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QUESTIONS
and ANSWERS As
Buddhism spread from India across many parts of Asia, it absorbed many
local religious beliefs and traditions in keeping with its ideals of tolerance.
Therefore the actual Buddhist practices differ widely in various parts
of the world, although there is complete agreement in the core teachings.
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Q. |
What is expected of a good Buddhist? In the Theravada tradition, a Buddhist will make a commitment to take refuge in the Buddha, Dhamma and the Sangha* and observe the five precepts. Here taking refuge means having confidence and being under the protective principles or the environment provided by these three factors. The
Buddha (from the Sanskrit word buddhi, meaning wisdom), which literally means the awakened or enlightened one, symbolises
the goal of enlightenment to which Buddhists aspire. The Buddha is not
regarded as a god or an incarnation of a divine being to be worshipped. In fact, since the Buddha has attained
parinibbana (complete nibbana) after death, he is
beyond the call of prayer. Taking refuge in the Buddha means having confidence in the Buddha's teachings (Buddha Dhamma). The
Sangha means the collective body of monks who are the followers
of Buddha’s way of life. They provide guidance to the lay people in the
Buddhist way of life. 1.
Abstain from destroying or harming living beings If one wishes to progress further, a Buddhist will follow the Noble Eightfold Path, which is the path to the realisation of Nibbana. *See Veneration |
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Q. A. |
This is the way taught by the Buddha, which leads to the cessation of
suffering (dukkha) and the attainment of Nibbana. This is
known as the Middle Path, because it avoids the two extremes of self-indulgence
and self-mortification, which was a common practice during Buddha's time. 1.Right
Understanding 3.Right Speech 4.Right Action 5.Right Livelihood 6.Right Action 7.Right Mindfulness 8.Right Concentration What the Buddha meant by 'Right' is that which produces a beneficial result. These eight factors aim at promoting and perfecting the three essentials of Buddhist training and discipline: sila, samadhi, panna. Right Speech, Right Action, and Right Livelihood develop ethical conduct (sila). This moral conduct is considered to be the foundation for all higher spiritual attainments. Right Effort, Right Mindfulness and Right Concentration develop mental discipline (samadhi), and are achieved through meditation. Right Thought and Right Understanding lead to Wisdom (panna), which is developed through mindfulness and various forms of meditation, especially Vipassana. |
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Q.
A. |
Buddhists are often seen praying to the Buddha, offering flowers and covering Buddha statues with gold leaves, and pouring water onto Bodhi trees. Are these actions beneficial? There are no prayers as such in Buddhism since, by definition, Buddhism cannot be classed as a theistic religion (i.e. there is no ‘creator god’). The Buddha, having attained Nibbana, and after his death is beyond the call of prayer. In
fact, the Buddha discouraged his followers from worshipping him and for
several centuries after his death there were no Buddha images produced.
The above practices by themselves do not produce any direct benefits. However, when performed with good intention (not with the ulterior motive of obtaining some selfish benefit) they have the effect of enhancing devotion (saddha) and the purity of the mind. The value of such practices comes from individual effort, not from any external power. |
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Q. |
Why do Buddhists chant? The practice of chanting goes back to the days of the Buddha, when writing was not common. His teachings were memorised by monks in chant form and passed on. This was how the Buddha’s words were transmitted for several centuries. They were finally written down on ola (palm) leaves in the first century AD in Sri Lanka. The teachings are preserved in the ancient Pali language, which has many words that cannot be directly translated without losing the meaning. The entire collection of teachings is known as the tipitaka (meaning three baskets) and comprise the vinaya pitaka (disciplinary rules for monks), sutta pitaka (discourses) and abhidhamma pitaka (higher teachings). Chanting is done today as a form of veneration, to help purify the mind, and as a means of protection against undesirable events. |
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Should a Buddhist abstain from eating meat and taking alcohol even in moderation? The Buddha did not advise his followers to abstain from eating meat. He was aware that prohibition would make it difficult for people in certain cultures to survive as Buddhists. For example, for an Eskimo the only food available might be meat or fish. On such matters, Buddha left the choice up to the individual. One should be aware that killing an animal, even for food, has its kammic consequences. Buddhist monks will refrain from eating meat if they are aware that an animal has been specially killed for the offering. Alcohol or other forms of intoxicating drugs taken even in moderate quantities affect the mind. Keeping the mind clear and pure at all times is most important in Buddhist practice. Those who are following the path of purification should avoid them altogether. |
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Why do Buddhist monks not eat after noon and what food is suitable for offering?
Buddhist monks observe a strict code of conduct (vinaya) in order
to discipline the body and mind. Food is regarded simply as a means of
keeping the body alive so that the spiritual path may be followed. Food
is not taken in order to beautify the body or because it has a pleasant
taste. The
vinaya rules state that a monk should only eat what is offered
to him and he should accept any item without showing pleasure or displeasure.
The right intention should be that dana is offered to the collective
body of monks (The Sangha) and not to a particular individual. A dana (an act of generosity) should be conducted with wholesome thoughts, without the aim of selfish gain, expecting some benefit in return. |
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Q. |
What is the Buddhist attitude to marriage?
