LayBuddhistPractice

TheShrineRoomUposathaDay,

andRainsResidence

by

BhikkhuKhantipālo

BuddhistPublicationSocietyKandy•SriLanka

TheWheelPublicationNo.206–7CopyrightKandy,BuddhistPublicationSociety,(1974,1982)BPSOnlineEdition(2007)

BPSOnlineEdition©2006

Forfreedistribution.Thisworkmayberepublished,

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reformatted,reprinted,andredistributedinanymedium.However,anysuchrepublicationandredistributionistobemadeavailabletothepubliconafreeandunrestrictedbasisandtranslationsandotherderivativeworksaretobeclearlymarkedassuch.

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I

Preface

nthefollowingpagesIhavetriedtowriteaboutthosethingsthatalayBuddhistcandoeventhoughhishomeisfarawayfromBuddhistlands,

orevenfromBuddhisttemplesandsocieties.IhavehadtoconsiderthevariousdailyandperiodiceventsoftheBuddhistcalendarandretainhereonlythoseitemswhichcanbepractisedbylayBuddhistswithoutaccesstobhikkhus,monasteries,temples,stupas,andsoon.OutoftherichtraditionsfoundinBuddhistcountries,onlythreesubjectshavebeendealtwith:thedailyservicechantedinhomageoftheThreeTreasureswithsomerecollectionsandmeditation;theUposathadayswiththeEightPrecepts;andtheRains-residenceofthreemonths.MosthasbeensaidhereaboutthefirstoftheseasitisveryimportanttohavesomeregulardailyDhamma-practise.

EvenwhereisolatedBuddhistsarefortunateenoughtobenearsomeBuddhistcentre,theywillstillbenefitfromtheseBuddhistpractises,allofwhicharebasedonsimilarmethodsusedintheEast.

BhikkhuKhantipāloSydney,Australia

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Introduction

ThesedaystherearemanybooksonBuddhism,somereliableandsomespeculative,sothataBuddhistlivinginacountrywherehisreligionisquitenewlyintroducedislikelytohavesomedifficultyindiscerningwhatisreallytheteachingoftheBuddha.However,thisdifficultycanbeovercomebythestudyoftheoriginalsources,thePaliCanon,andneednotbeagreathindrance.Ofcourse,ifthestudentcangainthehelpofsomewelllearnedandpractisedBuddhisthewillunderstandDhammamorequicklyandthoroughly.

Hewillalsobeabletopractisemoreeasily.Foritisagreatdifficulty,evenifonehasagoodacquaintancewiththeSuttas(theDiscoursesoftheBuddha),toknowhowtopractisetheirteaching.ThisismoreaproblemforBuddhistswhohaveneverbeentoanyBuddhistcountryandwhohavehadtoacquirealltheirknowledgeabouttheDhammafrombooks.Onehearspeoplelikethissay,“IamaBuddhistbutwhatshouldIpractise?”Itisnotenoughtoanswerthisquestionwithmoreorlessabstractcategories,sayingforinstance,“Well,practisetheEightfoldPath!”Afterall,itisnotsoeasytopractisetheDhammainanalienenvironmentwherebhikkhus(Buddhistmonks),vihāras(temple-

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monasteries)andstupas(monumentscontainingrelics,alsocalledcetiyas,pagodasordagobas)arenotfound.

InBuddhistlandswheretheseandothersignsoftheDhammaaretobeseen,thelaypersonhasmanyaidstopractiseandisnotwithouthelpwhendifficultiesarise.Butelsewherethelaymanmustrelyuponbooks.Leavingasidethosewhicharemisleading(frequentlywrittenbywesternpeoplewhohaveneverthoroughlytrainedthemselvesinanyBuddhisttradition)andifeventhemostauthenticsourcesalonearestudied,stillthemindtendstobeselectiveofthematerialsavailablesothatitispossibletogetone-sidedviews.NowitcanbeagoodcorrectivetostayinaBuddhistcountryforsometimeandgettoknowhowthingsaredonebutnoteveryonehastheopportunitytodothis.HerethenIshouldliketotouchuponafewcommonwaysofBuddhistpractise.IshalltrytobeasgeneralaspossibleinthesematterssothatmydescriptionsarenotpeculiartotheBuddhistcountrythatIknowbest,Siam,butmaybecommontomanyBuddhisttraditions.

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DailyPractise

TheShrineRoom

ItisbesttostartwithpractiseswhicharecommontoallBuddhisttraditionsforevery-dayobservance.Itisusual,amongthemorewealthylayBuddhists,tohaveasmallroomsetasidefortheirdailydevotions,oratleastacurtained-offrecess.Afewmightevenhaveasmallseparatebuilding.Evenpoorpeople,withlittlespaceintheirhouses,haveaspecialshelfhighonthewallonwhichaBuddha-imageorpictureisplacedtogetherwiththeusualofferings(seebelow).

NowhereintheBuddhistworldareBuddha-imagestreatedasornamentsforalivingroom.AndaBuddha-imageisalwaysgiventhehighest“seat”intheroom;thatis,theBuddha-imageisdisplayedintheplaceofhonour.Intheshrineroomthiswillbeonthehighestpartofashrine.Ifonaspecialshelf(oftencarvedanddecoratedwithcolourandgold),thenthatshelfisusuallyhighonthewallandhasnothingaboveit.Thefactthatoneplacesthesymbolofone’sTeacherinthehighestplaceshowsone’shighregardforhim.ForthisreasonaloneitisobviousthatBuddha-

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imagesshouldnotbeplacedonmantelpiecesandmiscellaneousfurniture.Also,iftheshrineoccupiespartoftheroomusedforsleeping(thiswouldbecontrarytosomeBuddhisttraditions),itshouldbeneartheheadofthebed,notatitsfoot.Thisisbecausethatpartofthebodywhichhousesmostoftheorgansofsenseandisthephysicalbaseofmuchmentalactivity—thatis,thehead—thetopmostpartofaperson,shouldbedirectedtowhatoneesteemsasthehighest,inthiscase,thesymboloftheBuddha.Butfeet,howeveruseful,areeasilydirtiedandbecomeill-smellingquicklyandshouldneverbepointedatanypersonwhoisrespectedandcertainlynotatashrine,whetherBuddha-imageorstupa.

Perhapssomemayobjecttosuchmatters.Onemaybeabletohearsomepeoplegrowling,“Buddhismhasnothingtodowithsuchthings!”ButthisattitudeignoresthefactthattheDhammaisrelevanttoallcircumstances;alsothatfineconductwaspraisedbytheBuddha,notignoredbyhim.SosuchthingsdomatterifoneisgoingtohaveobjectsofreverencesuchasBuddha-images.Wheneverwethinkthatsuchmattersarenotworthtroublingoverthenwearejustcarelessandunmindful.ABuddha-imageshouldbetreatedrespectfullyanditisagoodwayoftrainingoneselftotreattheBuddha-imageasonewouldGotamatheBuddhahimself.Reverence(apacāyana)isapartoftheDhammawhichshouldnotbeneglectedforithelpsintheovercomingofconceit.Buddhistsofalltraditionshaveshrineswithimages,paintings,stupasandsoon,just

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becausereverenceisanessentialpartofBuddhisttraining.FrompractisesbasedonreverencearebornhumilityinoneselfandharmoniousrelationshipswithothersandtheBuddhatellsusthatfourqualitiesincreaseforthosewhoarerespectfulandhonourthosewhoareseniortothem:“Longlifeandbeauty,happinessandstrength”(Dhp109).Whodoesnotwantthem?

Todigressalittlehereontheobjectionraisedabove.ThismightbemadebyapersonofrationaltemperamentwhohadbeenabletoreadsometranslationsfromthePaliCanonbutwhohadnevermetwithBuddhistteachersorbeentoBuddhistcountries.FromhisreadingsuchapersonmightgettheimpressionthatTheravadaiscoollylogical,infactasortofeasternhumanism.ButthisshowstheselectivenessofthemindsinceallthroughtheSuttasthereareexamplesofreverenceanddevotion.ItistruethattheBuddhadidnotencouragehisfollowerstogivefullreigntotheiremotionswithunrestrainedoutbursts(incontrasttoHinduandotherteacherswhohaveemphasisedthatbhakti(devotiontoagod)isall).However,hedidlaydownthreeformsofreverenceforbhikkhus:wearingtherobewiththerightshoulderbared,kneelingdown,andholdingthepalmsofthehandstogetherinthegestureofreverence.ProstrationatthefeetoftheBuddhaisalsomentionedmanytimesintheSuttas.LaypeoplearefreetoshowtheirreverenceinanysuitablewayandpeopleofthosetimeswererecordedintheSuttasasexpressingtheirreverencevariously:“SotheKālāmasofKesaputtaapproachedtheLord.Having

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approachedhim,someprostratedtowardstheLordandsatdownatoneside;somegreetedtheLordpolitely,andhavingconversedinafriendlyandcourteousway,satdowntooneside;someraisingtheirhandsinañjalitotheLordsatdowntooneside,somecalledouttheirnamesandthoseoftheirclansandsatdowntooneside;whileotherssayingnothingsatdowntooneside.”[1]Nodoubttheseexpressionsdependedupontheirconfidenceandserenity(saddhā-pasāda).Downtothepresenttime,TheravadatraditioninanyBuddhistcountryisrichinthevariousformsofreverenceaccordedtoBuddha-images,stupasandtotheSangha.Soanegativeviewastheonementionedisneitheranadvantageforpractisenorinagreementwithtradition.

Butotherpeopletoomighthavesuchideas;forinstancesomewhohavereadabouttheiconoclasticattitudeofsomeZenmasters,orofthesiddhaswhowerethelastpartly-BuddhistteachersinIndiabeforetheextinctionofBuddhismthere.ThereareremarksandactionsrecordedofsomeoftheformerteacherswhichmightleadonetoexpectthatwhateverelseZenis,surelyreverenceplaysnopartinit.Suchpeopleareboundtobealittlestartledbytheemphasisonreverenceandthelargedevotionalelementpresentinthedailytrainingofanyone,monasticorlay,whostaysinaZentrainingtemple.ThesiddhastoospokeagainstritualsbutthatwasbecausetheywerefacedwithagreatovergrowthofBuddhistritualisticdevotiongraduallyaccumulatedthroughcenturiesofMahāyānaandVajrayāna.

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Inmattersofdevotion,asinotherthings,oneshouldrememberthattheBuddhahimselftaught“Dhammainthemiddle,”withtherejectionofextremes.Confidence(saddhā)shouldbebalancedwithwisdom(paññā),butone-sidedpractisewillnotleadtogreatfruits.

AnothersortofobjectionwhichhasbeenraisedisthattheformsofrespectinBuddhisttraditionarespeciallyAsiaticandnotsuitableforBuddhistsinothercountries.OnehearsofcallsforapeculiarlyBritishorAmericanBuddhismdivestedof“Asiatictrimmings.”Perhapsthevariousnon-IndianpeoplestowhomBuddhismhasspreadalsoraisedsuchobjectionswhenBuddhisttraditioncontrastedwiththeirownestablishedcultures.Howeverthatmayhavebeen,theDhammarequiressometimebeforeitputsitsrootsdowninanycultureandbeforeonecanevenbegintoimaginewesternformsofBuddhism,westernerswhohavelongtrainedintheSanghaandbecomelearnedandsereneintheirheartsarenecessary.ThepriorityinBuddhismisonproperlytrainedpeople,notonargumentsastoexteriorforms.

Now,toreturntotheshrineroom.Laypeoplewillfinditmostusefulinthemorningandevening,andperhapsonsomedayswhenmoretimecanbegiventothecultivationofcalmandinsight.TheusualcourseofpractisetaughtforlaypeopleinBuddhistcountriesisthattheyshouldpractisegiving(dāna)accordingtotheirfaith,andasfarastheircircumstancesallow,makeanefforttokeeptheprecepts(sīla)pure,andasfarastheyareablesodevelopthemindin

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meditation(bhāvanā).Thatistosay,thosewhoarelessinterestedinDhammapractiseshouldatleastmakeanefforttobegenerous.Iftheygivenothing,orverylittlewhenmorecouldbegiven,theyaremakinglittleornoefforttogoagainsttheworldlystreamofcraving.SomewhocultivategenerositymaynotbeverygoodatkeepingsomeofthePreceptsbuttheyarepractisingavaluablepartofDhamma.Anditisreckonedmuchmorepracticaltobeopen-handedanddevotedtotheBuddhathanitismerelytohavealotofunpractisedbook-learning.Nextwillcomepeoplewhonotonlymakeanefforttogivegenerouslybutalsotrytokeeptheprecepts.TheytrytoconformtheiractionstowhatagreeswiththeFivePreceptsandperhapsonspecialoccasionsundertakeEightPreceptsaswell,asubjecttobediscussedbelow.Finally,therearethosewhoareabletopractisemorethandānaandsīlaandtrytocultivatetheirmindseverydaythroughmeditation.Nowtheshrine-roomistheplacewhereatleastthelasttwoofthesethreeDhamma-practisesmaybeundertaken.

ItshouldbeaquietplaceandonewhichisscreenedorcurtainedofffromthesightofpeoplenotinterestedinDhamma.Itisdesirabletohavesomesuchplaceapartfromordinarylivingrooms,devotedonlytoDhamma-practiseandwherethefurnishingswillremindoneonlyofDhamma.ThoughthesemaybequiteelaborateinBuddhistcountries,reallynothingisneededwhichisdifficulttoobtain.Probablythemostdifficult,andperhapsexpensive,istheBuddha-image.Failingtoobtainthat,aninspiring

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pictureoftheBuddhamaybeused.Orifonecannotbefoundthenagoodreproductionofsomefamousstupacouldbeone’sfocus.Whateveritis,withitsbeautyitshouldevokeharmonyandpeace.IfthereisanimagethenonerequiresalowtabletoplaceitonsothattheBuddha-imageisjustalittlehigherthanone’sheadwhenkneelingdown.Soitwillbeanadvantageifonecankneeldownonasoftmatontheflooranddispensewithchairs.Oncekneeling,itiseasytoseatoneselfafterofferingsandrecollectionsinmeditationposture.ThetableuponwhichtheBuddha-imageisplacedcouldbecoveredwithanewcloth,perhapssomethingbeautifulincolourandtexture,forbeautyusedwithrestraint,isanaidtodevotion.InfrontoftheBuddha-tableanotherandloweronemightbeusedfortheofferings.

TheOfferings

ApartfromtheBuddha-imageintheplaceofhonour,onemayhaveotherBuddhistobjectsaroundorontheshrine,suchasscroll-paintings,Buddhistsymbolssuchasthelotus-bud,wheelofDhammaortheBodhi-leaf,orminiaturestupas,andsoon.Butthreethingsarecertainlyneededontheshrineformakingtheusualofferings:candlesticks(lampsforoil,etc.,insometraditions),anincenseburnerandvasesortraysforflowers.

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InAsiancountriesonemayseemanyotherthingsoffered:food,water,drinks,fruit,etc.TheideabehindthiskindofofferingisgratitudetotheTeacher,andtheconsiderationthatoneshouldnotpartakeofgoodthingswithoutfirsthavingofferedsomething,symbolically,toLordBuddha.Theword“offering”rathersuggeststhatoneexpectsthosethingstobe“accepted”butofcoursetheBuddhahavingattainedNibbānaisbeyondacceptanceandrejection.ThePaliwordforthesethingsmakesthismatterclearer:sakkāraisthatwhichshouldbedoneproperlyandmeansfirstly,honourandhospitalitygiventoguestsandsobyextension,toasymbolofone’sTeacher.

Regardingtheincense-burner,thoughvariouspatternsareusedintheEast,thecleanestmethodistopartfillanopen-mouthedbowlwithcleansandandtoplacethisonasaucerorotherflatvessel.Thisshouldcollectmostoftheash.SomeBuddhisttraditionsdonotusevasesbut—asinSriLanka—arrangetheflowersinpatternsontraysorplatters.Thismethod,ofcourse,requirestime,whiletheflowersquicklydemonstratetheirimpermanence.

