Buddhist Practices
in Myanmar
Buddhism aims at no less than the perfection of the human
character, in its cognitive, behavioral and affective aspects. This is one way
of describing Nibbana (Nirvana). Few fully attain the ultimate goal in this
life, but ardent Buddhists generally make significant progressive progress on
the path. This entails working intimately with our actions of body, speech and
mind, particularly working to refine the mind in developing contentment,
good-will and wisdom to displace the natural human propensity for greed,
ill-will and delusion.
Accordingly Buddhism had adapted and
developed a wide variety of practices for these ends. Most prominent among
these is meditation practice, but almost all aspects of life at the Myanmar
Buddhists are shaped with these ends in mind. The practice of Dana, or
generosity, is pervasive in the monastery culture, from offering meals to the
monks and to visiting laypersons to providing flowers for the altars or even
offering food symbolically to the Buddha, is extremely effective in developing
skillful states of mind, including an easily accessible inner joy. Gestures of
respect, other ritual observances, entering sacred spaces, chanting the words
of the Buddha and taking Refuge open the receptivity of the mind to a deeper
appreciation and understanding of the Buddhist path. Reciting the Precepts
reminds us to be harmless and of benefit in our everyday life.
The encounter with Kalyana mitta, good
spiritual friends, both monks and devout laity alike, provides living examples
and role models to inspire how we think and behave in the world. And of course
ordination and living a simple life of renunciation and seclusion, fully
supported at the Vihara either as a lifetime commitment or on a temporary
basis, is perhaps the most powerful tool for directing the mind in more
wholesome directions. Of course studying
the Dhamma, the teachings of the Buddha and his disciples, provides us with the
reminders, the perspectives, the orientation, the inspiration that give shape
and solidity to our practice. And we have not even gotten to meditation yet.
Meditation, The word "Bhavana", a
Pali word normally translated as 'meditation', actually signifies 'mental
development' or 'mental culture'. Meditation in Buddhism is a technique for
developing one's mind to gain control over its functions, to focus its
attention and strength, and to use it as a tool for gaining insight, which
ultimately leads one to liberation from samsara and suffering, Nibbana. While
the practice of meditation does have many other useful or pleasant results, the
chief aim of meditation in Buddhism is this liberation from rebirth and
suffering. According to Buddhist doctrine, our minds continually seek out
pleasure by clinging to one impermanent object after another. This inclination
towards clinging is fueled by the defilement of ignorance or delusion. Along
with this delusion, our minds are also plagued by two other defilements, greed
& hatred. Meditation is the only means at our disposal for suppressing
these defilements, and ultimately, when liberation is realized, for eradicating
them altogether.
Theravada Buddhists traditionally describe meditation in its
two aspects of concentration and insight (samatha bhavana & vippassana
bhavana ). Concentration is not uniquely Buddhist. It is a common form of
meditation found in most religious spheres that have mystical aspects (Hinduism,
Christianity, and Islam). This form of meditation involves focusing the mind
upon a single object until special states of consciousness are realized. This
gives the meditator especially strong concentration skills and grants a
temporary relief to the mind from the effects of the defilements. This type of
meditation itself cannot lead one to Nibbana, but it can provide one with tools
helpful to attaining that end. Insight is an aspect of meditation that is given
uniquely Buddhist attention. This applies mindfulness to whatever arises to the
mind's attention in order to examin whether any permanence, lasting pleasure,
of self-nature can be found in it. This excersize begins to break down
attachment to sensory pleasures and to existence itself and with time to
transform the meditator's consciousness toward liberation. The mental
defilements are not just suppressed, but eradicated, and a direct knowledge
arises in the meditator of the true nature of reality (yathabhutam).
Meditation at Myanmar mostly follows the most established
tradition of silent practice in a seated posture. We offer periods of group
meditation, organize long retreats or provide opportunities for individual
practice at our center, including residential practice. We freely offer
instruction, just asks a monk, including advice on home practice. The practice
most commonly taught focuses on meditation on the in & out breath
(anapanasati), well suited for developing both concentration and insight.
Traditionally, this form of meditation involves sitting in a cross-legged
position on the floor with an erect posture and focusing the minds attention on
the sensation of the breath as it enters and exits the tip of the nose. Those
who are not comfortable sitting on the floor are welcome to practice this type
of meditation while seated upright in a chair. We almost always begin our group
meditations in accordance with Theravadan practice by taking the Three Refuges
and Five Precepts, as follows: (When present the senior monk leads the laity in
this recitation.)
