Friday, 30 December 2016

His Holiness the Dalai Lama offers prayers at Mahabodhi Temple

His Holiness the Dalai Lama visited the Mahabodhi Temple, the place where Buddha attained enlightenment and offered prayers on December 29, 2016.  
He was accompanied by Chair of the 34th Kalachakra Organising Committee, Kalon Ven Karma Gelek Yuthok of Department of Religion and Culture, Kalon Phagpa Tsering Labrang, Department of Security and other representatives of the Central Tibetan Administration. 
To catch a glimpse of His Holiness, devotees from India and the world lined up the streets in front of the Mahabodhi temple. 
Image source: tibet.net

Watch English translation of Kalachakra rituals here

His Holiness the Dalai Lama will grant the Kalachakra Empowerment from January 2-14, 2017 from Bodhgaya, Bihar, India. The English channel will carry all of the consecration prayers, ritual dances and sand mandala construction along with the preliminary teachings and Kalachakra Empowerment. His Holiness will speak in Tibetan with an English translation available. There will be no translation for the prayer sessions and ritual dances.



All times Indian Standard Time (IST=GMT+5.30)

January 2nd
7:00am - 10:00am Prayers
10:00am - 11:00am Teachings for Disciples
12:30pm - 2:00pm Prayers

January 3rd
7:00am - 11:30am Prayers
12:30pm - 2:00pm Earth Ritual Dance
2:00pm - 4:00pm Prayers

January 4th
7:00am - 11:00am Prayers
12:30pm - 3:00pm Prayers

January 5th-8th: Teachings -  His Holiness will give teachings on Shantideva's "A Guide to the Bodhisattva's Way of Life" and Kamalashila's "Middling Stages of Meditation"

January 5th
8:45am - 10:45am Prayers
12:30pm - 3:00pm Teaching

January 6th
8:45am - 10:45am Prayers
12:30pm - 3:00pm Teaching

January 7th
8:45am - 10:45am Prayers
12:30pm - 3:00pm Teaching

January 8th
8:45am - 10:45am Prayers
12:30pm - 3:00pm Teaching

January 9th
7:00am - 11:30am Prayers
1:00pm - 2:00pm Ritual Offering Dance
2:00pm - 3:00pm Prayers

January 10th
7:00am - 11:00am Self Generation
12:00pm - 3:45pm Preliminary Empowerment for Students

January 11th
7:00am - 11:30am Self Generation
12:30pm - 4:00pm Kalachakra Empowerment

January 12th
7:00am - 11:00am Self Generation
12:00pm - 4:00pm Kalachakra Empowerment

January 13th
7:00am - 11:30am Self Generation
12:30pm - 4:30pm Kalachakra Empowerment

January 14th
7:30am - 8:30am Self Generation
8:30am - 11:30am Avalokiteshvara Permission and Long Life Offering

For times in your area 10:00am IST on January 2nd in Bodhgaya, India is the same as 8:30pm PST on January 1st in Los Angeles, California, USA and 5:30am GMT on January 2nd in London, United Kingdom. Other times can be found using Time Zone Converter (http://www.timeanddate.com/worldclock/converter.html)

Source: Dalailama.com

Thursday, 29 December 2016

Watch live webcasts of Kalachakra from Bodh Gaya

His Holiness the Dalai Lama will grant the Kalachakra Empowerment from January 2-14, 2016 from Bodhgaya, Bihar, India. His Holiness will speak in Tibetan with English, Chinese, Vietnamese, Korean, Hindi, Russian and Mongolian translations available.

The English, Chinese and Tibetan channels will carry all of the consecration prayers, ritual dances and sand mandala construction along with the preliminary teachings and Kalachakra Empowerment. The other language channels will only cover the teachings, ritual dances, Kalachakra Empowerment and Long Life Empowerment and Offerings.

All times Indian Standard Time (IST=GMT+5.30)

English language live webcasts can be viewed here.
Chinese language live webcasts can be viewed here.
Tibetan language live webcasts can be viewed here.
Vietnamese language live webcasts can be viewed here.
Hindi language live webcasts can be viewed here.
Korean language live webcasts can be viewed here.
Russian language live webcasts can be viewed here.
Mongolian language live webcasts can be viewed here.

