
                         LAY BUDDHIST PRACTICE

             The Shrine Room, Uposatha Day, Rains Residence


                                   by
                           Bhikkhu Khantipalo

 
                     Wheel Publication No. 206/207
                          ISSN Cey. 0068-3345

                          First Edition  1974
                          Reprint        1982

        Copyright 1974, 1982, 1995 Buddhist Publication Society

                      BUDDHIST PUBLICATION SOCIETY
                      KANDY              SRI LANKA
 

                                 * * *


                         DharmaNet Edition 1995

                      Transcription: David Savage
                Proofreading & Formatting: John Bullitt

        This electronic edition is offered for free distribution
            via DharmaNet by arrangement with the publisher.

                        DharmaNet International
                 P.O. Box 4951, Berkeley CA 94704-4951

                            * * * * * * * *



                                CONTENTS
 
        Preface
        Introduction
        Daily Practice
                The Shrine Room
                The Offerings
                Gestures of Respect
                The Preliminary Formula of Revering the Buddha
                The Three Refuges
                The Five Precepts
                The Recollection of the Three Treasures
                The Five Subjects for Daily Recollection
                The Development of Loving-kindness
                Meditation
                Anumodana
                Chanting
                The Laity's Practice of Dhamma
        Uposatha
                The Eight Precepts
        The Rains Residence
        The Purpose of These Practices
        The Discourse to Visakha on the Uposatha with the Eight Practices
        Appendix of Pali Passages
  

                            * * * * * * * *



                                PREFACE
 

 In the following pages I have tried to write about those things that a
 lay Buddhist can do even though his home is far away from Buddhist
 lands, or even from Buddhist temples and societies. I have had to
 consider the various daily and periodic events of the Buddhist calendar
 and retain here only those items which can be practiced by lay
 Buddhists without access to bhikkhus, monasteries, temples, stupas, and
 so on. Out of the rich traditions found in Buddhist countries, only
 three subjects have been dealt with: the daily service chanted in
 homage of the Three Treasures with some recollections and meditation;
 the Uposatha days with the Eight Precepts; and the Rains-residence of
 three months. Most has been here about the first of these as it is very
 important to have some regular daily Dhamma-practice.
 
   Even where isolated Buddhists are fortunate enough to be near some
 Buddhist center, they will still benefit from these Buddhist practices,
 all of which are based on similar methods used in the East.
 
                                    Bhikkhu Khantipalo
                                    Sydney, Australia


                            * * * * * * * *




                              INTRODUCTION
 
 
 These days there are many books on Buddhism, some reliable and more
 speculative, so that a Buddhist living in a country where his religion
 is quite newly introduced is likely to have some difficulty in
 discerning what is really the teaching of the Buddha. However, this
 difficulty can be overcome by the study of the original sources, the
 Pali Canon, and need not be a great hindrance. Of course, if the
 student can gain the help of some well learned and practiced Buddhist
 he will understand Dhamma more quickly and thoroughly.
 
   He will also be able to practice more easily. For it is a great
 difficulty, even if one has a good acquaintance with the Suttas (the
 Discourses of the Buddha), to know //how// to practice their teaching.
 This is more a problem for Buddhists who have to acquire all their
 knowledge about the Dhamma from books. One hears people like this say,
 "I am a Buddhist but what should I practice?" It is not enough to
 answer this question with more or less abstract categories, saying for
 instance, "Well, practice the Eightfold Path!" After all, it is not so
 easy to practice the Dhamma in an alien environment where bhikkhus
 (Buddhist monks), viharas (temple-monasteries) and stupas (monuments
 containing relics, also called cetiyas, pagodas or dagobas) are not
 found. In Buddhist lands where these and other signs of the Dhamma are
 to be seen, the lay person has many aids to practice and is not without
 help when difficulties arise. But elsewhere the layman must rely upon
 books. Leaving aside those which are misleading (frequently written by
 western people who have never thoroughly trained themselves in any
 Buddhist tradition) and if even the most authentic sources alone are
 studied, still the mind tends to be selective of the materials
 available so that it is possible to get one-sided views. Now it can be
 a good corrective to stay in a Buddhist country for some time and get
 to know how things are done but not everyone has the opportunity to do
 this. Here then I should like to touch upon a few common ways of
 Buddhist practice. I shall try to be as general as possible in these
 matters so that my descriptions are not peculiar to the Buddhist
 country that I know best, Siam, but may be common to many Buddhist
 traditions.
 
                            * * * * * * * *



                             DAILY PRACTICE
 
 The Shrine Room
 ~~~~~~~~~~~~~~~
 It is best to start with practices which are common to all Buddhist
 traditions for every-day observance. It is usual, among the more
 wealthy lay Buddhists, to have a small room set aside for their daily
 devotions, or at least a curtained-off recess. A few might even have a
 small separate building. Even poor people, with little space in their
 houses, have a special shelf high on the wall on which a Buddha-image
 or picture is placed together with the usual offerings (see below).
 Nowhere in the Buddhist world are Buddha-images treated as ornaments
 for a living room. And a Buddha image is always given the highest
 "seat" in the room, that is, the Buddha-image is displayed in the place
 of honor. In the shrine-room this will be on the highest part of a
 shrine. If on a special shelf (often carved and decorated with color
 and gold), then that shelf is usually high on the wall and has nothing
 above it. The fact that one places the symbol of one's Teacher in the
 highest place shows one's high regard for him. For this reason alone it
 is obvious that Buddha-images should not be placed on mantelpieces and
 miscellaneous furniture. Also, if the shrine occupies part of the room
 used for sleeping (this would be contrary to some Buddhist traditions),
 it should be near the head of the bed, not at its foot. This is because
 that part of the body which houses most of the organs of sense and is
 the physical base of much mental activity -- that is, the head -- the
 topmost part of a person, should be directed to what one esteems as the
 highest, in this case, the symbol of the Buddha. But feet, however
 useful, are easily dirtied and become ill-smelling quickly and should
 never be pointed at any person who is respected and certainly not at a
 shrine, whether Buddha-image or stupa.
 
   Perhaps some may object to such matters. One may be able to hear some
 people growling, "Buddhism has nothing to do with such things!" But
 this attitude ignores the fact that the Dhamma is relevant to all
 circumstances, also that fine conduct was praised by the Buddha, not
 ignored by him. So such things do matter if one is going to have
 objects of reverence such as Buddha-images. Whenever we think that such
 matters are not worth troubling over then we are just careless and
 unmindful. A Buddha-image should be treated respectfully and it is a
 good way of training oneself to treat the Buddha-image as one would
 Gotama the Buddha himself. Reverence (apacayana) is a part of the
 Dhamma which should not be neglected for it helps in the overcoming of
 conceit. Buddhists of all traditions have shrines with images,
 paintings, stupas and so on, just because reverence is an essential
 part of Buddhist training. From practices based on reverence are born
 humility in oneself and harmonious relationships with others and the
 Buddha tells us that four qualities increase for those who are
 respectful and honor those who are senior to them: "Long life and
 beauty, happiness and strength" (Dhp 109). Who does not want them?
 
   To digress a little here on the objection raised above. This might be
 made by a person of rational temperament who had been able to read some
 translations from the Pali Canon but who had never met with Buddhist
 teachers or been to Buddhist countries. From his reading such a person
 might get the impression that Theravada is coolly logical, in fact a
 sort of eastern humanism. But this shows the selectiveness of the mind
 since all through the Suttas there are examples of reverence and
 devotion. It is true that the Buddha did not encourage his followers to
 give full reign to their emotions with unrestrained outbursts (in
 contrast to Hindu and other teachers who have emphasized that bhakti
 (devotion to a god) is all). However, He did lay down three forms of
 reverence for bhikkhus; wearing the robe with the right shoulder bared,
 kneeling down, and holding the palms of the hands together in the
 gesture of reverence. Prostration at the feet of the Buddha is also
 mentioned many times in the Suttas. Lay people are free to show their
 reverence in any suitable way and people of those times were recorded
 in the Suttas as expressing their reverence variously:

     So the Kalamas of Kesaputta approached the Lord. Having approached
     him, some prostrated towards the Lord and sat down at one side;
     some greeted the Lord politely, and having conversed in a friendly
     and courteous way, sat down to one side; some raising their hands
     in anjali to the Lord sat down to one side, some called out their
     names and those of their clans and sat down to one side; while
     others saying nothing sat down to one side.

                        [Kalama Sutta, Anguttara-nikaya iii 65 (PTS
                        edition). See, "A Criterion of True Religion,"
                        Mahamakut Press, Bangkok, and "The Kalama
                        Sutta," Wheel No. 8, BPS, Kandy, Sri Lanka]


   No doubt these expressions depended upon their confidence and
 serenity (saddha-pasada). Down to the present time, Theravada tradition
 in any Buddhist country is rich in the various forms of reverence
 accorded to Buddha-images, stupas and to the Sangha. So a negative view
 as the one mentioned is neither an advantage for practice nor in
 agreement with tradition.
 
   But other people too might have such ideas, for instance some who
 have read about the iconoclastic attitude of some Zen masters, or of
 the siddhas who were the last partly Buddhist teachers in India before
 the extinction of Buddhism there. There are remarks and actions
 recorded of some of the former teachers which might lead one to expect
 that whatever else Zen is, surely reverence plays no part in it. Such
 people are bound to be a little startled by the emphasis on reverence
 and the large devotional element present in the daily training of
 anyone, monastic or lay, who stays in a Zen training temple. The
 siddhas too spoke against rituals but that was because they were faced
 with a great overgrowth of Buddhist ritualistic devotion gradually
 accumulated through centuries of Mahayana and Vajrayana. In matters of
 devotion, as in other things, one should remember that the Buddha
 himself taught "Dhamma in the middle", with the rejection of extremes,
 Confidence (saddha) should be balanced with wisdom (panna), but
 one-sided practice will not lead to great fruits.
 
   Another sort of objection which has been raised is that the forms of
 respect in Buddhist tradition are specially Asiatic and not suitable
 for Buddhists in other countries. One hears of calls for a peculiarly
 British or American Buddhism divested of "Asiatic trimmings". Perhaps
 the various non-Indian peoples to whom Buddhism has spread also raised
 such objections when Buddhist tradition contrasted with their own
 established cultures. However that may have been, the Dhamma requires
 some time before it puts its roots down in any culture and before one
 can even begin to imagine western forms of Buddhism, westerners who
 have long trained in the Sangha, become learned and serene in their
 hearts are necessary. The priority in Buddhism is on properly trained
 people, not on arguments as to exterior forms.
 
   Now, to return to the shrine room. Lay people will find it most
 useful in the morning and evening, and perhaps on some days when more
 time can be given to the cultivation of calm and insight. The usual
 course of practice taught for lay people in Buddhist countries is that
 they should practice giving (dana) according to their faith, and as far
 as their circumstances allow make an effort to keep the precepts (sila)
 pure, and as far as they are able so develop the mind in meditation
 (bhavana). That is to say, those who are less interested in Dhamma
 practice should at least make an effort to be generous. If they give
 nothing, or very little when more could be given, they are making 
 little or no effort to go against the worldly stream of craving. Some
 who cultivate generosity may not be very good at keeping some of the
 Precepts but they are practicing a valuable part of Dhamma. And it is
 reckoned much more practical to be open-handed and devoted to the
 Buddha than it is merely to have a lot of unpracticed book-learning.
 Next will come people who not only make an effort to give generously
 but also try to keep the precepts. They try to conform their actions to
 what agrees with the Five Precepts and perhaps on special occasions
 undertake Eight Precepts as well, a subject to be discussed below.
 Finally, there are those who are able to practice more than dana and
 sila and try to cultivate their minds every day through meditation. Now
 the shrine-room is the place where at least the last two of these
 Dhamma-practices may be undertaken.
 
   It should be a quiet place and one which is screened or curtained off
 from the sight of people not interested in Dhamma. it is desirable to
 have some such place apart from ordinary living rooms, devoted only to
 Dhamma-practice and where the furnishings will remind one only of
 Dhamma. though these may be quite elaborate in Buddhist countries,
 really nothing is needed which is difficult to obtain. Probably the
 most difficult and perhaps expensive, is the Buddha-image. Failing to
 obtain that, an inspiring picture of the Buddha may be used. Or if one
 cannot be found then a good reproduction of some famous stupa could be
 one's focus. Whatever it is, with its beauty it should evoke harmony
 and peace. If there is an image then one requires a low table to place
 it on-so that the Buddha-image is just a little higher than one's head
 when kneeling down. So it will be an advantage if one can kneel down on
 a soft mat on the floor and dispense with chairs. Once kneeling, it is
 easy to seat oneself after offerings and recollections in meditation
 posture. The table upon which the Buddha-image is placed could be
 covered with a new cloth, perhaps something beautiful in color and
 texture, for beauty used with restraint, is an aid to devotion. In
 front of the Buddha-table another and lower one might be used for the
 offerings, something like the sketch on the facing page.
 
 
 
 The Offerings
 ~~~~~~~~~~~~~
 Apart from the Buddha-image in the place of honor, one may have other
 Buddhist objects round or on the shrine, such as scroll-paintings,
 Buddhist symbols such as the lotus-bud, wheel of Dhamma or the
 Bodhi-leaf, or miniature stupas, and so on. But three things are
 certainly needed on the shrine for making the usual offerings:
 candlesticks (lamps for oil, etc. in some traditions), an incense
 burner and vases or trays for flowers.
 
   In Asian countries one may see many other things offered: food,
 water, drinks, fruit, etc. The idea behind this kind of offering is
 gratitude to the Teacher, and the consideration that one should not
 partake of good things without first having offered something,
 symbolically, to Lord Buddha. The word "offering" rather suggests that
 one expects those things to be "accepted" but of course the Buddha
 having attained Nibbana is beyond acceptance and rejection. the Pali
 word for these things makes this matter clearer: //sakkara// is that
 which should be //done properly// and means firstly, //honor// and
 //hospitality// given to guests and so by extension, to a symbol of
 one's Teacher.
 