Peoplequiteoftenaskwhythesethreethingsinparticularareoffered.Theofferingofflowersisabridgetothecontemplationofthebody’simpermanence.AnancientSinhalesePalicompositionmaybetranslatedlikethis:

Theseflowers,brightandbeautiful,fragrantandgood-smelling,handsomeandwell-formed—

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soonindeeddiscoloured,ill-smellinganduglytheybecome.

Thisverybody,beautiful,fragrantandwell-formed—soonindeeddiscoloured,ill-smellinganduglyitbecomes.

Thisbodyofminetooisofthesamenature,willbecomelikethis,andhasnotescapedfromthis.

CandlesorlightsarelittosymbolisethelightofDhammawhichoneshouldfindinone’sownheart,drivingoutthedarknessofthedefilementsthere.IntheDhammapada(verse387)thereisasuitableverseforrecitationwhilemakingthisoffering:

Thesunisbrightbyday,themoonlightsupthenight,armouredshinesthewarrior,contemplative,thebrāhmaṇa,butallthedayandnight-timetooresplendentdoestheBuddhashine.

IncensehavingagoodsmellislightedtoremindonethattheDhamma-lightcanonlybefoundwiththeaidofgoodmoralconduct(sīla)whichhasbeensomanytimespraisedbytheBuddha,asintheseDhammapadaverses(56,54,55):

Slightisthisperfumeoftagaraandsandalwood,besttheperfumeofthevirtuous

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blowingeventothedevas.

Theperfumeofflowersdoesnotgoagainstthewind,neitherthatofsandalwood,jasmine,ortagara:buttheperfumeofthevirtuousdoesgoagainstthewind.Thegoodmansuffusesalldirections,

Sandalwoodortagara,lotusorthejasminegreat—oftheseperfumesvarious,virtue’sperfumeisunexcelled.

Iftheseofferingsaremadewithmindfulnessoftheirmeaningthentheyarenotwithoutgoodresults.[2]Also,theyactasobjectsforfocusingthemind,whichinthemorningmaystillbesleepy,orintheeveningmaybedistractedbytheeventsoftheday.TheseofferingsleadonetoconcentratethemindwhenrecitingtheRefugesandPrecepts,therecollectionsandduringmeditation.SowecanseethattheseactionsagreewiththatqualityoftheDhammacalled“leadinginward”(opanayiko).However,beforewecometotheseaspectsofpractiseafewwordsshouldbesaidonthetraditionalgesturesofrespect.

GesturesofRespect

Dhammaisthewayfortrainingmind,speechandbody.

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ButtheBuddhadhammaissometimesregardedinawaywhichistoointellectualandtheoreticalsothatthereisadangerthatitisnotpractisedasawayoftraining.Tohelpwiththetrainingofthebodytherearevariousgestureswhichareexpressionsofone’sconfidenceinandreverencefortheThreeTreasures.Theseactionswhenperformedwithduemindfulnessarewholesomekammamadebywayofthebody.Repeatedfrequentlytheybecomehabitualbodilykammaanditisgoodtohavethehabitofreverenceaspartofone’scharacter.TheBuddha,soonafterhisEnlightenment,thoughtthattolivewithoutreverencewasnotsuitable,sohelookedaroundwiththedivineeyetofindsometeacherunderwhomhecouldlive,reveringhimandhisteachings.Buthefoundnoteachersuperiortohimself,noranyteachingsuperiortotheDhammawhichhehaddiscovered.ButoutofreverenceforthatDhammahedecidedtomaketheDhammahisTeacherandtolivereveringDhamma.WewhoarehisfollowersshouldfollowinhisfootstepsandlivewithreverenceforthosethreeaspectsofEnlightenment:Buddha,DhammaandSangha.

Thegesturesusedforthisaremainlytwo:respectfulsalutationwiththehands(añjalikamma),[3]andthefive-limbprostration(pañc’anga-vandanā).[4]

Thefirstofthese,whichmayberememberedas“añjali”asthereisnosatisfactoryEnglishequivalent,ismadebybringingthepalmsofthehandstogether,andraisingthemtotheregionoftheheartorhigher,accordingtocircumstances.Forinstance,intheshrineroomafter

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kneelingdowninfrontoftheBuddhaimage,onemakesañjalibeforeofferingflowers,lightsandincense.AndastheTeacherwasthehighestintheworldandonetogobeyondtheworld,soonerespectshimbyplacingone’shandinañjalitotheforehead.Butwhilechanting,thehandsareheldinañjaliatheartlevel.Thisactionandothersdescribedhere,shouldbedonewithmindfulnessandthereforegracefully.Andoneshouldbecarefultoseethatexaggeratedandimpetuousmovementsareavoided.Asweremarkedbefore,theDhammadoesnotencourageunrestrainedexpressionsofemotion;rather,withitsaid,oneendeavourstocalmone’sheart.

Afterallthesepreliminaryremarks,wehavejustgotintoourshrineroom,kneltdown,madeañjaliandofferedthethreeofferings.Nowthereareflowersplacedintheirvasesoruponsomeofferingtray,candlesorlampsburningbrightlyandabluecolumnofincensesmokerisingtotheceiling.Itistimetopayone’srespectswiththewholebodytotheTeacher.Whenafterwardsonesays“namotassa…”thatword“namo”(homage)comesfromtherootnammeaning“tobend.”Sonowonebendsoneself,one’smindandbody,downandacknowledgesthattheBuddhawasindeedthePerfectlyEnlightenedOneandthatone’sownunderstandingofDhammaisinsignificant.Inthekneelingposition,one’shandsinañjaliareraisedtotheforeheadandthenloweredtothefloorsothatthewholeforearmtotheelbowisontheground,theelbowtouchingtheknee.Thehands,palmsdown,arefourtosixinchesapartwithjust

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enoughroomfortheforeheadtobebroughttothegroundbetweenthem.Feetarestillasforthekneelingpositionandthekneesareaboutafootapart.Thisiscalledtheprostrationwiththefivelimbs,thatistheforehead,theforearms,andtheknees.Thisprostrationismadethreetimes,thefirsttimetotheBuddha,thesecondtotheDhamma,andthethirdtotheNobleSangha.

AnancienttraditionfromThailandmakesthismoreexplicitasitaddsaPaliformulatobechantedbeforeeachoftheprostrations.Beforethefirst,onemaychant:

ArahaṃsammāsambuddhobhagavāBuddhaṃbhagavantaṃabhivādemi.

TheArahant,theBuddhaperfectedbyhimself,theExaltedOneIbowlowbeforetheExaltedBuddha.

Beforethesecondprostration:

SvākkhātobhagavatādhammoDhammaṃnamassāmi.

TheDhammawell-expoundedbytheExaltedOneIbowlowbeforetheDhamma.

Andbeforethelastone:

Supatipannobhagavatosāvakasaṅghosaṅghaṃnamāmi.

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TheSanghaoftheExaltedOne’sdiscipleswhohavepractisedwellIbowlowbeforetheSangha.

Somepeoplefeelthatthisprostrationis“foreign”andnotatallimportant.TheysaythatitmaydiscouragepeoplefromthepractiseofDhammaiftheirfirstsightofitissoalienacustom.Asthereareafewpointstodiscusshereanotherdigressionmustbemade.Prostrationinthisway,orsimilarwayswhichmaybemorecomplicated(asinChineseandTibetantraditions)donotseem“foreign”atallwhenseeninaBuddhistcountry.Theretheyarejustthetraditionalwaysofpayingrespectandwesternpeople,evensomenon-Buddhists,seldomhaveanydifficulties.InthesedayswhentherearesomanyAsianreligiousandculturalmovementsinwesterncountries,apractiseofthissortlosesitsstrangeness.Certainlyitisapractisewhichanyable-bodiedBuddhistmaydointheseclusionofhisshrineroomandnotfeelembarrassedbutatpublicmeetingswherenon-Buddhistsmaybepresentitisbetterperhapstorestrictone’scourtesiestotheañjaliandasimplebow.Itiswelltoconsider,whateverone’sbeliefsaboutthispractise,thatitisalong-establishedwayofshowingrespectineveryBuddhisttradition,bothintheSanghaandamonglaypeople.ItispartofthecommoninheritanceofallBuddhistsinAsia,andpractisesofthissortmaybeexpectedtospreadintimetonewBuddhistsinotherpartsoftheworldwiththeincreaseinthenumberofBuddhisttemples,images,

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stupas,andaboveall,withthegradualestablishmentoftheSanghainthosecountries.

ThePreliminaryFormulaforReveringtheBuddha

Thoughmostofone’sdevotionsaremadeinEnglish(etc.),itmaybegoodtoretainthisshortsentenceinPali—NamotassabhagavatoarahatoSammā-sambuddhassa.ItisveryancientandfoundseveraltimesintheSuttas.Hereisoneexampleofitsuse:

ThushaveIheard:AtonetimetheLordwasstayingnearSāvatthīintheJetaGroveatAnāthapiṇḍika’smonastery.NowatthattimethebrahminJāṇussoṇiwasleavingSāvatthīearlyinthedayinanall-whitecarriage(drawnbyfourwhite)mares.ThebrahminJāṇussoṇisawthewandererPilotikacominginthedistanceandseeinghimhespokethustothewandererPilotika:“NowwhereisthereveredVacchāyana(Pilotika’sclan-name)comingfromsoearlyintheday?”

“Sir,IamcomingfromthepresenceoftheSamaṇaGotama.”

“Whatdoyouthinkaboutthis,Vacchāyana?HastheSamaṇaGotamalucidityofwisdom?Doyouthink

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himwise?”

“ButwhoamI,sir,thatIshouldknowwhethertheSamaṇaGotamahaslucidityofwisdom?SurelyonlyonelikeHimcouldknowwhethertheSamaṇaGotamahaslucidityofwisdom.”

“UndoubtedlyitiswithloftypraisethatthereveredVacchāyanapraisestheSamaṇaGotama.”

“ButwhoamI,sir,thatIshouldpraisetheSamaṇaGotama?PraisedbythepraisedisthereveredGotama,chiefamongdevasandmen…”

Whenthishadbeensaid,Jāṇussoṇithebrahmingotdownfromhisall-whitecarriage(drawnbyfourwhite)mares,andhavingarrangedhisupperclothoverone(hisleft)shoulder,havingboweddowntotheLordthreetimeswithhishandsinañjali,heutteredtheseinspiredwords:“

NamotassaBhagavatoArahatoSammā-sambuddhassa!NamotassaBhagavatoArahatoSammā-sambuddhassa!NamotassaBhagavatoArahatoSammā-sambuddhassa!”(MN27)[5]

Evidentlythissentenceexpressiveofpraiseanddevotionwasquitewidelyknown,asseverallaypeople,someBuddhistsandothersnot,somebrahminsandatleastone

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king,utteredtheseinspiredwords.Sowhentodaywechantthesewords,itisasoundthatringsbackthroughtheagestotheBuddha-time.Wemaychantasthebrahmindid:

NamotassabhagavatoarahatoSammā-sambuddhassa

threetimesinPaliwhilerecollectingitsmeaningsilently,orusemaybemadeofamethodofchantingwhichtranslatesthisformula,interspersingthePaliwithEnglish,likethis:

Namotassabhagavato[6]

I(we)wishtoreverewithbody,speechandmindthatLordapportioningDhamma

Arahato

thatOnefarfromdefilements

Sammā-sambuddhassa

thatOnePerfectlyEnlightenedbyhimself.

(RepeatthePaliandEnglishthreetimes.ThisisaccordingtoanoldThaimethodofchanting,frequentlyheardtodayinthatcountry’sschools.)

ThesethreeepithetsofGotamatheBuddhaexpressthethreegreatqualitiesofEnlightenment.BhagavatoshowstheGreatCompassion(mahākaruṇā)oftheBuddhaandthisweshouldrecollectfirst,aslovingkindnessandcompassionisthenecessarybaseforourownpractiseofDhamma.Arahato

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representsthePurity(visuddhi)oftheBuddha,apurityunforcedandever-presenttobeapproachedbyusthroughthepractiseofthePrecepts.Sammā-sambuddhassastandsforthequalityofWisdom(paññā),theUnsurpassedPerfectEnlightenment(anuttarasammā-sambodhi)whichdistinguishesaBuddhafromallothermen.Here,“sammā”means“perfect,”“sam”standsfor“byhimself,”and“buddhassa”is“totheEnlightened”or“totheAwakened.”

TheThreeRefuges(Tisaraṇa)

Whenpeopleask,“WhoisreallyaBuddhist?”theanswerwillbe,“OnewhohasacceptedtheThreeRefuges—Buddha,DhammaandSangha—ashisshelterandguidingideal.”[7]SonowthatwehavepaidourrespectstotheTeacher,itisusualforBuddhiststocontinuebyaffirmingtheirRefugeinEnlightenment(bodhi)inthreeaspects:theBuddha,therediscovererofEnlightenment;theDhamma,thewaytothatEnlightenment;andtheSangha,thosewhoarepractisingthatwayhavediscoveredEnlightenmentforthemselves.ThatwhichhasthenatureoftheUnsurpassedPerfectEnlightenment,unconfusedandbrilliantwiththequalitiesofGreatCompassion,PurityandWisdom,thatisasecurerefuge.Sowerecitethissurerefugeasaremindereveryday:[8]

TotheEnlightenedOneIgoforrefuge.

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TotheWaytoEnlightenmentIgoforrefuge.TotheEnlightenedCommunityIgoforrefuge.

ForthesecondtimetotheEnlightenedOneIgoforrefuge.ForthesecondtimetotheWaytoEnlightenmentIgoforrefuge.ForthesecondtimetotheEnlightenedCommunityIgoforrefuge.

ForthethirdtimetotheEnlightenedOneIgoforrefuge.ForthethirdtimetotheWaytoEnlightenmentIgoforrefuge.ForthethirdtimetotheEnlightenedCommunityIgoforrefuge.

Thereisareasonforrepeatingeachrefugethreetimes.Themindisoftendistractedandifwordsarespokenorchantedatthattimethenitisasthoughtheyhavenotbeenspokenatall.Thereisnostrongintentionbehindthemandone’sGoingforRefugewillbelikethatofaparrot.RepeatingwordsthreetimesiscommoninmanyBuddhistceremonies(suchasordination)andensuresthatthemindisconcentratedduringatleastonerepetition.

WhenonehasgoneforrefugeandsoaffirmedthatoneisfollowingthewaytaughtbytheBuddha,thenitistimetoremindoneselfofthebasicmoralpreceptsfordailyconduct.

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TheFivePrecepts(Pañcasīla)

ThesearethewordsoftheBuddhafromtheDhammapada(vv.246–7):

Whoeverdestroyslivingbeings,speaksfalsewords,whointheworldtakesthatwhichisnotgiventohim,orgoestoowithanother’swife,ortakesdistilled,fermenteddrinks—whatevermanindulgesthusextirpatestherootsofhimselfevenhereinthisveryworld.

Sotheseactionsaretobeavoidedifonewishestobenotonlyhumaninbodybutalsotohaveahumanmind.AndbirthasahumanbeingdependstoagreatextentuponthepractiseoftheFivePreceptswhicharealsocalled“theDhammaforhumanbeings”(manussa-dhammā).Thepractiseofthesepreceptsmakesthishumanworldbearable,butwhensuchpractisedeclinesthenitbecomesaplaceofsufferinganddistress.[9]

Therefore,itisapractiseamongBuddhiststobringtomindeverydaytheFivePreceptswhilesittingwithhandsinañjaliinfrontoftheshrine.Atthattimeoneshouldresolveasstronglyaspossibletopractisethemandnottodepartfromthem.Theymayberecitedintranslationasfollows:

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Iundertaketheruleoftrainingtorefrainfromkillinglivingcreatures.

Iundertaketheruleoftrainingtorefrainfromtakingwhatisnotgiven.

Iundertaketheruleoftrainingtorefrainfromwrongconductinsexualpleasures.

Iundertaketheruleoftrainingtorefrainfromfalsespeech.

Iundertaketheruleoftrainingtorefrainfromdistilledandfermentedintoxicants,whicharetheoccasionforcarelessness.

