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WHY THE GIFT OF ROBE?

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A GIFT OF DHAMMA

The story of a merchant named “Bahiya” tells us why we Buddhists love to give
the gift of robe.
‘
Namo Tassa Bhagavato Arahato Samma Sambudhhassa
Adoration to my Buddha, The Glorious, The Worthy,
The Fully Enlightened
Why is it that Buddhists love to give “the Gift of Robe”? Is it a tradition or is there a good reason
for each and every Buddhist to give this Gift – “The Gift of Robe”?
Come to think of it, every Buddha that had appeared on this planet earth muct appear in
Mejjimadesa” in Benares – from the time when Sumedha hermit made his aspiration to become a
Buddha until his realization as Buddha Gautama” they all appeared in Benares (Mejjimadesa).
Question – for one who lives outside of Jambudipa (India) will he ever come to meet with the
Buddha , ever in person? If you live outside of India, there is never for you to come to meet with
Buddha in person. Hence, the probability that Buddha will call his magic word is so remote. In any
event, giving the Gift of Robe” is at least the best Gift of all that you can think of giving.
In the event one who accepted your robe and became an arahat, at least you still have a chance to
hold on to this coat tail – through the deed of merit – helps youto attain awakening.
t
Why the Gift of Robe- A Gift of Dhamma [ from Paw’s family. Page 2 of 22
In ancient time, this Goldenland, to people of Jambudipa, was named
“Suvannabhumi”, the present day “Thaton”, the ‘Mon’ State of
Burma. Many merchants from Jambudipa came to do their trading
and became prosperous.
The mercahant ‘Bahiya’ was one of them.
CONTENTS
Why the Gift of Robe? ........................................................................................................... 5
Chapter I Introduction ......................................................................................................... 6
Chapter II Ud 1.10 Bāhiya Sutta: Bāhiya ........................................................................ 8
Bahiya was much revered and honored by the people living nearby thinkinghe is
an arahat. ........................................................................................................................................... 8
Then he himself thought that he must be an arahat for people are worshipping
and revering him. ............................................................................................................................ 8
A devaa a former relative of Bahiya went to him and said to him of his
misjudgment. .................................................................................................................................... 9
Then devata told him there is a true arahat living in Savathi go see him. ................... 9
On arrival at Jeta he hurriedly looking for the Blessed one when the Blessed one
was on his alms round. .................................................................................................................. 9
Right away he asked the Blessed one to teach him the dhamma and answered we
have entered the alms round its not the time. ....................................................................... 9
Bahiya asked for the third time to teach him the dhamma. ........................................... 10
Given Bahiya a brief dhamma he right away attained to the fruit of arahatship with
the bark‐cloth. ............................................................................................................................... 10
Blessed one on his return saw Bahiya;s dead body, gored by a wild cow and asked
monks to cremate his body and make him a memorial stupa. ..................................... 10
Monks then asked the Blessed one what is the status of Bahiya? ................................ 11
Chapter III Verse 101: The Story of Bahiyadaruciriya ............................................ 12
While residing at the Jetavana monastery, the Buddha uttered Verse (101) of
Dhammapada book, with reference to Bahiyadaruciriya. Bahiya was the merchant
was on a merchant ship going to Suvannabhumi to trade and met with ship wreck
............................................................................................................................................................ 12
Bahiya, thought to himself, that he is an arahat, because so many have came to
worship him. .................................................................................................................................. 12
Mahabrahma, his former friend, came to tell him that he was of wrong view and
that he should see an arahat now living in Savatthi. ........................................................ 13
Bahiya asked Mahabrahma is there any one who is an arahat, in this world? ........ 13
When Bahiya met the Blessed one he right away asked to teach him the dhamma.
............................................................................................................................................................ 13
After Bahiya attained arahatship, in lay’s clothing he must enter the order to
remain as an arahat. .................................................................................................................... 14
As instructed the monks built a stupa with Bahiya’s bones enshrined in the stupa.
............................................................................................................................................................ 14
Buddha said, Bahiya is the firstest one to attain the awakening. ................................ 14
Then the Buddha spoke in verse as follows: ........................................................................ 14
Chapter IV Bahiya ................................................................................................................ 15
From The Dhamma Encyclopedia .................................................................................. 15
Bahiya was a merchant on his way to Suvannabhumi to do his trading voyage. .... 15
Bahiya was a lone survivor landed in Supparaka without a cloth. .............................. 15
Bahiya made this resolve at the time of Buddha Padumutara. ..................................... 16
Bahiya in all his previous births had never given the gift of robe t before so
Buddha could not call on “Ehi Bhikkhu” to ordain him right when he became an
arahat. .............................................................................................................................................. 16
Bahiya met his death while searching for robes to receive ordination the same
day. .................................................................................................................................................... 16
Buddha spent his 3 months rain retreat at Tavatimsa Heaven ........................... 19
Why the Gift of Robe?
M.Paw
PREFACE
To a Buddhist in Burma, it is so important, for every Buddhist, to at least experiences that