   Regarding the incense-burner, though various patterns are used in the
 East, the cleanest method is to part fill an open- mouthed bowl with
 clean sand and to place this on a saucer or other flat vessel. This
 should collect most of the ash. Some Buddhist traditions do not use
 vases but as in Sri Lanka arrange the flowers in patterns on trays or
 platters. This method, of course, requires time, while the flowers
 quickly demonstrated their impermanence.
 
   People quite often ask why these three things in particular are
 offered. The offering of flowers is a bridge to the contemplation of
 the body's impermanence. An ancient Sinhalese Pali composition may be
 translated like this:
 
     These flowers, bright and beautiful, fragrant and good-smelling,
       handsome and well-formed -- soon indeed discolored, ill-smelling
       and ugly they become.
     This very body, beautiful, fragrant and well-formed, soon indeed
       discolored, ill-smelling and ugly it becomes.
     This body of mine too is of the same nature,
     will become like this,
     and has not escaped from this.
 
   Candles or lights are lit to symbolize the light of Dhamma which one
 should find in one's own heart, driving out the darkness of the
 defilements there. In the Dhammapada (verse 387) there is a suitable
 verse for recitation while making this offering:

        The sun is bright by day,
        the moon lights up the night,
        armored shines the warrior,
        contemplative, the brahmana,
        but all the day and night-time too
        resplendent does the Buddha shine.
 
   Incense having a good smell is lighted to remind one that the
 Dhamma-light can only be found with the aid of good moral conduct
 (sila) which has been so many times praised by the Buddha, as in these
 Dhammapada verses (56, 54, 55):
 
        Slight is this perfume
        of tagara and sandalwood,
        best the perfume of the virtuous
        blowing even to the devas.
        The perfume of flowers does not go against
           the wind,
        neither that of sandalwood, jasmine, or tagara:
        but the perfume of the virtuous does go
           against the wind.
        The good man suffuses all directions,
        Sandalwood or tagara,
        lotus or the jasmine great --
        of these perfumes various,
        virtue's perfume is unexcelled.

   If these offerings are made with mindfulness of their meaning then
 they are not without good results.[*] Also, they act as objects for
 focusing the mind, which in the morning may still be sleepy, or in the
 evening may be distracted by the events of the day. These offering lead
 one to concentrate the mind when reciting the Refuges and Precepts, the
 recollections and during meditation. So we can see that these actions
 agree with that quality of the Dhamma called "leading inward"
 (opanayiko). However, before we come to these aspects of practice a few
 words should be said on the traditional gestures of respect.

  * [Perhaps at this point someone who has read the discourses of the
    Buddha might object, "But the Buddha before his Parinibbana said,
    'Ananda, the twin sala trees are quite covered with blossoms though
    it is not the season. They scatter and sprinkle and strew themselves
    on the Perfect One's body out of veneration for him. And heavenly
    Mandarava flowers and heavenly sandalwood powder fall from the sky
    and are scattered and sprinkled and strewed over the Perfect One's
    body out of veneration for him. But this is not how a Perfect One is
    honored, respected, revered, venerated or reverenced: rather it is
    the bhikkhu or bhikkhuni, or the man or woman lay-follower, who
    lives according to Dhamma, who enters upon the proper way, who walks
    in the Dhamma that honors, respects, reveres and venerates a Perfect
    One with the highest veneration of all. Therefore, Ananda, train
    thus: "We will live in the way of the Dhamma, entering upon the
    proper way, and walking in the Dhamma."'" (Ven. Nanamoli's
    translation).

      There is no doubt that the practice of giving (//dana//), moral
    conduct (//sila//), meditation (//samadhi//) and wisdom (//panna//)
    are the best way of honoring the Buddha -- they are called the
    //puja// of practice (//patipatti-puja//), but offerings and
    chanting are found useful by many people as it stimulates practice.
    It is only when //sakkara-puja//, the puja with material offerings,
    supplants patipatti-puja that there is the danger that peoples'
    "Buddhism" becomes mere ceremonials. In time, these tend to become
    complex, like a strangling vine overgrowing the majestic tree of the
    Buddhasasana.]

 
 