ThesepreceptsarethebasicandminimalobservanceofmoralconductbyaBuddhist.TheyaredesignedtorestrainhimfrommakingbadkammainspeechandbodyandtoserveasthebasisforfurthergrowthintheDhamma.IfaBuddhistwishestomeditate,forinstance,hemustbetryingtopractisetheFivePrecepts.Meditationtrainsthemindawayfromunwholesomestatesbuthowcouldthisbedoneifbodyandspeechwereuncontrolled?Inconnectionwithpreceptsandmeditation,itmaybesaidagainthatallkindsofdrugsshouldbegivenupbeforetryingmeditation.Theyconfusethemind,ormerelyalterittemporarily—andsofallunderthefifthprecept—whilemeditationisthestepbysteppurificationofit.

NowthattheGoing-for-RefugeandtheFivePreceptshave

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beenrecited,itistimetorecollectthevirtuesofthethreethingsmostprecioustoaBuddhistintheworld.

Recollections

RecollectionoftheThreeTreasuresTheTreasures(ratana)oftheBuddha,Dhamma,andSanghaarenotexcelledbyanyothersortoftreasure,forthesetreasureshavethenatureofEnlightenmentandarebeyondtherealmofarisingandpassingaway.SothatweappreciatewellthevalueoftheseThreeTreasures,thistranslationofthepassagesrecollectingtheirvirtuesshouldberecitedeveryday.

1.RecollectionoftheVirtuesoftheBuddha

“IndeedtheExaltedOneisthus:Theaccomplisheddestroyerofdefilements,aBuddhaperfectedbyhimself,completeinclearknowledgeandcompassionateconduct,supremelygoodinpresenceandindestiny,theKnoweroftheworlds,incomparableMasterofmentobetamed,theTeacherofcelestialsandmen,theAwakenedandAwakener,andtheLordbyskill-in-meansapportioningDhamma.”

2.RecollectionoftheVirtuesoftheDhamma

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“TheDhammaoftheExaltedOneiswell-expounded,tobeseenhereandnow,notdelayedintime,invitingonetocomeandsee,leadinginwards,andtobeknowneachwisemanforhimself.”

3.RecollectionoftheVirtuesoftheSangha

“TheSanghaoftheExaltedOne’sdiscipleswhohavepractisedwell,theSanghaoftheExaltedOne’sdiscipleswhohavepractisedstraightly,theSanghaoftheExaltedOne’sdiscipleswhohavepractisedrightly,theSanghaoftheExaltedOne’sdiscipleswhohavepractisedproperly—thatistosay,thefourpairsofmen,theeighttypesofpersons—thatistheSanghaoftheExaltedOne’sdisciples,worthyofgifts,worthyofhospitality,worthyofofferings,whoshouldberespected,theincomparablefieldofpuñña(merit)fortheworld.”[10]

Theadvantageinmakingtheserecollections,eveninabriefformchantedonceortwiceaday,isagraduallyincreasingappreciationoftheThreeTreasures.Itislikeapreciousbalmcontainedinanunglazedvessel—graduallythewholeofthevesselispervadedbythesweetnessofitscontents.

AffirmationofRefugeintheThreeTreasuresBeforegoingontochantotherrecollectionsthesethreetraditionalversesfromSriLankacanbechantedtomake

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one’smindfirmintheRefuges.ItiseasyforthedistractedandweakmindtotakerefugeintheimpermanentandunstablethingsofthisworldwhileneglectingthetrueRefugewhichislikeanincomparablybrilliantdiamondofadamantinequalityinone’sownpractiseofDhamma.Toputasideotherrefuges,dogmaticandmaterialistic,onerecites:

Formethereisnootherrefuge,theBuddhatrulyismyRefuge—bythespeakingofthistruthmayIgrowintheMaster’sWay.

Formethereisnootherrefuge,theDhammatrulyismyRefuge—bythespeakingofthistruthmayIgrowintheMaster’sWay.

Formethereisnootherrefuge,theSanghatrulyismyRefuge—bythespeakingofthistruthmayIgrowintheMaster’sWay.

ThemindwhichisestablishedintheThreeRefugesdoesnotsufferfromdoubtandwavering;therearenothoughtssuchas,“WastheBuddhareallyenlightened?”andsoon.WhenthemindhasfirmconfidenceintheThreeTreasuresthenitisnotdisturbedbyscepticism(vicikicchā),ahindrancetotheexperienceofdeepmeditation.

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TheFiveSubjectsforDailyRecollection“bywomanorman,householderormonk”Thereareotherrecollectionswhichonecanmakeandwhichhelponetoappreciatethestateofahumanbeing.Peopletendtohideawayfromdecay,diseaseanddeathwhilegreatlyattachedtosentientbeingsandinsentientobjects.Somepeopletryalsotoignoremoralresponsibilityfortheiractions.Therecollectionsbelowbringallthesesubjectsoutintothelightandmakeusfacethemsquarely.Therefore,theBuddhahassaidthattheyshouldberecollectedbyeveryonedaily.

1. Iamofthenaturetodecay.Ihavenotgotbeyonddecay.

2. Iamofthenaturetobediseased.Ihavenotgotbeyonddisease.

3. Iamofthenaturetodie.Ihavenotgotbeyonddeath.

4. Allthatismine,belovedandpleasing,willchangeandvanish.

5. Iamtheownerofmykamma,heirtomykamma,bornofmykamma,relatedtomykamma,abidesupportedbymykamma;whateverkammaIshalldo,whethergoodorevil,ofthatIshallbetheheir.

Thisrecollectionisespeciallygoodforarousingmentallyvigorousstatesandforgettingridoflazinessanddrowsiness.Repeatedeveryday,theserecollectionsmake

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onevaluethislifesothatonemakesthebestuseofit.

TheDevelopmentofLovingKindnessAnotherpractisewhichisbeneficial,asitcounteractsstatesofmindrootedinaversion(dosa)ismettā-bhāvanā,widelypractisedbypeopleinBuddhistcountries.Theadvantagesaremany,rangingfromanincreaseinpersonalhappiness,throughsuchsocialbenefitsashavingmanygoodfriends,toeaseofmeditationpractise,dyingunconfusedandatleastgainingagoodrebirth.Soaspartofone’sdailypractiseoneshouldrecitethistraditionalpassageusedinalltheBuddhistcountriesofSoutheastAsia.

MayIhavenoenmitymayIhavenohurtfulnessmayIhavenotroublesofmindandbodymayIbeabletoprotectmyownhappiness

Whateverbeingsthereare—maytheyhavenoenmitywhateverbeingsthereare—maytheyhavenohurtfulnesswhateverbeingsthereare—maytheyhavenotroublesofmindandbodywhateverbeingsthereare—maytheybeabletoprotecttheirownhappiness.

Whilechantingboththeserecollectionsoneshouldnotbetoohurried.Taketimeoverthemandpauseforreflection

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aftereachphrasehasbeenchanted.Inthiswayonepreparesthemindforthenextpartofone’spractise.

Meditation

Whenthelastreflectionhasbeenfinished,oneshouldchangefromkneelingseatedontheheelstoacross-leggedposture,whicheveroneismostsuitable.Thosewhofinditdifficulttogettheirkneesanywherenearthefloormayfinditusefultositwithasmallhardcushion(orfoldedblanket)3–6inchesthickunderthebuttocks.Oneshouldalsositonareasonablysoftsurface,andasquareoffoldedrug,softcarpet,etc.,underneathonewillmakeforthegreatercomfortoftheknees.

Whenseatedreadytomeditate,one’sbodyshouldbeupright,andyetrelaxed.Carefullynoticeanyphysicalstrainandtrytocorrectit.Alsoonemustensurethatthebodyisbalancedandcomfortablebeforemeditating—thiscanbedonebymovingthebodyaroundwhileseated—foroncestartedthebodyshouldnotbemoved.Clothesshouldbelooseandnotconstrictinginanyway.

Ofallthesittingpositions,thelotuspostureisthebestandfirmest.Butnotsomanypeopleareabletogettheirlegsintothispositionwithoutagooddealofpractise;sothehalf-lotusposturemaybetriedasitalsomakesthebodyfirm.[11]Otherpeoplefindthelionposturebetter,orwhere

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noneofthesecanbedone,justsitintheordinarycross-leggedway—butthebackmustbestraight.Ifitisfounddifficulttokeepthebackstraight(anddrowsinessandsleeparetheresultsofsittinghunchedup),thenputacushioninthesmallofthebackandsitagainstawall.Thiswillhelptostraightenthebackwhileitgivessupporttoanyonewhohasaweakback.Whenallofthesewaysofsittingareimpossibleachairmaybeused,althoughitisdifficulttofeelreallyfirmonachair.

Whenthelegsarestiff,itwillbeusefultotrylooseningthethreejointsofankle,kneeandthighwiththeseexercises:Whilestanding,raiseonelegkeepingitstraight,afootoffthefloor.Supportthebodybygraspingholdofsomethingfirmwiththehandontheothersideofthebody.Revolvethefootfromtheankleinthewidestpossiblecirclewhilekeepingtherestofthelegstill.Turnthefootanumberoftimesbothclockwiseandanticlockwise.Thenraisethetoppartoftheleguntilitisparallelwiththegroundandswingthelowerleginaswideacircleaspossiblefromtheknee.Donotmovetheupperleg.Reversedirectionofswingandrepeatseveraltimes.Thenstraightenthelegandswingit,keepingitstraight,fromthethighinthelargestpossiblecircle,inbothdirections.Repeatthesethreeexerciseswiththeotherleg.Thewholeproceduremaybedonetwoorthreetimesadaybutdonotoverdoittobeginwith—theresultwillbealotofachingjoints!Afteramonthortwo,thejointswillhavebecomemoreflexibleandthelegmusclesmorerelaxed.Itshouldthenbequiteeasytoadoptoneof

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thesecross-leggedposturesforalongperiodoftime.Somuchforthebody.

Havingquietenedthebodyandresolvednottomoveitwhilemeditating,whataboutthemind?Mostpeoplefindthatitmovesmuchtoofastfortheirmindfulnesstocatch.Usually,whatiscalled“mind”meansthepresenttimeconsistingof:

Soa“mind”maybthefivesenseconsciousnesses,oritmaybemind-consciousness-elementhavingasobjectsomethingfromthepast,presentorthefuture,oragainitcanbethe

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dhamma-elementconsistingofthethreespeciesofmentalstates.Itwillnotbemind-element,whichisthepassivestateofmindsoperatingindeepsleep.Nowamind,orratherasuccessionof“minds,”whichisconcernedwithsuchhighlydifferentiateddatacannotbecomeveryconcentrated.

Evenwhen“minds”arenotconcernedwithoutersensualstimulationandonlywithinwardreflection,theywillstillbediscursivewithwords,concepts,picturesandfeelings,etc.Inthestateofmeditationwetrytocutouteventheseinwarddisturbancesbyfixingthemindupononesubjectwhichisnotdiscursive.Thiswillconducetoour“minds”beingonlywholesomestates(kusaladhamma)whichtendtowardsconcentrationandpeacefulness.Thementalstreamof“minds”concernedwithmanyunwholesomestates(akusaladhamma—oftenfedbysense-stimulation),defiledbybeingrootedingreed,aversionanddelusion(lobha,dosa,moha),areunconcentrated.Defilementsleadtomentaltroubles,amongthemdistraction,dullness,boredom,drowsiness,lust,attachmentandaversion.Buttheabsenceofdefilementsmeansthegrowthofstrongwholesomestatesandhenceofincreasedclarityandconcentration.

Sowhenonehassatdownalreadyandmadeone’sbodycomfortable,thenreflectalittle:Thisisnotthetimetothinkaboutthepastorthefuture.Eventhoughtsaboutthepresentmustbeputdownnow.Thisisthetimetoquietenandconcentratethemind.TofollowtheWayofLordBuddhatomakethemindfirmandunshakable.NowIshallonlyobservemymeditationsubject…Breathein…out…

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in…

TwosubjectsinparticulararesuitableforaBuddhistwhohasnodirectcontactwithameditationteacher.Oneismindfulnessofbreathing,theotherthedevelopmentoflovingkindness.Therearemanyothersubjectsbutthesetwoarethemostwidelyusedandcanusuallybeemployed(givenduecare)withoutameditationteacher’sguidance.Here,eachonewillbetreatedbriefly,asthereareotherbooksinwhichtheyaredealtwithingreaterdetail.

Mindfulnessofbreathing[12]was,bytradition,thesubjectusedbyGotamainhiseffortstoattainEnlightenment.Itismostsuitableforpromotingcalmandconcentratedstatesandsoforquellingthedistractedmind.Itistaughtinanumberofdifferentwaysbutinallofthemthemeditatormustfirstfindonepointinthebreathingprocesswherethebreathcanbewatched.Concentrationuponthebreathenteringandleavingthenostrils,orupontheupperlip,isgoodforencouragingclearandconcentratedmentalstates,exceptforpeoplewhoexperiencesometensioninthehead,orforthosewhofindthissubjecttoosubtle.Forbothtypesofpersons,orforpeoplewhenaffectedintheseways,toconcentrateupontherisingandfallingofthediaphragmisbeneficial.Whenonehassatdownandbegunmeditationitisadvisablenottochangeone’ssubject(exceptincaseoffearorsomeotherstrongdefilement,seebelow)butfromtimetotimeasthequalityofmeditationpractisechanges,forbetterorworseaccordingtocircumstances,thepointofconcentrationoreventhesubjectmaybechangedasit

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becomesnecessary.

Oneshouldviewthemeditationsubjectasamedicinetocurethediseasesofthemind(distraction,drowsiness,andsoon),andasthesymptomsofthosediseaseschange,sothesubjectofone’smeditationcanbechanged.Forinstanceapersonpractisingwithmindfulnessofbreathingmayfindthatheisbeingdisturbedbyangrythoughts;itmaybecomenecessarythenforthecontrolofsuchthoughtstoswitchtothemeditationonlovingkindness.However,beforechangingthesubjectofmeditation,itisveryhelpfultogettheadviceofsomeonewhoiswell-establishedinmeditationpractise.

Havingfixedupononepointforwatchingthebreath,keepthemindthere.Youcanjudgeforyourselfhowsuccessfulyouarebywhathappensafterthis.Ifthemindiscontinuouslyjustfixedon“breathing-in-out”withnoothersense-objects,notevenofotherpartsofthebody,andnodiscursivethought,thenoneisdoingwell,formeditationisfineandcalm.Ifyoudoperceiveothersense-objects,forinstance,loudorsoftnoisesfromoutside,butyourmindisnotshakenfromtheconcentration,onbreathing-in-out,merelyhavingawarenessofthemwhichreturnsimmediatelytothebreathingwhentheycease,withoutdiscursivethought,concentrationisgood.Ifthemindismostlyfixedonbreathing-in-outbutalsostraystobody(touch)consciousnesselsewhereroundthebodybutstillwithoutdiscursivethoughts,thenitisnotsobad.Butifone’sbreathing-in-out-mindisfrequentlydisturbedby

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othermentalstatesconsistingofideas,pictures,etc.,thenthereisstillalotofworktodo.Evenifone’smeditationisuptothefirststandard,thereisnoneedforcomplacencyasthereisplentymoretodo.Themoreadvancedaspectsofmeditationdorequireguidanceandoneshouldmakeeveryefforttogetincontactwithareliablesourceofteaching.

Thetimethatonegivestomeditationmustdependupontheindividualalthoughlessthan15–20minutesisoflittlebenefitunlessthemindisverywellconcentrated.Also,itisagooddisciplinetoresolvetopractiseeverydayandatthesametime(insofarasoutsidecircumstanceslikeworkallow).Oneshouldnotpractiseonsomedaysbutnotonothers.Thisshowsawaveringmindandcannotaccomplishmuch.Andwhenonehasdeterminedtomeditateeverydayoneshouldalsoresolvetopractiseforthesamelengthoftimeeachday,notonedaytwentyandthenextonlyfiveminutes.Ifone’spractiseisnotregularthenthisshowsweaknessofthemindandsuchamindisgoodatsuggesting“Todayitistoohot,”“TodayIamtootired…”andathousandandoneotherexcuses.Thebesttimeformeditationisearlymorningwheneverythingisquietandwhilethemindandbodyarerested.Ifonemeditatesonceadaythenthisisthebesttimetodoit.Somepeopleliketomeditatetwiceanddosomepractisealsointheevening.Howeverpersonalexperiencewillsoonmakeitclearthatwhilehungerisnotconducivetomeditation,neitherisafullstomach.Tirednessmayalsobealimitingfactorintheevening.

