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Friends In Dhamma

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Issue 48 Year 14 : July - November 2010
:

(Computer Graphic Design)

The Buddhavihara Temple

Eastfield House, Alrewas Rd.
Kings Bromley, Burton - on -Trent,
Staffordshire, DE13 7HR
www.watthaiuk.com
E-mail : watthaiuk@hotmail.com
Tel. 01543 472 315
Fax. 01543 472 877

CONTENTS

-------------------------------------- 4
---------------------------------- 6
-------------------------------- 13
Rain Retreat & Kathina Ceremony ------- 29
(.) -------------------------- 36
() ----------- 37
------------- 39

---------------- 49
Making merit with the fake monk leads to
heavan , Making merit with the perfect

monk leads to hell --------------------------- 53

Temple: A place of the Purification -- 58
------------------------ 68
---------- 71-90

2,500

: Liquid Print

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Birmingham B7 4HB.
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By Ven. S. M. Sujano

Introduction

The term Buddhism refers to Buddhadhamma,

the doctrine or teachings of the Buddha. The
Buddha is a title given to the Prince Siddharth
after his enlightenment. Buddhist history starts
with the birth of prince Siddharth in Lumbini
present day Nepal about 2600 years ago.

There are many special or holy days held throughout the year by the
Buddhist community. Many of these celebration directly related to Prince
Siddharth, the Buddha to be and Siddharth Gautama Buddha or other
significant dates in the Buddhist calendar, i.e. Vesak day (Buddhas birth,
enlightenment and passing away), Asalha puja day and Kathina day (see
below for detail) and Maghapuja day (great congregation of the sangha) are
the most significant events in the Buddhist world.
The Asalha Puja Day

Among those celebrations, Asalha Puja Day, the full moon day of the
eighth lunar month (Asalha Purnima, usually in July) is one of the most sacred
days in Buddhism. It is also known as The Dhammacakkappavatana Day or
The Sangha
day. 2552

29

The legends records that it is the day, in

which Bodhisatva Siddhartha, the
Buddha to be entered his mothers
womb (Patisandhi), also the Great
renunciation (leaving family life), the day
he delivered his first sermon after his enlightenment to the five
ascetics, establishment of the Sangha Community, fulfilment of The
Triple Gem (Tiratana=Buddha, Dhamma and Sangha) and the beginning
of the rain retreat (Vassa) for the Monks. Vassa and Kathina Ceremony
will be discussed in this paper.

The Rain-Retreat or Vassa
Vassa a Pali refers to tradition that every Buddhist Monk should take a
vow to live in one place for three months and cultivate his knowledge
and meditation.
The origin of the Vassa is related to time of the Buddha. During those
days Buddhist monks continue travelling according to Buddhas
instruction to share and teach Dhamma even during the rainy season.
However, this stopped due to two main reasons; effect on plants and
crops of laities and laities would like to see monks at one place for
certain times as other religions do in those days. So, Lord Buddha
instituted the retreat at the request of the laity, primarily for practical
considerations and it became a vassa retreat as a rule to be followed by
all Buddhist Monks during the monsoon months, which starts on the full
moon day of Asalha. In some monasteries, monks dedicate the Vassa to
intensive meditation practice or dedicate to study and practice. Further,
during Vassa, many Buddhist lay people reinvigorate their spiritual
30

training and adopt more ascetic practices for example, in Thailand, the
laity will often take monastic vows for the Vassa period and then return to
lay life.

The focus of celebration by the laity is the first day of vassa
during which devotees come and offer Rains Bathing Cloths
(vassaavaasika) to the monks and donate candles along with other
necessities to temples. Further, people also take this opportunity to
perform wholesome deeds by observing five precepts or Eight Precepts,
attending Dhamma sermons, offering dana (gifts to the monks), doing
meditation and purifying their minds which leads to the end of their
sufferings and gain the ultimate happiness in life. Similarly, the Monks
also take this opportunity to practice Dhamma (teaching) and Vinaya
(discipline) with strong dedication. They also take this opportunity to
bless and instruct lay people according to Buddhist ethical principles.
Therefore, the vassa period became one of the important tools to
perform communal activities between Lay and monks and to better
understand each other.