January 2nd
7:00am - 10:00am Prayers
10:00am - 11:00am Teachings for Disciples
12:30pm - 2:00pm Prayers

January 3rd
7:00am - 11:30am Prayers
12:30pm - 2:00pm Earth Ritual Dance
2:00pm - 4:00pm Prayers

January 4th
7:00am - 11:00am Prayers
12:30pm - 3:00pm Prayers

January 5th-8th: Teachings -  His Holiness will give teachings on Shantideva's "A Guide to the Bodhisattva's Way of Life" and Kamalashila's "Middling Stages of Meditation"

January 5th
8:45am - 10:45am Prayers
12:30pm - 3:00pm Teaching

January 6th
8:45am - 10:45am Prayers
12:30pm - 3:00pm Teaching

January 7th
8:45am - 10:45am Prayers
12:30pm - 3:00pm Teaching

January 8th
8:45am - 10:45am Prayers
12:30pm - 3:00pm Teaching

January 9th
7:00am - 11:30am Prayers
1:00pm - 2:00pm Ritual Offering Dance
2:00pm - 3:00pm Prayers

January 10th
7:00am - 11:00am Self Generation
12:00pm - 3:45pm Preliminary Empowerment for Students

January 11th
7:00am - 11:30am Self Generation
12:30pm - 4:00pm Kalachakra Empowerment

January 12th
7:00am - 11:00am Self Generation
12:00pm - 4:00pm Kalachakra Empowerment

January 13th
7:00am - 11:30am Self Generation
12:30pm - 4:30pm Kalachakra Empowerment

January 14th
7:30am - 8:30am Self Generation
8:30am - 11:30am Avalokiteshvara Permission and Long Life Offering

For times in your area 10:00am IST on January 2nd in Bodhgaya, India is the same as 8:30pm PST on January 1st in Los Angeles, California, USA and 5:30am GMT on January 2nd in London, United Kingdom. Other times can be found using Time Zone Converter (http://www.timeanddate.com/worldclock/converter.html).

Source: Dalailama.com

Kalachakra to start a day early, from January 2 onwards

The upcoming 34th Kalachakra at Bodh Gaya will begin from 2 January and not 3 January as earlier announced. The development came after His Holiness the Dalai Lama decided to add an extra day for the preliminary teachings of the Kalachakra initiation. Rest of the schedule for the Kalachakra remains unchanged. 
His Holiness the Dalai Lama is scheduled to arrive at Bodh Gaya on 28 January 2017. 
The 34th Kalachakra Initiation, being organised by the Central Tibetan Administration, is expected to draw at least 2,00,000 devotees from across the world. 
The tentative schedule for the 34th Kalachakra is as follows:
2-4 January 2017 – Kalachakra Ritual Preparation
5-8 January 2017 – Kalachakra Preliminary Teachings
9 January 2017 – Kalachakra Ritual and Offering Dance
10 January 2017 – Students Preparation (Preliminary Initiation)
11 – 13 January 2017 – Kalachakra Initiation
14 January 2017 – Long Life Empowerment for the Public and Long Life Ceremony for His Holiness the Dalai Lama. 
Source: www.tibet.net
Image source: Kalachakra – the Enlightenment

Wednesday, 7 December 2016

The Seven Jewels of The Dharma

Leader: Blessed are they that aspire to holiness.
Children: For they shall attain serenity.
Leader: Blessed are they that pursue knowledge.
 Children : For they shall attain understanding.
Leader: Blessed are they that promote peace.
Children: For they shall attain true happiness.
 Leader : Blessed are they that seek truth.
Children: For they shall attain wisdom.
Leader: Blessed are they that practise virtue.
 Children : For they shall attain perfection.
Leader: Blessed are they that follow The Path.
Children : For they shall attain enlightenment.


Source: Buddhst Sunday School Lessons By he Venerable Sumangala

The Golden Chain of Love'

Experience has shown that children like to sing, and it is well to insert a hymn or other song at regular intervals in devotion periods. Usually not less than three songs are used in a devotional period and, if desired, a full half-hourperiod may occasionally be set apart for singing. If there is no closing devotional period, then the opening period may be brought to a close by reciting:

THE GOLDEN CHAIN OF LOVE


"I am a link in Lord Buddha's golden chain of love that stretches around the world. I must keep my link bright and strong. I must think only good thoughts. must speak only good words. I must do only good deeds. May all people everywhere become links in Lord Buddha's golden chain of love."


If there is a closing devotion for the end of the session, then this Golden Chain recitation may be reserved for that time and it is usual to precede and follow it with a hymn.


Once or twice a month it is a good plan to encourage the children to practise the meditation postures in either the single or double lotus positions. The following formula, known as "the Radiation of Goodwill" is then silently "broadcast" by the boys and girls.


"We surround all men and all forms of life with infinite love and compassion. Particularly do we send forth loving thoughts to those in suffering and sorrow, to all those in doubt and ignorance, to all who are striving to find Truth, and to those whose feet are standing close to the gate men call death, we send forth oceans of compassion, love and mercy."