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TheDevelopmentofLovingKindness[13]isanotherveryvaluablepractise.Itaimsatthedissolutionofangry,aversestatesofmindandtheincreaseofthatkindoflovewhichiscool,capableofextensiontoallandnon-possessive.Awordhereaboutlove.InEnglishwehaveonlythisonewordwhichhastodescribeagreatrangeofemotions,whereasinPalithereareseveralwordsdescribingthreelevels.

Thelowestistheonewesharewiththeanimals:lust,whichisbasedonpowerfuldesiresforpleasantfeelingsandiscompletelyselfish.Thiskindoflovedoesnotconsiderothersatallandcaresonlyforself-gratification.InPaliitsnameiskāma(awordwhichhasthewidermeaningalsooftheobjectivestimulantsofthesensesandthedefiledsensualstimulationintheheart).Whenthereisnokāma,deliberatesexualintercourseisimpossible(asforthearahats).Kāmacausessextoappearattractiveandisstrengthenedwhenthesensesarenotguarded.HencetheBuddha’sinjunctionforbhikkhustorestraintheirsenses.Alaymeditatorwillalsoneedtorestrainhissensestosomeextent(forinstance,limitingtheamountoftelevisionthathewatches,andotherdistractingamusements),andthiswillhelptolimitthearisingkāma,makingforgreaterpeaceofheart.Secondissneha,theviscousattachmentwhichholdsfamiliestogether.Thisloveisnottotallyselfishbutratherregardstheattachmentasabargainoutofwhichoneselfandothersgetsomething.Forinstance,thehusbandgetshomecookingwhilethewifeobtainssecuritytorearafamily.Thetermsofthisbargain,ofcourse,maydifferquitewidely.Butsnehais

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onlycapableofbeingextendedtoafewpeoplewhoareinvolvedinthisbargain.Bycontrast,mettāorlovingkindness,isalovenothotwithlustnorstickywithattachment:itiscoolanddoesnotconsiderpersonalbenefits.Thepersonwhohasmettāisconcernedwiththehappinessofothersbeforehethinksabouthimself.Nohumanrelationshipcanlastlongandbeofgreatbenefitifitisnotfoundedonmettā,foronlysuchlovecanbeextendedtootherbeingsgenerallyandwithoutlimitationtosomegroup.Usuallyourrelationswithotherpeoplearemadeupofkāmasometimes,snehafrequently,withasprinklingofmettānowandagain.Fromthepointofviewofmeditationpractise,kāmahindersitwhilemettāhelpsit.

Mettāmustbepractisedfirsttowardsoneself.Thatistosay,onecannotloveothersunlessfirstonehasestablishedloveinone’sownheart.Totryspreadingmettātoothersbeforestrengtheningitinoneselfislikeapoormanwhoproposestogiveoutmoneyforothers”benefit.Tohavemettāforoneselfmeansarelativeabsenceofconflictsinoneself,tobeatpeacewithoneself.Sothefirstthingtodoinsittingmeditationistorepeatoverandoveragain:“MayIbeatpeace.”Whenthemindbecomescalmandonecanfeelaboutone’sheartthebrightnessofmettāthenitispossibletostartpractisingittowardsotherpeople.Havingculturedlovingkindnessinone’sheart,onemaynextpictureanypersonwhomonerespectsdeeplyandconstantlywishforthatperson“Mayhe(orshe)behappy!”Havingdevelopedtowardsthatpersonthesame,orgreaterintensityofmettā,

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thengoontoseeinthemindapersonwithwhomoneisjustfriendly,andafterthataneutralperson.Onlythenmayoneconsiderapersonwhoisdislikedorevenonewhoishated.Ineachcase,theemotionaltoneaccompanyingthementalpictureshouldbethesameandonlywhenithasreachedthesameintensityshouldonemoveontothenextpersontobeconsidered.Itisuselesstobeginwiththoseonedislikesassuchpractiseismerelytheextensionofwhatisalreadythere—aversion—ratherthanthedevelopmentofsomethingnew—mettā.Tobeginwiththedislikedjustweariesoneselfandgetsonenowhere.Inthismeditation,thoughtsoflovingkindnessmustbebackedupbytheemotionalfeelingassociatedwithlovingkindness,iftheyaretobereallyeffectiveinriddingoneselfofaversion.

Thispowerofmettāisusedtobreakdownthe“walls”whichweerectaroundourselves,thewallsofaversionanddislike,sothatmettā,properlypractised,becomesbydeepmeditationnotonlywidespreadbutinfiniteinextent.Onetowhomeachpersonandeachlivingbeingareequallydear,whowisheshappinessforallsentientbeings,visibleandinvisibleineverydirectionandstateofexistence,whoseheartis“enduedwithlovingkindness,abundant,exalted,measureless,freefromenmityandfreefromaffliction”hastrulysucceededwiththispractise.

Butmettāfailswhenitfallsintoeitheroftwoextremes.Thefirstoftheseiscalled“thenearenemy,”thatis,selfishphysicaldesireorkāma.Sooneshouldnotattempttopractisemettāinmeditationtowardsapersonforwhom

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onehaskāma.Thesecondisknownas“thefarenemy”andmeanstheoppositeofmettā—illwill,angerandsoon.Somuchforthepractiseofmettāasameditation.

Besidesmind,ahumanbeinghastwootherchannelsofcommunication—speechandbodilyaction.Therefore,digressingagainfromwhatisdoneintheshrine-room,oneshouldmakeeffortstoexpresslovingkindnessinthesetwowaysaswell.Asfarasspeechisconcerned,makeanefforttocutoutsharporharshwordswhentheyarespokeninanger,whiletryingtocultivatekindlyspeech.Andasspeechtobeconvincinghastobebackedupbybodilyaction,one’sbodyshouldexpresslovingkindnesstoo.Seethatitperformsactsofhelpfulnessandservice.Seethatoneis“clean-handed”—thatis,thatthingswhichcouldbegivendonot“stick”toone’shands,forgenerosityisacompanionandsupporteroflovingkindness.Ifonemakesaneffortlikethiswithone’sspeechandbody,itwillbehelpfultoone’smeditationonmettā,whilethatinturnwillensurethatone’sgoodactionsarenotjustanemptyfacade.

Thesubjectofmeditationisvast,asthemindwithwhichitdealsisintricateandtherearemanydifferentmethodssuitedtodifferentmindswiththeirdefilements.Inthisbriefsectiononlytwomethodshavebeenmentionedandtheirdevelopmenthasonlybeenoutlineduponthesideofcalm.Thedevelopmentofcalmisverynecessarybeforegoingontothedevelopmentofinsight,inwhichimpermanence,unsatisfactorinessandnon-selfareinvestigated,asthemindmustbestrongandundistractedforinsighttopenetrate

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towardsenlightenment.Thedevelopmentofinsight,likethedeeperrangesofthedevelopmentofcalm,cannotbedealtwithhereandnobook,howeverextensive,canreplacetheadviceofameditationmaster.

Itispossiblethatifthemindbecomesdeeplyconcentratedandstatesquitenewtothemeditatoraresuddenlyexperienced,thenfearmayarise.Fearcanalsobetroublesomeifanobjectofmindcomesup,amentalpicture,whichishorribletothemeditator.IfsuchfearshouldarisethenthemeditatorshouldleavethatobjectandturntotheRecollectionoftheThreeTreasures,mentallyrepeating:“IndeedtheExaltedOneisthus:Theaccomplisheddestroyerofdefilements…”IfthefearisbanishedbythefirstRecollectionthenone’smeditationcanberesumed,otherwiseoneshouldgoontorecite:“TheDhammaoftheExaltedOneiswell-expounded…”and“TheSanghaoftheExaltedOne’sdiscipleswhohavepractisedwell…”untilallfeariscuredinthemind.ItissuretobedispelledastheBuddhahassaid,intheDhajaggaSutta(TheDiscourseontheForemostBanner),thatoneisrecollectingthequalitiesofBuddha,DhammaandSanghawhichare“freeofgreed,freeofaversionandfreeofdelusion”andarethereforefreefromfear.ThisiswherestrongandsureRefugeintheThreeTreasuresisshowntobesovaluable,forifstrongconfidenceinthemispresent,fearhasnochance.Butthemindinwhichtherearemanydoubtsiseasilyshakenandfearcangetaholdthere.Well-balancedDhammapractiseshoulddispelthecausesgivingrisetofears,butifthese

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persistitisnecessarytoasksomeonecompetentinmeditationhowtheyshouldbetreated.

Attheconclusionofmeditation,oneshouldgentlybringthemindbacktoitsusualstateofengagementwiththesenses.Duringthistimethelimbsshouldnotbemovedquicklybutgentlyrubbediftheyarecoolorhave“gonetosleep.”Whenoneisquiteready,thenitistimetochanttheAnumodanā.

Anumodanā

ThisisoneofthosewordswhichitisverydifficulttotranslateintoEnglish.Itmeansliterally“rejoicingwithorafter”butimplies“askingbeingstorejoiceinthegoodkammawhichonehasmadeandsobenefitthemselves.”Itisoftentranslated“blessing”butthisgivesthewrongpicture,asoneisinvitingotherbeingstorejoiceatwhatonehasdone;oneisnotinvokingsomeblessingofanotherpoweruponthem.

Thepersonwhoisinvitingotherstorejoicedoesnotactually“sharehismerits,”althoughthisexpressionisoftenseen.Howcanmerits(apoortranslationofpuñña,whichmeansallkindsofactionswhichcleanseandpurifythemindofthedoer)besharedindeed?Aspuññaisgoodkamma,oneshouldremember“Iamtheownerofmykamma,heirtomykamma…”sohowcanitbe“shared”withothers?Goodkammaorpuññaisnotlikeacakewhich

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canbecutupintopiecesandhandedround!Whatonedoesisnot“sharing”butdedicatingone’spuññatootherbeings(eithertoparticularbeingswhoaresuffering,suchasparents,relatives,friends,etc.;orgenerallytoallbeings(seebelow),“infinite,immeasurable”).Andthesebeingstowhomonededicateskammamaybeeitherlivingthislifeorelsereborninotherstates.Indedicatingittothemoneasksthemtorejoice(“Byrejoicinginthiscause,thisgiftofpuññagivenbyme…”)andwhentheydosotheyalsomakegoodkammawhichisthedirectcauseoftheirhappiness(“ahappylifeandfreefromhate…andtheirgoodwishesallsucceed”).The“PathSecure”mentionedintheversesbelowistheattainmentofStream-entrywhenapersonhasseenNibbānaforthefirsttime,knowntheTruthofDhammaforhimselfandisnolongerliabletofallintolow,subhumanbirths.

TheseversesarepartofalongerPalicompositionbyKingMahamongkut(RamaIV)ofSiam,possiblywrittenwhilehewasstillaprinceandbhikkhuholdingthepositionofAbbotofWatBovoranivesinBangkok.

Maythepuññamadebyme,noworatsomeothertime,besharedamongallbeingshere—infinite,immeasurable.Byrejoicinginthiscause,thisgiftofpuññagivenbyme,maybeingsallforeverliveahappylifeandfreefromhate,

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andmaytheyfindthePathSecureandtheirgoodwishesallsucceed!

Havingfinishedthisrecitationoneshouldstayquietwithaheartfulloflovingkindnessforallbeingsjustforashortwhile.Thentoconcludetheserviceoneagainmakestheprostrationwithfivelimbsthreetimes.

Chanting

InTheravadaBuddhistcountries,thetraditionalversesandpassages,aswellastheDiscoursesoftheBuddha,whetherusedinservicesorforotheroccasions,areusuallyrecitedinPali,thelanguagespokenbytheBuddha.IneachcountrytherearesomewhatdifferenttraditionsofchantingandpronunciationofPali.[14](InotherBuddhistlandsalso,traditionsexistforthechantingofBuddhistscriptures,usuallyinaspecialandnowarchaicformofthevernaculars).BesidestheestablishedtraditionsofPalichanting,therearealso,incountrieslikeThailand,waysofchantinginthelanguageofthepeople.FewlaypeopleunderstandthegrammarofPalithoughmanymayknowanumberofimportantphrasesandtermsinthatlanguage,sowefindthatlaypeople(andsometimesbhikkhusaswell)chantinPalifollowingeachphrasewithatranslationinthevernacular.ThiscanoftenbeheardinThailandwhere

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schoolchildrenalsochantversescomposedinThaiontherespectthatshouldbegiventotheBuddha,Dhamma,Sangha,parentsandteachers(theFiveTreasures).

IncountrieswhereBuddhismiseithernewlyintroducedoragainflourishingafteraperiodofneglect,theremaybeveryfewwhounderstandPali,while,ontheotherhand,manymaywishforsomedevotionalandreflectivepractisefortheirdailylives.HencetheshortnumberoftextssuggestedhereareallinEnglish.Thencomesthequestionofhowtochantinthislanguage.LayBuddhistscanbeguidedbytheBuddha’swordswhensomebhikkhusbegantosingtheDhamma:

Bhikkhus,therearethesefivedangerswhenDhammaischantedwithalong,singingsound:

1. Heispleasedwithhimselfregardingthatsound(=pride)

2. othersarepleasedregardingthatsound(theyhaveregardforitbutnotforDhamma)

3. householderslookdownuponhim(asmusicisforthosewhoenjoysense-pleasures)

4. whiletryingforaccuracyofsoundhisconcentrationisbroken(heneglectsthemeaningofwhatheischanting)

5. peoplecomingafterfallintoviews(byemulation)(“saying:Ourteachersandpreceptorssangitthus”[Commentary]—a

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sourceofbothprideandquarrellingamonglatergenerationsofBuddhists).

—VinayaPitaka,II108

FromthesefivedisadvantagesweunderstandthatitisdisrespectfulforabhikkhutosingorintonetheDhammainsuchawaythatitsmeaningislost.[15]Thisrule,ofcourse,doesnotapplytolaypeoplebutinBuddhistlandslaypeople,perhapsguidedbytheconductofbhikkhus,havemadelittleornouseofmusicforreligiouspurposes.AfterallwhatarewetryingtoachievebychantingthewordsrelatingtotheBuddhaandhisteaching?IsitnottogaincalmthroughamindconcentratedonDhamma?Thenmusichasratheranexcitingeffectonmanypeopleandsoisopposedtoouraim.Again,comparedwithwesternreligion,Buddhismhasadifferentaim.There,theobjectofchantingandsingingistomakesoundspleasingtotheCreator’sear,outofloveorfearofhim.ButBuddhistsarenotburdenedwithsuchanidea,forouraimandgoallieswithin,tobeattainedbyourownefforts,notbypropitiationofanexternalpower.LordBuddhawasonewhospokeinpraiseofsilenceandrestraint,soinpreparingourselvestobesilent,restraintshouldbeusedinourchanting.

Thevariouspassageswhichhavebeenrecommendedhereforthispurposeareembeddedinmuchexplanatorymatterandpeoplewhowishtousethemandanyotherreflectionswhichtheyhavefoundstirring,couldcopythemallouttoformachantingbook.[16]Thenonlyonethingremainsto

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bedoneandthatwillcomeaboutthroughdailyuse:learnthesetextsbyheart.Evenifoneisfarfromhomeonecanthenquietlyrepeatthemtooneselfandsonotbreakone’sregularpractise.

InthevariousBuddhistcountriesthereisagreatvarietyofchantsandrecollectionsandevenneighbouringmonasteriesmayhavetheirowntraditionsandnotuseallthesameitems.ThosegivenhereinEnglishtranslationareamongthemostpopularandcommontomosttraditions.Otherscanbeaddedaccordingtoindividualpreferenceandknowledge.ThereisnosuchthingasastandardmorningandeveningserviceintheBuddhistworldandevenbetweenthesetwotheremaybedifferencesofitemsused.Somuchfordailypractiseintheshrineroom.