he/she or together have experienced the giving of the gift of robe. Although not many have
proclaimed it was due to the story of Bahiya Thera.
Reasons – When Bahiya met Buddha Gautama and after he had received the dhamma
instruction and attained to arahatship, he was still in lay’s clothing. (According to Milinda
Q & A, a lay Buddhist who has attained to arahatship in lay’s clothing, he must in that
same day must enter into the order of Samgha. At that time, Buddha himself alone could
call on the magic word “Ehi Bhikku!” to ordain Bahiya; however, due to Bahiya’s lack of
“The Gift of Robes” in all his past lives, Buddha was at a loss to ordain him..
But that magic word will not work because Bahiya in his past births has never made an
offering of robes and requisites to Samgha so it will not work. Hence Buddha asked Bahiya
to go get the requisites – robes and bowl to receive ordination as arSamgha so he could
remain and maintain as an arahat in the world.
While looking to get the requisites, an Ogre whom Bahiya had offended when she was an
easy lady had vowed that she will oneday eat him as an ogre. So she an ogre in the form of
a cow gored Bahiya to death on the road looking for Bhikkhu’s requisites.
Most Buddhists love to be a donor of “The gift of Robes”.
So Buddhist, in fear of meeting with the same fate as Bahiya, all and every one aspires to be a
donor of at least in the Goldenland, “the Gift of Robe”. if they ever met the future Buddha, in
person. In this Goldenland we could easily find a donor of requisites, .
The Gift of Robe is so, so very important to people
in the Goldenland.
Chapter I
Introduction
1.1. The state of Buddhism in 230 BC
Some time in 230 BC, King Asoka sent the Buddhist Missionary team to
Suvannabhumi, the Mon State of Burma, to introduce Theravada Buddhism, for
the first time in Burma. According to Mahavamsa, the team was led by Theras –
Sona and Uttara. Thus Theravada Buddhism was introduced to the native of
Burma in Suvannabhumi, and the language used was ‘Magadhi. (Since the Pali
language was not available at that time). The true original Theravada Buddhism
has been
1.2. Suvannabhumi – mentioning of Suvannabhumi in Pali Canon.
Several times the word, Suvannabhumi has been mentioned in Pali Canon and
these are some of them
• Maha Janaka Jataka
• Bahiya Story – Dhammapada.
In ancient time, it is said that when you set sail from South India, like Kalinga or
Orissa, the trade wind will bring you straight to Suvannabhumi. That was why
merchants from India had come to this Mon state since ancient time around 2,000
BC time.
1.3 Theravada Buddhism in Thaton during Mon King Manuha.
In the Mon state during the king Tissa, Buddhism as a religion has degraded to the
point that all his subjects were proclaimed to throw Buddha’s images to the dirt,
river and stream.
At the time of King Manuha, Theravada Buddhism has been degraded to the state
such that there was no longer Bhikkhuni in existence. There was no female monk
here in Suvannabhumi (Thaton). When Mon Monk Shin Arahan went to Bagan, he
went there to get help from Bama King Anawratha to save Theravada Buddhism
from degrading further. When king Anawratha conquered Thaton, he brought
Theravada Buddhism to Bagan and made Theravada the state religion of Burma.
Since 1055 AD, Theravada Buddhism has become the state religion of Burma.
Since that time, the entire country has adopted Theravada Buddhism and other
religion like Brahmanism, Hindu Gods were put to existinction with the exception
of Indra (Sakka) Dagyarmin and Tuyatadi (Saraswati) Goddess, due to ease of
merging them into Buddhism..
1.4. Why the gift of robe so important in Buddhism?
Buddhists fear that, if one day , you are are face to face with the Buddha in person,
in order not to meet with the same fate as Bahiya, Buddha at least could call on his
magic word of “Ehi Bhikkhu” and retain the arahatship
in the Goldenland.
Chapter II
Ud 1.10
Bāhiya Sutta: Bāhiya
translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying near Sāvatthī (Tha
wut dhi Pyi) at Jeta's Grove, Anāthapiṇḍika's monastery (Zetawon Kyaung). And
on that occasion Bāhiya of the Bark-cloth was living in Suppāraka by the seashore.
Bahiya was much revered and honored by the people living nearby thinkinghe
is an arahat.
He was worshipped, revered, honored, venerated, and given homage — a recipient