 Gestures of Respect
 ~~~~~~~~~~~~~~~~~~~
 Dhamma is the way for training mind, speech and body. But the Buddha
 dhamma is sometimes regarded in way which is too intellectual and
 theoretical so that there is a danger that it is not practiced as a way
 of training. To help with the training of the body there are various
 gestures which are expressions of one's confidence in and reverence for
 the three Treasures. These actions when performed with due mindfulness
 are wholesome kamma made by way of the body. Repeated frequently they
 become habitual bodily kamma and it is good to have the habit of
 reverence as part of one's character. The Buddha, soon after his
 Enlightenment, thought that to live without reverence was not suitable,
 so he looked around with the divine eye to find some teacher under whom
 he could live, revering him and his teachings. But he found no teacher
 superior to himself, nor any teaching superior to the Dhamma which he
 had discovered. But out of reverence for that Dhamma he decided to make
 the Dhamma his Teacher and to live revering Dhamma. We who are his
 followers should follow in his footsteps and live with reverence for
 those three aspects of Enlightenment: Buddha, Dhamma and Sangha.
 
   The gestures used for this are mainly two: respectful salutation with
 the hands (//anjalikamma//)[*], and the five-limb prostration
 (//panc'anga-vandana//)[**].

  * [Anjali, in many Asiatic lands, is the common form of greeting, just
  as shaking hands is in the west. The latter custom is said to have
  been derived from the need to show that one had no kind of weapon in
  one's right hand, while anjali perhaps derives from a gentle attitude
  towards other people. This respect becomes reverence when anjali is
  made to religious teachers, and so by extension to the objects
  symbolizing the Teacher of gods and men (the Buddha), such as images
  and stupas. In the Buddhasasana it does not have the significance --
  that of prayer -- given to it in western religion.]

  ** [This is not "surrender," as such an action might be in a
  "devotion-only" religion, nor of course is it an abject debasement of
  oneself, a sort of fawning of favors, since Buddhists do not approach
  their shrines with such ideas. And of course it is not "bowing down to
  idols." It is rather the bowing down of one's own idol -- self-pride -
  to Enlightenment.]

 
   The first of these, which may be remembered as "anjali" as there is
 no satisfactory English equivalent, is made by bringing the palms of
 the hands together, and raising them to the region of the heart or
 higher, according to circumstances. For instance, in the shrine room
 after kneeling down in front of the Buddha image, one makes anjali
 before offering flowers, lights and incense. And as the Teacher was the
 highest in the world and one to go beyond the world, so one respects
 him by placing one's hands are held in anjali at heart level. This
 action and others described here, should be done with mindfulness and
 therefore gracefully. And one should be careful to see that exaggerated
 and impetuous movements are avoided. As we remarked before, the Dhamma
 does not encourage unrestrained expressions of emotion, rather with its
 aid one endeavors to calm one's heart.
 
   After all these preliminary remarks, we have just got into our shrine
 room, knelt down, made anjali and offered the three offerings. Now
 there are flowers placed in their vases or upon some offering tray,
 candles or lamps burning brightly and a blue column of incense smoke
 rising to the ceiling. It is time to pay one's respects with the whole
 body to the Teacher. When afterwards one says "Namo tassa...." that
 word "namo" (homage) comes from the root //nam// meaning "to bend". So
 now one bends oneself, one's mind and body, down and acknowledges that
 the Buddha was indeed the Perfectly Enlightened One that one's own
 understanding of Dhamma is insignificant. In the kneeling position,
 one's hand in anjali are raised to the forehead and then lowered to the
 floor so that the whole forearm to the elbow is on the ground, the
 elbow touching the knee. The hands, palm down, are four to six inches
 apart with just enough room for the forehead to be brought to the
 ground between them. Feet are still as for the kneeling position and
 the knees are about a foot apart. this is called the prostration with
 the five limbs, that is the forehead, the forearms, and the knees. This
 prostration is made three times, the first time to the Buddha, the
 second to the Dhamma, and the third to the Noble Sangha.
 
   An ancient tradition from Thailand makes this more explicit as it
 adds a Pali formula to be chanted before each of the prostrations.
 Before the first one may chant:
 
      ARAHAM SAMMASAMBUDDHO BHAGAVA/
      BUDDHAM BHAGAVANTAM ABHIVADEMI.
 
      The Arahant, the Buddha perfected by himself, the Exalted One/
      I bow low before the Exalted Buddha.
 
 Before the second prostration: 
 
      SVAKKHATO BHAGAVATA DHAMMO/
      DHAMMAM NAMASSAMI.
 
      The Dhamma well-expounded by the Exalted One/
      I bow low before the Dhamma.
 
 And before the last one:
 
      SUPATIPANNO BHAGAVATO SAVAKASANGHO
      SANGHAM NAMAMI.
 
      The Sangha of the Exalted One's disciples who have practiced well/
      I bow low before the Sangha.
 
   Some people feel that this prostration is "foreign" and not at all
 important. They say that it may discourage people from the practice of
 Dhamma if their first sight of it is so alien a custom. As there are a
 few points to discuss here another digression must be made. Prostration
 in this way, or similar ways which may be more complicated (as in
 Chinese and Tibetan traditions) do not seem "foreign" at all when seen
 in a Buddhist country. There they are just the traditional ways of
 paying respect and western people, even some non-Buddhists, seldom have
 any difficulties. In these days when there are so many Asian religious
 and cultural movements in western countries, a practice of this sort
 loses its strangeness. Certainly it is a practice which any able-bodied
 Buddhist may do in the seclusion of his shrine room and not feel
 embarrassed but at public meetings where non-Buddhists may be present
 it is better perhaps to restrict one's courtesies to the anjali and a
 simple bow. It is well to consider whatever one's beliefs about this
 practice, that it is a long established way of showing respect in every
 Buddhist tradition, both in the Sangha and among lay people. It is part
 of the common inheritance of all Buddhists in Asia, while practices of
 this sort may be expected to spread in time to new Buddhists in other
 parts of the world with the increase in the number of Buddhist temples,
 images, stupas, and above all, with the gradual establishment of the
 Sangha in those countries.
 
 
 
 The preliminary formula for revering the Buddha  [see Appendix A1 for Pali]
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

 Though most of one's devotions are made in English (etc.), it may be
 good to retain this short sentence (see below) in Pali. it is very
 ancient and found several times in the Suttas. Here is one example of
 its use:
 
     Thus have I heard: At one time the Lord was staying near Savatthi
     in the Jeta Grove at Anathapindika's monastery. Now at that time
     the brahmin Janussoni was leaving Savatthi early in the day in an
     all-white carriage (drawn by four white) mares. The brahmin
     Janussoni saw the wanderer Pilotika coming in the distance and
     seeing him he spoke thus to the wanderer Pilotika: "Now where is
     the revered Vacchayana (Pilotika's clan-name) coming from so early
     in the day?"
 
     "Sir, I am coming from the presence of the Samana Gotama."
 
      "What do you think about this, Vacchayana? Has the Samana Gotama
      lucidity of wisdom? Do you think him wise?"
 
      "But who am I, sir, that I should know whether the Samana Gotama
       has lucidity of wisdom? Surely only one like Him could know
       whether the Samana Gotama has lucidity of wisdom."
 
      "Undoubtedly it is with lofty praise that the revered Vacchayana
      praises the Samana Gotama."
 
      "But who am I, sir, that I should praise the Samana Gotama? 
      Praised by the praised is the revered Gotama, chief among devas
      and men...."
 
      When this had been said, Janussoni the brahmin got down from his
      all-white carriage (drawn by four white) mares, and having
      arranged his upper cloth over one (his left) shoulder, having
      bowed down to the Lord three times with his hands in anjali, he
      uttered these inspired words: "Namo tassa Bhagavato Arahato
      Samma-sambuddhassa! Namo tassa Bhagavato Arahato Samma-
      sambuddhassa! Namo tassa Bhagavato Arahato Samma-sambuddhassa!"

                        [translated by Dr. I.B. Horner in "Middle Length
                        Sayings" (P.T.S.) Vol I, p 220, 222]

   Evidently this sentence expressive of praise and devotion was quite
 widely known, as several lay people, some Buddhists and others not,
 some brahmins and at least one king, uttered these inspired words. So
 when today we chant these words, it is a sound that rings back through
 the ages to the Buddha-time. We may chant as the brahmin did:
 
      NAMO TASSA BHAGAVATO ARAHATO SAMMA-SAMBUDDHASSA
 
 three times in Pali while recollecting its meaning silently, or use may
 be made of a method of chanting which translates this formula,
 interspersing the Pali with English, like this:
 
      NAMO TASSA BHAGAVATO [*]
                I (we) wish to revere with body, speech and mind
                that Lord apportioning Dhamma

      ARAHATO
                that One far from defilements/

      SAMMA-SAMBUDDHASSA
                that One Perfectly Enlightened by himself.
 
 (Repeat the Pali and English three times. This is according to an old
 Thai method of chanting, frequently heard today in that country's
 schools.)

        * [BHAGAVA: a very frequent term of respect for the Buddha
        (usually translated, "Lord," "Blessed One," "Exalted One") is
        hard to render in English. It means: "The compassionate Lord who
        by his skillful means apportions Dhamma which exactly
        corresponds to the needs of those who hear."]


   These three epithets of Gotama the Buddha express the three great
 qualities of Enlightenment. BHAGAVATO shows the Great Compassion
 (mahakaruna) of the Buddha and this we should recollect first as
 loving-kindness and compassion is the necessary base for our own
 practice of Dhamma. ARAHATO represents the Purity (visuddhi) of the
 Buddha, a purity unforced and ever- present to be approached by us
 through the practice of the Precepts. SAMMA-SAMBUDDHASSA stands for the
 quality of Wisdom (panna), the Unsurpassed Perfect Enlightenment
 (anuttara samma-sambodhi) which distinguishes a Buddha from all other
 men. Here, "//Samma//" means "perfect," "//sam//" stands for "by
 himself," and "//Buddhassa//" is "to the Enlightened" or "to the
 Awakened".
 
 
 
 The Three Refuges (//Tisarana//)  [See Appendix A2 for Pali]
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 When people ask, "Who is really a Buddhist?" the answer will be, "One
 who has accepted the Three Refuges" -- Buddha, Dhamma and Sangha, as
 his shelter and guiding ideal." [*] So now that we have paid our
 respects to the Teacher, it  is usual for Buddhists to continue by
 affirming their Refuge in Enlightenment (bodhi) in three aspects: the
 Buddha, the rediscoverer of Enlightenment; the Dhamma, the way to that
 Enlightenment; and the Sangha, those who are practicing that way have
 discovered Enlightenment for themselves. That which has the nature of
 the Unsurpassed Perfect Enlightenment, unconfused and brilliant with
 the qualities of Great Compassion, Purity and Wisdom, that is a secure
 refuge. So we recite this sure refuge as a reminder every day: [**]

        * [See "The Three Refuges," Wheel No. 75, B.P.S, Kandy]

        ** [The Pali of the Going-for-Refuge (etc.) is in the Appendix
        at the end of this book. Where "Buddha, Dhamma and Sangha" are
        felt to be more meaningful, they can be used in place of "The
        Enlightened One," "The Way to Enlightenment," and "The
        Enlightened Community."]
 

     To the Enlightened One I go for refuge.
     To the Way to Enlightenment I go for for refuge,
     To the Enlightened Community I go for refuge.

     For the second time to the Enlightened One I go for refuge.
     For the second time to the Way to Enlightenment I go for refuge.
     For the second time to the Enlightened Community I go for refuge.

     For the third time to the Enlightened One I go for refuge.
     For the third time to the Way to Enlightenment I go for refuge.
     For the third tome to the Enlightened Community I go for refuge.
 

   There is a reason for repeating each refuge three times. The mind is
 often distracted and if words are spoken or chanted at that time then
 it is as though they have not been spoken at all. There is no strong
 intention behind them and one's Going for Refuge will be like that of a
 parrot. Repeating words three times is common in many Buddhist
 ceremonies (such as ordination) and ensures that the mind is
 concentrated during at least one repetition.
 
   When one has gone for refuge and so affirmed that one is following
 the way taught by the Buddha, then it is time to remind oneself of the
 basic moral precepts for daily conduct.



 The Five Precepts (//Pancasila//)  [See Appendix A3 for Pali]
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 These are the words of the Buddha from the Dhammapada:
 
     Whoever destroys living beings,
     speaks false words, who in the world
     takes that which is not given to him,
     or goes too with another's wife,
     or takes distilled, fermented drinks --
     whatever man indulges thus
     extirpates the roots of himself
     even here in this very world.

                        (Dhp. 246-7)
 
 So these actions are to be avoided if one wishes to be not only human
 in body but also to have a human mind. And birth as a human being
 depends to a great extent upon the practice of the Five Precepts which
 are also called "the Dhamma for human beings" (manussa-dhamma). The
 practice of these precepts makes this human world bearable, but when
 such practice declines then it becomes a place of suffering and
 distress. [*]

        * [See "The Five Precepts," Wheel 55, BPS, Kandy, for the
        precepts explained, also the excellent article, "sila in Modern
        Life" in "The Buddhist Outlook" by Francis Story, BPS.]
      

   Therefore, it is a practice among Buddhists to bring to mind every
 day the Five Precepts while sitting with hands in anjali in front of
 the shrine. At that time one should resolve as strongly as possible to
 practice them and not to depart from them. They may be recited in
 translation as follows:
 
     I undertake the rule of training to refrain
                from killing living creatures.
     I undertake the rule of training to refrain
                from taking what is not given.
     I undertake the rule of training to refrain
                from wrong conduct in sexual pleasures.
     I undertake the rule of training to refrain
                from false speech.
     I undertake the rule of training to refrain
                from distilled and fermented intoxicants which are the
                occasion for carelessness.
 

   These precepts are the basic and minimal observance of moral conduct
 by a Buddhist. They are designed to restrain him from making bad kamma
 in speech and body and to serve as the basis for further growth in the
 Dhamma. If a Buddhist wishes to meditate, for instance, he must be
 trying to practice the Five Precepts. Meditation trains the mind away
 from unwholesome states but how could this be done if body and speech
 were uncontrolled? In connection with precepts and meditation, it may
 be said again that all kinds of drugs should be given up before trying
 meditation. They confuse the mind, or merely alter it temporarily --
 and so fall under the fifth precept -- while meditation is the step by
 step purification of it.
 
   Now that the Going-for-Refuge and the Five precepts have been
 recited, it is time to recollect the virtues of the three things most
 precious to a Buddhist in the world.



 The Recollection of the Three Treasures  [See Appendix A5 for Pali]
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 The Treasures (ratana) of the Buddha, Dhamma, and Sangha are not
 excelled by any other sort of treasure, for these treasures have the
 nature of Enlightenment and are beyond the realm of arising and passing
 away. So that we appreciate well the value of these Three Treasures,
 this translation of the passages recollecting their virtues should be
 recited every day.
 
 
 Recollection of the Virtues of the Buddha
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
     Indeed the Exalted One is thus: The accomplished destroyer of
     defilements, a Buddha perfected by himself, complete in clear
     knowledge and compassionate conduct, supremely good in presence and
     in destiny, the Knower of the worlds, incomparable Master of men to
     be tamed, the Teacher of celestials and men, the Awakened and
     Awakener, and the Lord by skill-in-means apportioning Dhamma.

 
 Recollection of the Virtues of the Dhamma
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
     The Dhamma of the Exalted One is well-expounded, to be seen here
     and now, not delayed in time, inviting one to come and see, leading
     inwards, and to be known each wise man for himself.
 
 
 Recollection of the Virtues of the Sangha
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
     The Sangha of the Exalted One's disciples who have practiced well,
     the Sangha of the Exalted One's disciples who have practiced
     straightly, the Sangha of the Exalted One's disciples who have
     practiced rightly, the Sangha of the Exalted One's disciples who
     have practiced properly -- that is to say, the four pairs of men,
     the eight types of persons -- //that// is the Sangha of the Exalted
     One's disciples, worthy of gifts, worthy of hospitality, worthy of
     offerings, who should be respected, the incomparable field of punna
     for the world.
 
    The advantage in making these recollections, even in a brief form
 chanted once or twice a day, is a gradually increasing appreciation of
 the Three Treasures. It is like a precious balm contained in an
 unglazed vessel -- gradually the whole of the vessel is pervaded by the
 sweetness of its contents.
 
 
 Affirmation of Refuge in the Three Treasures  [See Appendix A6 for the Pali]
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 Before going on to chant other recollections these three traditional
 verses from Sri Lanka can be chanted to make one's mind firm in the
 Refuges. It is easy for the distracted and weak mind to take refuge in
 the impermanent and unstable things of this world while neglecting the
 true Refuge which is like an incomparably brilliant diamond of
 adamantine quality in one's own practice of Dhamma. To put aside other
 refuges, dogmatic and materialistic, one recites:
 
     For me there is no other refuge,
     the Buddha truly is my Refuge --
     by speaking of this truth
     may I grow in the Master's Way.

     For me there is no other refuge,
     the Dhamma truly is my Refuge --
     by speaking of this truth
     may I grow in the Master's Way.

     For me there is no other refuge.
     the Sangha truly is my Refuge --
     by the speaking of this truth
     may I grow in the Master;s Way.
 

   The mind which is established in the three Refuges does not suffer
 from doubt and wavering; there are no thoughts as, "Was the Buddha
 really enlightened?" and so on. When the mind has firm confidence in
 the Three Treasures then it is not disturbed by skepticism
 (vicikiccha), a hindrance to the experience of deep meditation.
 
 

 The Five Subjects for Daily Recollection   [See Appendix A7 for the Pali]
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 ("by woman or man, householder or monk")
 
 There are other recollections which one can make and which help one to
 appreciate the state of a human being. People tend to hide away from
 decay, disease and death while greatly attached to sentient beings and
 insentient objects. Some people try also to ignore moral responsibility
 for their actions. The recollections below bring all these subjects out
 into the light and make us face them squarely. Therefore, the Buddha
 has said that they should be recollected by everyone daily.
 
     1. I am of the nature to decay
        I have not got beyond decay
           
     2. I am of the nature to be diseased
        I have not got beyond disease
      
     3. I am of the nature to die
        I have not got beyond death
 
     4. All that is mine, beloved and pleasing, will change and vanish
 
     5. I am the owner of my kamma
        heir to my kamma
        born of my kamma
        related to my kamma
        abide supported by my kamma
        whatever kamma I shall do, whether good or
        evil, of that I shall be the heir

   This recollection is specially good for arousing mentally vigorous
 states and for getting rid of laziness and drowsiness. Repeated every
 day, these recollections make one value this life so that one makes the
 best use of it.
 
      
 The Development of Loving-Kindness            [See appendix A8 for the Pali]
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
   Another practice which is beneficial, as it counteracts states of
 mind rooted in aversion (dosa) is metta bhavana, widely practiced by
 people in Buddhist countries. The advantages are many, ranging from an
 increase in personal happiness, through such social benefits as having
 many good friends, to ease of meditation practice, dying unconfused and
 at least gaining a good rebirth. So as part of one's daily practice one
 should recite this traditional passage used in all the Buddhist
 countries of Southeast Asia.
 
     May I have no enmity
     may I have no hurtfulness
     may I have no troubles of mind and body
     may I be able to protect my own happiness
     Whatever beings there are -- may they have no enmity
     whatever beings there are -- may they have no hurtfulness
     whatever beings there are -- may they have no troubles of mind and body
     whatever beings there are -- may they be able to protect their own
        happiness.
 
   While chanting both these recollections one should not be too
 hurried. Take time over them and pause for reflection after each phrase
 has been chanted. In this way one prepares the mind for the next part
 of one's practice.
 
 
 Meditation
 ~~~~~~~~~~
 When the last reflection has been finished, one should change from
 kneeling seated on the heels to a cross-legged posture, whichever one
 is most suitable. Those who find it difficult to get their knees
 anywhere near the floor may find it useful to sit in the way
 illustrated, with a small hard cushion (or folded blanket) 3-6 inches
 thick under the buttocks. One should also sit on a reasonably soft
 surface, and a square of folded rug, soft carpet, etc., underneath one
 will make for the greater comfort of the knees.
 
   When seated ready to meditate, one's body should be upright,
 and yet relaxed. Carefully notice any physical strain and try
 to correct it. Also one must ensure that the body is balanced and 
 comfortable before meditating -- this can be done by moving the
 body around while seated -- for once started the body should not
 be moved. Clothes should be not moved. Clothes should be loose 
 and not constricting in any way.

   Of all the sitting positions, the lotus posture is the best and
 firmest. But not so many people are able to get their legs into this
 position without a good deal of practice; so the half- lotus posture
 may be tried as it also makes the body firm. Other people find the lion
 posture better, or where none of these can be done, just sit in the
 ordinary cross-legged way -- but the back must be straight. [*] If it
 is found difficult to keep the back straight (and drowsiness and sleep
 are the results of sitting hunched up), then put a cushion in the
 small-of the back and sit against a wall. This will help to straighten
 the back while it gives support to anyone who has a weak back. When all
 of these ways of sitting are impossible a chair may be used, although
 it is difficult to feel really firm on a chair.

        * [The lotus posture is made by placing the feet, soles up, on
        the opposite thighs. In the half-lotus one foot is on the
        opposite thigh, the other under the opposite upper leg. In the
        lion posture, one lower leg lies over the other, the foot on the
        knee, or slightly behind it.]

   When the legs are stiff, it will be useful to try loosening the three
 joints of ankle, knee and thigh with these exercises: While standing,
 raise one leg keeping it straight, a foot off the floor. Support the
 body by grasping hold of something firm with the hand on the other side
 of the body. Revolve the foot from the ankle in the widest possible
 circle while keeping the rest of the leg still. Turn the foot a number
 of times both clockwise and anticlockwise. Then raise the top part of
 the leg until it is parallel with the ground and swing the lower leg in
 as wide a circle as possible from the knee. Do not move the upper leg.
 Reverse direction of swing and repeat several times. Then straighten
 the leg and swing it, keeping it straight, from the thigh in the
 largest possible circle, in both directions. Repeat these three
 exercises from the other leg. The whole procedure may be done two or
 three times a day but do not overdo it to begin with -- the result will
 be a lot of aching joints! After a month or two, the joints will have
 become more flexible and the leg muscles more relaxed. It should then
 be quite easy to adopt one of these cross-legged postures for a long
 period of time. So much for the body.