Many Dharma schools have a little ceremony at each session, for the offering of flowers and joss sticks. The children seem to enjoy this activity, and one of the various verses that can be taught the pupils to use as they make their offerings is:
"Homage to the Lord most holy 
 Light of Truth's Eternal Sun,
 Honour,love and adoration.
     Unto Him, The Perfect One. 
A good plan is to let the girls offer the flowers and the boys the joss sticks on one Sunday and, the following Sunday, to reverse the procedure. Another quotation that can be used as an alternative to the one above given is : 

"Lord Buddha, we offer these flowers at Thy shrine that their perishable beauty may remind us of the unfading beauty of Thy Dharma. May the sweet scent of these joss sticks remind us of the nobility of holy living. May all beings be well; may all be happy."

As a rule, several Sundays, usually not less than two, are required to get the children well practised in the hymns and recitations. It is for this reason that these devotional exercises are listed as Lessons One and Two. Care should be taken that the Dharma school does not lapse into a mere gathering for devotional acts. Devotion has its very real values, but the primary reason for the existence of a Dharma school is to give instruction in the basic teachings of our religion. If we lose sight of that aim, then we no longer have a genuine Dharma school. Let us give every-thing its proper place and proper value, carefully avoiding all extremes. This course of action will keep us on The Noble Middle Path.

As a responsive reading or recitation, The Seven Jewels of the Dharma. is much favoured in Dharma-schools. Usually the teacher reads the first line and the children reply with the second line, and so on. To avoid monotony; it is a good plan to alternate the various devotions given herein. In this way the children learn a wide range of holy thoughts to store away in their young minds and keep with them all through life. 

Sourve: Buddhist Sunday School Lessons by The Venerable Sumangala

    


Devotional Exercises

The proper way to start any session of a Buddhist Dharma-school is by use of well-directed devotional exer¬cises. The children should be taught the idea of reverence and the value of making personal devotions a regular part of every individual's life, beginning in childhood. It is quite a good idea to introduce new formulas of aspiration, subjects of meditation, new songs and poems from time to time, but it is advisable to continue any practice until the children have committed that particular devotion to memory. As a rule, we carry with us all through life, the poems and devotions we learn as boys and girls. The importance of these devotional exercises to go along with each session of a Dharma-school cannot be over-estimated. Some classes have devotions only at the opening of the session each Sunday. In other cases there are both opening and closing devotions. The sample given here is rather a standard one, being widely used in many parts of the Buddhist world.


When all the children are assembled, it is a good idea to let them work some of the noise out of their systems by singing an opening hymn. This is followed by the leader of the school saying :


"GLORY TO HIM, THE BLESSED LORD, THE ALL-ENLIGHTENED ONE, THE PERFECTLY EN-LIGHTENED BUDDHA !" (This formula of veneration may be said in Pali, Sanskrit, Chinese or any other language considered suitable in a given school). The children repeat the formula after the leader. It may be three times repeated, if desired. Then it is proper to recite the Three Refuges, with the children repeating them after the chief, teacher or leader.


I TAKE MY REFUGE IN THE BUDDHA.

I TAKE MY REFUGE IN THE DHARMA.

I TAKE MY REFUGE IN THE SANGHA.


 After the Three Refuges, it is a good plan to have the children recite after the leader:

"Receive us, 0 Lord Buddha, as Thy disciples. We vow to learn Thy teach.ings. We vow to follow those holy teachings and to observe the precepts. We vow to be faithful all our lives to the sacred teachings we are now learning. May all beings be well! May all beings be happy !"

This exercise is usually followed by the Five Precepts, given here in language that is not beyond the comprehen-sion of the very young. Needful to say, this formula is not a literal translation from the original language.

I PROMISE NOT TO KILL.

I PROMISE NOT TO STEAL.

I PROMISE NOT TO BE IMPURE.

I PROMISE NOT TO BE UNTRUTHFUL.

I PROMISE NOT TO USE ALCOHOL OR EVIL DRUGS.

There is another version of the precepts known as "The Expanded Five Precepts." Some Dharma-schools use this second version alternately with the simpler version. It has come down to us from an ancient Sanskrit text through a Chinese translation. Here it is:

(1) I PROMISE TO RESPECT ALL LIFE AND NOT TO HURT ANYTHING.

(2) I PROMISE NOT TO TAKE WHAT IS NOT MINE AND ALSO TO HELP EVERYONE TO BE MASTER OF THE FRUITS OF HIS OWN LABOURS.

 (3) I PROMISE NOT ONLY TO AVOID IMPURITY BUT ALSO TO SEEK TO DO ACTUAL GOOD.
 
