the Myanmar nationals set up young women's associations, youth associations, etc., and unitedly participate in religious and social affairs for the welfare of the whole nation. It is necessary to have a religious hall in the community. So all Buddhists are responsible for building religious halls in their respective quarters.

On every Sabbath day, the members of the associations should urge everyone in the community to observe the moral precepts at the religious halls. There is a Myanmar saying:

"We know the importance of drinking water and foot-wears when we travel in summer and the value of charity and morality at the time of death."

The members of the community should meet regularly on Sabbath days at the religious halls to observe the moral precepts. They should collect donations in terms of money or kind from house to house occasionally, distribute part of the donations to monasteries in proportion to the number of bhikkhus and use part of the donations to prepare food for offering to the bhikkhus in the mornings.

The observers of the moral precepts should read or listen to the Dhamma on Sabbath days. In addition to daily offering of food to the bhikkhus, great special ceremonies for offering food and other requisites to the Buddha and the Samgha are usually held collectively and merrily. Occasional offering of the four requisites to bhikkhus by drawing lots, and annual ceremonies of conveying the twenty- eight Buddha images around the wards and villages are also held for the welfare of the community. The ceremonies of novitiation and ordination are also held in the community yearly. Donation ceremonies of Wazo robes at the be ginning of the Buddhist lent and donation ceremonies of Kathina robes at the end of the Buddhist lent are also held merrily.

In order to propagate the Buddha's Teachings and to uplift the religious knowledge of the youth, training classes on Buddhist culture, on the Thirty-eight Blessings and on the Buddhist Abhidhamma are held regularly, Strenuous efforts are made to arouse the interest and inspire the students to come to these classes, and necessary arrangements are provided for the convenience of the learners to attend classes.

The organizers also make attempts to hold discussions and lectures on Dhamma. On the Myanmar New Year Day, at the cross-road of every ward and village, people collectively listen to the discourses on holy protection. They set free fish, birds and other animals, and pay respect to the aged.

Seasonal festivals such as the festival of pouring water at the foot of the Bodhi Tree in the month of Kason (May) are also held annually. Social services such as opening ceremonies of new community, dwellings, birth-day ceremonies, wedding ceremonies and funeral rites are also performed collectively.

Being pious Buddhists, the Myanmar people make endeavours for the welfare of the community with conviction, devotion and compassion. These endeavours lead the community to peace, harmony and prosperity.

King Mindon, the founder of Mandalay and the sponsor of the fifth Great Samgha Council used to pronounce the royal edict of important rules to promulgate the religious duties of observing the five moral precepts. the thirty-eight blessings and the four sublime states on the fifth waxing day of every month to the whole country. The royal scroll mentioning the above pronouncement of the king was placed on the frontal globe of the royal elephant and conveyed around the city, beating the great drum carried by fifty persons. The King also established religious associations and religious halls.

That peace and happiness cannot be achieved by the physical progress alone have been demonstrated by the people of technically advanced countries. The moral progress is very essential to achieve true peace and happiness in life. The Buddha's Teaching can actually furnish the spiritual and moral progress to all human beings.

Therefore, every citizen should participate in the noble missionary work of propagating the Buddha's Sasana in the community as well as in the whole country so that all the people are spiritually and morally developed to enjoy peace and happiness to the fullest extent

Practising Mindfulness

Vipassana meditation is an awareness meditation. It teaches you to be with the present moment ... to live in the present moment. It teaches to be aware of everything that comes to you and is happening to you. Only the present moment is important. And everything that comes to you at the present moment through the six sense doors eyes, ears, nose, tongue, body and mind — is to be noted, to be watched, to be observed as the object of awareness.

When you practise Vipassana meditation, by making mental notes or just watching the various things that come to you, you will bring awareness to a high level so that you will be able to see things as they truly are. You will come to see the true nature of mind and body, of the mental and physical phenomena of which you are composed. "True nature" means the nature of impermanence, the nature of unsatisfactoriness and the nature of insubstantiality or the absence of an unchanging self or soul. It is important to see these three characteristics of nature so that you can have a correct view of things so that you may have less attachment to mind and body, and gradually be able to weaken the hold of mental defilements that prevent enlightenment.

When you practice Vipassana meditation, you choose an object on which to focus your mind. That object will be the "home" object of meditation. Traditionally, the breath is taken as the object. You keep your mind focused on the breath and make mental notes "in-out, in-out" along with the breaths. During the noting of the breath when your mind gets lost or distracted, you make notes of them too, such as "thinking" or "hearing" or "distractions" or "emotions", etc. And also you make notes of the feelings in your body. In this way, you keep yourself aware of everything that is happening in you or that comes to your mind.

By keeping your mind on the object of meditation, you are able to develop concentration or one-pointedness of mind which is necessary for the penetrative knowledge into the true nature of mind and body to arise. Without concentration, this cannot happen. So, what you need first is concentration. And in order to have concentration, you must first keep your mind focused on one object. If you can keep your mind focused on one and the same object for some time you can get the necessary concentration. But you will find that in the beginning this is very difficult to do even for a short time. That is because you are dealing with the mind, which is very unruly and difficult to control.