Monastic practices in Myanmar
The practices usually vary in different
sub-schools and monasteries within Theravada. But in the most orthodox forest
monastery, the monk usually models his practice and lifestyle on that of the
Buddha and his first generation of disciples by living close to nature in
forest, mountains and caves. Forest monasteries still keep alive the ancient
traditions through following the Buddhist monastic code of discipline in all
its detail and developing meditation in secluded forests.
In a typical daily routine at the
monastery during the 3 month vassa period, the monk will wake up before dawn
and will begin the day with group chanting and meditation. At dawn the monks
will go out to surrounding villages bare-footed on alms-round and will have the
only meal of the day before noon by eating from the bowl by hand. Most of the
time is spent on Dhamma study and meditation. Sometimes the abbot or a senior
monk will give a Dhamma talk to the visitors. Laity who stays at the monastery
will have to abide by the traditional eight Buddhist precepts.
The life of the monk or nun (သီလရွင္) in a community is much more complex
than the life of the forest monk. In the Buddhist society of Myanmar, most
monks spend hours every day in taking care of the needs of lay people such as
preaching Dhamma, accepting alms, officiating funerals, teaching dhamma
to adults and children in addition to providing social services to the
community.
At the end of Vassa, some monks went
about in somewhere in the country in order to be welfare of Lay people. Some
monks do not fix their times for walking and sitting meditation, for as soon as
they are free they just start doing it; nor do they determine for how long they
will go on to meditate. Some of them sometimes walk from dusk to dawn whereas
at other times they may walk from between two to seven hours. Some may decide
to fast for days or stay at dangerous places where ferocious animals live in
order to aid their meditation.
Those
monks who have been able to achieve a high level of attainment will be able to
guide the junior monks and lay Buddhists toward the four degrees of spiritual
attainment.
Practicing the Dhamma-Generosity (Dana) in Buddhist Ordinary Life
of Myanmar:
The role of lay people has traditionally
been primarily occupied with activities that are commonly termed merit
making known as
Punna- which means that which purifies the mind, which in fact means good
deeds). Merit making
activities include offering food and other basic necessities to monks, making
donations to temples and monasteries, burning incense or lighting candles
before images of the Buddha, and chanting protective or merit-making verses
from the Pali Canon. Some lay practitioners have always chosen to take a more
active role in religious affairs, while still maintaining their lay status.
The main question for a lot of people is
how to practice meditation in daily life. How to practice the Dhamma in daily
life? The practice of formal meditation in a retreat is primarily intensive
training in a very structured environment. This is helpful and important, but
the real practice of meditation, if meditation is to be of any real value, is
in our daily lives.
In
daily life, the full path and the other aspects of cultivating the mind have to
be undertaken and practiced as well. It's really in our daily lives, in our
day-to-day situations that we need
skill and understanding to meet all the challenges that come up: all the
conflicting situations, the chaos, the daily ups and downs.
We have to have a game plan for meeting
and facing the defilements that come up within our own minds as well as the
negativities and defilements that come at us from others. We have to develop
qualities of the mind in addition to meditation.
Many people want to meditate and find peace
of mind. For most of us, the mind we encounter as we sit in meditation- all the
states that come up, the difficult emotions, other negative mental states, and
even the condition of our body, pains and the like- is basically the sum total
of what we have been accumulating all of our life. These accumulations are the
consequences of our life-long habit patterns, life style, and even of our
viewpoints.
There are practices, in addition to
meditation, that we can cultivate to help us bring the Dhamma into our habit
patterns, our life styles, and our viewpoints. Let's explore some of these
other aspects of the Dhamma practice which we have to put into effect in our
daily lives as the appropriate situations come up.
Especially Buddhists in Myanmar are
practicing the Ten Moral Conducts (Sucaritas), also known as wholesome course
of actions (Kusala-kammapatha) and the Ten Bases of Meritorious Actions
(Punna-kiriya-vatthus). Among them, I want to explain the only Ten Bases of
Meritorious Actions (Punna-kiriya-vatthus) in brief. Those Ten actions that
should definitely be done by the Buddhists because they are the basis for
prosperity and welfare (called Mangalas or Blessigs according to Buddhism) are
called "Bases of Meritorious Actions (Punna-kiriya-vatthus). The
Ten Punna-kiriya-vatthus are:
1.
