Making Choice

In old India, there lived a King who loves hunting.

One day, he went hunting with his great Doctor. While hunting, the King was pricked by a strange plant on his middle finger. The finger became swollen and painful. The doctor applied a special cream to the wound and bandage the King's finger.

The King then asked: "Will my finger be alright?"

The Doctor answered: "Good or bad who knows?"

A few days passed and the King's finger became worse. He summoned the doctor and asked: "Will my finger be alright?"

The Doctor answered: "Good or bad who knows?"

3 days later, the King's finger dettached from his hand. The King was furious and ordered the doctor to be jailed and hang in a month's time.

Meanwhile, after a week's of recovery, the King went hunting again. This time he was more unfortunate. He was capture by a cannibal tribe. Before the tribe can burn him as sacrifice, they noticed he had only 9 fingers. It was the tribe's believe that only a person with 10 fingers can be use as sacrifice. So they released the King.

Back to the Kingdom, the King immediately ordered the release of the doctor. The doctor was summoned to the King. The King said: "Great doctor, because of you, I lost my finger but in turn, it saves my life."

The Doctor said: "Great King, because you put me in jail and thus I cannot go hunting with you. You save my life! If not, I would have been capture by the tribe and used as the sacrifice."

"What is Good? What is Bad?"

Anumodana - Transference of Merits to all Celestial Beings.

This is one of those words which it is very difficult to translate into English. It means literally "rejoicing with or after" but implies "asking beings to rejoice in the good kamma which one has made and so benefit themselves." It is often translated "blessing" but this gives the wrong picture, as one is inviting other beings to rejoice at what one has done; one is not invoking some blessing of another power upon them.

The person who is inviting others to rejoice does not actually "share his merits," although this expression is often seen. How can merits (a poor translation of puñña which means all kinds of actions which cleanse and purify the mind of the doer) be shared indeed? As puñña is good kamma, one should remember "I am the owner of my kamma, heir to my kamma..." so how can it be "shared" with others? Good kamma or puñña is not like a cake which can be cut up into pieces and handed round! What one does is not "sharing" but dedicating one's puñña to other beings (either to particular beings who are suffering, such as parents, relatives, friends, etc.; or generally to all beings (see below), "infinite, immeasurable"). And these beings to whom one dedicates kamma may be either living this life or else reborn in other states. In dedicating it to them one asks them to rejoice ("By rejoicing in this cause, this gift of puñña given by me...") and when they do so they also make good kamma which is the direct cause of their happiness ("a happy life and free from hate... and their good wishes all succeed"). The "Path Secure" mentioned in the verses below is the attainment of Stream-entry when a person has seen Nibbana for the first time, known the Truth of Dhamma for himself and is no longer liable to fall into low, subhuman births.

These verses are part of a longer Pali composition by King Mahamongkut (Rama IV) of Siam, possibly written while he was still a prince and bhikkhu holding the position of Abbot of Wat Bovoranives in Bangkok.

May the puñña made by me,
now or at some other time,
be shared among all beings here --
infinite, immeasurable,
By rejoicing in this cause,
this gift of puñña given by me,
may beings all forever live
a happy life and free from hate,
and may they find the Path Secure
and their good wishes all succeed!

Having finished this recitation one should stay quiet with a heart full of loving-kindness for all beings just for a short while. Then to conclude the service one again makes the prostration with five limbs three times.

Practising Alms Food-Collecting (Pindapata) in Singapore

According to the spokesman of Palelai Buddhist Temple (PBT), alms food-collection and consumption is a duty of the Theravada Buddhist monk and this is enshrined in the ordination procedure of the monk. As part of the ordination procedure, every newly ordained Theravada Buddhist monk will be given the following admonishment by his preceptor:

"Going-Forth has alms-food as its support. For the rest of your life you are to endeavour at that."

Buddhist monks sustain their lives on the support of benevolent devotees for their four requisites of robes, food, shelter and medicine while providing spiritual guidance and advice to lay supporters in return. The acts of benevolence also give lay supporters an opportunity to acquire merit that results from their kind intentions. What do monks have to say about alms food-collecting in Singapore and their comments on bogus monks soliciting money during alms rounds.

According to Venerable Jinadatta, a resident monk of PBT who goes for daily alms round at the hawker centre at Block 59, Upper Changi Road, alms food-collecting is the right livelihood for those who have gone forth from home to homelessness (i.e. monks). It is not just a custom or tradition, but a religious observance (vatta) or mode of life to be observed by monks. The terms for "monks" in Pali is "bhikkhu", which means a religious mendicant - one who quits his home or family and lives only on alms. He added that the practice also allows a platform for monks to interact with the devotees during the alms round and thus strengthen the relationship between the Buddhist community of monks and lay devotees.

As for what items go inside the alms-bowl, Venerable Jinadatta said within the alms-bowl, lay people can offer cooked food or ripened fruits. Other requisites such as robes, medicine can be offered outside the alms-bowl when the monks are in the monasteries.

Venerable Jinadatta regarded the issue of monks soliciting money instead of food in their alms round as a phenomenon of the world which is relative or imperfect.

"Since the world is not absolute but relative, there will always be the pair of opposites such as good-evil, right-wrong, healthy-sick etc like the railroad tracks which run in parallels. The wholesome and the unwholesome are the reality in the world, so we have to accept the existence of this unwholesome or unpleasant aspect of reality. But bodily and verbally, we could adopt some measures in order to protect Buddhism against the unwholesome reality." Monks of PBT started their daily alms round in Bedok area 5 years ago by its resident monk, Venerable Ajaan Keng, with the intention of educating the public on the proper practice of alms food-collecting. During the alms rounds, volunteers (when available) who accompany the monks will explain to the public that the alms bowl is meant for collecting donations of food and not monetary offerings. They also inform the public that monks of the Theravada Buddhist tradition only consume food between the break of dawn (around 6.45am) and 12 noon and therefore, they do not collect alms after 12.00 noon.

