Giving - 4 types of Dana
- Amisa dana: Giving food, clothes, money or other material things that might benefit others.
- Abhaya dana: Gift of fearlessness to others.
- Parichariya dana: Lending our talents, skills and time to people or institutes that need it. Voluntary work in charitable organisations/ societies would be good examples of the gift of work.
- Dhamma dana: The gift of the Dhamma, which, the Buddha says, is the greatest gift of all (Dhammapada 354).
Learning the Dhamma
One should follow the teachings of the Buddha only as a result of careful investigation and consideration of facts.
Take time, ask questions, consider carefully before making one's decision.
It is good to join an active temple or Buddhist group, support them, be supported by them and continue to learn more about the Buddha's teachings in order to have a good understanding.
Understanding is the key to learning the Dhamma.
It is with understanding and effort that one can discover the wisdom of the Dhamma.
The Dhamma offers practical training for one to undergo self-transformation, leading to realisation of the truth and the unshakeable liberation of the mind.
(A list of recommended suttas is available under the "Resources" tab)
Daily practices for a lay Buddhist
It is good to start the day with Puja by reciting the Three Refuges and Five Precepts to help remind us daily of our commitment to the Three Jewels and our moral values.
When we have quiet time, we can do the recollections - Recollection on Virtue, Recollection on Generosity, Recollection on Friendship, Recollection on Death, Recollection on Peace and Recollection on Blessings (see recording here).
Reflect on yourself honestly and come to see things as they really are.
Understanding the Dhamma is a gradual training - understanding is a process and it takes time.
Know the Dhamma thoroughly by reading the Suttas, attend Dhamma talks and participate in Sutta sharings/ discussions.
Put into practice the knowledge of the Dhamma by being mindful in our daily life. Act for the welfare and happiness of all beings. Nurture the thoughts and practice of generosity, forgiveness, gratitude and letting go. Do meditation.
Share our learning and practice of the Dhamma by speaking to our friends, loved ones and all who wish to know the Dhamma. Help to distribute and share Dhamma books as appropriate.
(A list of recommended readings is available under the "Resources" tab)
Contemplations and Aspirations (from Nava Puja, pages 34-47, compiled by Ven. S. Dhammika)
1. Reverence for the Three Jewels (by Sangharakshita)
We revere the Buddha, the Perfectly Enlightened One, the Shower of the Way.
We revere the Buddha and aspire to follow him.
The Buddha was a human, as we are human.
What the Buddha overcame, we too can overcome.
What the Buddha attained, we too can attain.
We revere the Dhamma, the teaching of the Buddha, which leads from darkness to light.
We revere the Dhamma and aspire to follow it, with body, speech and mind until the end. The truth in all its aspects, the Path in all its stages, we aspire to study, practice and realize.
We revere the Sangha, the fellowship of the Buddha's disciples, that inspires and guides.
We revere the Sangha and aspire to follow it, the fellowship of those who tread the way. As one by one we make our own commitment, an ever-widening circle, the Sangha grows.
The Buddha was a human, as we are human.
What the Buddha overcame, we too can overcome.
What the Buddha attained, we too can attain.
We revere the Dhamma, the teaching of the Buddha, which leads from darkness to light.
We revere the Dhamma and aspire to follow it, with body, speech and mind until the end. The truth in all its aspects, the Path in all its stages, we aspire to study, practice and realize.
We revere the Sangha, the fellowship of the Buddha's disciples, that inspires and guides.
We revere the Sangha and aspire to follow it, the fellowship of those who tread the way. As one by one we make our own commitment, an ever-widening circle, the Sangha grows.
2. Dhammavadaka (by Ven. S. Dhammika, 1985)
Remember always that you are just a visitor here, a traveller passing through. Your stay here is but short and the moment of your departure unknown.
None can live without toil and a craft that provides your needs is a blessing indeed. But if you toil without rest, fatigue and weariness will overtake you and you will be denied the joy that comes from labour's end.