   Having quietened the body and resolved not to move it while
 meditating, what about the mind? Most people find that it moves much
 too fast for their mindfulness to catch. Usually, what is called "mind"
 means the //present time// consisting of:

   Eye-             Ear-        Nose-       Tongue-     Body (touch)-
   consciousness    consc.      consc.      consc.       consc.
 
     |                   |         |            |           |
     --------------------------------------------------------
                                   |
   Past(memory) --- Mind-consciousness-element -- (hopes,fears) Future
                                   |
                              Mind - element
                                   |
              Dhamma (mental-emotional experiences)-element
                                   |
                                   |
              _____________________________________________
              |                       |                   |
     Wholesome mental states          |     Neutral mental states
                                      |
                        Unwholesome mental states


 So a "mind" may be concerned with any one of the five sense
 consciousness, or it may be mind-consciousness-element having as object
 something from the past, present or the future, or again it can be the
 dhamma-element consisting of the three species of mental states. It
 will not be mind-element, which is the passive state of mind operating
 in deep sleep. Now a mind, or rather a mind operating in deep sleep.
 Now a mind, or rather a succession of "minds," which is concerned with
 such highly differentiated data cannot become very concentrated. Even
 when "minds" are not concerned with outer sensual stimulation and only
 with inward reflection, they will still be discursive with words,
 concepts, pictures and feelings, etc. In the state of meditation we try
 to cut out even these inward disturbances by fixing the mind upon one
 subject which is not discursive. This will conduce to our "minds" being
 only wholesome states (kusaladhamma) which tend towards concentration
 and peacefulness. The mental stream of "minds" concerned with many
 unwholesome states (akusaladhamma -- often fed by sense-stimulation),
 defiled by being rooted in greed, aversion and delusion (lobha, dosa,
 moha), are unconcentrated. Defilements lead to mental troubles, among
 them distraction, dullness, boredom, drowsiness, lust, attachment and
 aversion. But the absence of defilements means the growth of strong
 wholesome states and hence of increases clarity and concentration.
 
   So when one has sat down already and made one's body comfortable,
 then reflect a little: This is not the time to think about the past or
 the future. Even thoughts about the present must be put down now. This
 is the time to quieten and concentrate the mind. To follow the Way of
 Lord Buddha to make the mind firm and unshakable. Now I shall only
 observe my meditation subject ... Breathe in ... out ... in ...
 
   Two subjects in particular are suitable for a Buddhist who has no
 direct contact with a meditation teacher. One is mindfulness of
 breathing, the other the development of loving- kindness. There are
 many other subjects but these two are the most widely used and can
 usually be employed (given due care) without a meditation teacher's
 guidance. Here, each one will be treated briefly, as there are other
 books in which they are dealt with in greater detail.
 
   Mindfulness of breathing [*] was, by tradition, the subject used by
 Gotama in his efforts to attain Enlightenment. It is most suitable for
 promoting calm and concentrated states and so for quelling the
 distracted mind. It is taught in a number of different ways but in all
 of them the meditator must first find one point in the breathing
 process where the breath can be watched. Concentration upon the breath
 entering and leaving the nostrils, or upon the upper lip, is good for
 encouraging clear and concentrated mental states, except for people who
 experience some tension in the head, of for those who find this subject
 too subtle. For both types of persons, or for people when affected in
 these ways, to concentrate upon the rising and falling of the diaphragm
 is beneficial. When one has sat down and begun meditation it is
 advisable not to change one's subject (except in case of fear or some
 other strong defilement, see below) but from time to time as the
 quality of meditation practice changes, for better or worse according
 to circumstances, the point of concentration or even the subject may be
 changed as it becomes necessary.

        * [For this in greater detail, see: "The Path of Purification,"
        Ch. VIII, para 145ff, and "Mindfulness of Breathing," both
        translated by Venerable Nanamoli Thera (from BPS, Kandy).]
 
   One should view the meditation subject as a medicine to cure the
 diseases of the mind (distraction, drowsiness, and so on), and as the
 symptoms of those diseases change, so the subject of one's meditation
 can be changed. For instance a person practicing with mindfulness of
 breathing may find that he is being disturbed by angry thoughts: it may
 become necessary then for the control of such thoughts to switch to the
 meditation on loving-kindness. However, before changing the subject of
 meditation, it is very helpful to get the advice of someone who is
 well-established in meditation practice.
 
   Having fixed upon one point for watching the breath, keep the mind
 there. You can judge for yourself how successful you are by what
 happens after this. If the mind is continuously just fixed on
 "breathing-in-out" with no other sense-objects, not even of other parts
 of the body, and no discursive thought, then one is doing well, for
 meditation is fine and calm. If you do perceive other sense-objects,
 for instance, loud or soft noises from outside, but your mind is not
 shaken from the concentration, on breathing-in-out, merely having
 awareness of them which returns immediately to the breathing when they
 cease, without discursive thought, concentration is good. If the mind
 is mostly fixed on breathing-in-out but also strays to body (touch)
 consciousness elsewhere round the body but still without discursive
 thoughts, then it is not so bad. But if one's breathing-in-out-mind is
 frequently disturbed by other mental states consisting of ideas,
 pictures, etc., then there is still a lot of work to do. Even if one's
 meditation is up to the first standard, there is no need for
 complacency as there is plenty more to do. The more advanced aspects of
 meditation do require guidance and one should make every effort to get
 in contact with a reliable source of teaching.
 
   The time that one gives to meditation must depend upon the individual
 although less than 15-20 minutes is of little benefit unless the mind
 is very well concentrated. Also, it is a good discipline to resolve to
 practice //every day// and //at the same time// (in so far as outside
 circumstances like work allow). One should not practice on some days
 but not on others. This shows a wavering mind and cannot accomplish
 much. And when one has determined to meditate every day one should also
 resolve to practice for //the same length of time// each day, not one
 day twenty and next only five minutes. If one's practice is not regular
 then this shows weakness of the mind and such a mind is good at
 suggesting "Today it is too hot," "Today I am too tired..." and a
 thousand and one other excuses. The best time for meditation is early
 morning when everything is quiet and while the mind and body are
 rested. If one meditates once a day then this is the best time to do
 it. Some people like to meditate twice and do some practice also in the
 evening. However personal experience will soon make it clear that while
 hunger is not conducive to meditation, neither is a full stomach.
 Tiredness may also be a limiting factor in the evening.
 
   The Development of Loving-kindness [*] is another very valuable
 practice. it aims at the dissolution of angry, averse states of mind
 and the increase of that kind of love which is cool, capable of
 extension to all and non-possessive. A word here about love. In English
 we have only this one word which has to describe a great range of
 emotions, whereas in Pali there are several words describing three
 levels.
 
        * [For this in greater detail, see: "The Path of Purification,"
        Ch. IX; "The Practice of Lovingkindness," Wheel No. 7; and "The
        Four Sublime States," Wheel No. 6.]

    The lowest is the one we share with the animals: lust, which is
 based on powerful desires for pleasant feelings and is completely
 selfish. This kind of love does not consider others at all and cares
 only for self-gratification. In Pali its name is //kama// (a word which
 has the wider, meaning also of the objective stimulants of the senses
 and the defiled sensual stimulation in the heart). When there is no
 kama, deliberate sexual intercourse is impossible (as for the
 Arahants). Kama causes sex to appear attractive and is strengthened
 when the senses are not guarded. Hence the Buddha's injunction for
 bhikkhus to restrain their senses, to some extent (for instance,
 limiting the amount of television that he watches, and other
 distracting amusements), and this will help to limit the arising kama
 making for greater peace of heart. Second is //sneha//, the viscous
 attachment which holds families together. This love is not totally
 selfish but rather regards the attachment as a bargain out of which
 oneself and others get something. For instance, the husband gets home
 cooking while the wife obtains security to rear a family. The terms of
 this bargain, of course, may differ quite widely. But //sneha// is only
 capable of being extended to a few people who are involved in this
 bargain. By contrast, //metta// or loving-kindness, is a love not hot
 with lust nor sticky with attachment: it is cool and does not consider
 personal benefits. The person who has metta is concerned with the
 happiness of others before he thinks about himself. No human
 relationship can last long and be of great benefit if it is not founded
 on metta, for only such love can be extended to other beings generally
 and without limitation to some group. Usually our relations with other
 people are made up of kama sometimes, sneha frequently, with a
 sprinkling of metta now and again. From the point of view of meditation
 practice, kama hinders it while metta helps it.
 
   Metta must be practiced first towards oneself. That is to say, one
 cannot love others unless first one has established love in one's own
 heart. To try spreading metta to others before strengthening it in
 oneself is like a poor man who proposes to give out money for others"
 benefit. To have metta for oneself means a relative absence of
 conflicts in oneself, to be at peace with oneself. So the first thing
 to do in sitting meditation is to repeat over and over again: "May I be
 at peace." When the mind becomes calm and one can feel about one's
 heart the brightness of metta then it is possible to start practicing
 it towards other people. Having cultured loving-kindness in one's
 heart, one may next picture any person whom one respects deeply and
 constantly wish for that person "May he (or she) be happy!" Having
 developed towards that person the same, or greater intensity of metta,
 then go on to see in the mind a person with whom one is just friendly,
 and after that a neutral person. Only then may one consider a person
 who is disliked or even one who is hated. In each case, the emotional
 tone accompanying the mental picture should be the same and only when
 it has reached the same intensity should one move on to the next person
 to be considered. It is useless to begin with those one dislikes as
 such practice is merely the extension of what is already there --
 aversion -- rather than the development of something new -- metta. To
 begin with the disliked just wearies oneself and gets one nowhere. In
 this meditation, thoughts of loving-kindness must be backed up by the
 emotional feeling associated with loving-kindness, if they are to be
 really effective in ridding oneself of aversion.
 
   This power of metta is used to break down the "walls" which we erect
 around ourselves, the walls of aversion and dislike, so that metta,
 properly practiced, becomes by deep meditation not only widespread but
 infinite in extent. One to whom each person and each living being are
 equally dear, who wishes happiness for all sentient beings, visible and
 invisible in every direction and state of existence, whose heart is
 "endued with loving-kindness, abundant, exalted, measureless, free from
 enmity and free from affliction" has truly succeeded with this
 practice.
 
   But metta fails when it falls into either of two extremes. The first
 of these is called "the near enemy," that is, selfish physical desire
 or kama. so one should not attempt to practice metta in meditation
 towards a person for whom one has kama. The second is known as "the far
 enemy" and means the opposite of metta -- ill-will, anger and so on. So
 much for the practice of metta as a meditation.
 
   Besides mind, a human being has two other channels of communication
 -- speech and bodily action. Therefore, digressing again from what is
 done in the shrine-room, one should make efforts to express
 loving-kindness in these two ways as well. As far as speech is
 concerned, make an effort to cut out sharp or harsh words when they are
 spoken in anger, while trying to cultivate kindly speech. And as speech
 to be convincing has to be backed up by bodily action, one's body
 should express loving- kindness too. See that it performs acts of
 helpfulness and service. See that one is "clean-handed" -- that is,
 that things which could be given do not "stick" to one's hands, for
 generosity is a companion and supporter of loving-kindness. If one
 makes an effort like this with one's speech and body, it will be
 helpful to one's meditation on metta, while that in turn will ensure
 that one's good actions are not just an empty facade.
 
   The subject of meditation is vast, as the mind with which it deals is
 intricate and there are many different methods suited to different
 minds with their defilements. In this brief section only two methods
 have been mentioned and their development has only been outlined upon
 the side of calm. The development of calm is very necessary before
 going on to the development of insight, in which impermanence,
 unsatisfactoriness and non-self are investigated, as the mind must be
 strong and undistracted for insight to penetrate towards enlightenment.
 The development of calm, cannot be dealt with here and no book, however
 extensive, can replace the advice of a meditation master.
 
   It is possible that if the mind becomes deeply concentrated and
 states quite new to the meditator are suddenly experienced, that fear
 may arise. Fear can also be troublesome if an object of mind comes up,
 a mental picture, which is horrible to the meditator. If such fear
 should arise then the meditator should leave that object and turn to
 the Recollection of the Three Treasures, mentally repeating: "Indeed
 the Exalted One is thus: The Accomplished destroyer of defilement...."
 If the fear is banished by the first Recollection then one's meditation
 can be resumed, otherwise one should go on to recite "The Dhamma of the
 Exalted One is well-expounded..." and "The Sangha of the Exalted One's
 disciples who have practiced well..." until all fear is cured in the
 mind. This is sure to be dispelled as the Buddha has said, in the
 Dhajagga Sutta (The Discourse on the Foremost Banner), because one is
 recollecting the qualities of Buddha, Dhamma and Sangha which are "free
 of greed, free of aversion and free of delusion" and are therefore free
 from fear. This is where strong and sure Refuge in the three Treasures
 is shown to be so valuable, for if strong confidence in them is present
 fear has no chance. But the mind in which there are many doubts is
 easily shaken and fear can get a hold there. Well-balanced Dhamma
 practice should dispel the causes giving rise to fears, but if these
 persist it is necessary to ask someone competent in meditation how they
 should be treated.
 
   At the conclusion of meditation, one should gently bring the mind
 back to its usual state of engagement with the senses. During this time
 the limbs should not be moved quickly but gently rubbed if they are
 cool or have "gone to sleep". when one is quite ready, then it is time
 to chant the Anumodana.
 
 
 Anumodana                              [See appendix A9 for the Pali]
 ~~~~~~~~~
 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 punna which means all kinds of actions which
 cleanse and purify the mind of the doer) be shared indeed? As punna 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 punna 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 punna 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 punna 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 punna made 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 punna 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.
 
 
 Chanting
 ~~~~~~~~
 In Theravada Buddhist countries, the traditional verses and passages,
 as well as the Discourses of the Buddha, whether used in services or
 for other occasions, are usually recited in Pali, the language spoken
 by the Buddha. In each country there are somewhat different traditions
 of chanting and pronunciation of Pali. [*] (In other Buddhist lands
 also, traditions exist for the chanting of Buddhist scriptures, usually
 in a special and now archaic form of the vernaculars). Besides the
 established traditions of Pali chanting, there are also, in countries
 like Thailand, ways of chanting in the language of the people. Few lay
 people understand the grammar of Pali though many may know a number of
 important phrases and terms in that language, so we find that lay
 people (and sometimes bhikkhus as well) chant in Pali following each
 phrase with a translation in the vernacular. This can often be heard in
 Thailand where school children also chant verses composed in Thai on
 the respect that should be given to the Buddha, Dhamma, Sangha, parents
 and teachers (the Five Treasures).