 (4) I PROMISE TO AVOID ALL UNTRUTH AND DAILY TO SPEAK THE TRUTH IN A HELPFUL WAY.

 (5) I PROMISE TO USE NO DRINK OR DRUG THAT WILL POISON MY BODY OR MY . MIND AND I SHALL HELP OTHERS TO OVERCOME BAD HABITS.


Source: Buddhist School lessons by The Venerable  Sumangala





Tuesday, 6 December 2016

Buddha were recited under the holy Bodhi Tree.

For the third consecutive day, the wonderful words of the Buddha were recited under the holy Bodhi Tree.

At the end of the beautiful day, there are Dhamma talks given by great masters from Myanmar, Thailand and other countries.
Source: Abhaya Bhikkhu

12th international Tipitaka Chanting for World peace at under the Sacred Bodhi tree, Buddhagaya.

India, Bangladesh, Thailand, Srilanka, Myanmar (Burma), Cambodia, Laos, Vietnam, Nepal, Indonesia and some from USA are participating (total about 3000 Monk-Nun and devotees) on 12th international Tipitaka Chanting for World peace at under the Sacred Bodhi tree, Buddhagaya.


Source: B Ariyapala Bhikkhu


Sunday, 4 December 2016

“61st Mahaparinirvan Diwas” organised by Dr. Ambedkar Foundation

Event: Function of paying floral tributes to Babasaheb Dr. Bhimrao Ambedkar on his “61st Mahaparinirvan Diwas” organised by Dr. Ambedkar Foundation under the Ministry of Social Justice & Empowerment.

Date: 6th December, 2016

Time: 8.30 AM


Venue: Babasaheb’s Statue in the Parliament House Lawns, New Delhi.


  *Note: Entry will be on the basis of PIB Accreditation Card / Invitation Card only. 


*Invitation Card can be collected from Room No. 304, National Media Centre, Raisina Road, New Delhi on 5th December 2016 till 5.00 PM.


Source: Press Information bureau













Saturday, 3 December 2016

Don't pay mere lip service

Don't pay mere lip service, try to be yourselves a pattern for the children. The Dharma teachers should try to live up to what they teach to the children. We must be ourselves a pattern of tidiness, of exertion, when we try to implant these virtues in the children. The very life and deportment of the Dharma teacher has a tremen-dous influence upon the children, who generally look up to the Dharma teacher to regulate their behaviour. 
Conclusion—Lord Buddha says " The Dharma-gift excels all gifts ". When we impart Buddhism to the children, we sow the Dharma seed upon a field green with hope and rich in sap. It is a gesture that conveys so noble and lofty a meaning. We need only earnest attention, sincere endeavour and brotherly love of the children committed to our charge. And how happy we are, when we discover in their eyes, the reflection of Buddha's compassion, and on their faces, the light of wisdom of our Enlightened One.
They who yield to their desires Down the stream of craving swim As we see the spider run In the net himself hath spun. Wise men cut the net and go Free from craving, free from woe. Loose all behind, between, before, Cross thou to the other shore. With thy mind on all sides free Birth and death no more shalt see. 
Source:  Buddhist School Lessons by The venerable  Sumangala

Mistakes to be avoided.

Mistakes to be avoided
(a) Don't ask children to believe blindly—Buddhism lays much stress on intelligence and wisdom. Therefore, teaching them to believe blindly in Buddhism is going against the true spirit of Buddhism. We know that children are in the age of belief, but even then, the Dharma teacher must know how to enlighten their belief and help them to look at things in a more intelligent way. 
(b) Don't cram Buddhism into the children—to cram is to heap lesson upon lesson upon the children, force them to learn by heart without giving them enough time to understand, so much so that the Dharma turns out to be an undigested food harmful to their tender minds. Buddhism differs from other religions and philosophies in that it respects individual investigation, lays, stress on freedom of thought and develops the power of intelligence and wisdom.
(c) Do not confine teaching only to speech, lay stress on the practical side—try to help children to prac-tise what we teach to them. With practice alone can children realise the true meaning of the Dharma. If we want to train children to become true Buddhists, we must help them practise in their daily life the cardinal virtues of Buddhism. 