TheLaity’sPractiseofDhamma

ThenwhataboutDhamma-practiseoutsidetheshrine-room?Thisisreallyasubjectwhichgoesbeyondthescopeofthisbook.Alltheimportantaspectsofalayman’spractiseoftheDhammahavebeenwrittenaboutinotherbooks.However,mentionmaybemadeofthesethings:

Dāna(Giving)Thegivingofmaterialthings(āmisa-dāna),forinstance,to

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supportbhikkhus,togivetothepoor,starvingandsoforth:Thereisnolackofopportunitytopractisethisinourover-populatedworld.AndBuddhistswhohaveenoughofthisworld’swealth,enoughofclothes,food,shelterandmedicinewhicharethebasicnecessitiesforlifeshouldpractisedānabearinginmindthatwhatisgivenawayistrulywellpreservedwhilewhatiskeptiswasted.Thispractise,runningcountertotheworldlywayofcravingandattachment,isveryimportantinthepresentmaterialisticcivilizationwithitsemphasisupongainandaccumulationofpossessions.NothingmuchcanbedoneinDhammauntiloneispreparedtoopenone’sheartandone’shandstoothers.

ThegivingofDhamma(dhamma-dāna)meansthegiftofsomeusefulteachingandadviceforothers.Itisnecessarytoknowwhatwillbenefitthemifonewouldgivethisgiftintherightway.Dhammaisthesupremegiftintheworld,assaidbytheBuddha:

AllgiftsthegiftofDhammadoesexcel,alltastesthetasteofdhammadoesexcel,alljoysthejoyofDhammadoesexcel—thecraving-enderovercomesalldukkha.

Dhp354

AllmaterialthingswearoutwithusebuttheDhammaincreasesaswepractiseit.Andmaterialthingsgivebenefitonlyinthislife,whiletheDhammabenefitsthepracticer

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nowandinfuturelivesaswell.

Thegivingofnon-fear(abhaya-dāna).Thismeansactinginsuchawaythatotherbeingsdonothaveanycausetofearoneself.Thisisanothernameforthepractiseoflovingkindness(mettā)andisbasedupongoodmoralconduct(sīla).

Sila(MoralConduct,Precepts)[17]TheFiveSīlahavebeenmentionedabove.TheEightSilawillbedealtwithinconnectionwiththeUposathaday(below).Besidestheselistsofpreceptswhichareguidestogoodconduct,oneshouldstudythosediscoursesoftheBuddha,liketheSigālovāda(TheExhortationtoSigāla—seeEveryman’sEthics,Wheel14)inwhichhehasgiventheprincipleswhichwillconducetoaharmonioussociety.Thismustbefoundeduponwholesomementalstatesintheindividualandforthisthefollowingpractisesareessential.

Bhāvanā(Developmentorcultivationofthemind)ThefourDivineAbidings:LovingKindness,compassion,joy-with-others,andequanimity,bringtwoblessings:harmonywithinandpeacewithotherpeople.TheirimportanceinBuddhistpractisecannotbeover-emphasised.TheyaretheeducatorsoftheheartoremotionsandfromaBuddhistpointofviewitwillbebettertobe

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gentleandnon-aggressivethoughlackingintellectualknowledgeofDhamma.SuchapersonshowsthathehasbeentamedbytheDhammaofnon-harming,butmereknowledgeoftheDhammadivorcedfrompractisemakesonlyforconceitandanincreaseofviews(diṭṭhi).

ReadingtheSuttasintranslation,especiallytheAṅguttara-nikāya(seeanthologyintwopartswiththistitlefromBPS,Kandy,andGradualSayings,thecompletetranslationin5vols.fromthePaliTextSocietyLondon),willbringtolightmanydiscoursescontainingvaluableadviceforlayBuddhistpractise.Itwouldbeusefultocollectthesetogetherandthenreadthemthroughfromtimetotime.Areadingofsuchrelevantsuttasmightbeintroducedintotheeveningserviceeveryday,orelsereadonUposathadays.Thisbringsustothesubjectofthesecondpartofthisbook.

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Uposatha

Thewordmeans“enteringtostay,”intheBuddhistsense,inavihāraormonastery.ButithasalonghistorybeforeBuddhisttimesasitwasthecustomofthebrahminswhoperformedtheVedicritesandsacrificestogotothesacredplaceawayfromtheirhomesandfamiliesandpurifythemselvesbyleadingasecludedlifeforadayandnight,returningaftertheriteswerefinished.Thedayswhentheykeptthisseclusionweredeterminedbythephasesofthemoon,themostimportantbeingtheFullMoonandtheNewMoondays.Twootherdays,thequarter-moondays,werealsoobserved.

Hereitmaybehelpfultosaysomethingaboutthelunarmonth.Thisisamonth(originallythiswordiscognatewith“moon”)of291/2days.Twomonthshave59days,thatis,oneofthirtyandoneoftwenty-nine.Eachmonthisdividedintofortnights:ofthewaxingmoonandofthewaningmoon.Eachhalfisthereforeof14or15daysandineachhalfthedaysarenumberedfromthefirstofthewaxingmoon(thedayafternewmoonday)tothefourteenth(orfifteenth)ofthewaxingmoon,andthenfromthefirstofthewaningmoontothefourteenthofthewaningmoon.Anewlunarmonthalwaysbegins(inBuddhistreckoning)withthe

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waxinghalf-month.Theeighthday(usually)ofbothbrightanddarkhalvesisthequartermoonday.

IntheBuddha-time,variousgroupsofasceticsandwanderersusedthetraditionalFullandNewmoondaysforexpoundingtheirtheoriesandpractises,whiletheBuddhaallowedbhikkhustoassembleonthesedaystolistentotherecitationofthePātimokkha(thefundamentalrulesofabhikkhu)andtoteachDhammatothelaypeoplewhocametotheirmonastery.

Fromthattimedowntothepresent,theUposathadayshavebeenobservedbyBuddhists,bothordainedandlaity,inallBuddhistcountries.ThepractiseofBuddhistsinThailand—andtherearemanylocalvariations—isalongtheselines.Earlyinthemorninglaypeoplegivealmsfoodtothebhikkhuswhomaybewalkingonalmsround[18]orinvitedtoalayman’shouse;orthelaypeoplemaytakethefoodtothemonastery.Usuallylaypeopledonoteatbeforeservingthefoodtothebhikkhusandtheymayeatonlyoncethatday,especiallywherethebhikkhuspractiseeatingasinglemeal.Inanycase,theirfoodisfinishedbeforenoon.BeforethemealthelaityrequesttheEightPrecepts(seebelow),whichtheypromisetoundertakeforadayandnight.

Itisusualforlaypeopletogotothelocalmonasteryandtospendalldayandnightthere.Indifferentmonasteries,ofcourse,thewaythattheyspendtheirtimewillnotbethesameandmuchdependsonwhichaspectoftheDhammais

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stressedthere:studyorpractise.Wherethereismorestudy,theywillhearasmanyasthreeorfourdiscoursesonDhammadeliveredbyseniorbhikkhusandtheywillhavebookstoreadandperhapsclassesonAbhidhammatoattend.Buttheyarequitefreetoplantheirowntimewithmeditation,discussionofDhammawiththebhikkhusandsoon.InameditationmonasterylaypeoplewillgetlessinstructionandthatwillbeaboutthepractiseofDhamma,whilemostoftheirtimewillbespentmindfullyemployed—walkingandseatedmeditationwithsometimegiventohelpingthebhikkhuswiththeirdailyduties.Sothewholeofthisdayandnight(andenthusiasticlaypeoplerestricttheirsleep)isgivenovertoDhamma.Thebhikkhusonthesedayshavetomeet(iftheyarefourormoreinnumber)andlistentoonebhikkhurecitebyheartthe227rulesoftrainingcontainedinthePātimokkha.Thismeetingmaytakeanhourormoreandlaypeoplemay,ormaynot,attend,accordingtothetraditionofthatmonastery.Apartfromthisregularobservance,somebhikkhusmayundertakeanextraausterepractise,suchasnotlyingdownontheUposathanight,whichmeanstheefforttotryandmeditateinthethreeposturesofwalking,standing,andsittingallnight.

Thisisthepractiseinbrief,of“enteringtostayat”(uposatha)amonasteryinAsia.ObviouslyaBuddhistwhohasnofacilitiesliketheseinanon-BuddhistcountrymustspendhisUposathadifferently.PerhapsthefirstthingtoconsideriswhetheritisworthtryingtokeeptheUposathadays.

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Whyaretheykeptonthephasesofthemoon?TheoriginoftheUposathadaysinBuddhistteachingsisfoundinthefollowingstory.

Theoccasionwasthis:TheBlessedOnewaslivingatRājagahaontheVulture-PeakRock,andatthattimeWanderersofothersectswereinthehabitofmeetingtogetherontheHalfMoonsoftheFourteenthandFifteenthandtheQuarterMoonoftheEighthandpreachingaboutDhamma.PeoplewenttohearabouttheDhammafromthem.TheygrewfondoftheWanderersofothersectsandbelievedinthem.SotheWanderersgainedsupport.

NowwhileSeniyaBimbisāra,kingofMagadhawasaloneinretreatheconsideredthis,andhethought:“Whyshouldthevenerableonesnotmeettogethertoo,onthesedays?”

ThenhewenttotheBlessedOneandtoldhimwhathehadthought,adding:“Lord,itwouldbegoodifthevenerableonesmettogethertoo,onthesedays.”

TheBlessedOneinstructedthekingwithatalkontheDhamma;afterwhichthekingdeparted.ThentheBlessedOnemadethistheoccasionforadiscourseontheDhammaandheaddressedthebhikkhusthus:“Bhikkhus,IallowmeetingsontheHalfMoonsoftheFourteenthandFifteenthandtheQuarterMoonoftheEighth.”

Sothebhikkhusmettogetheronthosedaysas

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allowedbytheBlessedOne,buttheysatinsilence.PeoplewenttoheartheDhamma.Theywereannoyed,andtheymurmuredandprotested:“Howcanthemonks,thesonsoftheSakyans,meettogetheronthesedaysandsitinsilencedumbashogs?OughtnottheDhammatobepreachedwhentheymeet?”

Bhikkhusheardthis.TheywenttotheBlessedOneandtoldhim.HemadethistheoccasionforadiscourseontheDhamma,andheaddressedthebhikkhusthus:“Bhikkhus,whenthereisameetingontheHalfMoonsoftheFourteenthandFifteenthandtheQuarterMoonoftheEighth,IallowpreachingoftheDhamma.[19]

WecanseefromthisthattheUposathadaywasalreadypopularatthattime;infactIndiaalreadyhadalunarcalendar.TheBuddhasometimesallowedpopularpractiseswhenhehadinvestigatedthemtoseewhethertheywereprofitable.InthiscasehesawthattherewereadvantagesforDhamma-practiseintheUposathadays,soheallowedthem.ButweshouldunderstandclearlythatDhammainitsvariousaspectswasnottaughtbyhimoutofconformitywithpre-Buddhisttraditions.(Howoftenoneseesstatementslike“TheBuddhaacceptedandtaughttheHindudoctrineofkarmaandreincarnation”!)DhammawastaughtbyhimbasedonEnlightenment—havingseeneverythingasittrulyis.Sotheteaching—forinstance,of

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kamma—wasbecausehehadseenthetruthofthisforhimself.SimilarlywiththeUposathadays,theimportanceofwhichareunderlinedbyanumberofdiscoursesonthesubjectintheAnguttara-nikāya,theBookoftheEights.

ButifthetimingoftheUposathadaysinBuddhisttraditionwasfixedmerelytocoincidewiththeexistinglunarcalendarandthetraditionalobservancesconnectedwithit,thentodaywhenmostpeopleworkincountrieswhichdonotfollowalunarcalendaritwouldseemsensibletohavedaysforspecialBuddhistobservanceduringtheweekends.IsthereanyothersignificancetotheUposathadaysfallingonthephasesofthemoon?Afairlynewbranchofbiology,calledchronobiology,studiestherhythmicityinnatureandappearstosupporttheimportanceoftheUposathadays,particularlythefullmoonobservance.Dr.W.MenakerofNewYork,writingintheAmericanJournalofObstetricsandGynaecology(77:905,1959)hasobservedastheresultofananalysisofdataonbirthandconceptionthatthecoincidencesbetweenthelunarmonthof29.53andtheaveragedurationofthemenstrualcycleof291/2days“constitutesacombinationofcircumstancesthatpointstothesynodiclunarmonthasthetimeunitofthehumansexualreproductivecycle.”ItseemsasthoughthekeepingoftheUposathadaysbylargenumbersoftheBuddhistlaypeopleuntilrecenttimeswillhavehelpedtolimitthegrowthofthepopulationinBuddhistcountries.Somepeoplehavealsoobservedthatsexualdesirecomestoapeakwiththefullmoon.Thosewhounderstandthat

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restraintinthisandothersensualappetitesisgood,willseethatthereisagoodcauseforkeepingatleastthefullmoonasanUposathaday.

Chronobiologistsarenowworkingontheassumptionthatastheoceansareaffectedbythemoon,sothewaterinthebodyisalsoaffected—“Asourbodiesareabouttwo-thirds’sea’andone-third’land,’wemustsustain’tidal’effects.”(Dr.Menaker,op.cit.)ThisseemsreasonablelookedatfromtheteachinggivenontheelementsbytheBuddha:“Whateverisinternalliquidelementandwhateverisexternalliquidelement,justthesearetheliquidelement”(seeMahārāhulovādaSutta,MN62)—thoughthecontextforthisquotationisthedevelopmentofinsight.Atanyrate,developmentintheDhammagoesinthedirectionofbecominglessaffectedbydesiresconcerningthebody,fortohavesuchdesiresistohaveadefiledmind.

Thedefilementsandpassionscanbestbecontrolledwhentheycanbeseen—whentheyarestrongest.Itisimpossibletorestraindefilementsinoneselfwhentheyarenotapparent,thoughtheymaybeoperatingunderground.Forinstance,thepersonwhoiswell-providedwithwealthandcomfortsmaynotbeabletoseegreedoraversionatworkinhimself;thesedefilementshavenotsurfacedsincetheseaofsatisfieddesiresinwhichtheyswimisdeepenough.Butplacethispersoninabarelittlehutwithpoorfoodonlyonceadayandastrictdisciplinetocontrolhisactionsandthenseewhathappens!Themonstersofthedeepallrisetothesurfaceandclamourformoreextensivewatersinwhich

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tosport.Ontheotherhand,theattitudeofgoodbhikkhusshowstherightwaytodealwithdefilements.Someofthestrongest—sensualityandsloth—manifestthemselvesatnight,sothenightwasrecommendedbytheBuddhaasthetimewhentheycouldbetackledmosteffectively.Anenemythatonehasnotseenandknowncannotbedefeated,butanenemywellknownandattackedwiththeweaponsofRightEffort,RightMindfulnessandRightCollectedness,hasnohopetowin.

ItisthesameonUposathadays.ThedefilementsthatshowthemselvesthencanberestrainedandlimitedwiththeaidoftheUposathadiscipline,whichincludestheEightPrecepts.

Letusconsideritfromanotherpointofview.RenunciationisathreadwhichrunsthroughallBuddhistpractise.IfonepractisesGiving,thenonerenouncesthepleasuresthatcouldbeboughtwiththatwealth.WhentheFivePreceptsarepractisedthenonerenouncestheactionscoveredbythemwhichmaybepleasurableorthrillingtosomeandare,inanycase,unwholesome.Andwheneffortismadetomeditate,theearnestpracticerwillsoonfindthatcertainpleasuresanddistractionsofferedbythisworldjustdonotgowithacalmandmindfulmind,soherenouncesthem.

TheEightPreceptstobediscussedbelowarepartofthesamewayofpractise,adisciplineforalayperson’stemporaryrenunciation.IntheSuttamentionedabovetheBuddhaspeaksofanobledisciplereflecting:By

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undertakingtheUposathawithitseightpreceptsforadayandanightIrenouncethewayofcommonmenandliveastheArahantsdoforalltheirlives,compassionate,pureandwise.