Australian monk Bhante Dhammika said that the problem of "fake monks" had been going for a long time and was surprised that Buddhist leaders had not warned the public about it long ago. He also pointed out that it is quite possible that some of these "fake monks" are not "fake" at all but have been properly ordained in Thailand. He also said that the problem is as much with such monks as it is with the public.

"If lay Buddhists were not so superstitious, naive, ill-informed and ignorant about Buddhism, they would not have given these monks anything. The only reason why these monks come here is because they know that people will give them something." Bhante Dhammika said that in ancient times the purpose of pindapata was to allow monks and nuns to get their food in a simple uncomplicated way so they could spend their time on more important things like meditation. But in traditional Buddhist countries today, pindapata is as much a ritual and a custom as it is a means of providing food. Bhante said that he thought that going for pindapata in Singapore would be inappropriate.

"This is an entirely different country from traditional Buddhist countries. Most people really have no idea what pindapata is, many people are not Buddhists; because of the way houses are built most people could not see a monk waiting at their door and most importantly, it would be too complicated. Remember, its original purpose was to help simplify a monk's life. If going for pindapata requires special arrangements, it would defeat the whole purpose of it.

Is alms food-collecting an offence?

According to the view of the Curator of Nei Xue Tang -

Buddhist Art Museum and a practising lawyer in Singapore Mr Woon Wee Teng, the practice of Pindapata per se is NOT an offence because the government is not against Buddhist practice.

But if a person has not been ordained as a Buddhist priest and goes about alms-gathering with an alms bowl and wearing yellow robe and having a shaved head like a monk, then he is an imposter and he should be reported to the police for action.

If the alms-collector has been ordained in the Theravada tradition which according to its vinaya, restrict monks from eating after noon and he still goes for his alms-collecting after 12, then he breaks his precept. He should be reported to the Chief Abbot of his monastery for disciplinary action.

For Thai Buddhist monks present in Singapore, there is a Singapore Thai Sangha Council (i.e. Singapore Thai Samatca) and they take a serious view of any Thai Buddhist Monks violating precepts and they will take disciplinary action as well. Thai Buddhist monks are actually issued with identification cards as proof of their monkhood.

How to Tell: Who is Real? Who is Bogus?

Real (food-collecting) Monks:

1. Stand still outside hawker centre.

2. Wait for food donor to approach.

3. Alms bowl covered with a lid which is opened when donor wishes to offer food.

4. Do not carry pendants/ amulets.

Bogus (monetary-collecting) Monks:

1. Walk from table to table in hawker centre.

2. Approach patrons at tables.

3. Alms bowl open all the time.

4. Carry pendants/ amulets as a form of repayment to donors.

Table information provided by Palelai Buddhist Temple. Article by WeiDu

Paying monks contradicts Buddhist code

April 7, 2009

ST.com News: Paying monks contradicts Buddhist code

AS A Buddhist group of 3,000 members, we are concerned when we hear of monks and nuns who have chosen the path of a renunciant only to accept a salary or payment for services rendered. Receiving a salary or payment is not in keeping with the spiritual pursuits of a renunciant, a path these individuals have chosen to take of their own free will.

The Buddhist code of discipline states that monks and nuns cannot accept money for themselves, or instruct someone else to keep it for them to spend as they like or to invest in businesses, financial instruments or properties. They are also not allowed to buy and sell things for themselves using money.

The intent of the rules was to set renunciants apart from the majority of people, and thus, become a constant reminder to all that a life based on materialism is not the only way to live. If an organisation wishes to appreciate a monk’s or nun’s contribution, the honorarium or donation should be made to the monastery or supporting organisation.

As some argue that times have changed and that monastics must adapt, we should pose the question: Is it not better to be an exemplary Buddhist by observing the five precepts of not harming, lying, stealing, consuming intoxicants and committing adultery than to be a less than exemplary monastic who is unable to adhere to the monastic code?

It is timely for Buddhists to take stock of how we need to support our monks and nuns to help them stay on the spiritual path while they serve the community. It is also important that monastics must not be above being questioned or challenged whenever they deviate from the code of discipline they have chosen to live by.

Over time, monastic groups have relaxed many Buddhist rules and like all things, left unchecked, the relaxation may have gone a step too far, to the point where there is little difference between some monastics and lay-Buddhists.

Angie Monksfield (Ms)

President, Buddhist Fellowship Singapore

VINAYA

Monks and Money Ajahn Brahmavamso

(reprinted from BSWA Newsletter, January-March 1996)

This is the second article in the series about the Vinaya, the body of monastic rules and traditions binding on every Buddhist monk and nun. In this article I will be concerned with the controversial issue of a monk’s or nun’s dealings with money.

The issue has been controversial for over 2,000 years. Around 200 years after the Buddha’s final passing away, there arose a great quarrel in which “both endless disputations arose and of not one speech was the meaning clear” [1]. This dispute arose because a large community of monks were accepting money in defiance of the Vinaya. The proceedings of the dispute became known as the Second Council and it sowed the seed of the first great schism in the Buddhist world, which happened soon after.

Then, as now, there is no excuse for uncertainty on this point, for the Buddha’s own words make it plain...

On Monks and Money

Buddhist monks (bhikkhus) and nuns (bhikkhunis) are not allowed to accept money for themselves. Nor are they allowed to tell a trustworthy layperson to receive it on their behalf and keep it for them (e.g. keeping a personal bank account). Such practices are explicitly prohibited in the 18th rule of the section of Vinaya called Nissaggiya Pacittiya.

Nor may monks or nuns buy and sell things for themselves using money. This is prohibited by the 19th rule in the Nissaggiya Pacittiya.

Some people argue that these two rules refer only to gold and silver but such a view is indefensible. The Vinaya specifically states that these rules cover “whatever is used in business” [2], i.e. any medium of exchange.

Other people try to get around this rule by saying that it is only a minor rule, inapplicable to monastic life today. Indeed, the Buddha once did say that the Sangha may abolish the “lesser

and minor” rules.

But is this rule a minor one?...