Vassa is followed by two other major festivals of the year;
Pavarana a invitation ceremony, is the last day of the observance of
vassa and Kathina. The end of vassa is marked by joyous celebration.
The following month, the Kathina ceremony is held, during which the laity
gathers to make formal offerings of robe cloth and other requisites to the
Sangha.
The Sangha and the Vassa
sangha means the community of the
certain number of people. However,
according to Buddhist scripture, Vinaya
31

pitaka, Sangha means a minimum

group of four Monks. If there are four
or more Monks, which may be
hundreds or thousands, it is called
Sangha. In Theravada Buddhism, the word
Sangha means the community of Monks
(Bhikkhu) or Nuns (Bhikkhuni) only. It is not

used for lay people.

It is compulsory that all Sangha members must spend or observe
the Vassa (Vassupanayika in pali). Vassa means living at one place or
monastery for three months during rainy season. During the Vassa
period, the Monks can not leave the monastery and stay over-night
unless in especial circumstances like invitation to attend Sangha
meeting or has to admit in hospital or fire in monastery, visit their sick
parents etc. In these circumstances, however, they can leave the
monastery only for not more than seven days.

During the beginning of the Vassa junior Monks used to visit
senior Monks to pay respect and ask for forgiveness for any mistakes
made knowingly or un-knowingly. On the other hand at the end of three
months rainy season, the Sangha perform a ceremony Called Invitation
Ceremony or Pavarana in Pali. It means inviting the members of the
Sangha to point out offences or wrong doings if there are any, and to
promise to correct the wrong doing promptly and dutifully. Only those
who stay in a monastery for the whole three months without breaking
their stay and who perform the invitation ceremony are entitled to
accept Kathina. The Sangha that accepts the Kathina robe must have
spent the whole three months in the monastery. They must also have
32

performed the invitation ceremony (pavarana). The offering Kathina robe

is made to the Sangha, and not to an individual Monk. In case, if one
temple has only two or three Monks as a group taking vassa, devotees
can offer Kathina robe by inviting Monks from other temples.

There are two activities or ceremonies involved in Kathina. One is
the Kathina Robe is offered to the Sangha as a whole and second one is
that the Sangha select an individual Monk to offer that Kathina robe.
Kathina Ceremony

The word Kathina, a pali word in origin, means a wooden frame
used in sewing robes on. On the other hand, Kathina also refers to the
clothes prepared and presented to monks who have fulfilled the
requirements during the rains retreat. Kathina Robe can be either one of
these three pieces; outer robe (civara), shoulder robe (Sanghati) and
Sarong like garment (Antarvasaka=sabong in thai). This ceremony is
necessarily a monastic code supported by generous devotees.

Its origin dates back to the time of the Buddha. Once, a group of
thirty monks travelled from Pava city to Savatthi city, the Jetawana
monastery, where the Buddha was living in order to pay respect and
seeking for some guidance. Unfortunately, they could make it only to
neighbouring city Saketa before the Vassa or Rains retreat began. As
per rules, when the compulsory day to observe the vassa they stopped
their journey and waited for the Pavarana, a invitation ceremony, which
will be after three months. Immediately,
when vassa came to an end, they set
to Jetawana monastery without having
any delay. Having seen the unusual
condition of the 30 monks, the Buddha
33

realised a need of extra robes for monks after the rains retreat, declared
a permission to collect or receive new pieces of clothes/robes given by
the devotees ever since.

Why offering Kathina is special?

Kathina Robe offering is considered as a special offering in
Buddhism because of these three reasons apart from qualities and
benefit of generosity.

First of all, Kathina robe can be offered to the Sangha in a
monastery, only once in a year. It cannot be done twice a year at same
temple.

Secondly, the Kathina robe 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.
Thirdly, Kathina robe is to be offered to the Sangha, not to an individual
monk.