SotheEightPreceptsarereallyatestofhowfaronecandisciplineoneself.Thatmeansreally,towhatextentdowholesomestatesofmindconsonantwithDhamma-practisepredominateinone’scharacteroverunwholesomedesiresbuiltongreed,aversionanddelusion?ThepractiseoftheEightPreceptsgivesoneachancetofindoutaboutthis.Andthisisaninvestigationwhichonecanmakefourtimesamonthifonewishes.

WehaveseenhowlaypeopleinBuddhistcountriesperiodicallywithdrawfortwenty-fourhourstoamonasteryforthepractiseforsomespecialDhamma.Butwhatistobedonewherethereisnomonastery,nobhikkhus,andnopossibilityoftakingtimeofffromwork?

First,onthesedays,oronsomeofthem,onecouldbeabitmoreintheshrineroom.ThiswouldincluderecitingtheEightPreceptsinsteadoftheFive;andifoneknowsanyspecialdiscourseoftheBuddha,inPaliorinEnglish,itshouldbechantedorreadthrough.AveryappropriatesuttatochantorreadistheDiscourseontheEight-partUposatha(seebelow)andtothiscouldbeaddedsuchpopularsuttasastheDiscourseonLovingKindness(Karaṇiya-mettāSutta)andtheDiscourseontheTrulyAuspicious(Mahā-mangalaSutta).Longersuttassuchasthe

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DiscourseonTreasures(RatanaSutta)andtheDiscourseonSettinginmotiontheWheelofDhamma(DhammacakkappavattanaSutta)wouldbeappropriateifonehastime.

Apartfrompreceptsanddiscourses,moretimeshouldbegiventomeditationonthesedays,soifoneusestheshrineroomonlyonceonordinarydays,itshouldbeusedtwiceuponthesedays,whilemakingtheefforttositratherlonger.WhentheEightPreceptsarebackedupbythecalmstrongmindproducedinmeditationthentheybecomeeasytokeep.

TheDhammathatonecanpractiseduringthedayatworkmustbedecidedbyeachperson,takingaccountofhisownpersonalityandofthecircumstancessurroundinghim.Ofcourse,onetriestokeepone’sconductwithintheboundsoftheEightPreceptsanddoonlythosethingswhichareconsonantwiththespiritoftheprecepts.OnemayfinditpossibletopractiseGiving(dāna)insomewayonthesedaysandsomeshortperiodsdevotedtosomeoftherecollectionsmightbepossible—itdependsoneachpersontofindhisownwaysandmeans.

TheEightPrecepts

ThisbringsustotheEightPreceptsandsomeremarksuponthem.Thepreceptsareasfollows:[20]

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1. Iundertaketheruleoftrainingtorefrainfromkillinglivingcreatures.

2. Iundertaketheruleoftrainingtorefrainfromtakingwhatisnotgiven.

3. Iundertaketheruleoftrainingtorefrainfromunchasteconduct.

4. Iundertaketheruleoftrainingtorefrainfromfalsespeech.

5. Iundertaketheruleoftrainingtorefrainfromdistilledandfermentedintoxicantswhicharetheoccasionforcarelessness.

6. Iundertaketheruleoftrainingtorefrainfromeatingoutsidethetime.

7. Iundertaketheruleoftrainingtorefrainfromdancing,singing,music,goingtoseeentertainments,wearinggarlands,smarteningwithperfumesandbeautifyingwithcosmetics.

8. Iundertaketheruleoftrainingtorefrainfromahighorlargesleeping-place.

IthasalwaysbeenunderstoodbyBuddhistlaypeoplethatifoneundertakestheseEightPreceptsthengreateffortsshouldbemadenottobreakanyofthem.TheFivePreceptsrepresentageneralmeasureforordinarylifeandinpractisepeoplehaveaflexibleattitudetowardsminorinfringementsofsomeofthem.ButtheEightPreceptsareamoreserious

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commitmentandshouldnotbeundertakenlightly.Ifonedoestakethemon,thenoneshouldfeelreasonablycertain,whateverone’sinteriorandexteriorcircumstances,thatnoneofthepreceptswillbebroken.

Inthecaseofthefirstprecept,notonlyshouldonenotkillanylivingbeingbutalsooneshouldnotdothesortofworkwhichmightinvolveoneinkillingunintentionally(worksuchasdiggingandcultivating).EvenactswhichareharmfulinanywaytoothersshouldbeavoidedonanUposathaday.FewpeoplehaveworkwhichinvolveskillingandfewerstillofthesepeoplewillbeBuddhists,assuchworkmustberepugnanttosincereDhamma-practicers.

Thesecondpreceptwillneedattentioninsuchthingsasusingforone’sownpurposesmaterialsbelongingtothefirm(government,etc.)thatoneworksfor,ortakingextraorsurplusmaterialsforoneselforotherswithoutpermissiontodoso.Takingwhatisnotgivenwouldalsoincludesuchpractisesasadulterationofmaterialsforsaleandmakingothersworkwithoutadequateremuneration.

Thethirdpreceptischangedfromthesetoffive.There“wrongconduct”meansallkindsofsexwhichresultsinharmtoothers—breakingupothers’marriages,rapeandtheseductionofminors,forinstance.Butunderthisprecept“unchasteconduct”meansthatallkindsofsexualbehaviouraretobeavoidedwhethertheyarewrongconductorareallowableinnormallaylife,whetherwith

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othersorbyself-stimulation.TheBuddhahassaid:

Donotengageinheedlessness!Donotcomeneartosexualjoys!Theheedfulandcontemplativeattainsabundantbliss.

Dhp27

Andwhenthisabstinenceistobepractisedonlyforone,twoorfourdaysamonththereshouldbenogreatdifficulty.

Thefourthpreceptrequiresaspecialwatchontherunawaytongue.ThismeanstheefforttopractiseRightSpeechthatis,speechwhichistrue,bringsharmonybetweenpeople,isgentleandhasmeaning.Dhammahasallthesequalitiesandone’sspeechshouldbeinaccordancewithit.OnewhohastakentheUposathapreceptsshouldtrynottobecomeinvolvedinworldlychatterorarguments.Andsimilarlywithwordsonpaper:news-papersandmagazineswhichjustdistractthemindshouldbeavoidedforthisday.IfonewantstoreadthenitshouldbeabookonDhamma.

Itshouldnotbetoohardtokeepthefifthpreceptstrictlyonthesedays.Underthispreceptonemustincludeanykindofintoxicanttakenforpleasureandescape,sodrugssoftandhardfindaplacehereaswellasalcohol.AtalltimesaBuddhististryingtoincreaseinthequalityofheedfulness:

Heedfulness—thepathtoDeathlessness,

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heedlessness—thepathtodeath:theheedfulonesdonotdie,theheedlessarelikeuntothedead.

Dhp21

Butintoxicantsonlyincreaseunwholesomestatesofmindsothatapersonbecomesmoreheedless(orcarelessaspamādahasbeentranslatedinthisprecept).

Thesixthpreceptalsofollowsthepractiseofbhikkhusandaimsatcuttingdowntheslothwhichisexperiencedafteraday’sworkandasubstantialeveningmeal,whileitensuresthatthebodyislightandfitformeditativepractise.Intheprecept,thewords“outsidethetime”meanaftertwelvenoonuntildawnthefollowingday.Duringthistimenofoodiseaten.However,someflexibilitywillbeneededherewithpeoplegoingouttowork.Forthemitwouldmeannofoodaftertheirmiddaylunchuntilbreakfastthenextday.Ifoneistroubledbytirednessafterworkonadaywhenthesepreceptsareundertakenthenteaorcoffeeareallowableasrefreshingdrinks.Ifhungeristhetroublethencocoa(orevenplainchocolate)shouldcureit.Noneoftheserefreshmentsshouldcontainmilk,whichisconsideredafood,thoughsugar,honeyandbutterareallowed(tobhikkhus,andthereforetolaypeoplekeepingtheEightPrecepts),presumablybecauseonecantakeonlyalittleofthesethings.Fruitjuiceswhichhavebeenstrained(withoutfruitpulp)areotherpossibledrinks.

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TheseventhpreceptisreallyacompoundoftwointheTenPreceptsofanoviceandthereforefallsintotwoparts:thefirston“dancing…entertainments,”andthesecondconcernedwith“wearinggarlands…cosmetics.”Thefirsthalfisaimedatkeepingmind,speechandbodyawayfromallkindsofamusements.Notofcoursethattheyare“sinful,”butthattheyturnthemindoutthroughthesenses,arousedefilementsandcauseconflictswheretheremightbepeace.Sothesedays,underthispreceptmustbeputradio,television,theatre,cinemaandsportingevents.Theseareallwaysofescapefrombeingquiet.Thesecondhalfofthepreceptisdirectedagainstvanityandconceitarisingbywayofthebody.ThetraditionintheEastisforBuddhistswhoundertakethesepreceptstoclothethemselvessimplyinwhiteclothwithnoadornments.ThiswillnotbepossibleforthelayBuddhistwhogoesouttowork,butonsuchdaysjewellerycouldbeleftathome,scentsandlotionsnotusedonthebody,norcosmeticsontheface.

Thelastpreceptconcernssleep.Justasalltheotherluxurieshavebeencutout,sotheluxuryofalarge,softbedshouldbedispensedwithforthisnight.InwarmBuddhistcountriesamatonthefloorisenough,butwheretheweatheriscolderahardmattressorfoldedblanketsonthefloorcouldbeused.Onahardsurfacethebodyactuallyrelaxesmorethanonasoftone,alsothereislessdesiretosleeplong.Onthesenightsaneffortshouldbemadetorestrictsleeptotheminimum.A“largebed”meansoneinwhichtwopeoplesleep.TheBuddhistwhopractisesthese

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preceptsforadayandanightalwayssleepsbyhimself.

ThissummarisesthepractiseoftheUposathaday.Somepeoplemaythinkthesepreceptstoodifficulttocarryoutinthemidstofanaliensociety.Othersmaythinkthemtooeasytobotherabout.ButbeforeanyjudgmentispassedonthemtrypractisingthemforafewUposathasandthenseewhatistheresult.EffortmadetopractiseDhammacanneverbearbadfruits.

Accordingtotradition,onemaypractisetheEightPreceptsontheFullMoon,NewMoonandtwoQuarter-moondays.Thisisforsomeonewhoisreallymakinganeffortandwhosecircumstancesallowhimtodoso.OthersmightundertakethemonthetwoUposathadays—theFullandNewMoondays.OriftheyaretobeundertakenonedayamonththiswillusuallybeontheFullMoon.

Wherethishasbeenfoundbyexperiencetobequiteimpossible,thentheUposathacouldbekeptonweekends.Betterthisthannothingatall!Butthenmarriedlaypeoplemayfindthatthiswillconflictwiththeirfamilyresponsibilities—perhapstoothersinthefamilywhoarenotBuddhist.ThisissomethingforindividualBuddhiststodecideforthemselves.

Thisindeediscalledtheeight-partUposathataughtbytheBuddha,gonetodukkha’send.

(seetheDiscoursetoVisākhā,below)

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TheRainsResidence[21]

Thisisaperiodofthreemonthswhenbhikkhusmustresideinoneplaceandcannotwander,thoughtheymayundertakealltheirusualdutiesprovidedthattheydonottakethemawayfromtheirmonasteriesovernight.InspecialcircumstancestheymayevenbeabsentfromthemonasteryorresidencewheretheyhavevowedtokeeptheRainsforaslongassevendays.Asbhikkhusdonotwithdrawmorethanusualatthistimefrominvolvementwithlaypeople,unlesstheyaredevotingalltheirtimetomeditation,itisbettertotranslatevassāvāsaliterallyas“rains-residence”ratherthan“rains-retreat.”

TherainsresidencewasinstitutedbytheBuddhatopreventbhikkhustravellingduringtheRainySeasonofIndiaandS.E.Asia,andsodamagingthecropsandthelivingcreatureswhichareabundantthen.Nodoubtheconsideredtheirhealthaswellwhenhelaiddownthatbhikkhusmustspendtherainswithfourwallsroundthemandaroofovertheirheads.

Fromthebeginningthiswasatimewhenabhikkhucouldlivenearateacher,aseniorbhikkhuwhohadspecialisedinmeditation,intheDiscipline,orintheDiscourses.Hehadthechancethentomakeintensiveeffortsandlearn

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whatevertheteachertaught.AftertheRains,especiallyintheearlydayswhenbhikkhusmostlywanderedandhadfewmonasteries,theteachermightreceiveaninvitationtogoelsewhereandthesettledassociationwithpupilswouldbebroken.AndthenduringtheRainstherearefewervisitorstothequieterandmoresecludedmonasteriessothatmoreintensiveeffortsarepossibleatthistime.

InBuddhistcountriesthisisstillthetimeforintensiveactivity:themeditatormeditatesmoreandundertakesmoreoftheausterepractises;thestudentofbooksmakesmoreefforttomasterhisstudies;theteacher-monkismoreactiveinteachingDhammaandthewriterinwriting.Insomecountriesthisisthetimewhenmanylaymen,mostlytheyoung,gettemporaryordinationas“Rains-bhikkhus”(fewerwomenalsobecomenunsforsometime),usuallyforaboutfourmonths,afterwhichtheydisrobeandreturntothelayman’sstate.Theyarehonouredbyotherswiththename“pandit”(alearnedman)forthelearningandgoodconductthattheyhaveacquiredinthemonasteryandbenefittheirfamiliesandsocietyingeneralbybringingthisknowledgebackwiththem.ThisgeneralintensificationofactivitiesintheSanghaleadslaypeopletoconsiderwhattheycandoduringthisperiod.

UsuallyalaypersononthedayofenteringtheRainsmakesavoworvowstopractiseinacertainwayduringthethreemonthsoftheRains-residence.ThisvowmaybetoldtoaseniorbhikkhuoritmaybekeptprivatebutinanycaseitismadeinfrontofaBuddhistshrine.Thisissomethingwhich

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couldbedonebyanyonewhowantedtotightenuponpractiseforthedurationoftheRains-residence.Thecontentofthevowsmustvarywithone’scharacter,countryandcircumstances.BelowareanumberoftypicalvowsmadebylaypeopleonRains-entryday,someofwhichcouldbepractisedbyisolatedBuddhists:

DuringtheRainsIshallgivealmsfoodtobhikkhuseveryday.

IshallgiveupsmokingwhiletheRainsareon.

FortheRains,Ishallchantmorningandeveningserviceeveryday.

IshallgotothemonasterytohearDhammaoneveryholyday(i.e.,4daysamonth).

WhiletheRainsareonIshallnottakeanyintoxicants,orseeorhearanyformofentertainment.

DuringtheRainsIshallundertaketheUposathapreceptsoneachFullMoonday.

ForthewholeRainsIshallpractisemeditationtwiceaday.

EachholydayduringtheRainsIshallkeeptheEightPreceptsandmeditatetwice,eachtimeforanhour.

Thevowsmustbepracticable.Itisnogoodmakingvows,perhapsquiteexaltedones,whichareoutofone’srangeandonlyanotherextensionofone’sego.ApersonwhopractisestheDhammaforawhilegetstoknowhisstrength

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andweaknessesandwillknowthereforewhatispossibleforhimtoundertake.AttheendoftheRains,havingaccomplishedone’svowswithoutabreak,onefeelsthatsomethingworthwhilehasbeendone.Andsometimesthesetemporarypractiseshavealastingeffect—thesmokerdoesnotgobacktotobacco,orthemeditatorfindsthathispractisegoessomuchbetterthathecontinuestosittwiceaday,andsoon.

DuringtheRainsresidence,somelaypeopleinBuddhistcountriesundertakeoneortwooftheausterepractiseswhichwereallowedbytheBuddhaforbhikkhus.[22]ItisnotpossibleforlaypeopletopractisemostofthembutAcariyaBuddhaghosainhis“PathofPurification”(Visuddhimagga)haswrittenthere(Ch.IIpara92)thattheycanundertaketheOne-sessioner’spractiseandthebowl-food-eater’spractise.(ForanisolatedBuddhistwhogoesouttowork,eventhesetwocouldnotbepractised.)