‘Monks, there are these four stains because of which the sun and moon glow not, shine not, blaze not. What are these four? Rain clouds... snow clouds... smoke and dust... and an eclipse. Even so, monks, there are these four stains because of which monks and priests glow not, shine not, blaze not. What are these four? Drinking alcohol... indulging in sexual intercourse... accepting gold or money... obtaining one’s requisites through a wrong mode of livelihood. These are the four stains, monks, because of which monks and priests glow not, shine not, blaze not.’ [3]

Obviously, the Buddha thought that the rule prohibiting the acceptance of gold or money was, indeed, a very important rule.

The non-acceptance of money has always been one of the fundamental observances of those who have left the world. Money is the measure of wealth and to most people material wealth is the goal of life. In the renunciation of money by monks and nuns, they emphatically demonstrate their complete rejection of worldly pursuits. At one stroke they set themselves significantly apart from the vast majority of people and thus become a constant reminder to all that a life based on the struggle to accumulate money is not the only way to live. Through giving up money they give up much of their power to manipulate the world and to satisfy their desires. Thus, as the Buddha once said when asked whether money was permissible to the monks and nuns:

‘

Whoever agrees to gold or money, headman, also agrees to the five strands of sensual pleasure, and whoever agrees to the five strands of sensual pleasure, headman, you may take it for certain that this is not the way of a recluse, that this is not the way of a Buddhist monk.’[4]

References

[1] Book of the Discipline, volume 5, page 424.

[2] Book of the Discipline, volume 2, page 102.

[3] Anguttara Nikaya, volume 2, page 53. (my translation)

[4] Samyutta Nikaya, volume 4, page 326. (my translation)

A Guide To Temple Etiquette

• Shoes and hats should be removed before entering the temple, leave shoes outside, placed where they won’t block doorway.

• Clothing should be modest; provocative or revealing clothing is inappropriate. Attire need not be formal, but please dress respectfully—no shorts, tank tops, sleeveless shirts, etc.

• If perfume or cologne is worn, it should be used sparingly.

• Women should not touch monks; men should not touch nuns.This includes shaking hands.

• Pagers and cell phones should be in silent mode or turned off.

• Children should be instructed in proper behavior: a temple isnot a place for running, playing, or screaming.

• Small children should not be left unsupervised in the temple.

• Never point with your feet or sit with the soles of the feet facingbhikkhus, bhikkhunis, Buddha images, or shrines.Bowing and chanting are traditional, but are not required. Each person is free to practice according to his/her beliefs and under-standing; your only obligations are silence—when appropriate—and respectful conduct (as outlined elsewhere on this page).

• Please don’t burn excessive amounts of incense—some peoplehave breathing difficulties when too much smoke is in the air.

• Please be as quiet as possible when other people are meditating.If you need to leave for any reason, do so discreetly.

• When it is time for walking meditation, rise to your feet slowly andmindfully. Please wait until everyone is standing before moving to form a line on the right-hand side of the room.

• When walking meditation ends, return slowly to the spot where you were sitting, but please remain standing until everyone has returnedto their places. We will then sit down together.

• Bells, gongs, and drums are for use during services and festivals;please don’t play with them ‘just to see what they sound like.’

• A temple is a place for study, practice, and discussion of Dhamma;therefore, be mindful of your speech whenever you are here. Pleaserefrain from the use of profanity.

Devotional Practices & Objects

This is a simple explanation of the meaning behind Buddhist devotional practices one see in shrines and temples, such as bowing, prostrating, lighting incense and candles, offering of flowers and fruit, which is common in all traditions.

Buddhist Shrines and Images

While it is difficult to imagine Buddhism without the Buddha image or Rupa, it was not until about 500 years after the passing away (Parinirvana) that the practice of making images of the Buddha started. Since that time, Buddha images have been the object of Buddhist devotion and identify for over 2000 years, acting as the inspirational focus and the means for devotees to express their reverence and gratitude for the Buddha's Dharma or Teachings.

The reasons for the Buddha image on the shrine are:

• to remind one of the qualities of Perfect Wisdom and Perfect Compassion of the Buddha,
• it serves to inspire us to develop these qualities as we recall the greatness of the Buddha and His Teachings.

Some days, we may feel agitated, angry or depressed. When we pass by a shrine in our homes or visit a temple, and see the peaceful image of the Buddha, it helps us to remember that there are beings that are peaceful and we can become like them too. Automatically, our minds settle down.

Buddhists pay respect to the Buddha to show their gratitude to Him for showing the way to Enlightenment and liberation by:

Folded Palms

• Place the palms together and raise them to the level of the chest.
• This gesture expresses our deep reverence to the Triple Gem - Buddha, Dharma and Sangha.

Prostration

• Prostrating before an image of the Buddha or members of the Sangha expresses our deep veneration.

• This also helps us to overcome egoistic feelings (pride) to become more ready to listen to the Teaching of the Buddha.

• As we prostrate before the Buddha images, we recall the qualities of the Buddha and develop respect for their qualities such as loving-kindness, compassion, virtue, patience, concentration and wisdom. Showing respect to the Buddha and his qualities inspires us to develop these extraordinary qualities ourselves.

One manner of prostration as observed in a Theravada temple, (e.g. temples of Sri Lankan, Thai, Burmese traditions)

What is the purpose of making offerings to the Buddha?

• We make offerings not because the Buddha needs them - the Buddha is an enlightened being, He certainly does not need an incense stick to be happy!

• Nor do we make offerings to win the Buddha's favour. The Buddha developed universal loving-kindness and compassion long ago and won't be swayed by flattery and bribery the way we ordinary beings are.

• We make offerings to create positive energy and develop good qualities such as giving with a respectful attitude and gratitude.

• Moreover, the offerings remind us of certain teachings of the Buddha.

Offering of Light (Lamp/Candle)

• Light symbolizes wisdom.
• Light drives away darkness.
• Similarly, the light of wisdom dispels the darkness of ignorance.

Offering of Incense

• When incense is lit, its fragrance spreads.
• Incense symbolizes the fragrance of pure moral conduct.
• This reminds us to cultivate good conduct.

Offering of Water

• Water symbolizes purity, clarity and calmness.
• This reminds us to practise the Buddha's teachings, so as to cleanse our minds, which are full of desire, ill-will and ignorance, and to attain the state of purity.