        * [An LP record of Pali chanting in Sinhalese style may be had
        from the Buddhist Missionary Society, Brickfields Buddhist
        Temple, Jalan Berhala, Kuala Lumpur, Malaysia. Tapes of chanting
        (morning and evening services, paritta, etc.) can be had of the
        World Fellowship of Buddhists, 33 Sukhumvit Road, Bangkok 11,
        Thailand. These are in Thai styles of chanting.]
 
   In countries where Buddhism is either newly introduced or again
 flourishing after a period of neglect, there may be very few who
 understand Pali, while, on the other hand, many may wish for some
 devotional and reflective practice for their daily lives. Hence the
 short number of texts suggested here are all in English. Then comes the
 question of how to chant in this language. Lay Buddhists can be guided
 by the Buddha's words when some bhikkhus began to sing the Dhamma:
 "Bhikkhus, there are these five dangers when Dhamma is chanted with a
 long, singing sound:
 
     (1) He is pleased with himself regarding that sound, (= pride)
     (2) others are pleases regarding that sound (they have regard for
         it but not for Dhamma)
     (3) householders look down upon him (as music is for those who
         enjoy sense-pleasures)
     (4) while trying for accuracy of sound his concentration is broken,
         (he neglects the meaning of what he is  chanting)
     (5) people coming after fall into views (by emulation) ("saying:
         Our teachers and preceptors sang it thus" [Commentary] -- a
         source of both pride and quarreling among later generations of
         Buddhists).
                                    (Vinaya Pitaka, ii. 108)
 
   From these five disadvantages we understand that it is disrespectful
 for a bhikkhu to sing or intone the Dhamma in such a way that its
 meaning is lost. [*] This rule, of course, does not apply to lay people
 but in Buddhist lands the latter, perhaps guided by the conduct of
 bhikkhus, have made little or no use of music for religious purposes.
 After all what are we trying to achieve by chanting the words relating
 to the Buddha and his teaching? Is it not to gain calm through a mind
 concentrated on Dhamma? Then music has rather an exciting effect on
 many people and so is opposed to our aim. Again, compared with western
 religion, Buddhism has a different aim. There, the object of chanting
 and singing is to make sounds pleasing to the Creator's ear, out of
 love or fear of him. But Buddhists are not burdened with such an idea,
 for our aim and goal lies within, to be attained by our own efforts,
 not by propitiation of an external power. Lord Buddha was one who spoke
 in praise of silence and restraint, so in preparing ourselves to be
 silent, restraint should be used in our chanting.
 
        * [In "The Entrance to the Vinaya II" (Mahamakut Press, Bangkok,
        BE 2516) we read: "It is prohibited for a bhikkhu to preach
        Dhamma with a long-drawn intonation. To preach Dhamma or recite
        Dhamma in an artificial long-drawn way of chanting until it
        brings about mispronunciation, should not be done.]

   The various passages which have been recommended here for this
 purpose are embedded in much explanatory matter and people who wish to
 use them and any other reflections which they have found stirring,
 could copy them all out to form a chanting book. [*] Then only one thing
 remains to be done and that will come about through daily use: //learn
 these texts by heart//. Even if one is far from home one can then
 quietly repeat them to oneself and so not break one's regular practice.

        * [See the author's "Buddhist Texts for Recitation" (Buddhist
        Publication Society, Kandy; Vesak 1974]
 
   In the various Buddhist countries there is a great variety of chants
 and recollections and even neighboring monasteries may have their own
 traditions and not use all the same items. Those given here in English
 translation are among the most popular and common to most traditions.
 Others can be added according to individual preference and knowledge.
 There is no such thing as a standard morning and evening service in the
 Buddhist world and even between these two there may be differences of
 items used. So much for daily practice in the shrine room.
 
 
 The Laity's Practice of Dhamma
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 Then what about Dhamma-practice outside the shrine-room? This is really
 a subject which goes beyond the scope of this book. All the important
 aspects of a layman's practice of the Dhamma have been written about in
 other books. However, mention may be made of these things:
 