Therefore, the offering of the Kathina robe is a rare opportunity
for lay people and also it is beneficial to Monks in more than one way. As
the Buddha says that offering to the Sangha is always more beneficial
and brings meritorious results. Whenever we get the chance, we should
make offering to the Sangha as a whole, which is indeed wholesome
deed. Once the recipient is virtuous our offerings will bring more results.
The Sangha is a group of virtuous Monks right from the time of the
Buddha till today.

The offering of Kathina Robe to the Sangha by lay devotees and
the celebration of Kathina day is one of the most sacred functions in
Buddhism. In Buddhist countries like Thailand, Sri Lanka, Myanmar
34

devotees may have to wait for years to offer Kathina Robe to the
Sangha. Sometimes they have to wait over 20 years in Thailand.
However, there are group Kathina offerings. Beside the main Kathina
Robe by one individual or family, devotees also offer robes and other
materials to the Sangha on the Kathina day ceremony. Thus all the lay
people get the opportunity to participate in this function and do
meritorious deeds. Further, these days Kathina robe offering function is
also become a way of fund raising to maintain and support the
monastery and sangha to spread of Buddhist teachings.
Its a greatly beneficial ceremony for both lay people and Monks for the
goodness and happiness in the present, in the middle and in the
ultimate until the achievement of Nibbana. May this act of merit be a
strong support for you, for success in life and helpful in gaining the
ultimate happiness of Nibbana.

Reference;
Bhikkhu Dhammasami, Kathina Robe-Offering Ceremony: Historical
and Spiritual Significance, http://www.buddhanet.net/budsas
Phra Sunthorn Plamintr, Basic Buddhism course, (Free printed by
CBBEF of Taiwan, EN111, 1636)
Ven. Sayadaw U Silananda Kathina Robes Offerings Dhammananda
Newsletter, Vol. 23, April 03No.1 pp. 3-6)
www.accesstoinsight.com

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By Ven.Bhasakorn Piyobhaso

The term pua literally means to
clean, but to clean what? This term refers to
cleaning or to purifying the body, speech and
mind through three disciplines: dana giving,
sila morality and bhavana moral development.
Dana, or giving, helps purify our mind from
stinginess and selfishness, sila, or morality,
purifies our bodily and verbal actions and
bhavana purifies our mind from defilements
such as greed, hatred and delusion. In
addition, the term pua is also the name of
happiness as the Buddha stated in the
discourse on pua or merit that monks, do
not fear pua or merit, because pua is the name of happiness which is
desirable, loveable and pleasurable.

Merit-making is able to bring greater results when there is the
completion of the following four factors:
1.Vatthu-sampada: excellence of the foundation of merit,
53

2. Pacca-sampada: excellence of
the gift,meaning that the gift is
gained righteously,
3. Cetana-sampada: excellence of
the intention, which is pure before
giving, at the moment of giving and
after giving,
4. Gunatireka-sampada: excellence
of the extra virtue of the recipient,
for example that recipient has just
finished the nirodhasamapatti meditative attainment. The second
and the third factors are directly
related to the giver; thus we will
focus on the excellence of intention,
as the recipient is a secondary
issue, because if the intention is
good, so the result of merit is also
good.

The following story is about
the merit-making of a certain king
and the monk who was a recipient
and who was in fact just a lay
person disguised as a monk. The
king, however, truly believed that
the recipient was the perfect monk
or arahant. After death, the king
54

was born in heaven because of his

merit.

The story goes that there
was a couple who were very poor,
they lived their life by begging and
stayed at the public hall outside the
walls of the city. While staying there,
the wife who had just become
pregnant had morning sickness and
she really wanted to eat the kings
food, therefore, she demanded
from her husband that he go and
get that kind of food for her
insisting that if she could not have
the kings food, she would die very
soon. The husband could not resist
her demands and was afraid that
his wife would die if she did not
have that food, so he had the idea
to disguise himself as a monk and
go out to collect alms. Newly

disguised, he appeared like a

peaceful and calm monk and then
walked to receive alms from the
king in the palace.