TheOne-sessioner’spractisemeanseatingonemealinonesessionaday.Practisedstrictlyapersondoesnotevendrinkfoods(suchasmilkandmilkbeverages)atothertimesbuthavingsatdowneatsenoughtolastfortwenty-fourhours.

TheBowl-food-eater’spractiseisundertakenwhenapersondoesnothavemanyplatesanddishesbutputsallthefoodtobeeatenononevessel—thesweetwiththemainpartofthemeal,thoughwithoutnecessarilymixingthem.

Bothpractisesaregoodforlimitinggreedforfood,forfine

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flavoursanddesiresforfinetextures,etc.Foodistakenbysuchlaypeopleasamedicinewhichisnecessarytocurethediseaseofhunger.Itisnotusedforthesatisfactionofsensualdesires.Particularlyforgreedcharacters(inwhichgreedordesireisthestrongestoftheRootsofEvil)suchrestraintcanbevaluable.

AndifduringtheRainsonecannotdoanythingelse,atleastoneshouldatthistimepractisedānatothebestofone’sabilityandinwhateverpersonalwaysitispossibletogive.Impersonalgiving,forinstance,havingamountsstoppedoutofone’swagepacket,shouldbeavoidedasthereislittleornogoodkammamadeinsuchways.Itmaybethatgivingtimeandsympathywiththeefforttohelpothersmaybemoreeffectivethangivingmoneyorgoods.TheRainstraditionallyisthetimewhenlaypeoplehavethechancetoincreasetheirpractiseofdānaandeventhoughonemaynotliveneartotheSanghatherearestillplentyofopportunitiesforgiving.

ThePurposeofThesePractises

ThisissimplytogeneratesomezealforDhammainoneself.TobringtheDhammatolifeinoneself.Togetawayfromreadingbooksonitandintodoingit.Notjusttotakeamildintellectualinterestinitbuttomakeitthebasisofone’slife.

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Notonlytogotoanoccasionallectureonthesubjectbuttoconsider.“WhatcanIDO?”Nottobecontenttoplaywiththeideasof“Buddhism”—makingsurethatthesedonottouchone’spreciousself,buttogetintoDhammasothatwhatisrotteninoneselfischanged.Nottohaggleaboutthefinerpointsofattāandanattā(selfandnon-self)whenonehasnotevengotaroundtomakingeffortwiththeFivePrecepts.NottotalkoftheVoidwhileoneharbourshatredinone’sheart.Nottobewayuptherewithsubtleideasbuttogetdowntobeinglovingandgenerous.NottobeswayedateveryturnbytheworldbuttohaveadisciplinebasedonDhammaforone’slife.

Alaypersoninanon-BuddhistcountryisnotonlysurroundedbyaculturewhichisopposedtothepractiseofmanyaspectsofDhammabutheisoftenwithoutthehelpwhichcanbegotfrombhikkhusandexperiencedlayteachers.Ifthenhedoesnotmaketheefforttopractisealongthelinessuggestedhere,soonerorlaterhewillbeengulfed.HismildinterestinDhammafadesawayorgetslostinthejungleofconflictingdesires.

OnecannotstandstillinDhamma.Eitheronemakeseffortandcultivatesoneself,oroneslidesawayfromDhammatodeterioration.EverythingsuggestedhereisonthesideofDhammaandleadsonetogrowinDhamma,sohereisachancetoputintopractisetheBuddha’swords:

Makehastetowardsthegoodandcheckyourmindfromevil.

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Whosoisslowinmakingpuññahisminddelightsinevil.

Ifamanshouldpuññamakelethimdoitagainandagain;heshouldmakeawishforthat:happyisthepilingupofpuñña.

Dhp116,118

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TheDiscoursetoVisākhāontheUposathawiththeEightPractises

Uposatha-aṭṭhaṅgikaSutta

ThushaveIheard:AtonetimetheExaltedOnewasstayingnearSāvatthīattheEasternmonasteryinthemansion(givenby)Migāra’smother.ThenVisākhā,[23]Migāra’smother,approachedtheExaltedOne;havingapproachedandboweddownshesatdowninasuitableplace.WhenshewasseatedtheExaltedOnespokethustoVisākhā,Migāra’sMother:

“Visākhā,whentheUposathaundertakenwithitseightcomponentpractises,[24]isenteredon,itisofgreatfruit,ofgreatadvantage,ofgreatsplendour,ofgreatrange.Andhow,Visākhā,istheUposathaundertakenwithitseightcomponentpractises,enteredon,isofgreatfruit,greatadvantage,greatsplendourandgreatrange?

“Here,[25]Visākhā,anoblediscipleconsidersthus:’ForalltheirlivestheArahantsdwellhavingabandonedkillinglivingbeings,refrainfromkilling

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livingbeings.Theyhavelaiddowntheirstaffs,laiddowntheirweapons;theyareconscientious,[26]sympathetic,compassionateforthegoodofalllivingbeings.SotodayIdwell,forthisnightandday,havingabandonedkillinglivingbeings,refrainingfromkillinglivingbeings.Iamonewhohaslaiddownmystaff,laiddownmyweapon;Iamconscientious,sympathetic,compassionateforthegoodofalllivingbeings.Bythispractise,followingaftertheArahants,theUposathawillbeenteredonbyme.’

“Itisundertakenbythisfirstpractise.

“(Heconsiders:)’ForalltheirlivestheArahantsdwellhavingabandonedtakingwhatisnotgiven,refrainfromtakingwhatisnotgiven,theyaretakersofwhatisgiven;thosewhoexpectonlywhatisgiven,themselvesbecomecleanwithoutthieving.SotodayIdwell,forthisnightandday,havingabandonedtakingwhatisnotgiven,refrainingfromtakingwhatisnotgiven.Iamatakerofwhatisgiven,onewhoexpectsonlywhatisgiven,bymyselfbecomecleanwithoutthieving.Bythispractise,followingaftertheArahants,theUposathawillbeenteredonbyme.’

“Itisundertakenbythissecondpractise.

“(Heconsiders:)’ForalltheirlivestheArahantsdwellhavingabandonedunchasteconduct;theyare

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ofchasteconduct,livingaloof,refrainfromsexwhichisthewayofcommonsociety.SotodayIdwell,forthisnightandday,havingabandonedunchasteconduct;Iamofchasteconduct,livingaloof,refrainingfromsexwhichisthecommonwayofsociety.Bythispractise,followingaftertheArahants,theUposathawillbeenteredonbyme.’

“Itisundertakenbythisthirdpractise.

“(Heconsiders:)’ForalltheirlivestheArahantsdwellhavingabandonedfalsespeech,refrainfromfalsespeech;theyarespeakersoftruth,joinersoftruth,[27]firm-in-truth,[28]grounded-on-truth,[29]notspeakersofliestotheworld.SotodayIdwell,forthisnightandday,havingabandonedfalsespeech,refrainingfromfalsespeech,aspeakeroftruth,ajoineroftruth,firm-in-truth,grounded-on-truth,notaspeakerofliestotheworld.Bythispractise,followingaftertheArahants,theUposathawillbeenteredonbyme.’

“Itisundertakenbythisfourthpractise.

“(Heconsiders:)’ForalltheirlivestheArahantsdwellhavingabandoneddistilledandfermentedintoxicantswhicharetheoccasionforcarelessnessandrefrainfromthem.SotodayIdwell,forthisnightandday,havingabandoneddistilledandfermentedintoxicantswhicharetheoccasionforcarelessness,refrainingfromthem.Bythispractise,

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followingaftertheArahants,theUposathawillbeenteredonbyme.’

“Itisundertakenbythisfifthpractise.

“(Heconsiders:)’ForalltheirlivestheArahantsareone-mealers,refrainfromeatingoutsidethetime,desistingatnight.[30]SotodayIamaone-mealer,refrainingfromeatingoutsidethetime,desistingatnight.Bythispractise,followingaftertheArahants,theUposathawillbeenteredonbyme.’

“Itisundertakenbythissixthpractise.

“(Heconsiders:)’ForalltheirlivestheArahantsrefrainfromdancing,singing,music,goingtoseeentertainments,wearinggarments,smarteningwithperfumesandbeautifyingwithcosmetics.SotodayIrefrainfromdancing,singing,music,goingtoseeentertainments,wearingornaments,smarteningwithperfumesandbeautifyingwithcosmetics.Bythispractise,followingaftertheArahants,theUposathawillbeenteredonbyme.’

“Itisundertakenbythisseventhpractise.

“(Heconsiders:)’ForalltheirlivestheArahantshavingabandonedhighbeds[31]andlargebeds,[32]refrainingfromhighbedsandlargebeds,theymakeuseofalowsleepingplace,a(hard)bedorastrewingofgrass.SotodayIhaveabandonedhighbedsandlargebeds,refrainingfromhighbedsand

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largebeds,Imakeuseofalowsleepingplace,a(hard)bedorastrewingofgrass.Bythispractise,followingaftertheArahantstheUposathawillbeenteredonbyme.’

“Itisundertakenbythiseighthpractise.

“Thusindeed,Visākhā,istheUposathaenteredonandundertakenwithitseightcomponentpractises,ofgreatfruit,ofgreatadvantage,ofgreatsplendour,ofgreatrange.“Howgreatafruit?Howgreatanadvantage?Howgreatasplendour?Howgreatarange?

“Justasthough,Visākhā,onemighthavepower,dominionandkingship[33]oversixteengreatcountriesaboundingintheseventreasures[34]—thatistosay,Aṅga,Magadha,Kasi,Kosala,Vajji,Malla,Ceti,Vaṃsa,Kure,Pañcāla,Maccha,Surasena,Assaka,Avantī,GandhāraandKamboja,yetitisnotworthasixteenthpartoftheUposathaundertakenwithitseightpractises.Forwhatreason?Miserableiskingshipovermencomparedwithheavenlybliss.

“Thatwhichamongmenisfiftyyears,Visākhā,isonenightanddayofthedevasoftheFourGreatKings,theirmonthhasthirtyofthosedays,theiryeartwelveofthosemonths;thelifespanofthedevasoftheFourGreatKingsisfivehundredofthoseheavenlyyears.Nowhereacertainwomanorman,havingenteredontheUposathaundertakenwithits

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eightpractises,atthebreakupofthebody,afterdeath,mayarisetofellowshipwiththedevasoftheFourGreatKings—suchathingindeedisknown,Visākhā.ItwasinconnectionwiththisthatIhavesaid:Miserableiskingshipovermencomparedwithheavenlybliss.

“Thatwhichamongmenisahundredyears,Visākhā,isonenightanddayofthedevasoftheThirty-three,theirmonthhasthirtyofthosedays,theiryeartwelveofthosemonths;thelifespanofthedevasoftheThirty-threeisonethousandofthoseheavenlyyears.[35]Nowhereacertainwomanorman,havingenteredontheUposathaundertakenwiththeeightpractises,atthebreakupofthebody,afterdeath,mayarisetofellowshipwiththedevasoftheThirty-three—suchathingindeedisknown,Visākhā.ItwasinconnectionwiththisthatIhavesaid:Miserableiskingshipovermencomparedwithheavenlybliss.

“Thatwhichamongmenistwohundredyears,Visākhā,isonenightanddayoftheYamadevas,theirmonthhasthirtyofthosedays,theiryeartwelveofthosemonths;thelifespanoftheYamadevasistwothousandofthoseheavenlyyears.Nowhereacertainwomanorman,havingenteredontheUposathaundertakenwiththeeightpractises,atthebreak-upofthebody,afterdeath,mayarisetofellowshipwiththeYamadevas—suchathing

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indeedisknown,Visākhā.ItwasinconnectionwiththisthatIhavesaid:Miserableiskingshipovermencomparedwithheavenlybliss.

“Thatwhichamongmenisfourhundredyears,Visākhā,isonenightanddayoftheTusitadevas,theirmonthhasthirtyofthosedays,theiryeartwelveofthosemonths;thelifespanoftheTusitadevasisfourthousandofthoseheavenlyyears.Nowhereacertainwomanorman,havingenteredontheUposathaundertakenwiththeeightpractises,atthebreakupofthebody,afterdeath,mayarisetofellowshipwiththeTusitadevas—suchathingindeedisknown,Visākhā.ItwasinconnectionwiththisthatIhavesaid:Miserableiskingshipovermencomparedwithheavenlybliss.

“Thatwhichamongmeniseighthundredyears,Visākhā,isonenightanddayoftheNimmānaratīdevas,theirmonthhasthirtyofthosedays,theiryeartwelveofthosemonths;thelifespanoftheNimmānaratīdevasiseightthousandofthoseheavenlyyears.Nowhereacertainwomanorman,havingenteredontheUposathaundertakenwiththeeightpractises,atthebreakupofthebody,afterdeathmayarisetofellowshipwiththeNimmānaratīdevas—suchathingindeedisknown,Visākhā.ItwasinconnectionwiththisthatIhavesaid:Miserableiskingshipovermencomparedwithheavenlybliss.

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“Thatwhichamongmenissixteenhundredyears,Visākhā,isonenightanddayoftheParanimmitavasavattīdevas,theirmonthhasthirtyofthosedays,theiryeartwelveofthosemonths;thelifespanoftheParanimmitavasavattīdevasissixteenthousandofthoseheavenlyyears.Nowhereacertainwomanorman,havingenteredontheUposathaundertakenwiththeeightpractises,atthebreakupofthebody,afterdeath,mayarisetofellowshipwiththeParanimmitavasavattīdevas—suchathingindeedisknown,Visākhā.ItwasinconnectionwiththisthatIhavesaid:Miserableiskingshipovermencomparedwithheavenlybliss.

“Killnolife,nortakewhatisnotgiven,speaknolie,norbeanalcoholic,refrainfromsexandunchasteconduct,atnightdonoteatout-of-timefood,neitherbeargarlandsnorindulgewithperfume,andmakeyourbedamatupontheground:thisindeediscalledtheeight-partuposathataughtbytheBuddhagonetodukkha’send.

Theradianceofthesunandmoon,bothbeautifultosee,followonfromeachother,dispellingthedarknessastheygothroughtheheavens,illuminingtheskyandbrighteningthequartersandthetreasurefoundbetweenthem:pearlsandcrystalsandauspiciousturquoises,

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goldnuggetsandthegoldcalled“ore,”monetarygoldwithgolddustcarrieddown—comparedwiththeeight-partuposatha,thoughtheyareenjoyed,arenotasixteenthpart—astheshiningofthemooninallthegroupsofstars.

Henceindeedthewomanandthemanwhoarevirtuousenteronuposathahavingeightpartsandhavingmademerits[36]bringingforthhappinessblamelesstheyobtainheavenlyabodes.”

(TheupāsakaVāseṭṭha,whenheheardthisdiscourse,aftertheBuddhahadfinishedspeakingtheaboveverses,exclaimed:)

“Lord,ifmydearkinandrelativesweretoenterontheuposathaundertakenwithitseightpractises,itwouldbefortheirbenefitandhappinessformanyaday.Lord,ifallthewarrior-nobles,brahmins,merchantsandlabourersweretoenterontheuposathaundertakenwithitseightpractises,itwouldbefortheirbenefitandhappinessformanyaday.”

“Soitis,Vasettha.Ifallthewarrior-nobles,brahmins,merchantsandlabourersweretoenteronthe

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uposathaundertakenwithitseightpractises,itwouldbefortheirbenefitandhappinessformanyaday.Ifthisworldwithitsdevas,mārasandbrahmas,thisgenerationwithitssamaṇasandbrahmins,togetherwithitsrulersandmankindweretoenterontheuposathaundertakenwithitseightpractises,itwouldbefortheirbenefitandhappinessformanyaday.Vāseṭṭha,ifthesegreatSālatreesweretoenterontheuposathaundertakenwithitseightpractisesitwouldbefortheirbenefitandhappinessformanyaday,thatis,iftheywereconscious,whattospeakofmankind.”