 
 Dana (Giving)
 ~~~~~~~~~~~~~
 The giving of material things (amisa-dana), for instance, to support
 bhikkhus, to give to the poor, starving and so forth. There is no lack
 of opportunity to practice this in our over- populated world. And
 Buddhists who have enough of this world's wealth, enough of clothes,
 food, shelter and medicine which are the basic necessities for life
 should practice dana bearing in mind that what is given away is truly
 well preserved while what is kept is wasted. The practice, running
 counter to the worldly way of craving and attachment, is very important
 in the present materialistic civilization with its emphasis upon gain
 and accumulation of possessions. Nothing much can be done in Dhamma
 until one is prepared to open one's heart and one's hands to others.
 
   The giving of Dhamma (Dhamma-dana) means the gift of some useful
 teaching and advice for others. It is necessary to know what will
 benefit them if one would give this gift in the right way. Dhamma is
 the supreme gift in the world, as said by the Buddha:
 
     All gifts the gift of Dhamma does excel,
     all tastes the taste of dhamma does excel,
     all joys the joy of Dhamma does excel --
     the craving-ender overcomes all dukkha.

                        (Dhp. 354)
 
   All material things wear out with use but the Dhamma increases as we
 practice it. And material things give benefit only in this life, while
 the Dhamma benefits the practice now and in future lives as well.
 
   The giving of non-fear (abhaya-dana). This means acting in such a way
 that other beings do not have any cause to fear oneself. This is
 another name for the practice of loving-kindness (metta) and is based
 upon good moral conduct (sila).
 
 
 Sila (Moral Conduct, Precepts) [*]
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 The Five Sila have been mentioned above. The Eight Sila will be dealt
 with in connection with the Uposatha day (below). Besides these lists
 of precepts which are guides to good conduct, one should study those
 discourses of the Buddha, like the Singalovada (The Exhortation to
 Singala -- see "Everyman's Ethics", Wheel 14) in which he has given the
 principles which will conduce to a harmonious society. This must be
 founded upon wholesome mental states in the individual and for this the
 following practices are essential:

        * [See Wheels: 14, Everyman's Ethics; 55, The Five Precepts; 50,
        Knowledge and Conduct; 104, Early Buddhism and the Taking of
        Life; 175/176, Ethics in Buddhist Perspective.]
 

 Bhavana (Development or cultivation of the mind)
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 The four Divine Abidings: Loving-kindness, compassion, joy-
 with-others, and equanimity, bring two blessings: harmony within and
 peace with other people. Their importance in Buddhist practice cannot
 be over-emphasized. They are the educators of the heart or emotions and
 from a Buddhist point of view it will be better to be gentle and
 non-aggressive though lacking intellectual knowledge of Dhamma. Such a
 person shows that he has been tamed by the Dhamma of non-harming, but
 mere knowledge of the Dhamma divorced from practice makes only for
 conceit and an increase of views (ditthi).
 
   Reading the Suttas in translation, especially the
 //Anguttara-nikaya// (see the anthology in two parts with this title
 from BPS, Kandy, and "Gradual Sayings", the complete translation in 5
 vols. from the Pali Text Society London), will bring to light many
 discourses containing valuable advice for lay Buddhist practice. It
 would be useful to collect these together and then read them through from
 time to time. A reading of such relevant suttas might be introduced
 into the evening service every day, or else read upon Uposatha days.
 This brings us to the subject of the second part of this book.
 
 
                            * * * * * * * *




                                UPOSATHA
 
 
 The word means "entering to stay," in the Buddhist sense, in a vihara
 or monastery. But it has a long history before Buddhist times as it was
 the custom of the brahmins who performed the Vedic rites and sacrifices
 to go to the sacred place away from their homes and families and purify
 themselves by leading a secluded life for a day and night, returning
 after the rites were finished. The days when they kept this seclusion
 were determined by the phases of the moon, the most important being the
 Full Moon and the New Moon days. Two other days, the quarter-moon days,
 were also observed.
 
   Here it may be helpful to say something about the lunar month. This
 is a month (originally this word is cognate with "moon") of 29 1/2
 days. Two months have 59 days, that is, one of thirty and one of
 twenty-nine. Each month is divided into fortnights: of the waxing moon
 and of the waning moon. Each half is therefore of 14 or 15 days and in
 each half the days are numbered from the first of the waxing moon (the
 day after new moon day) to the fourteenth (or fifteenth) of the waxing
 moon, and then from the first of the waning moon to the fourteenth of
 the waning moon. A new lunar month always begins (in Buddhist 
 reckoning) with the waxing half-month. The eighth day (usually) of both
 bright and dark halves is the quartermoon day.
 
   In the Buddha-time, various groups of ascetics and wanderers used the
 traditional Full and New moon days for expounding their theories and
 practices, while the Buddha allowed bhikkhus to assemble on these days
 to listen to the recitation of the Patimokkha (the fundamental rules of
 a bhikkhu) and to teach Dhamma to the lay people who came to their
 monastery.
 
   From that time down to the present, the Uposatha days have been
 observed by Buddhists, both ordained and laity, in all Buddhist
 countries. The practice of Buddhists, as known to the writer from Siam
 -- and there are many local variations -- is along these lines: Early
 in the morning lay people give almsfood to the bhikkhus who may be
 walking on almsround [*], invited to a layman's house, or the lay
 people may take the food to the monastery. Usually lay people do not
 eat before serving their food to the bhikkhus and they may eat only
 once that day, specially where the bhikkhus practice eating a single
 meal. In any case, their food is finished before noon. Before the meal
 the laity request the Eight Precepts (see below), which they promise to
 undertake for a day and night. It is usual for lay people to go to the
 local monastery and to spend all day and night there. In different
 monasteries, of course, the way they spend their time will not be the
 same and much depends on which aspect of the Dhamma is stressed there:
 study or practice. Where there is more study, they will hear as many as
 three or four discourses on Dhamma delivered by senior bhikkhus and
 they will have books to read and perhaps classes on Abhidhamma to
 attend. But they are quite free to plan their own time with meditation,
 discussion of Dhamma with the bhikkhus and so on. In a meditation
 monastery lay people will get less instruction and that will be about
 the //Practice// of Dhamma, while most of their time will be spent
 mindfully employed -- walking and seated meditation with some time
 given to helping the bhikkhus with their daily duties. So the whole of
 this day and night (and enthusiastic lay people restrict their sleep)
 is given over to Dhamma. The Bhikkhus on these days have to meet (if
 they are four or more in number) and listen to one bhikkhu recite by
 heart the 227 rules of training contained in the Patimokkha. This
 meeting may take an hour or more and lay people may, or may not,
 attend, according to the tradition of that monastery. Apart from this
 regular observance, some bhikkhus may undertake an extra austere
 practice, such as not lying down on the Uposatha night, which means the
 effort to try and meditate in the three postures of walking, standing,
 and sitting all night.

        * [See Wheel 73, "The Blessings of Pindapata."]
 
   This is the practice in brief, of "entering to stay at" (uposatha) a
 monastery in Asia. Obviously a Buddhist who has no facilities like
 these in a non-buddhist country must spend his Uposatha differently.
 Perhaps the first thing to consider is whether it is worth trying to
 keep the Uposatha days. Why are they kept on the phases of the moon?
 The origin of the Uposatha days in Buddhist teachings is found in the
 following story:
 
     The occasion was this: The Blessed One was living at Rajagaha on
     the Vulture-Peak Rock, and at that time Wanderers of other sects
     were in the habit of meeting together on the Half Moons of the
     Fourteenth and Fifteenth and the Quarter Moon of the Eighth and
     preaching about Dhamma. People went to hear about the Dhamma from
     them. They grew fond of the Wanderers of other sects and believed
     in them. So the Wanderers gained support.
 
     Now while Seniya Bimbisara, king of Magadha was alone in retreat he
     considered this, and he thought: "Why should the venerable ones not
     meet together too, on these days?"
      
     Then he went to the Blessed One and told him what he had thought,
     adding: "Lord, it would be good if the venerable ones met together
     too, on these days."
 
     The Blessed One instructed the king with a talk on the Dhamma;
     after which the king departed. Then the Blessed One made this the
     occasion for a discourse on the Dhamma and he addressed the
     bhikkhus thus: "Bhikkhus, I allow meetings on the Half Moons of the
     Fourteenth and Fifteenth and the Quarter Moon of the Eighth."
 
     So the bhikkhus met together on those days as allowed by the
     Blessed One, but they sat in silence. People went to hear the
     Dhamma. They were annoyed, and they murmured and protested: "How
     can the monks, the sons of the Sakyans, meet together on these days
     and sit in silence dumb as hogs? Ought not the Dhamma to be
     preached when they meet?"
 
     Bhikkhus heard this. They went to the Blessed One and told him. He
     made this the occasion for a discourse on the Dhamma, and he
     addressed the bhikkhus thus: "Bhikkhus, when there is a meeting on
     the Half Moons of the Fourteenth and Fifteenth and the Quarter Moon
     of the Eighth, I allow preaching of the Dhamma.

                        (From: "The Life of the Buddha", trans. by the
                        late Bhikkhu Nanamoli, p. 157).
 
   We can see from this that the Uposatha day was already popular at
 that time; in fact India had already a lunar calendar. The Buddha
 sometimes allowed popular practices when he had investigated them to
 see whether they were profitable. In this case he saw that there were
 advantages for Dhamma-practice in the Uposatha days, so he allowed
 them. But we should understand clearly that Dhamma in its various
 aspects was not taught by him out of conformity with pre-Buddhist
 traditions. (How often one sees statements like "The Buddha accepted
 and taught the Hindu doctrine of karma and reincarnation"!) Dhamma was
 taught by him based on Enlightenment -- having seen everything as it
 truly is. So the teaching -- for instance, of kamma -- was because he
 had seen the truth of this for himself. Similarly with the Uposatha
 days, the importance of which are underlined by a number of discourses
 on the subject in the Anguttara-nikaya, the Book of the Eights (see the
 Appendix).
 
   But if the timing of the Uposatha days in Buddhist tradition was
 fixed merely to coincide with the existing lunar calendar and the
 traditional observances connected with it, then today when most people
 work in countries which do not follow a lunar calendar it would seem
 sensible to have days for special Buddhist observance during the
 weekends. Is there any other significance to the Uposatha days falling
 on the phases of the moon? A fairly new branch of biology, called
 chronobiology, studies the rhythmicity in nature and appears to support
 the importance of the Uposatha days, particularly the full moon
 observance. Dr. W. Menaker of New York, writing in the American Journal
 of Obstetrics and Gynecology (77:905, 1959) has observed as the result
 of an analysis of data on birth and conception that the coincidences
 between the lunar month of 29.53 and the average duration of the 
 menstrual cycle of 29 1/2 days "constitutes a combination of 
 circumstances that points to the synodic lunar month as the time unit
 of the human sexual reproductive cycle." It seems as though the keeping
 of the Uposatha days by large numbers of the Buddhist laypeople until
 recent times will have helped to limit the growth of the population in
 Buddhist countries. Some people have also observed that sexual desire
 comes to a peak with the full moon. Those who understand that restraint
 in this and other sensual appetites is good, will see that there is a
 good cause for keeping at least the full moon as an Uposatha day.
 Chronobiologists are now working on the assumption that as the oceans
 are affected by the moon, so the water in the body is also affected --
 "As our bodies are about two-thirds 'sea' and one- third 'land,' we
 must sustain 'tidal' effects." (Dr. Menaker, op. cit.) This seems
 reasonable looked at from the teaching given on the elements by the
 Buddha: " Whatever is internal liquid element and whatever is external
 liquid element, just these are the liquid element" (see Maharahulovada
 Sutta, M. 62) -- though the context for this quotation is the
 development of insight. At any rate, development in the Dhamma goes in
 the direction of becoming less affected by desires concerning the body,
 for to have such desires is to have a defiled mind.
 
   The defilements and passions can best be controlled when they can be
 seen -- when they are strongest. It is impossible to restrain
 defilements in oneself when they are not apparent, though they may
 operate underground. For instance, the person who is well-provided with
 wealth and comforts may not be able to see greed or aversion at work in
 himself; these defilements have not surfaced since the sea of satisfied
 desires, in which they swim, is deep enough. But place this person in a
 bare little hut with poor food only once a day and a strict discipline
 to control his actions and then see what happens! The monsters of the
 deep all rise to the surface and clamor for more extensive waters in
 which to sport. On the other hand, the attitude of good bhikkhus shows
 the right way to deal with defilements. Some of the strongest --
 sensuality and sloth -- manifest themselves at night, so the night was
 recommended by the Buddha as the time when they could be tackled most
 effectively. An enemy that one has not seen and known cannot be
 defeated, but an enemy well known and attacked with the weapons of Right
 Effort, Right Mindfulness and Right Collectedness, has no hope to win.
 
   It is the same on Uposatha days. The defilements that show themselves
 then can be restrained and limited with the aid of the Uposatha
 discipline, which includes the Eight Precepts.
 
   Let us consider it from another point of view. Renunciation is a
 thread which runs through all Buddhist practice. If one practices
 Giving then one renounces the pleasures that could be bought with that
 wealth. When the Five Precepts are practiced then one renounces the
 actions covered by them which may be pleasurable or thrilling to some
 and are, in any case, unwholesome. And when effort is made to meditate,
 the earnest practicer will soon find that certain pleasures and
 distractions offered by this world just do not go with a calm and
 mindful mind, so he renounces them.
 
   The Eight Precepts to be discussed below are part of the same way of
 practice, a discipline for a lay person's temporary renunciation. In
 the Sutta mentioned above the Buddha speaks of a noble disciple
 reflecting: By undertaking the Uposatha with its eight precepts for a
 day and a night I renounce the way of common men and live as the
 Arahants do for all their lives, compassionate, pure and wise. So the
 Right Precepts are really a test of how far one can discipline oneself.
 That means really, to what extent do wholesome states of mind consonant
 with Dhamma-practice predominate in one's character over unwholesome
 desires built on greed, aversion and delusion? The practice of the
 Eight Precepts gives one a chance to find out about this. And this is
 an investigation which one can make four times a month if one wishes.
 
   We have seen how lay people in Buddhist countries periodically
 withdraw for twenty-four hours to a monastery for the practice for some
 special Dhamma. But what is to be done where there is no monastery, no
 bhikkhus, and no possibility of taking time off from work?
 
   First, on these days, or on some of them, one could be a bit more in
 the shrine room. This would include reciting the Eight Precepts instead
 of the five and if one knows any special discourse of the Buddha, in
 Pali or in English, they should be chanted or read through. A very
 appropriate sutta to chant or read is the Discourse on the Eight-part
 Uposatha (see Appendix) and to this could be added such popular suttas
 as the Discourse on Loving- kindness (Karaniya-metta Sutta) and the
 Discourse on the truly Auspicious (Mahamangala Sutta). Longer suttas
 such as the Discourse on Treasures (Ratana Sutta) and the Discourse on
 Setting in motion the Wheel of Dhamma (Dhammacakkappavattana Sutta)
 would be appropriate if one has time.
 
   Apart from precepts and discourses, more time should be given to
 meditation on these days, so if one uses the shrine room only once on
 ordinary days, it should be used twice upon these days, while making
 the effort to sit rather longer. When the Eight Precepts are backed up
 by the calm strong mind produced in meditation then they become easy to
 keep.
 
   The Dhamma that one can practice during the day at work must be
 decided by each person, taking account of his own personality and of
 the circumstances surrounding him. Of course, one tries to keep one's
 conduct within the bounds of the Eight Precepts and do only those
 things which are consonant with the spirit of the precepts. One may
 find it possible to practice Giving (dana) in some way on these days
 and some short periods devoted to some of the recollections might be
 possible -- it depends on each person to find his own ways and means.
 
   This brings us to the Eight Precepts and some remarks upon them. The
 precepts are as follows:

     I undertake the rule of training to refrain from
        killing living creatures.

     I undertake the rule of training to refrain from
        taking what is not given.

     I undertake the rule of training to refrain from
        unchaste conduct.

     I undertake the rule of training to refrain from
        false speech.

     I undertake the rule of training to refrain from
        distilled and fermented intoxicants which are the occasion for
        carelessness.

     I undertake the rule of training to refrain from
        eating outside the time.

     I undertake the rule of training to refrain from
        dancing, singing, music, going to see entertainments, wearing
        garlands, smartening with perfumes and beautifying with
        cosmetics.

     I undertake the rule of training to refrain from
        a high or large sleeping-place.
 
   It has always been understood by Buddhist lay people that if one
 undertakes these Eight Precepts then great efforts should be made not
 to break any of them. The Five Precepts represent a general measure for
 ordinary life and in practice people have a flexible attitude towards
 minor infringements of some of them. But the Eight Precepts are a more
 serious commitment and should not be undertaken lightly. If one does
 take them on, then one should feel reasonably certain, whatever one's
 interior and exterior circumstances, that none of the precepts will be
 broken.
 
   In the case of the first one, not only should one not kill any living
 being but also one should not do the sort of work which might involve
 one in killing unintentionally, where one has no choice in the matter
 (work such as digging and cultivating). Even acts which are harmful in
 any way to others should be avoided on an Uposatha day. Few people have
 work which involves killing and fewer still of these people will be
 Buddhists, as such work must be repugnant to sincere Dhamma-practicers.
 
   The second precept will need attention in such things as using for
 one's own purposes materials belonging to the firm (government, etc.)
 that one works for, or taking extra or surplus materials for oneself or
 others without permission to do so. Taking what is not given would also
 include such practices as adulteration of materials for sale and making
 others work without adequate remuneration.
 
   The third precept is changed from the set of five. There "wrong
 conduct" means all kinds of sex which results in harm to others --
 breaking up for others' marriages, rape and the seduction of minors,
 for instance. But under this precept "unchaste conduct" means that all
 kinds of sexual behavior are to be avoided whether they are wrong
 conduct or are allowable in normal lay life, whether they are wrong
 conduct or are allowable in normal lay life, whether with others or by
 self-stimulation. The Buddha has said:
 
     Do not engage in heedlessness!
     Do not come near to sexual joys!
     The heedful and contemplative
     attains abundant bliss.

                                (Dhp. 27)


 And when this abstinence is to be practiced only for one, two or four
 days a month there should be no great difficulty.
      
   The fourth precept requires a special watch on the runaway tongue.
 This means the effort to practice Right Speech that is, speech which is
 //true//, brings //harmony// between people, is //gentle// and has
 //meaning//. Dhamma has all these qualities and one's speech should be
 in accordance with it. One who has taken the Uposatha precepts should
 try not to become involved in worldly chatter or arguments. And
 similarly with words on paper: news-papers and magazines which just
 distract the mind should be avoided for this day. If one wants to read
 then it should be a book on Dhamma.
 
   It should not be too hard to keep the fifth precept strictly on these
 days. Under this precept one must include any kind of intoxicant taken
 for pleasure and escape, so drugs soft and hard find a place here as
 well as alcohol. At all times a Buddhist is trying to increase in the
 quality of heedfulness --
 
      Heedfulness -- the path to Deathlessness,
      heedlessness -- the path to death:
      the heedful ones do not die,
      the heedless are like unto the dead.

                        (Dhp. 21)
 
   But intoxicants only increase unwholesome states of mind so that a
 person becomes more heedless (or //careless// as pamada has been
 translated in this precept).
 
   The sixth precept also follows the practice of bhikkhus and aims at
 cutting down the sloth which is experienced after a day's work and a
 substantial evening meal, while it ensures that the body is light and
 fit for meditative practice. In the precept, the words "outside the
 time" mean after twelve noon until dawn the following day. During this
 time no food is eaten. However, some flexibility will be needed here
 with people going out to work. For them it would mean no food after
 their midday lunch until breakfast the next day. If one is troubled by
 tiredness after work on a day when these precepts are undertaken then
 tea or coffee are allowable as refreshing drinks. If hunger is the
 trouble then cocoa (or even plain chocolate) should cure it. None of
 these refreshments should contain milk, which is considered a food,
 though sugar, honey and butter are allowed (to bhikkhus, and therefore
 to lay people keeping the Eight Precepts), presumably because one can
 take only a little of these things. Fruit juices which have been
 strained (without fruit pulp) are other possible drinks.
 
   The seventh precept is really a compound of two in the Ten Precepts
 of a novice and therefore falls into two parts: the first on
 "dancing...entertainments," and the second concerned with "wearing
 garlands...cosmetics." The first half is aimed at keeping mind, speech
 and body away from all kinds of amusements. Not of course that they are
 "sinful," but that they turn the mind out through the senses, arouse
 defilements and cause conflicts where there might be peace. So these
 days, under this precept must be put radio, television, theatre, cinema
 and sporting events. These are all ways of escape from being quiet. The
 second half of the precept is directed against vanity and conceit
 arising by way of the body. The tradition in the East is for Buddhists
 who undertake these precepts to clothe themselves simply in white cloth
 with no adornments. This will not be possible for the lay Buddhist who
 goes out to work, but on such days jewelry could be left at home,
 scents and lotions not used on the body, nor cosmetics on the face.
 
   The last precept concerns sleep. Just as all the other luxuries have
 been cut out, so the luxury of a large, soft bed should be dispensed
 with for this night. In warm Buddhist countries a mat on the floor is
 enough, but where the weather is colder a hard mattress or folded
 blankets on the floor could be used. On a hard surface the body
 actually relaxes more than on a soft one, also there is less desire to
 sleep long. On these nights an effort should be made to restrict sleep
 to the minimum. A "large bed" means one in which two people sleep. The
 Buddhist who practices these precepts for a day and a night always
 sleeps by himself.
 
   This summarizes the practice of the Uposatha day. Some people may
 think these precepts too difficult to carry out in the midst of an
 alien society. Others may think them too easy to bother about. But
 before any judgment is passed on them try practicing them for a few
 Uposathas and then see what is the result. Effort made to practice
 Dhamma can never bear bad fruits.
 
   According to tradition, one may practice the Eight Precepts on the
 Full Moon, New Moon and two Quarter-moon days. This is for someone who
 is really making an effort and whose circumstances allow him to do so.
 Others might undertake them on the two Uposatha days -- the Full and
 New Moon days. Or if they are to be undertaken one day a month this
 will usually be on the Full Moon.
 
   Where this had been found by experience to be quite impossible, then
 the Uposatha could be kept on weekends. Better this than nothing at
 all! But then married lay people may find that this will conflict with
 their family responsibilities -- perhaps to others in the family who
 are not Buddhist. This is something for individual Buddhists to decide
 for themselves.
 
      This indeed is called the eight-part Uposatha
      taught by the Buddha, gone to dukkha's end.

                             (see the Discourse to Visakha, below)
 

                            * * * * * * * *
 



                          THE RAINS RESIDENCE [*]
 
        * [This should NOT be called "Buddhist Lent"! There is no basis
        for comparing Christian Len with Buddhist Rains-residence, as
        they do not spring from the same religious ideas, nor have the
        same purpose, nor apply to the same people.]


 This is a period of three months when bhikkhus must reside
 in one place and cannot wander, though they may undertake all 
 their usual duties provided that they do not take them away from 
 their monasteries overnight. In special circumstances they may 
 even be absent from the monastery or residence where they have 
 vowed to keep the Rains for as long as seven days. As bhikkhus do 
 not withdraw more than usual at this time from involvement with 
 lay people, unless they are devoting all their time to 
 meditation, it is better to translate //vassavasa// literally as
 "rains-residence" rather than "rains-retreat."
 
   The rains residence was instituted by the Buddha to prevent bhikkhus
 traveling during the Rainy Season of India and S.E. Asia, and so
 damaging the crops, and the living creatures which are abundant then.
 No doubt he considered their health as well when he laid down that
 bhikkhus must spend the rains with four walls round them and a roof
 over their heads.
 
   From the beginning this was a time when a bhikkhu could live near a
 teacher, a senior bhikkhu who had specialized in meditation, in the
 Discipline, or in the Discourses. He had the chance then to make
 intensive efforts and learn whatever the teacher taught. After the
 Rains, especially in the early days when bhikkhus mostly wandered and
 had few monasteries, the teacher might receive an invitation to go
 elsewhere and the settled association with pupils would be broken. And
 then during the Rains there are fewer visitors to the quieter and more
 secluded monasteries so that more intensive efforts are possible at
 this time.
 
   In Buddhist countries this is still the time for intensive activity:
 the meditator meditates more and undertakes more of the austere
 practices; the student of books makes more effort to master his
 studies; the teacher-monk is more active in teaching Dhamma and the
 writer in writing. In some countries this is the time when many laymen,
 mostly the young, get temporary ordination as "Rains-bhikkhus" (fewer
 women also become nuns for some time), usually for about four months,
 after which they disrobe and return to the layman's state. They are
 honored by others with the name "pandit" (a learned man) for the
 learning and good conduct that they have acquired in the monastery and
 benefit their families and society in general by bringing this
 knowledge back with them. This general intensification of activities in
 the Sangha leads lay people to consider what they can do during this
 period.
 
   Usually a lay person on the day of entering the Rains makes a vow or
 vows to practice in a certain way during the three months of the
 Rains-residence. This vow may be told to a senior bhikkhu or it may be
 kept private but in any case it is made in front of a Buddhist shrine.
 This is something which could be done by any one who wanted to tighten
 up on practice for the duration of the Rains-residence. The content of
 the vows vary with one's character, country and circumstances. Below
 are a number of typical vows made by lay people on Rains-entry day,
 some of which could be practiced by isolated Buddhists:
 
      During the Rains I shall give almsfood to bhikkhus every day.

      I shall give up smoking while the Rains are on.

      For the Rains, I shall chant morning and evening service every day.

      I shall go to the monastery to hear Dhamma on every holy day.
        (i.e. 4 days a month).

      While the Rains are on I shall not take any intoxicants,
        or see or hear any form of entertainment.

      During the Rains I shall undertake the Uposatha precepts
        on each Full Moon day.

      For the whole Rains I shall practice meditation twice a day.

      Each holy day during the Rains I shall keep the Eight Precepts
        and meditate twice, each time for an hour.
 
   The vows must be practicable. It is no good making vows, perhaps
 quite exalted ones, which are out of one's range and only another
 extension of one's ego. A person who practices the Dhamma for a while
 gets to know his strength and weaknesses and will know therefore what
 it possible for him to undertake. At the end of the Rains, having
 accomplished one's vows without a break, one feels that something
 worthwhile has been done. And sometimes these temporary practices have
 a lasting effect -- the smoker does not go back to tobacco, or the
 meditator finds that his practice goes so much better that he continues
 to sit twice a day, and so on.
 
   During the Rains residence, some lay people in Buddhist countries
 undertake one or two of the austere practices which were allowed by the
 Buddha for bhikkhus. [*] It is not possible for lay people to practice most
 of them but Acariya Buddhaghosa in his "Path of Purification"
 (Visuddhimagga) has written there (Ch. II para 92) that they can
 undertake the One-sessioner's practice and the bowl-food-eater's
 practice. For an isolated Buddhist who goes out to work, even these two
 could not be practiced.

        * [See Wheel 83-84, "With Robes and Bowl."]

   The One-sessioner's practice means eating one meal in one session a
 day. Practiced strictly a person does not even drink foods (such as
 milk and milk beverages) at other times but having sat down eats enough
 to last for twenty-four hours.
 
   The Bowl-food-eater's practice is undertaken when a person does not
 have many plates and dishes but puts all the food to be eaten on one
 vessel -- the sweet with the main part of the meal, though without
 necessarily mixing them.
 
   Both practices are good for limiting greed for food, for fine flavors
 and desires for fine textures, etc. Food is taken by such lay people as
 a medicine which is necessary to cure the disease of hunger. It is not
 used for the satisfaction of sensual desires. Particularly for greed
 characters (in which greed or desire is the strongest of the Roots of
 Evil) such restraint can be valuable.
 
   And if during the Rains one cannot do anything else, at least one
 should at this time practice dana to the best of one's ability and in
 whatever personal ways it is possible to give. Impersonal giving, for
 instance, having amounts stopped out of one's wage packet, should be
 avoided as there is little or no good kamma made in such ways. It may
 be that giving time and sympathy with the effort to help others may be
 more effective than giving money or goods. The Rains traditionally is
 the time when lay people have the chance to increase their practice of
 dana and even though one may not live near to the Sangha there are
 still plenty of opportunities for giving.

 
                                 * * *



 
                     THE PURPOSE OF THESE PRACTICES
                     ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 
 This is simply to generate some zeal for Dhamma in oneself. To bring
 the Dhamma to life in oneself. To get away from reading books on it and
 into doing it. Not just to take a mild intellectual interest in it but
 to make it the basis of one's life. Not only to go to an occasional
 lecture on the subject but to consider. "What can I DO?" Not to be
 content to play with the ideas of "Buddhism" -- making sure that these
 do not touch one's precious self, but to get into Dhamma so that what
 is rotten in oneself is changed. Not to haggle about the finer points
 of //atta// and //anatta// (self- and non-self) when one has not even
 got round to making effort with the Five Precepts. Not to talk of the
 Void while one harbors hatred in one's heart. Not to be way up there
 with subtle ideas but to get down to being loving and generous. Not to
 be swayed at every turn by the world but to have a discipline based on
 Dhamma for one's life.
 
   A lay person in a non-Buddhist country is not only surrounded by a
 culture which is opposed to the practice of many aspects of Dhamma but
 he is often without the help which can be got from bhikkhus and
 experienced lay teachers. If then he does make the effort to practice
 along the lines suggested here, sooner or later he will be engulfed.
 His mild interest in Dhamma fades away or gets lost in the jungle of
 conflicting desires.
 
   One cannot stand still in Dhamma. Either one makes effort and
 cultivates oneself, or one slides away from Dhamma to deterioration.
 Everything suggested here is on the side of Dhamma and leads one to
 grow in Dhamma, so here is a chance to put into practice the Buddha's
 words:
 
     Make haste towards the good
     and check your mind from evil.
     Whoso is slow in making punna
     his mind delights in evil.
 
     If a man should punna make
     let him do it again and again;
     he should make a wish for that:
     happy is the piling up of punna.

                        (Dhp. 116, 118)
 
 
                            * * * * * * * *
 
 
 
 

                THE DISCOURSE TO VISAKHA ON THE UPOSATHA

                        WITH THE EIGHT PRACTICES
                        ~~~~~~~~~~~~~~~~~~~~~~~~
 
 Thus have I heard: At one time the Exalted One was staying
 near Savatthi at the Eastern monastery in the mansion (given by) 
 Migara's mother. Then Visakha, [1] Migara's mother, approached the
 Exalted One; having approached and bowed down she sat down in a 
 suitable place. When she was seated the Exalted One spoke thus to 
 Visakha, Migara's Mother:
 
   "Visakha, when the Uposatha undertaken with its eight component
 practices, [2] is entered on, it is of great fruit, of great advantage,
 of great splendor, of great range. And how, Visakha, is the Uposatha
 undertaken with its eight component practices, entered on, is of great
 fruit, great advantage, great splendor and great range?
 
   "Here, [3] Visakha, a noble disciple considers thus:
 
   " 'For all their lives the Arahants dwell having abandoned killing
 living beings, refrain from killing living beings, they have laid down
 their staffs, laid down their weapons, they are conscientious, [4]
 sympathetic, compassionate for the good of all living beings; so today
 I dwell, for this night and day, having abandoned killing living
 beings, refraining from killing living beings, I am one who has laid
 down my staff, laid down my weapon, I am conscientious, sympathetic,
 compassionate for the good of all living beings. By this practice,
 following after the Arahants, the Uposatha will be entered on by me.'
 
   "It is undertaken by this first practice.
 
   "(He considers:) 'For all their lives the Arahants dwell having
 abandoned taking what is not given, refrain from taking what is not
 given, they are takers of what is given, those who expect only what is
 given, themselves become clean without thieving; so today I dwell, for
 this night and day, having abandoned taking what is not given,
 refraining from taking what is not given. I am a taker of what is
 given, one who expects only what is given, by myself become clean
 without thieving. By this practice, following after the Arahants, the
 Uposatha will be entered on by me.'
 
   "It is undertaken by this second practice.
 
   "(He considers:) 'For all their lives the Arahants dwell having
 abandoned unchaste conduct, they are of chaste conduct, living aloof,
 refrain from sex which is way of common society; so today I dwell, for
 this night and day, having abandoned unchaste conduct, I am of chaste
 conduct, living aloof, refraining from sex which is the common way of
 society. By this practice, following after the Arahants, the Uposatha
 will be entered on by me.'
 
   "It is undertaken by this third practice.

   "(He considers:) 'For all their lives the Arahants dwell having
 abandoned false speech, refrain from false speech, they are speakers of
 truth, joiners of truth, [5] firm-in-truth, [6] grounded-on-truth, [7]
 not speakers of lies to the world; so today I dwell, for this night and
 day, having abandoned false speech, refraining from false speech, a
 speaker of truth, a joiner of truth, firm- in-truth, grounded-on-truth,
 not a speaker of lies to the world. By this practice, following after
 the Arahants, the Uposatha will be entered on by me.'
 
   "It is undertaken by this fourth practice.
 
   "(He considers:) 'For all their lives the Arahants dwell
 having abandoned distilled and fermented intoxicants which are 
 the occasion for carelessness and refrain from them; so today I 
 dwell, for this night and day, having abandoned distilled and 
 fermented intoxicants which are the occasion for carelessness, 
 refraining from them. By this practice, following after the 
 Arahants, the Uposatha will be entered on by me.'
     
   "It is undertaken by this fifth practice.
 
   "(He considers:) 'For all their lives the Arahants are one-mealers,
 refrain from eating outside the time, desisting at night, [8] so today
 I am a one-mealer, refraining from eating outside the time, desisting
 at night. By this practice, following after the Arahants, the Uposatha
 will be entered on by me.'
 
   "It is undertaken by this sixth practice.
 
   "(He considers:) 'For all their lives the Arahants refrain from
 dancing, singing, music, going to see entertainments, wearing garments,
 smartening with perfumes and beautifying with cosmetics; so today I
 refrain from dancing, singing, music, going to see entertainments,
 wearing ornaments, smartening with perfumes and beautifying with
 cosmetics. By this practice, following after the Arahants, the
 Uposathas will be entered on by me.'
 
   "It is undertaken by this seventh practice.
 
   "(He considers:) 'For all their lives the Arahants having abandoned
 high beds [9] and large beds, [10] refraining from high beds and large
 beds, they make use of a low sleeping place, a (hard) bed or a strewing
 of grass; so today I have abandoned high beds and large beds,
 refraining from high beds and large beds, I make use of a low sleeping
 place, a (hard) bed or a strewing of grass. By this practice, following
 after the Arahants the Uposatha will be entered on by me.'
 
   "It is undertaken by this eighth practice.
 
   "Thus indeed, Visakha, is the Uposatha entered on and undertaken with
 its eight component practices, of great fruit, of great advantage, of
 great splendor, of great range.

   "How great a fruit? How great an advantage? How great a splendor? How
 great a range?
 
   "Just as though, Visakha, one might have power, dominion and kingship
 [11] over sixteen great countries abounding in the seven treasures [12]
 -- that is to say, Anga, Magadha, Kasi, Kosala, Vajji, Malla, Ceti,
 Vansa, Kure, Pancala, Maccha, Surasena, Assaka, Avanti, Gandhara and
 Kamboja, yet it is not worth a sixteenth part of the Uposatha
 undertaken with its eight practices. For what reason? //Miserable is
 kingship over men compared with heavenly bliss//.
      
   "That which among men is fifty years, Visakha, is one night and day
 of the devas of the Four Great Kings, their month has thirty of those
 days, their year twelve of those months; the lifespan of the devas of
 the Four Great Kings is five hundred of those heavenly years. Now here
 a certain woman or man, having entered on the Uposatha undertaken with
 its eight practices, at the break up of the body, after death, may
 arise to fellowship with the devas of the Four Great Kings -- such a
 thing indeed is known, Visakha. It was in connection with this that I
 have said: //Miserable is kingship over men compared with heavenly
 bliss//.
 
   "That which among men is a hundred years, Visakha, is one night and
 day of the devas of the Thirty-three, their month has thirty of those
 days, their  year twelve of those months; the lifespan of the devas of
 the Thirty-three is one thousand of those heavenly years. [13] Now here
 a certain woman or man, having entered on the Uposatha undertaken with
 the eight practices, at the break up of the body, after death, may
 arise to fellowship with the devas of the Thirty-three -- such a thing
 indeed is known, Visakha. It was in connection with this that I have
 said: //Miserable is kingship over men compared with heavenly bliss.//
 
   "That which among men is two hundred years, Visakha, is one night and
 day of the Yama devas, their month has thirty of those days, their year
 twelve of those months; the lifespan of the Yama devas is two thousand
 of those heavenly years. Now here a certain woman or man, having
 entered on the Uposatha undertaken with the eight practices, at the
 break-up of the body, after death, may arise to fellowship with the
 Yama devas -- such a thing indeed is known, Visakha. It was in
 connection with this that I have said: //Miserable is kingship over men
 compared with heavenly bliss.//
 
   "That which among men is four hundred years, Visakha, is one night
 and day of the Tusita devas, their month has thirty of those days,
 their year twelve of those months; the lifespan of the Tusita devas is
 four thousand of those heavenly years. Now here a certain woman or man,
 having entered on the Uposatha undertaken with the eight practices, at
 the break up of the body, after death, may arise to fellowship with the
 Tusita devas -- such a thing indeed is known, Visakha. It was in
 connection with this that I have said: //Miserable is kingship over men
 compared with heavenly bliss//.
 
   "That which among men is eight hundred years, Visakha, is one night
 and day of the Nimmanarati devas, their month has thirty of those days,
 their year twelve of those months; the lifespan of the Nimmanarati
 devas is eight thousand of those heavenly years. Now here a certain
 woman or man, having entered on the Uposatha undertaken with the eight
 practices, at the break up of the body, after death may arise to
 fellowship with the Nimmanarati devas -- such a thing indeed is known,
 Visakha. It was in connection with this that I have said: //Miserable
 is kingship over men compared with heavenly bliss//.
 
   "That which among men is sixteen hundred years, Visakha, is one night
 and day of the Paranimmitavasavatti devas, their month has thirty of
 those days, their year twelve of those months; the lifespan of the
 Paranimmitavasavatti devas is sixteen thousand of those heavenly years.
 Now here a certain woman or man, having entered on the Uposatha
 undertaken with the eight practices, at the break up of the body, after
 death, may arise to fellowship with the Paranimmitavasavatti devas-
 such a thing indeed is known, Visakha. It was in connection with this
 that I have said: //Miserable is kingship over men compared with
 heavenly bliss.//
 
      "Kill no life, nor take what is not given,
      speak no lie, nor be an alcoholic,
      refrain from sex and unchaste conduct,
      at night do not eat out-of-time food,
      neither bear garlands nor indulge with perfume,
      and make your bed a mat upon the ground:
      this indeed is called the eight-part uposatha
      taught by the Buddha gone to dukkha's end.
      The radiance of the sun and moon,
      both beautiful to see, follow on from each other,
      dispelling the darkness as they go through the heavens,
      illumining the sky and brightening the quarters
      and the treasure found between them:
      pearls and crystals and auspicious turquoises,
      gold nuggets and the gold called "ore,"
      monetary gold with gold dust carried down --
      compared with the eight-part uposatha,
      though they are enjoyed, are not a sixteenth part --
      as the shining of the moon in all the groups of stars.
      Hence indeed the woman and the man who are virtuous
      enter on uposatha having eight parts
      and having made merits [14] bringing forth happiness
      blameless they obtain heavenly abodes."

                               (Anguttara-nikaya, iv. 255-258)
 

                                 * * *

 (The upasaka Vasettha, when he heard this discourse, after the Buddha
 had finished speaking the above verses, exclaimed:)

   "Lord, if my dear kin and relatives were to enter on the uposatha
 undertaken with its eight practices, it would be for their benefit and
 happiness for many a day. Lord, if all the warrior-nobles, brahmins,
 merchants and laborers were to enter on the uposatha undertaken with
 its eight practices, it would be for their benefit and happiness for
 many a day."

   "So it is, Vasettha. If all the warrior-nobles, brahmins, merchants
 and laborers were to enter on the uposatha undertaken with its eight
 practices, it would be for their benefit and happiness for many a day.
 If this world with its devas, maras and brahmas, this generation with
 its samanas and brahmins, together with its rulers and mankind were to
 enter on the uposatha undertaken with its eight practices, it would be
 for their benefit and happiness for many a day. Vasettha, if these
 great sala trees were to enter on the uposatha undertaken with its
 eight practices it would be for their benefit and happiness for many a
 day, that is, if they were conscious, what to speak of mankind." (A.N.
 iv. 259)
 

 Notes to Accompany the Sutta
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~

 [1]   Visakha: a very generous woman lay-disciple who, by listening
       frequently to Dhamma, became a Streamwinner and who was, perhaps,
       already a noble disciple (ariya) when this discourse was spoken.

 [2]   //anga//: lit. part, component, practice; here meaning practices
       composing the Uposatha.

 [3]   "Here": meaning "in the Buddhasasana," the Buddha's instructions
       or religion.

 [4]   //lajji//: one who has shame (hiri) of doing evil, and fear of
       doing evil (ottappa), the two qualities which are called "the
       world guardians."

 [5]   //saccasandha//: "they join the truth" (Comm.)

 [6]  //theta//: lit. "firm, established," that is, in the experience of
      ultimate truth.

 [7]  //paccayika//: truth that has been seen by perceiving its
      conditional arising.

 [8]  Bhikkhus do not eat after midday until the following dawn.

 [9]  High beds means luxurious beds which are soft and well-sprung.

 [10] Large beds means those in which two people can sleep.

 [11] //rajjam//: lit., "kingship," but meaning generally great authority.

 [12] The seven treasures: gold, silver, pearls, crystal, turquoise,
      diamond, coral.

 [13] If calculated in human years, the devas of the Four Great Kings
      live 9,000,000 years; of the Thirty-three 36,000,000 years; of the
      Yama 144,000,000 years; of the Tusita 576,000,000 years; of the
      Nimmanarati 2,304,000,000 years; of the Paranimminitavasavatti
      devas the life is 9,216,000,000 years. Man can live at most one
      day in the life of the Thirty-three. It is worth reading the story
      in the Dhammapada Commentary (trans. "Buddhist Legends," Harvard
      Oriental Series Vol. 29, reissued by the Pali Text Society,
      London, 1969), called //Husband-honourer//, which brings to life
      this comparative time scale.

 [14] merit (punna): good kamma which purifies and cleanses the mind of
      the doer, such as the practice of the three ways of merit-making:
      giving, moral conduct (or precepts), and meditation.



                            * * * * * * * *
 
 
 
             The Precepts or Moral Conduct (sila) are:
 
      "A great crossbar preventing entrance into the four woeful states,
      a tree of the gods fulfilling all wishes,
      an autumnal sun dispelling the miserable darkness,
      a seedbed in which wholesome dhammas grow,
      an adamantine casket full of various sorts of gems,
      a ladder ascending to the palaces of the heavenly worlds.
      a bubbling source from which the waters of loving-kindness flow,
      a ship to cross over the great sea of all fears,
      a great bridge to pass over the ocean of wandering-on,
      a great cloud cooling the blaze of birth, decay and death,
      the one vehicle for entering the City of Nibbana."
 
              From "The Adornment of the Buddhist Laity" (Upasaka janalamkara)
 

                            * * * * * * * *

 
 
                     APPENDIX OF PALI PASSAGES
                     ~~~~~~~~~~~~~~~~~~~~~~~~~
 
 
 
 Appendix A1 -- Preliminary formula (p. 17)
 ~~~~~~~~~~~
      NAMO TASSA BHAGAVATO ARAHATO SAMMA-SAMBUDDHASSA
      NAMO TASSA BHAGAVATO ARAHATO SAMMA-SAMBUDDHASSA
      NAMO TASSA BHAGAVATO ARAHATO SAMMA-SAMBUDDHASSA
 