Speak quietly and kindly and be not forward with either opinions or advice. If you talk much this will make you deaf to what others say, and you should know that there are few so wise that they cannot learn from others.
Be near when help is needed but far when praise and thanks are being offered. Take small account of might, wealth and fame for they soon pass and are forgotten.
Instead, nurture love within you and strive to be a friend to all. Truly, compassion is a balm for many wounds.
Treasure silence when you find it and while being mindful of your duties set time aside to be alone with yourself. Cast off pretence and self-deception and see yourself as you really are.
Despite all appearances, no one is really evil. They are led astray by ignorance. If you ponder this truth often you will offer more light rather than blame and condemnation.
You, no less all beings, have Buddha Nature within. Your essential mind is pure. Therefore, when defilements cause you to stumble and fall, let not remorse nor dark foreboding cast you down. Be of good cheer and with this understanding summon strength and walk on.
Faith is like a lamp and wisdom it is that makes the light burn bright. Carry this light always and in good time the darkness will yield and you will abide in the light.
3. Sakka's Eight Praises (Digha Nikaya, II, 222)
The Lord has worked for the good of the many, for the welfare of the many, for the good, the welfare and the happiness of gods and humans, out of compassion for the world. A teacher such as this we find not, whether we survey the past or the present, other than the Lord.
The Lord's Dhamma has been beautifully taught, it is immediately apparent, timeless, of the nature of a personal invitation, progressive and to be attained by the wise each for himself. One who teaches a Dhamma such as this, we find not, whether we survey the past or the present, other than the Lord.
Well has the Lord taught that this is good and that bad. Well has he taught that this is right and that wrong, that this is to be followed and that avoided. Well has he taught that this is noble and that low, that this is Light and that Darkness. A teacher who could explain things so clearly we find not, whether we survey the past or the present, other than the Lord.
Well has the Lord shown to his disciples the Way leading to Nirvana and that the Way and Nirvana go together, just as the Ganges and the Yamuna flow into each other and go on united. A shower of the Way leading to Nirvana, we find not, whether we survey the past or the present, other than the Lord.
The Lord had disciples, those who walk the Way and those who have reached its culmination, and he dwells together with them, and they all rejoice in the same goal. A teacher so dwelling, we find not, whether we survey the past or the present, other than the Lord.
Of great benefit are the gifts given to the Lord so that people of noble birth seek him out to make offerings to him, and he accepts their gifts without feelings of pride. A teacher acting in this way we find not, whether we survey the past or the present, other than the Lord.
As the Lord speaks, so he acts, and as he acts so he speaks. He is one who practices the greater and lesser matters of the Dhamma. A teacher so consistent and embodying his teaching so well we find not, whether we survey the past or the present, other than the Lord.
The Lord has crossed over the sea of doubt, he has transcended all "how" and "why" and fulfilled every purpose of his high resolve. A teacher who has attained such lofty heights we find not, whether we survey the past or the present, other than the Lord.
4. Reflections Before Eating
I will eat in moderation and with wise reflection. I will not eat for fun, on impulse or to enhance physical attractiveness, but only for the maintenance and continuance of the body, for the ending of the discomfort of hunger and to help live the holy life. Thus shall I quieten old feelings without arousing new ones and I will be healthy, blameless and abide in comfort. (MN 39)
This food I am about to eat comes to me through the work and care of many beings. Therefore, I will eat it with gratitude. While I have sufficient to eat, there are many beings who do not share this blessing. Therefore, I will take only what I need and eat everything I take. Some eat for entertainment and for fun. I will eat only to allay hunger, to maintain the body and so I can live the holy life in comfort and good health. (Ven. S. Dhammika)
5. The Three Jewels My Guide (by Datuk Victor Wee)
May the Buddha guide my thoughts and actions throughout the day.
May the Dhamma help me be strong in moments of weakness, brave in times of trouble and calm in the face of changing fortunes.
May the Sangha inspire me to act with kindness, patience and forgiveness in my dealings with others, including the unfriendly.
May the Arahats and the Bodhisattvas guide me in my life.