Dana
= Charity
2.
Sila
= Morality
3.
Bhavana
= Meditation
4.
Apacayana
= Giving due respects to others
5.
Veyyavacca
= Rendering service and assistance
6.
Patti-dana
= Sharing merits
7.
Pattanumodana
= Rejoicing at and appreciation of merits
8.
Dhammasavana
= Listening to the Dhamma
9.
Dhmmadesana
= Teaching the Dhamma to others
10. Ditthijukamma = Right Belief
More Buddhist Devotional Practices of
Myanmar
When we take more the study of the
Buddhist devotional practices of Myanmar in to consideration, here is a simple
explanation of the meaning behind Buddhist devotional practices one see in
shrines and temples, such as bowing, prostrating, lighting incense and candles,
offering of flowers and fruit, which is common in all traditions.
Buddhist Shrines and
Images
While it is difficult to imagine
Buddhism without the Buddha image or Rupa, it was not until about 500
years after the passing away (Parinirvana)
that the practice of making images of the Buddha started. Since that time,
Buddha images have been the object of Buddhist devotion and identify for over
2000 years, acting as the inspirational focus and the means for devotees to
express their reverence and gratitude for the Buddha's Dhamma or Teachings.
The reasons for the Buddha image on the
shrine are: to remind one of the qualities of Perfect Wisdom and Perfect
Compassion of the Buddha, it serves to inspire us to develop these qualities as
we recall the greatness of the Buddha and His Teachings. Some days, we may feel
agitated, angry or depressed. When we pass by a shrine in our homes or visit a
temple, and see the peaceful image of the Buddha, it helps us to remember that
there are beings that are peaceful and we can become like them too.
Automatically, our minds settle down. Buddhists pay respect to the Buddha to
show their gratitude to Him for showing the way to Enlightenment and
liberation.
Folded Palms
Place
the palms together and raise them to the level of the chest. This gesture
expresses our deep reverence to the Triple Gem - Buddha, Dharma and Sangha.
Prostration
Prostrating
before an image of the Buddha or members of the Sangha expresses our deep veneration. This also helps us to overcome
egoistic feelings (pride) to become more ready to listen to the Teaching of the
Buddha. As we prostrate before the Buddha images, we recall the qualities of
the Buddha and develop respect for their qualities such as loving-kindness,
compassion, virtue, patience, concentration and wisdom. Showing respect to the
Buddha and his qualities inspires us to develop these extraordinary qualities
ourselves.
What is the purpose of
making offerings to the Buddha?
We
make offerings not because the Buddha needs them - the Buddha is an enlightened
being, He certainly does not need an incense stick to be happy! Nor do we make
offerings to win the Buddha's favour. The Buddha developed universal
loving-kindness and compassion long ago and won't be swayed by flattery and
bribery the way we ordinary beings are. We make offerings to create positive
energy and develop good qualities such as giving with a respectful attitude and
gratitude. Moreover, the offerings remind us of certain teachings of the
Buddha.
Offering of Light
(Lamp/Candle)
Light symbolizes wisdom. Light drives
away darkness. Similarly the light of wisdom dispels the darkness of ignorance.
Offering of Incense
When
incense is lit, its fragrance spreads. Incense symbolizes the fragrance of pure
moral conduct. This reminds us to cultivate good conduct.
Offering of Water
Water symbolizes purity, clarity and calmness.
This reminds us to practise the Buddha's teachings, so as to cleanse our minds,
which are full of desire, ill-will and ignorance, and to attain the state of
purity.
Offering of Fruit
Fruit symbolizes the ultimate fruit of
Enlightenment which is our goal. Fruit also reminds us that all actions will
have their effect.
Offering of Flowers
The freshness, fragrance and beauty of flowers
are impermanent. Fresh and beautiful flowers will soon become withered,
scentless and discoloured. This reminds us of the Buddha's teaching that all
things are impermanent. We should value what we have now and live in the
present.
The Lotus
The most common flower seen in Buddhist
shrines, or on the base of statues, are lotuses, as they represent the
potential or actuality of Enlightenment. The lotus grows out of the mud and
blossoms above the water surface, yet it is not dirtied by the mud from which
it grows.