You can keep a wild bull by tying it with ropes. But you cannot tie your mind with ropes, so you tie your mind to the object with awareness or mindfulness. In the beginning, mindfulness may not be strong enough to tie the mind down to one object and you may have many distractions to interfere with your meditation. But when distractions come to you, whether through the eyes, ears or nose, etc., do not get irritated or upset. Just turn them into the objects of meditation by making notes of them too.

The beauty of Vipassana meditation lies in the fact that all things are the objects for this meditation, The breath is only the "home" object. If you have no other objects to note, just keep noting your breaths, and if there are other objects, you just keep noting them too. Whether you are keeping your mind on the breath or on other distractions, you are doing good meditation if you are aware of them.

When you practise Vipassana meditation, you have to be patient and persevere. And do not get discouraged if you cannot get concentration at the beginning. Everybody has that experience. And leave all your expectations behind when you are meditating. Just be in the present moment. And it these thoughts come to you in spite of the instructions, just make them the object of meditation. In this way, you can deal with everything that comes to you effectively.

Questions answer about Vipassana

Q 1. Where does the practice of Vipassana come from?

Vipassana meditation comes from the tradition ofTheravadaBuddhism. There are two major divisions of Buddhism in the world today — Mahayana and Theravada. Mahayana tradition developed as Buddhism spread to the Northern Asian countries of Tibet, China, Japan, etc.Theravada tradition stayed in Southern Asia and spread to Sri Lanka, Burma, Thailand, Cambodia and Laos.

Q 2. What does Vipassana mean?

The word Vipassana is composed of two parts "viwhich means "in various ways and "passana" which means "seeing". So Vipassana means seeing in various ways.

Q 3. What can Vipassana meditation do for me?

The ultimate purpose of Vipassana is to eradicate mental impurities from your mind altogether. Before that stage, there are benefits of tranquillity, peace of mind and the ability to accept things as they come. Vipassana helps you to see things as they truly are, not as they appear to be. Things appear to be permanent, desirable and substantial, but actually they are not. When you practise Vipassana meditation, you will see for yourself the arising and disappearing of mental and physical phenomena. And you will have clearer comprehension of what is going on in your mind and body. You will be able to accept things as they come to you with less agitation and deal with situations in a more positive way.

Q 4. Who needs Vipassana Meditation?

Vipassana meditation is for the cure of diseases of the mind in the form of mental defilements like greed, hatred, delusion, etc. We have these mental diseases with us almost all the time. In order to at least control them, we need 'Vipassana meditation.

Q 5. When is Vipassana meditation needed?

Since mental impurities are almost always with us, we need Vipassana meditation almost all of the time. There is no fixed time for the practice of Vipassana. Morning, during the day, before bedtime ... anytime is the time of Vipassana. And Vipassana may be practised at any age.

Q 6. Do I have to be a Buddhist to practise Vipassana?

There is nothing, which can be called particularly Buddhist in Vipassana meditation. There is no element of religion. It is a scientific investigation and examination of yourself. You must observe closely everything that comes to you and is happening to you in your body and mind at the present moment.

Q 7. Is Vipassana meditation difficult to practise?

Yes and no. Meditation involves control of mind, and mind is most unruly. You come to know this personally when you practise meditation. So, it is not easy to practiseVipassana meditation because it is not easy to control the mind ... to keep the mind on one and the same object. In another way, Vipassana meditation is easy to practise. There are no elaborate rituals to follow or much to learn before being able to practise Vipassana meditation. You just sit, watch yourself and focus your kind on the object... just that.

Q 8. Are there pre-requisites for Vipassana meditation?

You need a genuine desire to practise and a readiness to follow the instructions closely because if you do not practise properly, you will not get the full benefits of meditation. You also need to have confidence in the practice and the teacher and an open mind to try it and see what it can do for you. Patience is also very important. When you meditate, you have to be patient with many things. There will be distractions; sensations in your body and you will be dealing with your mind. You must persevere when these distractions come and you cannot concentrate on the object. Also in Theravada Buddhism, purity of morals is emphasized because without pure moral conduct, there cannot be good concentration or peace of mind. Thoughts of something you have done will come to you again and again, especially when you are in meditation, and it will be more difficult for you to get good concentration.

Q 9. What gadgets do I need for Vipassana meditation?

Actually, you don't need anything at all. All you need is a place where you can sit down, close your eyes and focus on the object. But I am not against using cushions, benches or even chairs and other things because in order to practise meditation, you need some degree of comfort. But, while you don't need to inflict pain on yourself unnecessarily, you should take care not to be too much attached to comfort or sloth and torpor will come to you and you will go to sleep.

Q 10. In what posture can Vipassana be practised?

Vipassana meditation can and should be practised in all postures - sitting, standing, walking and lying down. Whatever you do, you should be mindful.

Q 11. Is cross - legged posture essential in sitting meditation?

Although it is customary and traditional to sit on the floor to practise meditation, it is not essential inVipassana. If you cannot sit cross-legged, you may sit in any way you like as long as it is comfortable for you. What matters in Vipassana is just the awareness, not the posture.