In most religions, a marriage vow is taken before God. As there is no
‘God’ in Buddhism, a Buddhist marriage is simply an affirmation of the
couple’s commitment to live according to the three refuges and the five
precepts, in particular the third precept on sexual conduct. The Buddha
did not prescribe a form of marriage service, although he did speak frequently
about the duties and obligations to be carried out by both parties. He
regarded a successful marriage as fundamental to the happiness and stability
of society. |
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Q. |
What are Buddhist funeral practices? Buddhists normally cremate the remains. This was a practice prevalent at the time of the Buddha as well. Buddhist
monks are invited to perform the last rites. The proceedings normally
start by reciting the three refuges and panca-sila
(pansil).
This is a symbolic act in which the water in the jug represents the merits aquired by the friends and relatives present by generating thoughts of metta, which are then transferred to the departed by pouring the water into the bowl. Seven days after death, it is usual to give a dana (offering of a meal) to Buddhist monks, which is repeated after three months. The practices may differ widely depending on the particular culture, since there are no instructions in the ancient texts regarding funeral rites. Buddhists believe that departed ones may be born into a state of existence where they may be in a position to receive merits and thoughts of metta from the living. It is believed that such merits when acquired by the departed will result in wholesome kamma and enhance their future birth. |
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Dana is an act of generosity, given without expecting
anything in return. |
| KATHINA
The Kathina festival that we are celebrating today is the most important alms giving ceremony of the Buddhist year. For over 2,500 years, supporters of the Theravada monasteries have gathered during the months of October and November to celebrate this festival. Kathina is a way of completing and marking the end of the annual Rains Retreat, or Vassa. During this three month retreat, the Sangha of monks and nuns have been obliged by their rules not to travel unless absolutely necessary. As winter approaches, this gesture of offering is the traditional way that lay devotees of the London Buddhist Vihara express their gratitude to the Sangha and to assure that the basic requisites are provided. So how did the Kathina festival originate? According to the scriptures, the Buddha was staying at Savatthi in the Jeta Grove at Anathapindika’s monastery. A group of thirty forest-dwelling Bhikkhus were on their way to spend the Vassa with him. Unfortunately, they were unable to reach Savatthi in time for the start of the Rains, so they had to stay at Saketa for the three month retreat. Although the Bhikkhus had longed to be with the Buddha for the Vassa, they spent the retreat time together practising meditation and living in harmony. As soon as the Vassa ended, being allowed to travel again, they continued their journey to see the Buddha. Finally, they arrived at Savatthi, weary and with tattered robes, and paid their respects to the Buddha. On hearing what had happened, the Buddha decided to encourage them, allowing them to roam freely after the Rains Retreat to gather cloth for robes. The Buddha, knowing the inspiration that comes from sharing and from generosity, established a procedure whereby the Bhikkhus could agree among themselves to make a gift of a robe to one of their number. And, so, when they had procured enough cloth, the Bhikkhus set about sewing a robe. In those days, the method they would use involved spreading the pieces of cloth on a frame and stitching them together. The frame on which the robe was sewn was called a “Kathina”. From
that time, until the present day, lay supporters have observed the rule
allowing the offering of Kathina cloth to be made at any time during the
four weeks following the end of the Vassa. It should be mentioned that
the Sangha is not allowed to initiate or request such an offering, it
being stipulated that it should arrive unsolicited in the midst of the
assembly as if “wafted in on a breeze.” 1. It can be offered to the Sangha in monastery only once a year. The same monastery can not have two robe offering ceremonies in any one year. 2. The Kathina can be offered only during a specified period, which starts from the end of Vassa or full moon day of October to the next full moon day of November. 3. Kathina robe is offered to the whole Sangha Community and not to an individual monk. The Bhikkhus would then formally agree which of them should received it. Of the annual Buddhist ceremonies, it is the only one centred round the Sangha, and it’s an opportunity for the lay supporters to join in harmony and work together, to take part in the largest alms-giving ceremony of the Buddhist year. The Sangha is our refuge. They are a community of moral and virtuous beings, established by the Buddha, who while seeking their own liberation, guide the lay people by their example. As the Buddha said, offering to the Sangha is always more beneficial and more meritorious than to any other and bring about good fortune in the life to come. By this act of generosity and our participation in it, may we all realise the supreme bliss of nibbana. |
| Visiting
a place of Buddhist worship Non-Buddhists are welcome to visit places of Buddhist worship. As mark of respect, all visitors are advised to wear decent clothing to cover the body appropriately when visiting a place of worship. Exposed shoulders, sleeveless tops and shorts are considered inappropriate and disrespectful. Visitors should remove hats, caps, shoes and slippers when entering the Shrine room It is disrespectful to take photographs directly in front, with back to the Buddha Statue. Recommended Attire for Ladies Ladies are advised to dress modestly with comfortable but appropriate clothing. Black dresses are not suitable. Revealing clothes such as short skirts, hipsters, tight tops and plunging neck-lines are considered unsuitable and disrespectful. Dignified dressing is very much a part of the spiritual practice!
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