The Buddha is likened to the lotus. Like a lotus that rises out of a muddy pond, the Buddha rose above the defilements and sufferings of life. We are right now surrounded by defilements and sufferings, just as the lotus seed is surrounded by dirt, mud and filth. We should rise above our defilements and sufferings, just like the lotus flower arising above the muddy water.
This serves to remind us of our own potential Buddha hood. We may have defilements today, but we all have the potential of growing out of defilements and achieving wisdom like the Buddha.
The Buddha is likened to the lotus. Like a lotus that rises out of a muddy pond, the Buddha rose above the defilements and sufferings of life. We are right now surrounded by defilements and sufferings, just as the lotus seed is surrounded by dirt, mud and filth. We should rise above our defilements and sufferings, just like the lotus flower arising above the muddy water.
This serves to remind us of our own potential Buddha hood. We may have defilements today, but we all have the potential of growing out of defilements and achieving wisdom like the Buddha.
A Burmese Buddhist household contains an
altar or shrine to the Buddha, with at least one dedicated image of the Gautama
Buddha. The Buddha image is commonly placed on a "throne" called a gaw
pallin (A Nay ka zar tin). Before a Buddha statue is used for veneration at
home, it must be formally consecrated, in a ritual called anay gaza tin.
This consecration, led by a Buddhist
monk, who recites aneka jāti saṃsāraṃ (translated as 'through the round
of many births I roamed'), the 153rd verse of the Dhammapada. The consecration rite, which can last
a few hours, is held in the morning and consists of four primary parts:
- Offerings (candles, flowers, incense, flags) made to the Buddha
- Chanting of paritta (typically Mangala Sutta, Metta Sutta, Ratana Sutta, Pubbhana Sutta)
- Recitation of aneka jāti saṃsāraṃ
- Recitation of the Twelve Nidānas
The consecration rituals are believed to
imbue the Buddha image with a sacred quality that can protect the home and surroundings
from misfortune and symbolically embody the powers of the Buddha.
The following programees are daily
practices of Buddhist Myanmar when they go to monastery to take Sila (Morality)
and to practice good virtues of the triple Gems.
Homage to the Buddha
Homage
to him, The Blessed One, The Perfect One, The Supremely Enlightened One!
Self-
correction
Excuse
me! Sir, pardon all my transgressions by the three action- doors (bodily,
verbal and mental). For the second time, three action- doors. For the third
time, Sir, pardon all my transgressions by the three action-doors.
Request
for the Precepts
Excuse
me! Sir, I seek from your reverence, the Threefold Refuge, together with the
five precepts of the Noble Teaching; kindly give me the precepts.
Tatiyampi
Okasa! Aham Bante, Tisaranena saddhim Pancasilam Dhammam yacami; anuggaham
katva silam detha me Bhante Anukampam upadaya!
Bhikkhu;
Yamaham vadami tam vadetha.
Upasaka;
Ama Bhamte.
Tisarana
(Monk
recites, devotee repeats)
Namo
tassa Bhagavato Arahato Samma Sambuddhassa! (3 times)
Buddhm
Saranam Gacchami
Dhamma
Saranam Gacchami
Sangam
Saranam Gacchami
Dutiyampi
Buddham Saranam Gacchami
Dutiyampi
Dhamam Saranam Gacchami
Dutiyampi
Sangam Saranam Gacchami
Tatiyampi
Buddham Saranam Gacchami
Tatiyampi
Dammam Saranam Gacchami
Tatiyampi
Sangam Saranam Gacchami
For
the third time, Venerable Sir, I seek from your reverence, the threefold
Refuge, together with the five precepts of the Noble Teaching; kindly give me
the precepts.
Monk;
Repeat what I say,
Devotee:
Yes, Venerable Sir.
The Threefold Refuge
(Monk
recites, devotee repeats)
Homage
to Him, the Blessed One, The Perfect One, the
Supremely Enlightened One! (3 times)
I go
for refuge to the Enlightened One.
I go
for refuge to the Teaching of the Enlightened One.
I go
for refuge to the Holy Order of Enlightened One’s Noble Disciples.
For
the second time, I go for refuge to the Enlightened One.
For
the second time, I go for refuge to the Teaching of the Enlightened One.