May this country be blessed with wise leadership, with peace and with prosperity.
May the Buddha be at my head, the Dhamma in my heart and the Sangha at my side, to protect and guide me always.
6. Pinginyanin's Praise of the Dhamma (Anguttara Nikaya, III, 237)
Just as a man, well satisfied with some choice flavor, has no desire for flavors that are coarse; even so, whenever one hears the good Gotama's Dhamma one longs not for the talk of others, of the crowds, other teachers or brahmans.
Just as a man, overcome by hunger and weakness, may find a honey cake and whenever he tastes it he would experience a sweet, delicious flavor; even so, whenever one hears the good Gotama's Dhamma one experiences elation and peace of mind.
Just as a man might come across a piece of yellow or red sandalwood, and whether he smells it at root, the middle or the top he would experience an exceptionally pleasing, aromatic fragrance; even so, whenever one hears the good Gotama's Dhamma one experiences joy and gladness.
Just as a skillful physician might in a moment take away the illness of one sick and ailing; even so, whenever one hears the good Gotama's Dhamma, all grief, sorrow, suffering, lamentation and despair just vanish away.
Just as a man, tortured by heat, overcome by heat, wearied, craving and thirsty, might come to a pool of clear, cool and limpid water, a lovely resting place, and might plunge therein, bathe, drink and allay all woe, fatigue and fret; even so, whenever one hears the good Gotama's Dhamma, all woe, fatigue and fret disappear.
7. The Lord's Compassion (by Ven. S. Dhammika)
Putting aside the bonds offspring have for their parents, and giving up the love he felt for his wife and child, the Lord renounced the world and dedicated himself to the quest of truth. He did this for the good of the many, for the welfare of the many, for the good, the welfare and the happiness of gods and humans, out of compassion for the world.
Turning his back on wealth and royal glory, and all the security they provide, the Lord renounced his palace to live in the lonely forest. He exchanged a golden palace for the roots of the trees. He did this for the good of the many, for the welfare of the many, out of compassion for the world.
Assailed by Mara and his army, attacked by fearful shapes and sounds, enduring menace and doubt, the Lord remained calm and resolute, never being diverted from his noble quest. He overcame Mara and his army for the good of the many, for the welfare of the many, out of compassion for the world.
When the Lord attained enlightenment and achieved his high purpose, he decided to teach what he had realized to others, rather than enjoy the happiness of liberation alone. The Lord did this for the good of the many, for the welfare of the many, out of compassion for the world.
When he heard that Angulimala was waylaying travelers and murdering them, the Lord disregarded the dangers of the lonely roads and went to teach him the Dhamma of peace. He did this for the good of the many, for the welfare of the many, out of compassion for the world.
When the Lord could have partaken in royal banquets, he was content to eat scraps and simple fare. He could have worn cloth of gold gowns but he was satisfied with a robe of rags. The Lord did this for the good of the many, for the welfare of the many, out of compassion for the world.
Disregarding the heat and dust of Summer and the icy gusts of the Winter, the Lord traversed long roads and paths, byways and jungle tracks, to teach the Dhamma to one and all. He undertook such journeys for the good of the many, for the welfare of the many, out of compassion for the world.
Although abused by Asurinda, denied alms by the people of Pancasala, and mocked by the ascetic Nigrodha, the Lord never turned his back on the hostile, but remained open and friendly to all. He acted thus for the good of the many, for the welfare of the many, for the good, the welfare and the happiness of gods and humans, out of compassion for the world.
8. Reflections on Body, Speech and Mind (adapted from the Tipitaka)
This shall be the rule for my body -
Refraining from harming or killing, I shall lay aside the stick and the sword and live with care, kindness and compassion for all creatures. I shall cherish and protect the lives of other beings. Refraining from stealing, I will not take what belongs to others. Rather, I shall share with them that which belongs to me. Refraining from sexual misconduct, I will respect the dignity of others and not use them for my own pleasure. Refraining from intoxicants, I will keep my mind clear and alert.