Source : Buddhist Sunday School Lessons by The Venerable Sumangala

Necessary Surrounding and back-ground in a Dharma class

 To create the necessary surrounding and back-ground in a Dharma class:
(a) Time—To children under 14, half an hour is the time limit. Children become restless when compelled to sit more than half an hour. The best time to teach Buddhism is in the morning, the earlier the better. The worst time is in the evening about 5 to 6 p.m. when, tired with a day's activities, children become refractory to any teaching imparted to them. 
(b) Peace and calmness—Do not allow children to indulge in strong physical activities before the Dharma class. This renders them listless and refractory to the imparting of the Dharma. Always choose a calm and peaceful place, if possible.
(c) Disposition and arrangement—Place child-ren in a circle, so that the Dharma teacher can see all of them and notice any reaction when he imparts the Dharma to them. Do not place them in rows in the fashion of a class ; this will create the illusion of a second school contrary to the spirit of a Dharma class.
(d) Separate classes for older girls and boys—If Dharma teachers are not lacking, it is better to conduct the Dharma class for girls and for boys separately. With the same Dharma lesson, the way to teach it to boys and girls is quite different. For instance, when you tell a Jataka story to the girls, you have to choose one which dwells upon the virtue of compassion and loving kindness, while to the boys, the Jataka story which relates the heroic deeds of the Bodhisattva suits best. Girls are prone to faith, admire what is graceful and peaceful; boys rather prefer what is witty, grand and noble, so that, separate Dharma classes for girls and boys are likely to yield better results. 

Source: Buddhist Sunday School lessons by The Venerable Sumangala


The Proper Way to Imaprt Buddhism

(1) Imparting Buddhism to children should be in accordance with the Dharma and appropriate to the character of the children.


(a) In accordance with the Dharma—Dharma lessons should not be contrary to the Dharma. Those who assume the duty of teaching Buddhism to the children should know the Dharma well and always continue their research in the Dharma field. We know that some children are very intelligent, of a curious nature, and may put embarrassing questions that can baffle the teacher himself. So those who teach Dharma to children must know how to answer the questions so as to enlighten them and not to lose prestige before them. Never be proud of your knowledge of the Dharma, for the Dharnia is infinite like the limitless ocean, and children's nature is fathomless like the bottomless sea.


(a) In accordance with the Dharma—Dharma lessons should not be contrary to the Dharma. Those who assume the duty of teaching Buddhism to the children should know the Dharma well and always continue their research in the Dharma field. We know that some children are very intelligent, of a curious nature, and may put embarrassing questions that can baffle the teacher himself. So those who teach Dharma to children must know how to answer the questions so as to enlighten them and not to lose prestige before them. Never be proud of your knowledge of the Dharma, for the Dharnia is infinite like the limitless ocean, and children's nature is fathomless like the bottomless sea.


Boys applaud at the act of the Bodhisattva sacrificing his life to the tigress, but stop short there without proceeding further, but the girls not noticing the act of bravery, keenly feel the atrocious suffering the Bodhisattva had to undergo, when torn to pieces by the hungry tigress. A good narrator generally draws applause from the boys and tears from the girls with the same story. Both boys and girls cherish the virtue of joy and equanimity. They are in the age of smiles, of a thousand flowers. When observing them playing, shouting, singing, so innocently and so prettily, we think it a crime to mar their innocence and cheerfulness by teaching to them suffering and all that is connected with the horror of human nature. We should also notice that among boys and girls, their temperament is very complex, subjected to frequent change, in accordance with their age, their knowledge and background, so that those who teach Buddhism to them must know their temperament and character and impart Buddhism to them accordingly. Do not try to teach them too much ; teach little, but suitable to their temperament and character.


(2) Invite monks and nuns now and then to teach Buddhism to children—in districts and places where monks and nuns 'who know Buddhism well and who understand children are available. Their life, deportment and conduct have a tremendous influence upon children, help them to understand .Buddhism and, what is more important, induce them to practise what they learn from Buddhism. The same lesson taught by one who really understands and practises Buddhism yields more influence upon children than the same lesSon taught by one who has no practice to his credit. Better to invite monks to teach boys, and Buddhist nuns to teach girls, at least once in a while.



Source: Buddhist School Lessons by The venerable Sumangala


Friday, 2 December 2016

How to Impart Buddhism to Children

Methods likely to be used—Buddhism is the best medicine to cure the mental disease of all beings, but i f imparted in the wrong way to the children, it might become a poison very harmful to them. Those who assume the noble responsibility of imparting Buddhism children must be very careful and well versed in ways and means if  teaching Buddhism. 

There are probably six methods of imparting Buddhism to children : 

(1) Teaching—Buddhist lessons are taught in the same manner as geography or chemistry is taught in the school. There must be a model lesson clearly couched in simple terms, to be given to the children at each Dharma class. The teacher expounds the lesson clearly and tries his best to help children grasp the meaning it implies without forcing them to get it by heart. This way has the advantage of following closely the syllabus adopted, of being regular and methodical; but has the disadvantage of being too theoretical, of bringing back the school-atmosphere which ought to be banned from a Sunday School or from a Buddhist youth movement.