Q 12. Must my eyes be closed when meditating?

It is better to keep your eyes closed, but you may leave them open if you like whichever is the least distracting for you. But if you happen to look at anything, then you have to be aware of the "looking" and note it. The important thing is to have good concentration.

Q 13. What should I do with my hands when meditating?

There are no strict rules as to how to put your hand during Vipassana meditation. You may put them anyway you like. The most usual position is on the lap, one over the other. Or you may put your hands on your knees

Q 14. How long must I practise at a time?

That depends on how much time you can spend for meditation. There is no fixed rule. It is good if you can sit for one hour. But if you cannot sit for one hour at the beginning, then you may sit half an hour or fifteen minutes and little by little extend the time, until you can sit longer. And if you can sit for more than an hour without much discomfort, you may sit two or three hours if you like.

Q 15. Should I practise every day?

We eat every day, care for our bodies every day. Since we almost always have mental defilements with us, we need to cleanse our minds every day. I recommend the morning hours because then your body and mind are rested and you are away from the worries of the previous day. It would also do you good to meditate in the evening before you go to bed. But you may practise any time. Any if you make it a habit to practise every day, it will be good and beneficial to you.

Q 16. Do I need a teacher to practise Vipassana?

This is important. Whenever you learn a new skill, you need a teacher. With the advice of a teacher, you learn quickly and you cannot go wrong. You need a teacher who is competent to give you instructions, correct your mistakes and give guidance when you have trouble in the course of meditation. There are some meditators who think they are making progress while in reality, they are not making any progress at all. And sometimes, they are making progress but think they are not doing well. Only the teacher can tell, and so at such a time he or she is indispensable. If you cannot find a teacher, you may rely on books, although no book can entirely take the place of a teacher. You may be able to do fairly well by reading the instructions and following them carefully. But even then, you may have need for discussion with a teacher occasionally.

Q 17. Can Vipassana be applied to daily life?

You can have awareness of whatever you do whether you are working, walking, doing something, etc. It will not be as intense as in meditation or during a retreat, but a more general awareness. And when you apply mindfulness to problems in your life, you will be able to deal with yourself more effectively.

Q 18. What is meditation retreat?

A meditation retreat provides an opportunity to deepen meditation practice in a supportive environment with the guidance of an experienced teacher. Everything you do at a retreat becomes the object of meditation.

Q19. What happens at a retreat?

A retreat day consists of alternate periods of sitting and walking meditation, a nightly lecture and personal interview with the teacher. Continuity of practice is developed by bringing mindfulness to all other activities throughout the day as well. Noble Silence is observed during a retreat. Retreats can last for one day, a weekend, a week or longer.

Q 20. Why should I go to a meditation retreat?

The intensive practice of a retreat is very beneficial for developing good concentration and quieting the mind. Since concentration is essential for penetrative wisdom to arise, a meditation retreat gives you the best possible opportunity to be able to experience for yourself the true nature of reality

Sharing Merits

Iman punnabhagam sabbasattanam dema (Three Times)

Meaning:

I share all of my merits with all sentient beings. I share all my merits with my parents, teachers, relatives, my guardian deva, the guardian deva of my home, the guardian deva of my village, the guardian deva of my town, the guardian deva of my country, the guardian deva of the earth, the king of death. the king of men. the king of devas. all devas and all petas.

May they all gain the merits of my meritorious deed as much as I do and may they all be happy and free from enmity.

May I call upon the guardian deva of the earth to bear witness.

May they all hear my words and rejoice in my meritorious deed!

Sadhu _ Sadhu _ Sadhu

Well-done, Well-done, Well-done

The Final Salutation to the Triple Gems

(1) Imaya dhammanu dhammapatipattiya Buddham pujemi

(2) Imaya dhammanu dhammapatipattiya Dhammam pujemi

(3) Imaya dhammanu dhammapatipattiya Samgham pujemi

Meaning:

(1) I pay homage to the Buddha by the practice of charity, morality, and meditation in conformity with the Nine Supramundane Dhammas.

(2) I pay homage to the Dhamma by the practice of charity, morality, and meditation in conformity with the Nine Supramundane Dhammas.

(3) I pay homage to the Samgha by the practice of charity, morality, and meditation in conformity with the Nine Supramundane Dhammas.

Rejoicing In Others' Merit (Saying Sadhu)

The Buddhists usually share their merits with others whenever they have performed meritorious deeds. "Sharing one's merit with others is called "Pattidana kusala" and "Rejoicing in others' merits" is known as "Pattanumodana kusala" in Pali.

In Tirokutta Sutta, it is stated by the Buddha that: "if the deceased relatives are reborn as petas who can rejoice in others' merit, one should perform meritorious deeds for the sake of them, and share merit with them. If the petas can say "Sadhu", they will be free from the miserable existences and they can receive celestial clothings, celestial mansions, celestial gardens and celestial utensils." In the Peta Vatthualso, it is mentioned that if a peta can rejoice in others' merits by saying "Sadhu", he will be immediately transformed into a deva.

Suman Jyoty Bhante

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How To Be A Real Buddhist