For
the second time, I go for refuge to the Holy Order of Enlightened One’s Noble
Disciples.
For
the third time, I go for refuge to the Enlightened One.
For
the third time, I go for refuge to the Teaching of the Enlightened One.
For
the third time, I go for refuge to the Holy Order of Enlightened One’s Noble
Disciples.
Bhikkhu;
Tisanagamanam pripunnam
Upasaka;
Ama, Bhante.
Panca
Silam
(1) Panatipata
Veramani Sikkhapadam Samadiyami.
(2) Adinnadana
Veramani Sikkhapadam Samdiyami.
(3) Kamesumicchacara
Veramani Sikkhapadam Samadiyami.
(4) Musavada
Veramani Sikkhapadam Samadiyami.
(5) Surameraya
Mijja-pamadatthana Veramani Sikkhapadam Samadiyami.
The Five Precepts
(1) I (voluntarily) undertake the precept of
abstaining from killing.
(2) I (voluntarily) undertake the precept of
abstaining from stealing.
(3) I
(voluntarily) undertake the precept of abstaining from sexual misconduct.
(4) I (voluntarily) undertake the precept of
abstaining from lying.
(5) I (voluntarily) undertake the precept of
abstaining from liquor, alcoholic drinks, or intoxicants that cause
heedlessness.
Bhikkhu:
Tisaranena saddhim pancasilam dhammam sadhukam surakkhitam katva apamadena
sampadetha!
Monk:
Having guarded well (the commitment to) the threefold Refuge together with the
five Precepts of the Noble Teaching, work out (spiritual perfection) with
diligence
Upasaka:
Ama Bhante. Devotee: Yes, Venerable Sir.
Procedure of Attha Sila (Eight
Precepts)
Yacana
– Request for the precepts
Devotee:
Okasa! Aham Bante, Tisaranena saddhim Atthanga Uposathasilam Dhammam yacami
anuggaham katva silam detha me Bhante!
Monk:
Going for (commitment to) the Threefold Refuge is now completed.
Devotee:
Yes, Venerable Sir.
The Eight Precepts
Excuse
me! Venerable Sir, I seek from your reverence, the Threefold Refuge, together
with the Retreat-day (special) eight precepts of the Noble Teaching; kindly
give me the precepts.
Dutiyampi
Okasa! Aham Bhante, Tisaranena saddhim Atthanga Uposathasilam Dhammayacami,
anuggaham katva silam detha me Bhante!
Tatiyampi
Okasa! Aham Bhante, Tiasranena saddhim Atthanga Uposathasilam Dhammamyacami,
anuggaham katva silam detha me Bhante! Anukampam upadaya!
Bhikkhu:
Yamaham vadami tam vadetha.
Upasaka:
Ama Bhante.
(Mon
recites, devotee repeats)
Namo
tassa Bhagavato Arahato Samma Sambuddhass! (3 times)
Buddham
Saranam Gacchami
Dhammam
Saranam Gacchami
Sangam
Saranam Gacchami
Dutiyampi
Buddham Saranam Gacchami
Dutiyampi
Dhammama Saranam Gacchami
Dutiyampi
Sangam Saranam Gacchami
Tatiyampi
Buddham Saranam Gacchami
Tatiyampi
Dhammam Saranam Gacchami
Tatiyampi
Sangan Saranam Gacchami
For
the second time, Venerable Sir, I seek from your reverence, the Threefold
Refuge, together with the Retreat- day (special) eight precepts of the Noble
Teaching; kindly give me the precepts.
For
the third time, Venerable Sir, I seek from your reverence, the Threefold Refuge
with the Retreat-day (special) eight precepts of the Noble Teaching; kindly
give me the precepts.
Monk:
Repeat what I say.
Devotee:
Yes, Venerable Sir.
Home
to Him, the blessed One, The perfect One, The Supremely Enlightened One! (3
time)
I go
for refuge to the Enlightened One.
I go
for refuge to the Teaching of the Enlightened One.
I go
for refuge to the Holy Order of Enlightened One’s Noble Disciples.
For
the second time, I go for refuge to the Enlightened One.
For
the second time, I go for refuge to the Teaching of the Enlightened One.
For
the second time, I go for refuge to the Holy Order of Enlightened One’s Noble
Disciples.