Offering of Fruit

• Fruit symbolizes the ultimate fruit of Enlightenment which is our goal.
• Fruit also reminds us that all actions will have their effect.

Offering of Flowers

• The freshness, fragrance and beauty of flowers are impermanent.
• Fresh and beautiful flowers will soon become withered, scentless and discoloured.
• This reminds us of the Buddha's teaching that all things are impermanent.
• We should value what we have now and live in the present.

The Lotus

The most common flower seen in Buddhist shrines, or on the base of statues, are lotuses, as they represent the potential or actuality of Enlightenment.

• The lotus grows out of the mud and blossoms above the water surface, yet it is not dirtied by the mud from which it grows.

• The Buddha is likened to the lotus. Like a lotus that rises out of a muddy pond, the Buddha rose above the defilements and sufferings of life.

• We are right now surrounded by defilements and sufferings, just as the lotus seed is surrounded by dirt, mud and filth. We should rise above our defilements and sufferings, just like the lotus flower arising above the muddy water.

• This serves to remind us of our own potential Buddhahood. We may have defilements today, but we all have the potential of growing out of defilements and achieving wisdom like the Buddha.

About Buddhism

What is Buddhism

The founder of Buddhism was Buddha Shakyamuni who lived and taught in India some two and a half thousand years ago. Since then millions of people around the world have followed the pure spiritual path he revealed. The Buddhist way of life of peace, loving kindness and wisdom is just as relevant today as it was in ancient India. Buddha explained that all our problems and suffering arise from confused and negative states of mind, and that all our happiness and good fortune arise from peaceful and positive states of mind. He taught methods for gradually overcoming our negative minds such as anger, jealousy and ignorance, and developing our positive minds such as love, compassion and wisdom. Through this we will come to experience lasting peace and happiness. These methods work for anyone, in any country, in any age. Once we have gained experience of them for ourselves we can pass them on to others so they too can enjoy the same benefits.

Meditation

Meditation is at the heart of the Buddhist way of life. It is basically a method for understanding and working on our own mind. We first learn to identify our different negative mental states known as ‘delusions’, and learn how to develop peaceful and positive mental states or ‘virtuous minds’.

Then in meditation we overcome our delusions by becoming familiar with virtuous minds. Out of meditation we try to maintain the virtuous minds we have developed and use our wisdom to solve the problems of daily life. As our mind becomes more positive our actions become more constructive, and our experience of life becomes more satisfying and beneficial to others.

Anyone can learn basic meditation techniques and experience great benefits, but to progress beyond basic meditation requires faith in the Three Jewels – Buddha, Dharma and Sangha. Usually people find this develops naturally as they experience the benefits of their meditation practice.

The spiritual path

The teachings of Buddha reveal a step by step path to lasting happiness. By following this path anyone can gradually transform his or her mind from its present confused and self-centered state into the blissful mind of a Buddha.

As Geshe Kelsang says in his popular book Eight Steps to Happiness:

Every living being has the potential to become a Buddha, someone who has completely purified his or her mind of all faults and limitations and has brought all good qualities to perfection. Our mind is like a cloudy sky, in essence clear and pure but overcast by the clouds of delusions.

Just as the thickest clouds eventually disperse, so too even the heaviest delusions can be removed from our mind. Delusions such as hatred, greed, and ignorance are not an intrinsic part of the mind. If we apply the appropriate methods they can be completely eliminated, and we shall experience the supreme happiness of full enlightenment.

Having attained enlightenment we shall have all the necessary qualities – universal love and compassion, omniscient wisdom and boundless spiritual power – to lead all living beings to the same exalted state. This is the ultimate aim of Mahayana Buddhism.

How to Prostrate in a Buddhist Temple

The style of bowing we use in this monastery is much the same as you will find it in many Buddhist, South-East Asian countires.

Begin by kneeling, facing toward the shrine - or whatever you are bowing to. The usual posture is to rest on the heels with the toes 'pointing' - as opposed to laying flat on the floor.


Raise the hands in the gesture of anjali.




The hands can then be raised to the forehead - either directly or in three stages: first to the heart centre, then the lips then the forhead. This three-fold gesture can be seen as bowing with body, speech and mind, the three 'doors' of action in the world.

The hands and head are then lowered toward the floor.



The final postition has five-points of the body in contact with the ground - the toes, knees, elbows, hands and fore-head. This is usually repeated three times in respect to the triple gem (three refuges).


The complete movement is done as fluidly and gracefully as possible. As an act of humility it is an offering which is made as beautiful as one can. When bending forward this is done from the hips, not the knees, to avoid the tendency for the backside to stick up in the air - not very elegant. The mind should be very centred in the body. There should also be a clear awareness of what one is bowing to. If one is part of a group then it is good to have a sense of the 'collective' bow - so everyone is not bobbing up and down like disfunctional yo-yos. As well as looking very pleasing bowing in unison also helps develop a sense of harmony in a group - a bit like chanting.

Art of Giving (Dana)

1. DANA

DANA is a Pali word that can be translated as giving, generosity, charity, and liberality.

It occupies an important part in the Buddha's teaching, which is often formulated under three headings - dana, sila, bhavana (giving, morality, meditation or mental cultivation). That dana is one heading underscores its importance. Buddhists should take heed and cultivate a good spirit of dana.

It is a first step towards eliminating the defilement of greed, hatred and delusion (lobka, dosa, moha), for every act of giving is an act of non-greed, non-hatred, non-delusion. When you give you have loving-kindness (metta) and compassion (karuna) in your heart. So at that time greed, hatred or ill-will, and delusion would be absent.

"Giving" is a word that has very wide connotations. It does not mean that you give only to monks. It does not mean that you give only expensive things. And it does not mean that you give only material things that cost money.

For you can give many immaterial things which may count even more than material things. What I mean is that when we are kind to each other, we are giving kindness, gentleness, comfort, peace, happiness, etc. So we can give by being kind. For example, we can lend a sympathetic ear to a troubled person, listen to him (or her) with compassion and give him comfort and encouragement.