(2) Narrating—The teacher is replaced by a narrator, who puts what he wants to impart to the children a narrative form. Here no lesson is needed. He just has a talk with the children, asking them questions, imggesting their replies, but following a plan already sketched mentally by himself. . While he narrates, he puts iinestions to the children, helping their answers, so that hey may participate in the narrative itself, and the class, i it may be called so, becomes active, vivid and homely. This way has the advantage of being highly attractive to the children, as questions well put may develop their IHtelligence and investigating habit. But the difficulty; here lies with the narrative itself, which is almost an art, and to keep a class alive with narrative alone requires some talents not accessible to everyone. This way has another drawback : as no written lesson is given to the children, they may forget what they have just heard, after starting for home.

(3) Suggestion, Reasoning, Explaining—No lesson, no class is needed. The monk or the layman in charge takes advantage of every possible opportunity to develop their faculty of understanding and reasoning and thus helps them grasp the meaning of the Buddha's teachings. For instance, he leads the children to the temple to worship Lord Buddha's image, and there he may explain to the children how Lord Buddha succeeded in possessing such peaceful eyes, and such entrancing beauty. All this is not a gift from nature, but a result of aeons after aeons' endeavours and exertions. He may conclude by exhorting children to follow the virtues of exertion and purity, to always try their best to follow in Lord Buddha's footsteps and not to harbour veil thoughts towards anyone. He may explain to them why, in the temple, the sparrows build their nests within the reach of everyone, having no fear of being molested or harmed by the monks. This is due simply to the fact that monks are keeping the vow of not harming any living creatures. And he may conclude by explaining to them that love attracts people while hatred and enmity keep them away, and by exhorting them to follow the virtue of compassion. 


This method has the advantage of developing the faculty of reasoning and observation in the children, of using the light of the Dharma to explain what is occurring in their daily life. But those who use such a method must be well versed in the Dharma, must know well the characters of the children, and must possess a very active mind. 


(4) By giving a proper background—The method here consists in giving to the children a proper background so that they can breathe the very atmosphere we need to impart to them. We know that children of genuine Buddhist . parents grow up as genuine Buddhists in a natural way, as at home they are well familiar with a proper Buddhist environment. When the children come on Sunday to be taught Buddhism, the leader has to create the necessary background. For instance if he wants to impart the virtue of purity he has to arrange the compound where children will assemble very clean and in order, and he himself must be a pattern of cleanliness with his hair well combed if he is a layman, and his dress perfect, not in smartness but in cleanliness. When the children come, he glances at their dress and their hands so as to know how far they are following the virtue of Purity, and if some-thing is lacking, he will remonstrate with them in a friendly manner. Do not inspect children as a captain inspects soldiers on parade. You will spoil at once the friendly atmosphere you want to create. If you want to impart to the children the notion of concord and harmony among themselves, you should try to create this very atmosphere among the batch of children under your guidance. You must treat all of them on the same footing of equality. You may have some preference for such and such children, but to be a good leader, you must nip all these feelings of partiality in the bud, and treat all children committed to your guidance equally. Of course, for some backward children, you may have more solicitude, but you should use it discreetly, especially before other children. When we fail to have such a quality, we cannot expect to impart this virtue of harmony and concord among children committed to our charge. 


This method has the advantage of disposing of the whole time the children come to the temple or a Sunday School, to impart what virtue we want to impart to the children, of having more efficacy than mere teaching. But to create such a background, as we need it, is not an easy matter. 


(5) By setting oneself as an example—Lord Buddha, although omniscient, seems remote to the children, who easily come under the influence of those with whom they come into contact in their daily life. Here the personality and behaviour of those who teach Buddhism play an important role in imparting Buddhism to the children. What we want to impart to the children, we need first to set an example of. There is no use in asking them to follow the virtue of Purity while we are ourselves a pattern of untidiness. Children are very confident by nature. They love, obey and follow those who love them and set a good example to them. If they find out that their leader pays merely a lip-service to the Dharma, they may lose their confidence, and their love may turn to disappointment and even to dislike, and then education becomes meaningless to them.. In a Buddhist movement, we cannot use authority and threats to win over children to us. By love alone, we may win their hearts and induce them to follow what virtues we need to impart to them. And love here always goes along with sincerity. Don't try to teach children what we are unable to put into practice ourselves. We waste our time and what is more dangerous, we may spoil the children committed to our charge.



(6) By intuitive knowledge—This method is rather abstruse and difficult to analyse. I shall give here an instance from my own experience so as to illustrate this method.