It was the kings mealtime,
and seeing the monk who walked
in a very peaceful and calm
manner, the king imagined that this
monk was very calm and peaceful,
and that he must possess some
extra virtue. This thought gave rise
to strong faith and the king brought
his own meal and put it in the almsbowl with a profound and faithful
mind. Having received food from
the king, the disguised monk went
on his alms-round for a while. With
lots of faithfulness in the kings
heart, the king therefore, ordered
his closest minister to follow the
disguised monk to find out where
he came from and where he stayed
with the hope of inviting him to
receive alms-food in the future.

The disguised monk, having
all the food he desired, was
overwhelmed with joy, and hurriedly

walked out of the palace. Seeing

nobody there, he took off the robes
and dressed as a layperson as
usual, and then brought the food to
his wife. The minister who followed
the disguised monk saw the whole
scene. He was shocked and felt sad
that he had met a person who was
capable of shamelessly disguising
himself as a monk. He thought if the
king were to find out the truth, he
would be very upset and the result
of his merit would not be great
because the intention after giving
would not be perfect. Having thought
that, the minister returned to see the
king.

Please tell me what you
have seen, Minister, where does that

55

monk stay? asked the king. The

minister wishing to maintain the king
s faith replied Your Majesty, I followed
the monk to out of the palace and he
then suddenly disappeared (in fact
the minister meant that the disguised
monk disappeared from being a
monk to become a layperson).
Hearing that, the king was fulfilled
with pleasure and joy and he did not
further enquire about the monk. He
thought to himself that it was truly
his fortune to have offered food to
the perfect monk who possessed
the extra virtue; that the monk was a
real aharant that he could
disappear, and the food I have given
to him today will bring me great
merit. It was certainly a noble thing
for me to do.

The king was so delighted
with the merit he had done; he was
perfect with the good intention in
three periods of time; before giving,
at the moment of giving and after
giving. He also thought that the
recipient was perfect with extra
56

virtues. The result of his merit was

great, leading him to heaven after
his death. If the king would have
given his food to a real, perfect
monk, his giving would have brought
greater merit.

After the kings death, due to
the late king not having any heir, the
people unanimously crowned the
minister as their new king. The newlycrowned king also wished to make
merit by offering food to a monk, so
he asked his minister to invite a monk
to receive alms-food in the palace.
Not long after, his minister returned
to the palace with a monk who was
truly an arahant. However, the king
thought that because the minister
had found the monk in a very short
time, that the monk before him might
not be real. The kings mind was
impure, but he managed to offer
food even though he was not really
happy to do so. After that day,
whenever the king thought about his
alms giving, his mind was deluded
and impure as he kept thinking that

the monk who received his alms

must not be real. Therefore, after his
death, with this impure mind, the
king was born in hell.

The story above tells us that
every time we make merit, the
intention should be kept pure, we
never know the recipients conduct
and behaviour, so there is no need
to create doubt; making merit is
finished when the offering is
finished. At the moment of giving,
try to make a mental determination
towards the noble disciples who
are the perfect monks, then the
result of your giving will bring great
merit.

57

By Ven.S. M. Sujano
Introduction

Vihara Buddhist terminology for temple, originally meant a
secluded place in which to walk, and traditionally referred to dwellings or
refuges used by wandering monks during the rainy season. It is also the
place where spiritual and moral values are preserved, where people can
always feel free and able to take a fresh spiritual breath. In particular to
Buddhism, temple is divided into:

1. avasa: a temporary house for monastic practitioners called a
vihara. Generally more than one monk stayed in each house with each monk
in his own cell, called a parivena.

2. arama: a permanent and comfortable arrangement than avasa.
The property is generally donated and maintained by the generosity of
people. This is also suggested by the name Arama means both pleasant
and peaceful park. (Wikipedia/Vihara)
58


Temple according to the
Buddhist perspective, therefore, is
the beacons of learning and
scholarship as well as the place for
the preservation of cultural and
intellectual achievements of different
people and various communities
throughout hostilities and afflictions.
The temple is not only a place of
religious activities but social and
spiritual developments. A Nakulapita,
a genuine disciple of the Buddha who
was disappointed at his inability to
visit the temple due to his old age
expresses;

My lord, I am getting
old and not capable to walk alone
anymore. Thus, I wont be able to
visit you as frequently as usual at
the temple. Hence, would you
please deliver a suitable discourse
for me?
Visiting Buddhist monasteries in
order to respect monks and to the
Buddha - in paying due respect and
listening to his teachings were his
usual activities in his life.