To the troubled person, your giving time to listen to him is more important than if he were to receive a material gift. So when we are living in a community, we should cultivate care and concern for each other, reaching out to help whenever we can. Then we give more kindness by speaking gently, soothingly, not harshly or angrily. This can bring much cheer to people, as the following poem shows:

Loving words will cost but little
Journeying up the hill of life
But they make the weak and weary
Stronger, braver for the strife
So, as up life's hill we journey
Let us scatter all the way
Kindly words, to be as sunshine
In the dark and cloudy day.When we bring happiness into the lives of others, we are giving in a very meaningful way. In this context, giving would mean more than just giving material things. The attitude involved is also important.

For example, during the time of the Buddha, there was one, Prince Payasi, who established a charity for ascetics and Brahmins, wayfarers, beggars and the needy. And he gave such food as broken rice and sour gruel and also rough clothing. A young Brahmin called Uttara was put in charge of the distribution.

One day Uttara made some uncomplimentary remarks about Prince Payasi. The Prince called him up and asked: "But why did you say such a thing? Friend Uttara, don't we who wish to gain merit expect a reward for our charity?"

Uttara replied: "But Lord, the food you give-broken rice with sour gruel-you would not care to touch it with your foot, much less eat it! And the rough clothes - you would not care to set foot on them, much less wear them!"

Prince Payasi then asked Uttara to arrange to supply better food and clothing, and the latter did so. When Prince Payasi died he was reborn in an empty mansion in a low heavenly realm. Uttara was reborn in a higher heavenly realm in the company of the 33 gods.

This was because Prince Payasi had established his charity grudgingly, not with his own hands, and without proper concern, like something casually tossed aside. But Uttara had given the charity ungrudgingly, with his own hands and with proper concern, not like something tossed aside.

This account from Payasi Sutta of Digha Nikaya shows the importance of having true care and concern. So when doing dana, we should take care to cultivate a heart of true loving-kindness and compassion. Buddhists are taught to offer food, robes, medicine and monastery buildings to monks. Monks are considered a field of merit and worthy of support.

It is understandable that Buddhists should give full support to the Sangha, for the monks are the ones who are in a position to study, practice and safeguard the Dhamma for the present and future generations. Without the Dhamma, Buddhism would be lost. The monks too keep 227 precepts, which restrain them from indulgence in sensual pleasures.

Lay Buddhists thus consider monks to be in a better position to cultivate mental purity. So monks generally receive good support from lay Buddhists and this is as it should be. But in the true spirit of dana, Buddhists should not confine their giving to monks only They should relate well with their fellow Buddhists, showing care and concern and sharing what they can.

Whenever somebody is in trouble and needs help, they should respond if they are able to. Furthermore, they should extend the same loving-kindness to society at large, to people of all races and creeds. They can donate liberally according to their ability to hospitals, old folks' homes, handicapped institutions and all worthy causes. They can also get together and set up such institutions, Such a broad attitude will make life meaningful and rewarding.

2. VOLITION

In doing dana, such as offering of food to monks, the donor should be happy before, during and after the offering. This means that before the offering, during the preparatory stage, the donor should go about the planning and preparation happily.

He should realise and appreciate that what he is thinking, planning and doing is very commendable and wholesome. He should be glad on that account. Then when offering the food he should be happy, mindful and aware of what he is doing. He should not be absent-minded and think about other things while
making the offering.

After the offering, whenever he recalls his good deed, he should rejoice and be glad. Some people may not have such an attitude. For example, they may have the intention to do dana but failed to carry it out. Or when doing dana, they may not be mindful and are thinking of something else. And after making the offering, some may even regret doing so. In this way, the result (vipaka) of the deed varies.

There are instances in the Buddhist text where a person who regretted making an offering to a monk, was later reborn with wealth which he, however, was unable to enjoy because of miserliness. So we should take care to have purity of mind before, during and after the deed.

3. BELIEF IN KAMMA

Furthermore, dana should be done with understanding of the law of action and result (kamma-vipaka). We understand that we are the owner of our deeds. Whatever we do will rebound back on us. Good will beget good, and bad will beget bad. Dana when done with the belief in the law of kamma is accompanied
by wisdom.

So when we enjoy the results such as wealth in later or future lives, it will be accompanied by wisdom. Not understanding and believing in the law of kamma is a setback to the practice of meditation. Being strongly attached to wrong views, it will be difficult to make progress and attain higher insight
knowledge and Nibbana.

4. RESOLUTION

Another important factor is the resolution (adhitthana). Whenever we do any good deed we should make an aspiration for the attainment of Nibbana - the cessation of all suffering. In the Myanmar tradition, one wishes that one may be healthy, wealthy, happy and attain Nibbana.

Good health is needed to aid us in our meditation practice. Wealth enables us to do dana and provides supportive conditions for the practice. In the case of monks, it means that he will not be short of the four
requisites-robes, food, medicine, lodging-needed for his survival.

A long life is also desired in the sense that one can make use of it to acquire a lot of merits to help us make an end of suffering. Finally, we channel all these supportive factors towards the attainment of Nibbana. When the mind is thus "programmed" with such a resolution, it heads straight for the goal without delay, and deviation.

Conditions conducive to practice of meditation will arise and during practice, progress will be fast and easy. So it is important to have the aspiration for the attainment of Nibbana whenever we do good deeds, such as dana and observance of sila (precepts).

Longing only for wealth and heavenly rebirth is being short-sighted, for as long as we are in samsara we cannot avoid birth, sickness, old age and death, together with a multitude of problems while living. Even if we get a heavenly rebirth, we are still in danger, for on expiry of our life span, we may be reborn in a woeful state. Nibbana is the highest wisdom and supreme happiness. Right-thinking Buddhists would resolve to attain it.

When Nibbana is attained, mind and matter (body) come to cessation. The cessation of mind and matter means the cessation of all suffering. It is a great relief like the lying down of a heavy burden we have been carrying for innumerable lifetimes. It is like the extinguishing of a flame: "Nibbanti dhira yathayam padipo" (The wise go out like a lamp).