 Appendix A2 -- Three Refuges (p. 19)
 ~~~~~~~~~~~
      BUDDHAM SARANAM GACCHAMI
      DHAMMAM SARANAM GACCHAMI
      SANGHAM SARANAM GACCHAMI
 
      DUTIYAMPI
           BUDDHAM SARANAM GACCHAMI
      DUTIYAMPI
           DHAMMAM SARANAM GACCHAMI
      DUTIYAMPI
           SANGHAM SARANAM GACCHAMI
 
      TATIYAMPI
           BUDDHAM SARANAM GACCHAMI
      TATIYAMPI
           DHAMMAM SARANAM GACCHAMI
      TATIYAMPI
           SANGHAM SARANAM GACCHAMI
 
 
 Appendix A3 -- Five Precepts (p. 21)
 ~~~~~~~~~~~
 1. PANATIPATA
        VERAMANI SIKKHAPADAM SAMADIYAMI
 2. ADINNADANA
        VERAMANI SIKKHAPADAM SAMADIYAMI
 3. KAMESU MICCHACARA
        VERAMANI SIKKHAPADAM SAMADIYAMI
 4. MUSAVADA
        VERAMANI SIKKHAPADAM SAMADIYAMI
 5. SURA-MERAYA-MAJJA-PAMADATTHANA
        VERAMANI SIKKHAPADAM SAMADIYAMI
 