It is in fact a Buddhist customary to

visit temple and to pay respect, as
well as to seek guidance from the
monks. In Buddhist countries,
therefore, people try not to fail to visit
temple at least once a week. In
particular to Thailand and Sri Lanka,
people would visit temple in order to
make an offering to a monk regularly
at least once in a month. The most
common days, however, are full
moon days. Such as, Atthami day
(day 8 before and after full moon)
and day 15 after full moon. On these
days, it is customary for the people to
visit temple to make their offerings,
practice chanting and meditation with
a hope of achieving happiness and
fulfilment in their wishes.

59

 In the discourses of the highest

blessing (Mangala sutta) the Buddha
says that amongst the 38 highest
blessings visiting holy places such as
monasteries and having an
opportunity to discuss on teachings
with venerable monks are one of
them. Accordingly, it has been
customary to Buddhists from the
beginning to visit temples to seek
guidance for a better life. Similarly,
associating with a wise one is also
one of the highest blessings says a
Buddha. A wise one indicates three
kinds of person according to
Buddhism. The first one is the
Buddha - the compassionate one,
enlightened by his own effort and
capable to guide and teach all the
sentient beings who gave a

60

message of peace, harmony and

overcome all sufferings. The second
wise one is called the Pacceka
Buddha - enlightened on-their-own.
Lastly, there are the disciples of the
enlightened beings, who follow the
noble path and live according to
teachings. Our focus of discussion
here will be the disciples of the
enlightened beings visiting temples.

The Background of the temple

A Temple is a place of
worship where spiritual activities, such
as prayer and sacrificial rites etc. take
place. It is also known as the
consecrated or sacred abode. It can
be considered as a place of
centralisation and spiritual unification
for a living being. In this respect, a
Buddhist centre vihara could be
signified or identify as a temple.
Nevertheless, a vihara is a Buddhist
term for a Buddhist centre, which
literally means a dwelling place. It is
particularly used to signify a dwelling
place for the understanding of

monastic life. This could be under a

tree, cave or even in a building etc.
Later, with the establishment of
permanent dwelling places for the
monks at the request of lay devotees,
a vihara became a place of religious
practice and a place of spiritual
development through performing

meritorious activities. Further commentary

states that any place where bhikkhus,
bhikkhunis, upasakas and upasikas
continually reside, where pious people
are bent on the performance of the ten

meritorious deeds, and where the

dhamma exists as a living principle
can be called a vihara or place of
blessings (Narada, The Buddha
and His Teaching, 1977; p. 674).
Therefore, a temple, according to
Buddhism, is designed to motivate
both inner and outer peace.

According to Buddhist
philosophy, a temple is not only a
place of worship, and place of
performing rites and rituals. It is also a
centre for learning and practice,
especially, to learn and listen to the
teachings of the Buddha and to seek
guidance for a better life from
Buddhist monks. There are a number
of examples in Buddhist scriptures
that people who understood and
attained enlightenment after listening
to a dhamma talk in a temple and
were freed from the never ending
cycle of (re)birth and death.
Similarly, there are also many
examples of parents sending their
children to a temple to train them to
be good members of the family and
of the temple. Nevertheless, there
may be many other reasons for each
individual to visit a temple. Some are
seeking a peaceful environment, to
perform devotional acts and
meritorious deeds. Some are visiting
the temple for spiritual guidance, for
a better life and to cultivate good
61

deeds; thereby accumulating merits.

for their benefit in the present, future
and ultimate happiness at the end.
The purpose of visiting a temple,
however, for each individual is
invisible and depends on their
situation and circumstances the way
how do look like. Lets draw from
some examples presented in
Buddhist scripture.