So to make the proper aspiration, we can recite the Pali formula: Idam me danam nibbanassa paccayo hotu. It means:

"May this dana of mine be a condition for the attainment of Nibbana.
Whenever we do any good deeds, we make punna (merits)"

So we can also say:
"Idam me punnam nibbanassa paccayo hotu (May this merit of mine be a
condition for the attainment of Nibbana)"

So too when we observe precepts, we can say Idam me silam Nibbanassa paccayo hotu (May these precepts of mine be a condition for the attainment of Nibbana).

5. SHARING OF MERITS

After the performance of dana or any good deed, we should share the merits gained with all beings. This is very beneficial, as sharing of merits is in itself a good deed. The mind enjoys a wholesome state associated with loving-kindness and compassion as we share the merits of our good deeds.

Then, beings including those present, departed relatives, petas and devas who are aware of our good deeds and rejoice with our sharing of merits with them, will also benefit. By rejoicing they attain wholesome states of mind which can lead them to good rebirths.

So whenever we do dana or any good deeds, we should mentally or verbally share the merits with all beings, parents, spouse, children, relatives, friends, petas and devas. The Pali formula is:

"Imam no punnabhagam sabba sattanan ca sabba mittanan ca sabba natinan ca sabba petanan ca sabba
devatanan ca bhajema. Sabbe satta sukhi hontu."

It means "We share these merits of ours with all beings, relatives, friends, petas and devas. May all beings be happy." The Myanmars add another line: "May all beings take a share of these merits. Sadhu sadhu sadhu."

6. THE RECIEVERS

Monks who receive food and other requisites from devotees also have a duty to fulfil. The monks should realize that those who are offering them food are not their relatives.

The people do not owe the monks anything. They are not offering food so that the monks can enjoy life and have a good time. Rather they are offering with the wish:

"May the good monk be of good health to pursue a holy life, practice meditation and be liberated from samsara. May we, the person who offers, also benefit from these good deeds." Therefore the monks as receivers can only repay the devotees by striving hard, studying the Dhamma and practicing meditation to purify their minds. In this way, the devotees will gain great merits by virtue of the purity of the monk or his earnest efforts to attain that purity.

In the days of the Buddha, donors had been known to attain heavenly rebirths by offering even a spoonful of rice to the Buddha and arahants. When eating the food too, monks are exhorted by the Buddha to do so mindfully and not with greed. They should eat not with attachment to taste but only with a desire to stay healthy so that they can study and practice the Dhamma.

Similarly when they use their robes and other allowable requisites, they should do so with the proper attitude. Monks, after a suitable period of study and practice, will teach the Dhamma according to their capability to devotees. In this way, devotees will learn the way to practice, the way to live peacefully and to attain Nibbana.

The Buddha's teaching will also endure long. Thus, the relationship between the Sangha and lay devotees will be meaningful and fruitful. Teaching and helping to spread the Dhamma is one of the highest forms of dana. This is borne out by the oft-quoted verse from the Dhammapada - "The gift of Dhamma excels all gifts (Sabba danam dhamma-danam jinati)."

When offering food, the Buddha said, the donors are actually offering five things - long life, beauty, strength, happiness and knowledge, for without food, we cannot live. Lack of food will affect our complexion and looks. Food gives us strength. If we are hungry we cannot have any pleasure, happiness or enjoyment in life. And only when we have food can we carry out study to gain knowledge or meditation to gain wisdom.

Just as donors of food give these five things-long life, beauty, strength, happiness and knowledge-they will gain the same kind of results in this life or in future lives by virtue of their offering. This is in accordance with the law of kamma. We reap what we sow.

7. THE GIFT

In giving, one can only give what one can afford. Those who have fewer resources have to accept that they are not in a position to give as much as they may like to. But in giving, it is not only the value that counts, but also the heart that gives. If one gives with strong volition, a pure mind with loving-kindness and compassion, and the gift has been acquired from money honestly earned, then that gift though small will surpass that of another who gives disdainfully or who gives what has been acquired through dishonest or wrong livelihood.

In this regard, a dollar given by a poor honest man can match, so to speak, a million given by a rich but dishonest man. A verse from the Samyutta Nikaya illustrates this point:

Righteous his act who, though he lives by scraps Gleaned here and there, though he maintains a wife,
Yet from his scanty store finds gift to give Of thousand donors hundred thousand (gifts). Are not in value equal to his mite.

Why is their offering, abundant, lavish
Not equal to the poor man's righteous gift?
How isn't the thousand gifts of thousand donors
Are not in value equal to his mite?
Some give with inconsistent ways of conduct,
First smiting, murdering and sorrow-causing

These offerings (besmirched by) tears and blows,
Have not the value of the righteous gift.
'Tis thus the thousand (coins) of thousand donors.
Are not in value equal to his mite.

Furthermore, there are other factors to be considered such as the care and trouble one takes in preparing food for offering. Coming to the monastery and making offerings personally can make a difference.

So donors who have to take a lot of time off and trouble to do dana should realize that they are making no small merits. When their kamma-vipaka (effect) ripens they will enjoy the result of their good deeds.

Giving too should be accompanied by wisdom and understanding of the monks' rules. As Theravada monks are not allowed to eat after mid-day, devotees should not be offering food to monks in the afternoon.

Monks who should perchance be seen in shops eating in the afternoon or even at night, smoking, etc. are not conforming to the monks' rules and are doing a disservice to the Buddha Sasana. They cause right-thinking people to criticize monks and to think that all monks behave in such unbecoming manner. As such those monks who are earnestly trying to keep the vinaya rules get a bad name and get looked down upon through no fault of their own.

Devotees should learn about the monks' rules and exercise wisdom in doing dana. For example, offering cigarettes to monks would be improper. Monks who ask for cigarettes would be asking for something not appropriate. In fact, a devotee could go up to a monk who is smoking publicly and say politely:

"Venerable sir, with all due respect allow me to point out that you are depending on the lay-devotees for your support. You are unable to earn any living except to live on alms and depend on the charity of the people. Is it proper then for you to burn away the good devotees' hard-earned money by smoking? Would it be in keeping with the monks' rules? Would it not reflect poorly on the Sangha and tarnish its name? Would it not set a bad example to others, especially the younger generation?