For
the third time, I go for refuge to the Enlightened One.
For
the third time, I go for refuge to the Teaching of the Enlightened One.
For
the third time, I go for refuge to the Holy Order of Enlightened One’s Noble
Disciples.
Bhikkhu:
Tisaranagamanam paripunnam.
Upasaka:
Ama, Bhante.
(1). Panatipata
Veramani Sikkhapadam Samadiyami.
(2). Adinnadana
Veramani Sikkhapadam Samadiyami.
(3). Abrahmacariya
Veramani Sikkhapadam Samadiyami.
(4). Musavada
Veramani Sikkhapadam Samadiyami.
(5). Sura-meraya-majja-pamadatthana
Veramani Sikkhapadam Samadiyami.
(6). Vikalabhojana
Veramani Sikkhapadam Samadiyami.
(7). Nicca-Gita-Vadita-
Visukadassana-Mala-ganda-Vilepana-Dharana-Mandana- Vibhusanatthana- Veramani
Sikkhapadam Samadiyami.
(8). Uccasayana-
Mahasayana Veramani Sikkhapadam Samadiyami.
Bhikkhu:
Tisaranean saddhhim Uposatha Atthanga silam dhammam sadhukam surakkhitam katva
appamadena sampadetha!
Upasaka:
Ama Bhante.
Monk:
Going for (Commitment to) the the Threefold Refuge is now completed.
Devotee:
Yes, Venerable Sir.
(1). I
(voluntarily) undertake the precept of
abstaining from killing.
(2). I
(voluntarily) undertake the precept of abstaining from
stealing.
(3). I
(voluntarily) undertake the precept of
abstaining from non-celibacy (of practicing celibacy).
(4). I
(voluntarily) undertake the precept of
abstaining from lying.
(5). I
(voluntarily) undertake the
precept of abstaining from liquor, alcoholic drinks, or intoxicants that cause
heedlessness.
(6). I
(voluntarily) undertake the
precept of abstaining from taking (solid) food after midday.
(7). I
(voluntarily) undertake the precept of
abstaining from participating in or witnessing dancing, singing, instrumental
music performances and unseemly shows or sights and wearing garlands or using
perfumes, cosmetics, embellishments, adornments and beautifying accessories.
(8). I
(voluntarily) undertake the precept of
abstaining from using high and luxurious couches (furniture).
Monk:
Having uphold guarded well (the commitment to) the Threefold Refuge together
with the Retreat-day (special) eight precepts of the Noble Teaching, work out (
spiritual perfection ) with diligence.
Devotee:
Yes, Venerable Sir.
Three Recollections
Buddhanussati-
Recollection of the Buddha’s Qualities
Iti’pi
so Bhagava: Thus indeed is the Blessed Lord:
(1) Araham,
He is the perfect One,
(2) Sammasambuddho,
The Supremely Enlightened One
(3) Vijjacarana
sampanno, The Embodiment of wisdom and Virtue
(4) Sugato,
The Sublime One,
(5) Lokavidu,
The knower of all Realms
(6) Anuttaro
Purisadamm Sarathi, The Incomparable Tamer of Individuals ready to be tamed
(7) Sattha
Deva-manussanam, The Supreme Master of Gods and Men
(8) Buddho,
The Enlightener
(9) Bhagava
ti, The Blessed Lord.
Dhammanussati –
Recollection of the Qualities of Dhamma
(1) Svakkha
Bhagavata Dhammo, The Teaching has been perfectly by the Blessed One,
(2) Sanditthika,
It is verifiable here now
(3) Akaliko,
With immediate result
(4) Ehipassiko,
Inciting all to test for themselves
(5) Opaneyiko,
Leading onward to Nibbana,
(6) Paccattam
veditabbo vinnuhi’ti, To be comprehended by the wise, each for himself.