This shall be the rule for my speech -
Refraining from lying, I shall become a speaker of the truth, one whose word can be taken. I will be reliable, trustworthy, one who does not deceive the world. Refraining from malicious speech, I shall not repeat here what I heard there or repeat there what I heard here to the detriment of others. I will be a reconciler of those who are at odds and an encourager of those already united. Rejoicing in peace, loving peace, delighting in peace, I will speak up in favor of peace. Refraining from harsh language, I will speak words that are blameless, pleasant, easy on the ear, agreeable, going to the heart, urbane, pleasing and liked by everybody. Refraining from useless chatter, I will speak at the appropriate time, correctly, to the point, about Dhamma and discipline, words worthy of being treasured, seasonable, reasonable, articulate and connected to the goal.
This shall be the rule for my mind -
My mind shall not be perverted nor shall I speak evil speech but with kindness and compassion I will live with a mind free from hatred and filled with love. I shall live suffusing firstly one person with love and starting with them, suffuse the whole world with a love that is expansive, pervasive, immeasurable and utterly devoid of hatred and enmity.
9. The One Person (adapted from Anguttara Nikaya, I, 20)
There is one person whose birth into the world is for the good of the many, for the welfare of the many, for the good, the welfare and the happiness of gods and humans, out of compassion of the world. And who is that person? It is the Tathagata, the Arahat, the fully Enlightened Buddha.
There is one person whose presence is hard to encounter in the world, whose teachings is seldom heard, whose face is rarely gazed upon and whose compassion is infrequently felt. And who is that person? It is the Tathagata, the Arahat, the fully Enlightened Buddha.
There is one person whose appearance in the world is unique, unequal, incomparable, unparalleled, without counterpart, matchless, unrivaled, and who lifts up the hearts of gods and humans. And who is that person? It is the Tathagata, the Arahat, the fully Enlightened Buddha.
The passing of one person from the world is regretted by the many and a cause of sorrow. And although he admonished, 'After I have passed away, let the Dhamma be your teacher', still his absence is felt. Who is that person? It is the Tathagata, the Arahat, the fully Enlightened Buddha.
10. The Arising of the Light (adapted from Samyutta Nikaya, V, 422)
When the sun and the moon appear in the heavens there is a shining forth of great light, a glow of brightness. Then there is no more gloom or darkness, obscurity or blackness, and day and night, weeks, months and seasons become apparent. Likewise, when the Tathagata appears in the world, there is a shining forth of great light, a glow of brightness. Then there is no more gloom or darkness, obscurity or blackness. Then there is a proclaiming of the Four Noble Truths, a teaching and declaring of them, a making them known, an establishing of them and a making them clear.
11. Let Us Rejoice (by Paul Carus)
Rejoice! Rejoice at the glad tidings! The Buddha our Lord has found the root of all evil; he has shown us the way to liberation. The Buddha dispels the illusions of our mind and frees us from the terror of death. The Buddha our Lord, brings comfort to the weary and sorrow-laden; he restores peace to those who are broken down under the burden of life. He gives courage to the weak when they would give up self-reliance and hope.
You who suffer from the tribulations of life, you who have to struggle and endure, you who yearn for the life of truth, rejoice at the glad tidings! There is balm for the wounded, and there is food for the hungry. There is water for the thirsty, and there is hope for the despairing. There is light for those in darkness, and there is inexhaustible blessing for the upright.
Heal your wounds, you wounded, and eat your fill, you hungry. Rest, you weary, and you who are thirsty quench your thirst. Look up to the light, you who sit in darkness, be of good cheer, you who are forlorn. Trust in truth, you who love the truth, for the kingdom of righteousness is founded upon earth.
The darkness of error is dispelled by the light of truth. We can see our way and take firm and certain steps. The Buddha, our Lord, has revealed the truth. The truth cures our diseases and frees us from suffering, the truth strengthens us in life and in death; the truth alone can conquer the evils of error. Therefore, rejoice! Rejoice at the glad tidings!