"Venerable sir, it has been soundly proven that cigarettes are bad for the health. In addition to affecting your own health, the health of your devotees and others would be adversely affected by having to breathe in the harmful side-stream smoke of your cigarettes. Venerable sir, we urge you to take this admonishment in the right spirit and to refrain from smoking in future."

The Buddha also forbade monks to tell fortunes, sell charms and talismans that are all considered as wrong livelihood (miccha ajava) for monks. In Buddhist countries such as Myanmar and Thailand there is a Sangka council which has government backing and authority to check errant monks.

In Thailand the Sangl2araja (head of the Sangha Council) had been cracking down on certain errant monks and had them disrobed. In Malaysia there is no such Sangharaja council can act against "rogue" monks. Devotees would thus have to be even more discerning and have some understanding of monks' rules.

8. VEYYAVACA

Performing services such as sweeping the monastery, cooking, serving, washing dishes, cleaning up, taking care of the garden, is also a form of giving. In Pali it is called veyyavacca. In Myanmar this practice is very prevalent. Devout Buddhists would go to monasteries and meditation centres
to offer their services.

During school holidays, boys and girls would go to meditation centres to meditate. Some would shave their heads and become temporary monks or nuns. After their practice, they would remain or continue to come regularly to serve in various ways. While staying in Myanmar, I once met a group of elderly Myanmar devotees who told me their group had every Sunday without fail for the past 30 years, contributed cleaning services to a meditation centre.

On another occasion there was some land leveling work being done at the Centre where I was staying. A group of young ladies, who had come dressed in their best, promptly joined in when they saw the work going on. They carried on their shoulder pans containing earth. They seemed unconcerned about soiling themselves, their make-up and their beautiful dresses.

The Buddhist tradition in Myanmar is, of course, very strong. People are very conscious about making merits. And veyyavacca is also considered as a very meritorious deed. There are stories in the text of how people had got rebirths in heavenly realms because of performing services such as building
roads and bridges.

The Myanmar people being steeped in the Buddhist tradition are thus cheerful about offering services. Sometimes when they are told that it is not necessary to do such and such a service, they would protest saying, "Please, Venerable sir, you must give us a chance to make merits." The dana spirit is, indeed, deeply embedded in them.

So offering services and assistance is a kind of dana and one should go about that with enthusiasm too. For those who have been serving, they have cause to be happy when they reflect on the time and labour they had spent in helping people. They should understand that what they had done is not a small thing but something very laudable.

9. RESULT OF DANA

The immediate result of dana is that one will be popular and well-liked by people. This is natural. People feel good and happy when they receive something. Their face lights up with a smile when they receive a gift. They feel gratitude and a desire to reciprocate the kindness. The generous person would thus find that he has a lot of friends some of whom will help him in his time of need.

According to Buddhism, the result of giving is that one will become wealthy in this or future lives. The person who is generous may find himself advancing in his career or business, and making even more money. Furthermore, after death he may be reborn in the heavenly world and enjoy celestial pleasures. If he is reborn as a human being he will be wealthy.

Even if he is reborn as an animal (because of some bad kamma-vipaka) he may still find himself well cared for like some pets we see nowadays. People who are wealthy now must have done a lot of dana in their previous life or lives. If there had been no kammic support, they would not have become rich even if they had worked very hard to make money.

Also we can see for ourselves that some children are born into rich households, enjoy a luxurious upbringing and eventually inherit their parents' wealth. Material-wise, they are never wanting in anything. On the other hand, some are born poor and remain so all their lives. This is because they had done very little dana in their past lives.

Wealth enables us to fulfil our material needs and to do charity. It is a great blessing when used wisely. The poor generally undergo more privations and suffering. (Though, of course, they can be happy when they have the right Dhamma attitude.) Therefore, we should cultivate the dana spirit together with the aspiration to attain Nibbana, the cessation of all suffering. Monks, who had done dana in their past lives, will find themselves not lacking in requisites.

However, one should have a noble motive when giving. If one does so only to gain recognition and fame, it is called hina (inferior) dana. If one does so because one wants to get good worldly results such as rebirth as a deva (celestial being), it is majjhima (middle-level) dana.

The highest panita dana is done by one who has no mundane or worldly motive. He gives because he sincerely wishes to alleviate the suffering of others. He thinks "Charitable deeds are wholesome and should be done by a dutiful person; therefore I will do it."

Such a person may have as his aim the supramundane i.e. to gain enlightenment or wisdom. We should do dana with a sincere desire to help people and with the aspiration to attain Nibbana so that we can eliminate all suffering and help others to do so too. We want to end the vicious cycle of birth and death and wish the same for our fellow-sufferers in samsara.

Understanding the benefits of dana, one should always strive to be kind and generous. Even the smallest kindness can yield abundant fruit one day. The Buddha said that even throwing away some food with the idea of allowing small creatures to feed on it is a noble gesture that can yield some remarkable kammic result one-day.

Emphasizing on the merits of giving, the Buddha said: "Monks, if beings knew, as I know, the ripening of sharing gifts, they would not enjoy their use without sharing them, nor would the taint of stinginess obsess their heart and stay there. Even if it were the last bit, they last morsel of food, they would not enjoy its use without sharing it, if there were anyone to receive it.

But in as much, monks, as beings do not know, as I know, the ripening of sharing gifts, therefore they enjoy their use without sharing them, and the taint of stinginess obsesses their heart and stays there." If we are unable to give now, it may be because in our past lives we have been obsessed by the taint of stinginess.

So if we don't want to have the same habit again in the future we should start to cultivate the habit of giving now. The Buddha praised one who is accomplished in generosity (caga-sampada). Such a person, the Buddha said, "dwells with heart free from the stain of avarice, devoted to charity, open-handed, delighting in generosity, attending to the needy, delighting in the distribution of alms." So let us share, each according to our ability. Let us cultivate the spirit and joy of giving, bringing happiness and cheer
into the lives of our fellowmen.