Affirmative effect of Temple

Anathapindika, a well-known
businessman achieved saintly hood
sotapanna (Stream-winner) after
hearing the teachings from the
Buddha in his first visit to the
dwelling place called Jatavana.
Anathapindika invited the Buddha
along with his monks to observe the
rainy season at Savatthi, where he
62

bought the park belonging to Prince

Jeta at a price determined by
covering the whole site with gold
coins and established the famous
Jetavana Monastery at the great
cost. This monastery where the
Buddha spent nineteen rainy
seasons and the major part of his life
was the place where he delivered
many of his sermons. Later, he
became the chief supporter of the
Buddha and his dispensation was
regarded as the foremost alms-giver
(dayaka). Anathapindika breathed
his last after hearing a profound
discourse from venerable Sariputta,
the chief disciple of the Buddha (MN
III, 262) and was immediately reborn
in Tusita heaven. The story further
records that at very night Deva
Anathpindika, illuminating the whole
Jeta Grove, came up to the Buddha,
saluted Him and expressed his
pleasure on seeing the Buddha and
his disciples residing in his
monastery, and said:

Goodwill and wisdom, mind by

method
trained,
The highest conduct on good
morals
based,
This make mortals pure, not rank
nor wealth.
(Kindred
Saying, Part i, p. 80/ Narada, 1977; p.
174)


Anathapindika used to visit
the Buddha daily. He was, however,
unable to persuade his son to join the
temple. As the son of wealthy family,
wealth spoiled him. Anathapindika
was not happy with his sons bad
manners and behaviour. He was
unsuccessfully trying many different
ways to teach him social manners.
Finally, he actually paid his son to
visit the temple and listen to
teachings of the Buddha. However,
his sons intention of visiting temple
was to get paid once he got back
home, so, he didnt pay any attention
to the dhamma talk. Anathapindika,
his father paid him to go three times.
All his friends started to make jokes
and tease him, saying he goes to
temple only to get paid. As a result

he was bitterly shy. So, on his last

visit he conscientiously paid attention
and was able to realise the teaching
and attained Sotapanna, the first level
of Noble hood stage. Now, this result
was more joyous then expected. He
had become not only a good boy, but
a noble being.
Similarly, there are many other stories
relating to the quest for peace of mind
in the temple. Patacara Theri, one of
the poorest and saddest ladies, had
lost her nearer and dearer. Her
husband died due to a snake bite.
Her newly born child was taken away
by an eagle and another by a flood
her other family members also lost
their lives to the same flood. She lost
every thing and became completely
unconscious. Unconsciously, she was
wandering around and became
estranged from society. in the course
of time Fortunately, one day she
happened to visit a temple where the
Buddha was preaching. Having seen
the Buddha at the temple, she was
able to open her inner eyes and
63

widen her understanding of life.

Kisagotami Theri, another sad lady,
lost her dearest son and was
distraught with grief. She was
wandering with the corpse in her
hands begging for medicine to bring
her son back to life. In due course
fortunately, she was guided by one
of the well wishers to visit the temple
and ask the Buddha for the solution.
Now, having seen the Buddha at the
temple and following his instruction,
instead of continuing to beg for
medicine to wake her son up, she
asked for ordination from the
Buddha. Finally, she realised the
true meaning of life.
Venerable Sariputta, the Buddha
s personal right hand disciple, for
instance, was in search of the true
teachings having heard only half a
stanza from the Arahant Assaji, one
of the first five disciples of the
Buddha; became a disciple.
The Slanza says;
Of things that proceed from a
cause,
64

Their cause the Tathagata has told

and also their cessation:
thus teaches the Great Ascetic.
Venerable Sariputta along with his
friend Moggallana visited the
Buddha at the temple and attained
Sainthood, etc. Similarly, there are
many other examples which
demonstrate daily suffering that can
be related to the modern day. It can
be argued that the modern world,
despite
having
progressed
materially and technologically, has
not always advanced in practice,
and many complicated problems
have been left behind for us to solve.
Thus, Buddhists in particular are
using temples in different ways for
different purposes for the enlistment
of (spiritual support) their daily life,
especially for mental development

known as meditation, a technique

which can assist in managing stress
and emotions, in order to cope with
the rapid development of the
modern world.
Unconstructive activities at
temple