AṅguttaraNikāya,IV255–259

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ThePreceptsorMoralConduct(sīla)

Agreatcrossbarpreventingentranceintothefourwoefulstates,atreeofthegodsfulfillingallwishes,anautumnalsundispellingthemiserabledarkness,aseedbedinwhichwholesomedhammasgrow,anadamantinecasketfullofvarioussortsofgems,aladderascendingtothepalacesoftheheavenlyworlds,abubblingsourcefromwhichthewatersoflovingkindnessflow,ashiptocrossoverthegreatseaofallfears,agreatbridgetopassovertheoceanofwandering-on,agreatcloudcoolingtheblazeofbirth,decayanddeath,theonevehicleforenteringtheCityofNibbāna.

From“TheAdornmentoftheBuddhistLaity”(Upāsakajanālaṃkāra)

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AppendixofPaliPassages

PreliminaryformulaNamotassabhagavatoarahatoSammā-sambuddhassaNamotassabhagavatoarahatoSammā-sambuddhassaNamotassabhagavatoarahatoSammā-sambuddhassa

PreliminaryformulaBuddhaṃsaraṇaṃgacchāmiDhammaṃsaraṇaṃgacchāmiSaṅghaṃsaraṇaṃgacchāmi

DutiyampiBuddhaṃsaraṇaṃgacchāmiDutiyampiDhammaṃsaraṇaṃgacchāmiDutiyampiSaṅghaṃsaraṇaṃgacchāmi

TatiyampiBuddhaṃsaraṇaṃgacchāmiTatiyampiDhammaṃsaraṇaṃgacchāmiTatiyampiSaṅghaṃsaraṇaṃgacchāmi

FivePrecepts1. Pāṇātipātāveramaṇīsikkhāpadaṃsamādiyāmi

2. Adinnādānāveramaṇīsikkhāpadaṃsamādiyāmi

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3. Kāmesumicchācārāveramaṇīsikkhāpadaṃsamādiyāmi

4. Musāvādāveramaṇīsikkhāpadaṃsamādiyāmi

5. Surā-meraya-majja-pamādaṭṭhānāveramaṇīsikkhāpadaṃsamādiyāmi

EightPrecepts1,2,4,and5arethesameastheFivePrecepts.Theothersare:

3. Abrahmacariyāveramaṇīsikkhāpadaṃsamādiyāmi

6. Vikālabhojanāveramaṇīsikkhāpadaṃsamādiyāmi

7. Nacca-gīta-vādita-visūka-dassanāmālāgandha-vilepanadhāraṇa-maṇḍana-vibhūsanaṭṭhānāveramaṇīsikkhāpadaṃsamādiyāmi

8. Uccāsayana-mahāsayanāveramaṇīsikkhāpadaṃsamādiyāmi

RecollectionoftheThreeTreasuresItipisobhagavāarahaṃSammā-sambuddho,vijjā-caraṇa-sampannosugatolokavidū,anuttaropurisa-dhamma-sārathisatthā-deva-manussānaṃbuddhobhagavā’ti

Svākkhātobhagavatādhammosandiṭṭhikoakālikoehipassiko,opanayikopaccattaṃveditabboviññūhī’ti

Supaṭipannobhagavatosāvakasaṅgho,ujupaṭipannobhagavatosāvakasaṅgho,ñāyapaṭipannobhagavatosāvakasaṅgho,sāmīcipaṭipannobhagavatosāvakasaṅghoyadidaṃcattāripurisayugāniaṭṭhapurisapuggalā,esabhagavatosāvakasaṅgho,āhuneyyopāhuneyyodakkhiṇeyyo

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añjalikaraṇīyo,anuttaraṃpuññakkhettaṃlokassā’ti.

AffirmationofRefugeintheThreeTreasuresNatthimesaraṇaṃaññaṃBuddhomesaraṇaṃvaraṃEtenasaccavajjenaVaḍḍheyyaṃsatthusāsane[37]

NatthimesaraṇaṃaññaṃDhammomesaraṇaṃvaraṃEtenasaccavajjenaVaḍḍheyyaṃsatthusāsane

NatthimesaraṇaṃaññaṃSaṅghomesaraṇaṃvaraṃEtenasaccavajjenaVaḍḍheyyaṃsatthusāsane.

FiveSubjectsforDailyRecollection1. Jarādhammomhi,jaraṃanatīto

2. Byādhidhammomhi,byādhiṃanatīto

3. Maraṇadhammomhimaraṇaṃanatīto

4. Sabbehimepiyehimanāpehinānābhāvovinābhāvo

5. Kammasakkomhikammadāyādokammayonikammabandhukammapaṭisaraṇo,yaṃkammaṃkarissāmikalyāṇaṃvāpāpakaṃvātassadāyādobhavissāmi

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TheDevelopmentofLovingKindnessAhaṃaverohomiAhaṃabyāpajjhohomiAhaṃanīghohomiAhaṃsukhīattānaṃpariharāmi

SabbesattāaverāhontuSabbesattāabyāpajjhāhontuSabbesattāanīghāhontuSabbesattāsukhīattānaṃpariharantu.

AnumodanāPuññassidānikatassaYanāññānikatānimeTesañcabhāginohontuSattānantāppamāṇākā

…

Mayādinnāna-puññānaṃAnumodanahetunāSabbesattāsadāhontuAverāsukhajīvinoKhemappadañcapappontuTesāsāsijjhataṃsubhā.

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Notes

1. KalamaSutta,Aṅguttara-nikāyaIII65(PTSedition).SeeACriterionofTrueReligion,MahamakutPress,Bangkok,andTheKalamaSutta,WheelNo.8,BPS,Kandy.

2. PerhapsatthispointsomeonewhohasreadthediscoursesoftheBuddhamightobject,“ButtheBuddhabeforehisParinibbānasaid,’Ānanda,thetwinsālatreesarequitecoveredwithblossomsthoughitisnottheseason.TheyscatterandsprinkleandstrewthemselvesonthePerfectOne’sbodyoutofvenerationforhim.AndheavenlyMandāravaflowersandheavenlysandalwoodpowderfallfromtheskyandarescatteredandsprinkledandstrewedoverthePerfectOne’sbodyoutofvenerationforhim.ButthisisnothowaPerfectOneishonoured,respected,revered,veneratedorreverenced:ratheritisthebhikkhuorbhikkhunī,orthemanorwomanlay-follower,wholivesaccordingtoDhamma,whoentersupontheproperway,whowalksintheDhammathathonours,respects,reveresandveneratesaPerfectOnewiththehighestvenerationofall.Therefore,Ānanda,trainthus:“WewillliveinthewayoftheDhamma,enteringupontheproperway,andwalkingintheDhamma.”’”(Ven.Ñāṇamoli’stranslation).

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Thereisnodoubtthatthepractiseofgiving(dāna),moralconduct(sīla),meditation(samādhi)andwisdom(paññā)arethebestwayofhonouringtheBuddha—theyarecalledthepūjaofpractise(paṭipatti-pūja),butofferingsandchantingarefoundusefulbymanypeopleasitstimulatespractise.Itisonlywhensakkāra-puja,thepūjawithmaterialofferings,supplantspaṭipatti-pūjathatthereisthedangerthatpeoples’“Buddhism”becomesmereceremonials.Intime,thesetendtobecomecomplex,likeastranglingvineovergrowingthemajestictreeoftheBuddhasāsana.

3. Añjali,inmanyAsiaticlands,isthecommonformofgreeting,justasshakinghandsisinthewest.Thelattercustomissaidtohavebeenderivedfromtheneedtoshowthatonehadnokindofweaponinone’srighthand,whileañjaliperhapsderivesfromagentleattitudetowardsotherpeople.Thisrespectbecomesreverencewhenañjaliismadetoreligiousteachers,andsobyextensiontotheobjectssymbolisingtheTeacherofgodsandmen(theBuddha),suchasimagesandstupas.IntheBuddhasāsanaitdoesnothavethesignificance—thatofprayer—giventoitinwesternreligion.

4. Thisisnot“surrender,”assuchanactionmightbeina“devotion-only”religion,norofcourseisitanabjectdebasementofoneself,asortoffawningoffavours,sinceBuddhistsdonotapproachtheirshrineswithsuchideas.Andofcourseitisnot“bowingdowntoidols.”Itisratherthebowingdownofone’sownidol—ofself-pride,

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toEnlightenment.

5. TranslatedbyDr.I.B.HornerinMiddleLengthSayings(P.T.S.)Vol.I.p220,222.

6. Bhagavā:averyfrequenttermofrespectfortheBuddha(usuallytranslated,“Lord,”“BlessedOne,”“ExaltedOne”)ishardtorenderinEnglish.Itmeans:“ThecompassionateLordwhobyhisskilfulmeansapportionsDhammawhichexactlycorrespondstotheneedsofthosewhohear.”

7. SeeTheThreefoldRefuge,WheelNo.76,BPS,Kandy.

8. ThePalioftheGoing-for-Refugeandtheotherchantings(etc.)isintheAppendixabove.Where“Buddha,DhammaandSangha”arefelttobemoremeaningful,theycanbeusedinplaceof“TheEnlightenedOne,”“TheWaytoEnlightenment,”and“TheEnlightenedCommunity.”

9. SeeTheFivePrecepts,WheelNo.55,BPS,Kandy,forthepreceptsexplained;alsotheexcellentarticle,“SīlainModernLife”inTheBuddhistOutlookbyFrancisStory,BPS.

10. AlongexplanationofthesethreepassageswhichoftenoccurintheSuttascanbefoundinThePathofPurification,Ch.VII,pp206–240.

11. Thelotuspostureismadebyplacingthefeet,solesup,ontheoppositethighs.Inthehalf-lotusonefootisontheoppositethigh,theotherundertheoppositeupperleg.In

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thelionposture,onelowerlegliesovertheother,thefootontheknee,orslightlybehindit.

12. Forthisingreaterdetail,see:ThePathofPurification,Ch.VIII,para145ff,andMindfulnessofBreathing,bothtranslatedbyVenerableÑāṇamoliThera(fromBPS,Kandy).

13. Forthisingreaterdetail,see:ThePathofPurification,Ch.IX;ThePractiseofLovingKindnessandTheFourSublimeStates,WheelNo.6/7.

14. AnLPrecordofPalichantinginSinhalesestylemaybehadfromtheBuddhistMissionarySociety,BrickfieldsBuddhistTemple,JalanBerhala,KualaLumpur,Malaysia.Tapesofchanting(morningandeveningservices,paritta,etc.)canbehadoftheWorldFellowshipofBuddhists,33SukhumvitRoad,Bangkok11,Thailand.TheseareinThaistylesofchanting.

15. InTheEntrancetotheVinayaII(MahamakutPress,Bangkok,BE2516)weread:“ItisprohibitedforabhikkhutopreachDhammawithalong-drawnintonation.TopreachDhammaorreciteDhammainanartificiallong-drawnwayofchantinguntilitbringsaboutmispronunciation,shouldnotbedone.”

16. Seetheauthor’sBuddhistTextsforRecitation(BuddhistPublicationSociety,Kandy;Vesak1974.

17. SeeWheelNos:14,Everyman’sEthics;55,TheFivePrecepts;50,KnowledgeandConduct;104,EarlyBuddhismandthe

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TakingofLife;175/176,EthicsinBuddhistPerspective.

18. SeeWheelNo.73,TheBlessingsofPiṇḍapāta.

19. FromTheLifeoftheBuddha,trans.bythelateBhikkhuÑāṇamoli,p.157.

20. SeetheAppendixforthePali.

21. Thisshouldnotbecalled“BuddhistLent”!ThereisnobasisforcomparingChristianLentwiththeBuddhistRains-residence,astheydonotspringfromthesamereligiousideas,norhavethesamepurpose,norapplytothesamepeople.

22. SeeWheelNo.83–84,WithRobesandBowl.

23. Visākhā:averygenerouswomanlay-disciplewho,bylisteningfrequentlytoDhamma,becameaStreamwinnerandwhowas,perhaps,alreadyanobledisciple(ariya)whenthisdiscoursewasspoken.

24. Aṅga:lit.part,component,practise;heremeaningpractisescomposingtheUposatha.

25. “Here”:meaning“intheBuddhasāsana,”theBuddha’sinstructionsorreligion.

26. Lajji:onewhohasshame(hiri)ofdoingevil,andfearofdoingevil(ottappa),thetwoqualitieswhicharecalled“theworldguardians.”

27. Saccasandha:“theyjointruthtotruth”(Comm.).

28. Theta:lit.“firm,established,”thatis,intheexperience

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ofultimatetruth.

29. Paccayika:truththathasbeenseenbyperceivingitsconditionalarising.

30. Bhikkhusdonoteataftermiddayuntilthefollowingdawn.

31. Highbedsmeansluxuriousbedswhicharesoftandwell-sprung.

32. Largebedsmeansthoseinwhichtwopeoplecansleep.

33. Rajjaṃ:lit.,“kingship,”butmeaninggenerallygreatauthority.

34. Theseventreasures:gold,silver,pearls,crystal,turquoise,diamond,coral.

35. Ifcalculatedinhumanyears,thedevasoftheFourGreatKingslive9,000,000years;oftheThirty-three36,000,000years;oftheYama144,000,000years;oftheTusita576,000,000years;oftheNimmānaratī2,304,000,000years;oftheParanimmitavasavattīdevasthelifeis9,216,000,000years.MancanliveatmostonedayinthelifeoftheThirty-three.ItisworthreadingthestoryintheDhammapadaCommentary(trans.BuddhistLegends,HarvardOrientalSeriesVol.29,reissuedbythePaliTextSociety,London,1969),calledHusband-honourer,whichbringstolifethiscomparativetimescale.

36. Merit(puñña):goodkammawhichpurifiesandcleansesthemindofthedoer,suchasthepractiseofthethree

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waysofmerit-making:giving,moralconduct(orprecepts),andmeditation.

37. Traditionallythelastlineiseitherhotumejayamaṅgalaṃ(Maytherebeformeanauspiciousvictory),orsotthimehotusabbadā(Maythereeverbesafetyforme)butthevariantgivenabove,presumablycomposedbyPrinceMongkutmaybemoremeaningful.

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THEBUDDHISTPUBLICATIONSOCIETY

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Foundedin1958,theBPShaspublishedawidevarietyofbooksandbookletscoveringagreatrangeoftopics.ItspublicationsincludeaccurateannotatedtranslationsoftheBuddha’sdiscourses,standardreferenceworks,aswellasoriginalcontemporaryexpositionsofBuddhistthoughtandpractice.TheseworkspresentBuddhismasittrulyis—adynamicforcewhichhasinfluencedreceptivemindsforthepast2500yearsandisstillasrelevanttodayasitwaswhenitfirstarose.

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TableofContents

LayBuddhistPractice 2Preface 4Introduction 5DailyPractise 7

TheShrineRoom 7TheOfferings 13GesturesofRespect 16ThePreliminaryFormulaforReveringtheBuddha 21TheThreeRefuges(Tisaraṇa) 24TheFivePrecepts(Pañcasīla) 26Recollections 28RecollectionoftheThreeTreasures 28AffirmationofRefugeintheThreeTreasures 29TheFiveSubjectsforDailyRecollection“bywomanorman,householderormonk” 31

TheDevelopmentofLovingKindness 32Meditation 33Anumodanā 45Chanting 47TheLaity’sPractiseofDhamma 50Dāna(Giving) 50Sila(MoralConduct,Precepts)[17] 52Bhāvanā(Developmentorcultivationofthemind) 52

Uposatha 54TheEightPrecepts 63

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TheRainsResidence[21] 70ThePurposeofThesePractises 74TheDiscoursetoVisākhāontheUposathawiththeEightPractises 77

Uposatha-aṭṭhaṅgikaSutta 77ThePreceptsorMoralConduct(sīla) 87AppendixofPaliPassages 88

Preliminaryformula 88Preliminaryformula 88FivePrecepts 88EightPrecepts 89RecollectionoftheThreeTreasures 89AffirmationofRefugeintheThreeTreasures 90FiveSubjectsforDailyRecollection 90TheDevelopmentofLovingKindness 91Anumodanā 91

Notes 92

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