When I first became a Samanara (novice monk) in Vietnam, my teacher assigned me a duty that was to dust one table daily in the temple. I confess that I did the work rather unwillingly, as I thought I had not chosen to become a monk for the purpose of cleaning a table. When finished my work, my teacher would come and see my job done, put his hand to the remotest and innermost part of the table, extract some dust left there by me and ask me to do my job again, saying " How can you become a good monk without knowing how to dust a table? " I had to do my work again, more grudgingly of course, but anyhow, the work had been done nicely this time. One day he came to observe my doing the work, and after a time, he said " When you are clearing away the dust from this table. think as if you are clearing the Klesa dust within you." His words gave me a start, and in a flash, I grasped the meaning my teacher intended to convey to me, and needless to say, from this time onwards, I did my dusting work heartily. One day I put a basin of water before him rather clumsily and the basin struck the table with a clang. My teacher got up, took the basin up and put it down again on the table without a sound. He did not even glance at me, and resumed his work placidly, but I never forgot the teaching. So, this method is rather hazy and indefinite, to be known only between teacher and pupils. Usually the children are unable to grasp the meaning we want to convey to them through this method. But, anyhow, I mentioned it here so as to deal with the question exhaus-tively, and at the same time to give a clue to those really interested in this question of the education of children with the help of the Dharma. From personal experience, I find this method highly instructive and having a tremen-dous influence upon children. I may add that to those who have attained an advanced stage in meditation practice, and to those who really love children, this method may be the best. 


Now that the education of children based upon Buddhist morality is still in the experimental stage, the monk or the layman in charge of the children may use any of these six methods without stressing too much any particular one. He must know how to handle them in a flexible way and try to adopt a method which is appropriate to the children and suitable to the surrounding in which they live.

Source: Buddhist Sunday school lessons by The Venerable Sumangala





Why Buddhism Should be Imparted to Children

We stress the importance of imparting Buddhism to children, for the following reasons :


(1) Buddhism is a religion of wisdom, where know-ledge and   intelligence predominate, so that a Buddhist, even if he or she be a child, should  have a sound knowledge of  Buddhism.



(2) Buddhism teaches that the root-cause of suffering is ignorance or failure to perceive the Truth. A Buddhist child, in order to live up to the spirit of Buddhism should know the doctrine taught by Lord Buddha and ways and means to put it into practice. To know it he must study and experience it in his own life.


(3) Buddhism being a religion of wisdom, often is misunderstood as a religion of superstition because many of its followers are ignorant of the Buddhist doctrine. To avoid this deplorable ignorance of the Dharma, Buddhism should be imparted to the children from their infancy. 


Source: Buddhist Sunday School Lessoms by the Venerable Sumangala

(Admission of bhikkhunīs into the Order

After spending four vassas (residence period during the rains) after his Enlightenment, the Buddha visited Kapilavatthu, his native royal city, at the request of his ailing father, King Suddhodana. At that time, Māhāpajāpati, Buddha's foster mother requested him to admit her into the Order. Mahāpajāpati was not.alone in desiring to join the Order. Five hundred Sakyan ladies whose husbands had left the household life were also eager to be admitted into the Order.



After his father's death, the Buddha went back to Vesāli, refusing the repeated request of  Māhāpajāpati for admission into the Order. The determined foster mother of the Buddha and widow  of the re-cently deceased King Suddhodana, having cut off her hair and put on bark-dyed clothes, accompanied by five hundred Sakyan ladies, made her way to Vesāli where the Buddha was staying in the Mahāvana, in the Kūtāgāra Hall.


The Venerable Ānanda saw them outside the gateway of the Kūtāgara Hall, dust-laden with swollen feet, dejected, tẹarful, standing and weeping. Out of great compassion for the ladies, the Venerable Ānanda interceded with the Buddha on their behalf and entreated him to accept them into the Order. The Buddha continued to stand firm. But when the Venerable Ananda asked the Buddha whether women were not capable of attaining Magga and Phala Insight, the Buddha replied that women were indeed capable of doing so, provided they left the household life like their menfolks.


Thereupon Ānanda made his entreaties again saying that Māhāpajāpati had been of great service to the Buddha waiting on him as his guardian and nurse, suckling him when his mother died. And as women were capable of attaining the Magga and Phala Insight, she should be permitted to join the Order and become a bhikkhunī.


The Buddha finally acceded to Ānanda's entreaties: "Ānanda, if Māhāpajāpati accepts eight special rules, garu-dhammā, let such acceptance means her admission to the Order."


The eight special rules' are:


(1) A bhikkhunī, even if she enjoys a seniority of a hundred years in the Order, must pay respect to a bhikkhu though he may have been a bhikkhu only for a day.