10. WALKING THE WHOLE PATH

Dana is the first stage in the three-fold training of dana, sila and bhavana (giving, morality and meditation). We should not stop at dana but should go on to observing precepts and practicing meditation. Then only will our development be whole.

Observing precepts will give us joy and satisfaction in that whenever we reflect, we will be happy that we have led a moral life and refrained from hurting anybody.

Furthermore, we will be assured of a good rebirth. Practicing meditation will give us peace of mind and ultimately attainment of the supreme happiness, Nibbana. The Buddha wants us all to reach the end of suffering. That is the real inheritance he wants to hand to us. Thus we should strive our utmost in dana, sila and bhavana, and thereby make an end of suffering.

May all beings be well and happy. May they walk the path of dana, sila and bhavana and reach the journey's end in Nibbana.

11. SANGHIKA DANA

There is sometimes a misconception that a minimum of four monks is required for a sanghika dana, that is a dana intended for the Sangha, the Order of monks. In point of fact, even one monk is sufficient to represent the Sangha. What is important is the intention of the donor.

In such a case, the donor approaches the monastery and informs the head monk or the monk-in-charge of accepting dana invitations, that he or she wishes to hold a sanghika dana, and the number of monks he wishes to invite for the occasion. Since it is a sanghika dana, he should not specify the names of any monks, otherwise it would become an invitation to individual monks and not to the Sangha as a whole.

Thus, the donor should leave it to the Sangha to decide which monk or monks they wish to send to represent the Sangha. If the Sangha is able to send only one monk, then that one monk too can well represent the Sangha. It is still a sanghika dana as what is important is that the donor has intended
the offering for the Order as a whole. Thus, it is the intention, or the state of mind, that counts.

In the Commentaries, there is an account of one monk being sent to represent the Sangha and how the merits made by the donor were considered considerable, as the donor's intention was to donate to the Sangha as a whole.

"Miser do not go to heaven;

Fools indeed do not praise liberality

But the wise rejoice in giving

And thereby gain happiness thereafter"

Dhammapada 177

文明进香须知

作者：hynews

大众正确进香，文明进香，使烧香拜佛的行为更加有益身心健康，避免盲目从众，避免焚烧大香大烛等，特撰此文。

一、烧香拜佛起源

我国是世界上最早加工和使用香料的国家，烧香的历史达三千年之久。古人发现各种香料有提神醒脑和沉心静气的作用。一柱清香，直达肺腑，上清下明，身心安泰，对修身养性，启迪智慧，有很明显的功效。在古老的祭祀中，香成为联系人与神的媒介，通过虔心焚香设拜，可以上达天听，下及幽冥，感应道交，不可思议。佛教的创始人释迦牟尼佛开启智慧人生的先导，让我们通过禅定的修习，渐入佛道，如暗夜中的明灯，济度无量众生之苦。释迦牟尼佛是大孝之子，为了救度其母亲，曾上忉利三十三天说法度生。天上一日，地上数千年，众弟子担心佛陀远离地球上的生命，就焚旃檀沉香为信物，上达天庭，礼请佛陀回到人间。从此，佛教徒便开始了烧香拜佛的习俗。

二、佛香的材料、种类及作用

佛香是富含香气的树皮、树脂、木片、根、叶、花果等所制成的香料，有旃檀香、沉（水）香、丁子香、郁金香、龙脑香（以上称五香）、薰陆香、安息香等类。因为佛教尊重生命，保护生物，所以动物分泌形成的龙涎香、麝香等，一般不会使用。现在社会上流行的多是人工化学合成香，多有副作用。

佛香主要有烧香和涂香两大类，烧香是把香料焚烧后，以香气薰染净化身心，所以也叫薰香，所用的香料有塔香、丸香、散香、末香（香粉）、练香、线香等；涂香是将香料涂在物品上或身上，达到净化身心的效果，所用的有香水、香油、香药等。过去也有用香膏、香汤来洗浴，或将香料装在囊、枕内，做成香囊、香枕，供自然散发香气，达到清洁环境，祛邪避秽的效果。

关于佛香的作用，一是以香为信物的祭祀之功；二是以名贵香料表示身份；三是馨香除秽，美化环境；四是提神醒脑，陶冶情致；五是帮助宁心入静，修炼打坐；六是祛魅扶正，养生祛病；七是闻香除臭，净化身心；八是驱蚊避虫；九是用于静修计时等。

三、佛前进香许愿的方法

佛前进香，一般以烧香为主，即将塔香、散香、末香、线香等点燃，上供诸佛菩萨，忏悔业障，虔诚祈祷，以改往修来。

（一）进香前的准备

来寺院进香，先正衣冠，穿着以典雅适度为宜，不得过于暴露或怪异。购香前先净手洁面，端正身心，诚心正意。

（二）对佛香蜡烛的选择

在烧香点旁边的香铺里，选择细小线香及小烛（供佛不用纸钱），香烛不在多不在大，诚心则灵，甚至不买香烛，或以其他供品供佛，都可以。线香以未上色素，香气清淡为佳。大香多称为草香，材料多为木屑、草类为主，加以人工化学香精合成，对身体健康有害。如果香气刺鼻，是化学物质刺激鼻粘膜所致，不得用于供佛。以手持香，不必用塑料袋等，注意环保卫生。

（三）供奉香烛

在燃香烛点，撕去香烛的外包装，把包装材料投进竹筐内。点燃小蜡烛，插在蜡台上，点燃小线香，将线香插在香炉里。

（四）佛前许愿

依次排队进三宝殿堂，在佛前顶礼三拜，许下自己的愿望，祈求佛菩萨保佑，再顶礼三拜。切不可跪太久，以免让他人等候。佛菩萨前有功德箱，可以随喜放些钱进去，叫行布施，寺院有严密的财务制度管理使用这些善款，如修建寺院，兴办佛学院，佛教文化传播及佛教慈善等，功德无量。

（五）参观学习

佛教寺院其实是一所社会性大学，法师们在古代建筑上，佛教造像上，佛教艺术上，寺院布局上，费了许多心思，每一处都体现了中华五千年灿烂文明，细心体会学习，有启迪智慧，升华生命的功效。