12. The Eyes of Love (adapted from Majjhima Nikaya, I, 126)
May my mind never be perverted and may I never utter evil speech, but with kindness and compassion, may I live with a mind free from hatred and filled with love. I will live suffusing firstly one person with love, and starting with them, suffuse the whole world with a love that is expansive, pervasive, immeasurable and utterly devoid of hatred and enmity.
I will always consider what a blessing it is, what a real blessing, to be in communion with my fellows in the spiritual life. May I always think of them with love. May I always speak to them with love. May I will always act towards them with love, both in public and in private. I will always consider putting aside my own wishes and acquiesce to their wishes and then I will act accordingly.
Though our bodies will be different our minds will be one. Doing this we will live in concord, with mutual appreciation, free from arguments, like milk and water mixed, looking upon other with the eyes of love.
13. The Hymn to the Buddha, Satapancasataka
I
Homage to you, O Self-developed One,
Whose good words are many and wondrous,
Whose virtues are too numerous and awesome to define.
Their number? They are infinite.
Their nature? Words must fail.
But to speak of them bestows great good,
So I shall speak much.
You were kind without being asked,
You were loving without reason,
You were a friend to the stranger
And a kinsman to those without kin.
You have overcome three things with three things:
Passion with passionlessness,
Anger with love,
And ignorance with wisdom.
Good deeds you praise, bad deeds you blame,
But towards those who act thus
You are free from any 'for' or 'against'.
How permanently calm your mind is can be known
By seeing how unalterably calm your senses are.
By not envying the superior,
Despising the inferior,
Or competing with equals,
You attained pre-eminence in the world.
Just to see you brings joy;
Just to look upon you calms the heart;
Your speech refreshes and your teaching frees.
You dissolved and uprooted your faults,
You purified and brought to completion our virtues,
And by this wise procedure
You reached the highest attainment.
I have compared you with all that is admired in the world,
But still how far are those miserable things
From the qualities of a Buddha.
II
O Blessed One, you have given the comfort
Of the Dhamma unstintingly to all,
Regardless of birth, age or caste,
Regardless of time and place.
You long bound yourself to compassion in order to free
All those in the world who were bound by defilements.
Which will I praise first? You or the great compassion
By which you were long held in samsara,
Though well you knew its faults.
Although you preferred the delights of solitude,
Compassion led you to spend your time among the crowd.
Like a mighty dragon drawn from its lake by a spell,
Compassion led you from forest to town
For the sake of those to be taught.
Your powers, your lion’s roar
And the manifestations of virtues, are but glitter
Rubbed off the nugget of your innate compassion.
Those who work for the welfare of the world
And those of compassionate heart,
What could they do wherein
You have not already led the way.
Out of compassion for the world you promoted
The good Dhamma for so long on earth.
Many disciples have you raised
Capable of working for the welfare of the world.
You have pity for the suffering, good-will for the happy,
Compassion for the distressed, benevolence for all.
You are admired for your altruism,
Charming for your tenderness,
Beloved for your gentleness
And honored for your many virtues.
III
O Great Hero, your teachings
have brought trembling to sectarians,
Misery to Mara
but rejoicing to both gods and humans.
With detached mind you quietly work
For the welfare of the world.
How awesome is the Buddha-nature of the Buddha!
Though you are the Master, in order to serve others
You endured insults and adapted your clothes and words,
Out of love for those whom you taught.
You are the Lord, but you never lord it over others.
All may use you as a servant to obtain the help they need.
You help those who wish you ill,
More than most people
Help those who wish them well.
To an enemy intent on evil,
You are a friend intent on good.
To one who gleefully seeks faults,
You respond by seeking virtues.
Through your skillful teaching,
The rough became gentle,
The mean became generous
And the cruel became kind.
You look upon those who slumber
and gently awaken them.
You are a kind and heedful friend
To those who are heedless.
You are a wall of safety
For those hovering at the edge of the cliff,
Those blind to their own welfare,
Those who are their own worst enemy.
What steadfastness! What conduct!
What form! What virtue!
Truly there is nothing about the Buddha's qualities
That is not wonderful.
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