Sanghanussati –
Recollection of the Qualities of Sangha
(1) Supatipanno
Bhagavato Savakasagho,
(2) Ujupatipanno
Bhagavato Savakasingho,
(3) Nayapatipanno
Bhagavato Savakasangho,
(4) Samicipatipanno
Bhagavato Savakasangho,
(5) Yadidam
cattaripurisayugani
(6) atthapurisapuggala,
(7) Esa
Bhagavato Savakasangho,
(8) Ahuneyo,
Pahuneyo, Dakkhineyyo Anjalikaraniyo,
(9) Anuttaram
punnakkhettam lokassa’ti,
(1) The
Holy Order of the Blessed One’s Noble Disciples is established on the Right
Path;
(2) The
Holy Order of the Blessed One’s Noble Disciples is established on the Direct;
(3) The
Holy Order of the Blessed One’s Noble Disciples is established on the just
Path;
(4) The
Holy Order of the Blessed One’s Noble Disciples is established on the Proper
Path;
(5) (6) Comprising
the four pairs of Noble Persons, the eight spiritually transformed Individuals.
(7-8-9) This Holy Order of the Blessed One’s Noble Disciples is ever worthy of
offering and hospitality, is worthy of gifts and reverential salutations, and
is incomparable Field of Merit for the World.
The
Sangha is the Holy Order established by the Buddha, comprising the Noble
Disciples (Ariyas), who have entered the Supermundane Path. These Noble Saints,
whose qualities constitute the subject of this meditation, are designated
according to their attainments of the four Supermundane stages of the
realization of Nibbana. These stages are further divided into Path-Insight and
Fruition –Insight states indicating the process of transmutation of the
consciousness, as well as the enjoyment of the bliss of Emancipation arising
there from. In this progressive order of eight spiritually transformed
individuals, each step represents a distinct stage of emancipation from Samsara,
born of destruction of fetters, and the degree of realization of enlightenment
(Nibbana).
These
eight Saints are called Ariya, Noble Ones, because they are firmly established
on the Supermundane level of the Noble Eightfold Path. It is the Right Path
because it has transcended all mundane dichotomies and paradoxes and the evils
associated therewith and because it reflects the excellence of Nibbana. This
pure ‘means’ is of the same perfect nature as the goal. It is also the Direct Path because it avoids
the two extremes and takes to the Middle Path and leads one directly and
irrevocably to Nibbana. It is beyond all crookedness, serpentine or wrapped
conditions.
It is
the Just Path, because it has transcended all wrong, unjust and unreliable
mean, and because it reflects the Truth of Nibbana. It is Just because it is
realizable and visible here and now, admitting scrutiny and is ever
progressive. It is called the Proper Path, because it is most becoming and sure
Path, reflecting the security and perfection of Nibbana. These four qualities
of rightness, directness, justness and properness, reflect the nature of
Nibbana, verifiably evident in the Ariya’s life.
According
to the four stages of super-mundane achievement, the Holy Saints are classified
as Sotapanna. Stream- Enterer; Sakadagami, Once- Returner; Anagami,
Non-Returner; and Arahat, the Perfect One, each with Path and Fruition
attainments. Hence the phrase “four pairs of holy Persons, forming the eight Noble
individuals” who constitute the Holy Order of the Noble Disciples of the
Blessed One.
Buddhist
society consists of the members of the Order of monks and nuns and the laity.
They live a life of mutual dependence on the basis of the Noble Teaching, reflecting
harmony, concord, goodwill and purity, Saints of the Holy Order may belong to
either category as well as to being of the divine realms. Because the saints
form the real Field of Merit, they are worthy of all offerings, hospitality,
salutation and respect. One who offers gifts, hospitality etc., to those who
are truly worthy, i.e., the holy ones,
invests his own life with rich spirituality.
The
analogy of a field is particularly apt. Afield is the source of the basic needs
of life, of prosperity and civilization. Just as the field is for growing
various crops, Fruits, flowers etc., to garner human needs, even so the Holy
Order is the spiritual field for the seekers of enlightenment to acquire
spiritual merit, which is essential to gain liberation. The capital is in
commerce, merit is for spiritual life in Buddhism.
Merit
reflects moral virtue and spiritual excellence. One acquires merit to gain
insight into truth and thereby liberation. Merit also enables one to live a
life of purity and prosperity in accordance with the Good Law (Saddhamma). By
acquiring merit one is blessed with all the good things of life. Merit
therefore assures both worldly gains as well as spiritual growth.
May
all beings happy and peaceful in their lives!
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Dhammapada, P.T.S.
Digha Nikāya, P.T.S.
Mahavaga Pali, Vinaya Pitaka, PTS
Mahavamsa
/ Samantapasadika commentary, PTS
Peta Vathu Pali. PTS
Samyutta Nikāya, PTS
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