 
 Appendix A4 -- Eight Precepts (p. 54)
 ~~~~~~~~~~~
 1,2,4,5, are the same as the Five Precepts. The others are:
 
 3. ABRAHMACARIYA
        VERAMANI SIKKHAPADAM SAMADIYAMI
 6. VIKALABHOJANA
        VERAMANI SIKKHAPADAM SAMADIYAMI
 7. NACCA-GITA-VADITA-VISSUKA-DASSANA
        MALA GANDHA-VILEPANA DHARANA-
        MANDANA-VIBHUSANATTHANA
        VERAMANI SIKKHAPADAM SAMADIYAMI
 8. UCCASYANA-MAHASAYANA
        VERAMANI SIKKHAPADAM SAMADIYAMI
 
 
 Appendix A5 -- Recollection of the Three Treasures (p.23)
 ~~~~~~~~~~~
 ITI PI SO BHAGAVA ARAHAM SAMMA-SAMBUDDHO
        VIJJA-CARANA-SAMPANNO
        SUGATO LOKAVIDU ANUTTARO PURISA-DHAMMA-SARATHI
        SATTHA-DEVA-MANUSSANAM BUDDHO BHAGAVA'TI
 
 SVAKKHATO BHAGAVATA DHAMMO
        SANDITTHIKO AKALIKO EHIPASSIKO
        OPANAYIKO PACCATTAM VEDITABBO
        VINNUHI'TI
 
 SUPATIPANNO BHAGAVATO SAVAKASANGHO,
        UJUPATIPANNO BHAGAVATO SAVAKASANGHO,
        NAYAPATIPANNO BHAGAVATO SAVAKASANGHO,
        SAMICIPATIPANNO BHAGAVATO SAVAKASANGHO
        YADIDAM CATTARI PURISAYUGANI ATTHA PURISAPUGGALA,
        ESA BHAGAVATO SAVAKASANGHO,
        AHUNEYYO PAHUNEYYO DAKKHINEYYO ANJALIKARANIYO,
        ANUTTARAM PUNNAKKHETTAM LOKASSA'TI.
 
 
 Appendix A6 -- Affirmation of Refuge in the Three Treasures (p. 24)
 ~~~~~~~~~~~
      NATTHI ME SARANAM ANNAM
      BUDDHO ME SARANAM VARAM
      ETENA SACCAVAJJENA
      VADDHEYYAM SATTHUSASANE

      NATTHI ME SARANAM ANNAM
      DHAMMO ME SARANAM VARAM
      ETENA SACCAVAJJENA
      VADDHEYYAM SATTHUSASANE

      NATTHI ME SARANAM ANNAM
      SANGHO ME SARANAM VARAM
      ETENA SACCAVAJJENA
      VADDHEYYAM SATTHUSASANE.


 Appendix A7 -- Five subjects for daily recollection (p. 25)
 ~~~~~~~~~~~
 1. JARADHAMMOMHI, JARAM ANATITO
 2. BYADHIDHAMMOMHI, BYADHIM ANATITO
 3. MARANADHAMMOMHI MARANAM ANATITO
 4. SABBEHI ME PIYEHI MANAPEHI NANABHAVO VINABHAVO
 5. KAMMASAKKOMHI KAMMADAYADO KAMMAYONI KAMMABANDHU KAMMAPATISARANO,
        YAM KAMMAM KARISSAMI KALYANAM VA PAPAKAM VA TASSA DAYADO
        BHAVISSAMI
 
 

 Appendix A8 -- The Development of Loving-kindness (p. 26)
 ~~~~~~~~~~~
      AHAM AVERO HOMI
      AHAM ABYAPAJJHO HOMI
      AHAM ANIGHO HOMI
      AHAM SUKHI ATTANAM PARIHARAMI
      SABBE SATTA AVERA HONTU
      SABBE SATTA ABYAPAJJHA HONTU
      SABBE SATTA ANIGHA HONTU
      SABBE SATTA SUKHI ATTANAM PARIHARANTU.
 
 
 Appendix A9 -- Anumodana (p. 38)
 ~~~~~~~~~~~
      PUNNASSIDANI KATASSA
      YANANNANI KATANI ME
      TESANCA BHAGINO HONTU
      SATTANANTAPAMANAKA....
      MAYA DINNANA PUNNANAM
      ANUMODANAHETUNA
      SABBE SATTA SADA HONTU
      AVERA SUKHAJIVINO
      KHEMAPPADANCA PAPPONTU
      TESASA SIJJHATAM SUBHA.
 
 
                            * * * * * * * *
                   
 For further reading
 ~~~~~~~~~~~~~~~~~~~
   Devotion in Buddhism (Wheel No. 18)
   The Mirror of the Dhamma Buddhist Recitations and Devotional texts (Wh 54)
   Buddhist Texts for Recitation, by Bhikkhu Khantipalo
   The Five Precepts --  Essays (Wh 55)
   The Threefold Refuge -- Nyanaponika Thera (Wh 76)
   The Four sublime States -- Nyanaponika Thera (Wh 6)
 
 
 Other writings by Bhikkhu Khantipalo
 ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
   The Blessings of Pindapata (Wh 73)
   With Robes and Bowl (Wh 83/84)
   Practical Advice for Meditators (Wh 116)
   The Buddhist Monk's Discipline (Wh 130/131)
   The Wheel of Birth and Death (Wh 147/149)


 
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