(2) A bhikkhunī must not keep her rains-residence in a place where there are no bhikkhus.

(3) Every fortnight a bhikkhunī must do two things: To ask the bhikkhu Sarṅgha the day of uposatha, and to approach the bhikkhu Sarṅgha for instruction and admonition.

(4) When the rains-residence period is over, a bhikkhunī must attend the pavāranā ceremony conducted at both the assem-blies of bhikkhus and bhikkhunīs, in each of which she must invite criticism on what has been seen, what has been heard or what has been suspected of her.

(5) A bhikkhunī who has committed a Saṁghādisesa offence must undergo penance for a half-month, pakkha m ānatta, in each as¬sembly of bhikkhus and bhikkhunis.

(6) Admission to the Order must be sought, from both assemblies, by a woman novice only after two year's probationary training as a candidate.

(7) A bhikkhunī should not revile a bhikkhu in any way, not even obliquely.

(8) A bhikkhunī must abide by instructions given her by bhikkhus, but must not give instructions or advice to bhikkhus.

Mahāpajāpati accepted unhesitatingly these eight conditions im¬posed by the Buddha and was consequently admitted into the Order.



Thursday, 1 December 2016

When and how the disciplinary rules were laid down

For twenty years after the establishment of the Order there was neither injunction nor rule concerning Pārājika and Saṁghadisesa offences. The members of the Order of the early days were all Ariyas, the least advanced of whom was a Stream-winner, one who had attained the first Magga and Fruition, and there was no need for pre-scribing rules relating to grave offences.

But as the years went by, the Sarhgha grew in strength. Undesir-able elements not having the purest of motives but attracted only by the fame and gain of the bhikkhus began to get into the Buddha's Order. Some twenty years after the founding of the Order, it became necessary to begin establishing rules relating to grave offences.

It was through Bhikkhu Sudinna, a native of Kalanda Village near Vesalī, who committed the offence of having sexual intercourse with his ex-wife, that the first Pārājika rule came to be promulgated. It was laid down to deter bhikkhus from indulging in sexual intercourse.

When such a grave cause had arisen for which the laying down of a prohibitory rule became necessary, the Buddha convened an as¬sembly of the bhikkhus. It was only after questioning the bhikkhu con¬cerned and after the undesirability of committing such an offence had been made clear that a certain rule was laid down in order to prevent future lapses of similar nature.

The Buddha also followed the precedence set by earlier Buddhas. Using his supernormal powers, he reflected on what rules the earlier.


Buddhas would lay down under certain given conditions. Then he adopted similar regulations to meet the situation that had arisen in his time.

Source: Guide to Tipitaka by Sayagyi U Ko Lay


Seven Kinds of Transgression or Offence, Āpatti


The rules of discipline first laid down by the Buddha are called Mfilapanizatti (the root regulation) ; those supplemented later are known as Anupaňňatti. Together they are known as Sikkhāpadas, rules of discipline. The act of transgressing these rules of discipline, thereby incurring a penalty by the guilty bhikkhu, is called Āpatti, which means 'reaching, committing'.


The offences for which penalties are laid down may be classified  under seven categories depending on their nature:
(i)      Pārājika
(ii)    Saṁghādisesa
(iii)  Thullaccaya
(iv)   Pācittiya
(v)    Pātīdesaniya
(vi)   Dukkata
(vii)  Dubbhāsita


An offence in the first category of offences, Pārājika, is classified as a grave offence, garukāpatti, which is irremediable, atekicchā and entails the falling off of the offender from bhikkhuhood.

An offence in the second category, Saṁghādisesa, is also classi­fied as a grave offence but it is remediable, satekicchā. The offender is put on a probationary period of penance, during which he has to undertake certain difficult practices and after which he is rehabilitated by the Samghā assembly.

The remaining five categories consist of light offences, lahukāpatti, which are remediable and incur the penalty of having to confess the transgression to another bhikkhu. After carrying out the prescribed penalty, the bhikkhu transgressor becomes cleansed of the offence.

Source: Guide to Tipiaka By Sayagyi U Ko lay

Vinaya Pitaka Disciplinary and Procedural Rules for the Saṁgha

The Vinaya Pitaka is made up of rules of discipline laid down for regulating the conduct of the Buddha's disciples who have been ad­mitted as bhikkhus and bhikkhus into the Order. These rules em­body authoritative injunctions of the Buddha on modes of conduct and restraints on both physical and verbal actions. They deal with trans­gressions of discipline, and with various categories of restraints and admonitions in accordance with the nature of the offence.

Source: Guide To Tipika by Sayagyi U Ko Lay