Nevertheless, temples have
also been used for wrong purposes,
not only in the past, even in the
present day. Despite it is being a
place of worship and purification of
the mind, no one knows the intention
of each visitor, accusation and
blame have plagued inside Buddhist
dispensation from the time of the
Buddha. The Buddha himself had to
face different accusations and
blames at different times, i.e. Sundari
and Cincamanavika accused the
Buddha of adultery in the midst
of an audience at the temple.
The commentary Mahajayamangla
Gatha (The discourse on victory of
Lord Buddha) says that
Cincamanavika had been used by
the opponents of the Buddha to

defame him. She went out of Savatti

each evening, and slept at heretic
quarters near Jetavana temple.
When she returned in the early
morning, she told people that she
had spent the night with the Buddha.
After eight or nine months, she then
pretended to be pregnant. Then,
standing in the middle of an
assembly while the Buddha was
preaching, she accused the Buddha
of making her pregnant and
demanded that he should take
responsibility.

In the same way wherever
the Buddha visited, Suppabuddha
and some followers of other faiths
were protested and accusations.
Similarly, Magandhiya, a beautiful

65

lady was hired by bandits to

unsuccessfully accuse the Buddha
and his followers everywhere in
order to defame, humiliate and stop
them preaching. Similar stories have
happened and have been
happening throughout the history of
Buddhism. In recent years, Thailand
has faced similar problems, which
may have caused people to hesitate
in visiting temples and seeking
counsel or association with monks
etc.

Conclusion

Despite these obstacles in
the course of 2600 years of Buddhist
history, Buddhist monasteries and
monks play an important part in the
transmission of literacy and culture,
guidance regardless of race, colour,
country and caste. Additionally they
hold an important place in promoting
charitable causes, building libraries,
hospitals, schools, and universities.
Thus, although, the vihara originally
meant a secluded place in which
66

to walk, and referred to dwellings

or refuges used by wandering
monks during the rainy season. It is
also the place where spiritual and
moral values are preserved, where
people can always feel free and
able to take a fresh spiritual breath.
Human life is full of misery and the
temple can provide techniques for
the path of liberation called spiritual
development. It provides a
standard line that would help you to
find the foundation for the
elimination of your problems in life.
Buddhadasa Bhikkhu, a well-known
Thai Buddhist monk says mind
your business not others. The
Buddha also says, Intention that
defines any actions as good or
bad. Furthermore, the Buddha
says, people are classified as good

or bad in accordance with their

action not because of their birth.
Hence, it is our duty to learn more
about moral and social values from
the temple and to develop that
which would help with the
elimination of suffering and misery.
This can be achieved through
mental development and wisdom.
Therefore, we as Buddhists and
supporters should feel mutually
responsible to not only support and
protect a temple and its activities
but also to promote and propagate
the teachings of the enlightened
one which would help and benefit
our entire society. In addition, the
Buddhas teaching teaches that
mutual respect and good treatment
of each other are of paramount
importance in creating happy union.
Thus, the temple is the place where
one learns to control the senses, to
gain clear understanding and
comprehension of problems which
would lead to the purification of our
lives. Let me bring a noble verse

and invite you to come and

participate in taking a vow to free all
beings;
With a wish
to freealways
all beings
I shall
go for

refuge to the enlightened one

I shall always go for
refuge to the noble teachings of
the enlightened one

And I shall always go for
refuge to the sangha community
Until I reach full enlightenment

And all beings achieve
ultimate happiness of fully
enlightenment.

Sadhu Sadhu Sadhu

Further reading:
Narada, The Buddha and his teachings,
1977, CBBEF, EN096
Gary Gach, The complete Idiots Guide to
Understanding Buddhism, Alpha 2004.
USAThe Dhammapada

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The Buddhavihara Temple Kings Bromley in the Winter

92