of robes, alms food, lodgings, & medicinal requisites for the sick. Then, when he
was alone in seclusion, this line of thinking appeared to his awareness:
"Now, of those who in this world are arahants or have entered the path of
arahantship, am I one?"
Then he himself thought that he must be an arahat for people are worshipping and
revering him.
Then a devatā who had once been a blood relative of Bāhiya of the Bark-cloth —
compassionate, desiring his welfare, knowing with her own awareness the line of
thinking that had arisen in his awareness — went to him and on arrival said to
him,
A devaa a former relative of Bahiya went to him and said to him of his
misjudgment.
"You, Bāhiya, are neither an arahant nor have you entered the path of
arahantship. You don't even have the practice whereby you would become an
arahant or enter the path of arahantship."
"Then who, in this world with its devas, are arahants or have entered the path to
arahantship?"
Then devata told him there is a true arahat living in Savathi go see him.
"Bāhiya, there is a city in the northern country named Sāvatthī. There the Blessed
One — an arahant, rightly self-awakened — is living now. He truly is an arahant
and teaches the Dhamma leading to arahantship."
Then Bāhiya, deeply chastened by the devatā, left Suppāraka right then and, in the
space of one night,[1] went all the way to where the Blessed One was staying near
Sāvatthī at Jeta's Grove, Anāthapiṇḍika's monastery. Now on that occasion, a large
number of monks were doing walking meditation in the open air. He went to them
and, on arrival, said, "Where, venerable sirs, is the Blessed One — the arahant,
rightly self-awakened — now staying? We want to see that Blessed One — the
arahant, rightly self-awakened."
"The Blessed One has gone into town for alms."
On arrival at Jeta he hurriedly looking for the Blessed one when the Blessed one was
on his alms round.
Then Bāhiya, hurriedly leaving Jeta's Grove and entering Sāvatthī, saw the Blessed
One going for alms in Sāvatthī — serene & inspiring serene confidence, calming,
his senses at peace, his mind at peace, having attained the utmost tranquility &
poise, tamed, guarded, his senses restrained, a Great One (nāga). Seeing him, he
approached the Blessed One and, on reaching him, threw himself down, with his
head at the Blessed One's feet, and said, "Teach me the Dhamma, O Blessed One!
Teach me the Dhamma, O One-Well-Gone, that will be for my long-term welfare &
bliss."
Right away he asked the Blessed one to teach him the dhamma and answered we
have entered the alms round its not the time.
When this was said, the Blessed One said to him, "This is not the time, Bāhiya. We
have entered the town for alms."
A second time, Bāhiya said to the Blessed One, "But it is hard to know for sure
what dangers there may be for the Blessed One's life, or what dangers there may be
for mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-
Well-Gone, that will be for my long-term welfare & bliss."
A second time, the Blessed One said to him, "This is not the time, Bāhiya. We have
entered the town for alms."
A third time, Bāhiya said to the Blessed One, "But it is hard to know for sure what
dangers there may be for the Blessed One's life, or what dangers there may be for
mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma, O One-
Well-Gone, that will be for my long-term welfare & bliss."
Bahiya asked for the third time to teach him the dhamma.
"Then, Bāhiya, you should train yourself thus:
• In reference to the seen, there will be only the seen.

• In reference to the heard, only the heard.
• In reference to the sensed, only the sensed.
• In reference to the cognized, only the cognized.
• That is how you should train yourself.
When for you there will be only the seen in reference to the seen, only the heard in
reference to the heard, only the sensed in reference to the sensed, only the cognized
in reference to the cognized, then, Bāhiya, there is no you in connection with that.
When there is no you in connection with that, there is no you there. When there is
no you there, you are neither here nor yonder nor between the two. This, just this,
is the end of stress."[2]
Given Bahiya a brief dhamma he right away attained to the fruit of arahatship with
the bark‐cloth.
Through hearing this brief explanation of the Dhamma from the Blessed One, the
mind of Bāhiya of the Bark-cloth right then and there was released from effluents
through lack of clinging/sustenance. Having exhorted Bāhiya of the Bark-cloth
with this brief explanation of the Dhamma, the Blessed One left.
Now, not long after the Blessed One's departure, Bāhiya was attacked & killed by a
cow with a young calf. Then the Blessed One, having gone for alms in Sāvatthī,
after the meal, returning from his alms round with a large number of monks, saw
that Bāhiya had died. On seeing him, he said to the monks,
Blessed one on his return saw Bahiya;s dead body, gored by a wild cow and asked
monks to cremate his body and make him a memorial stupa.
"Take Bāhiya's body, monks, and, placing it on a litter and carrying it away,
cremate it and build him a memorial. Your companion in the holy life has died."
Responding, "As you say, lord," to the Blessed One, the monks — placing Bāhiya's
body on a litter, carrying it away, cremating it, and building him a memorial —
went to the Blessed One. On arrival, having bowed down to him, sat to one side. As
they were sitting there, they said to him,
Monks then asked the Blessed one what is the status of Bahiya?
"Bāhiya's body has been cremated, lord, and his memorial has been built. What is
his destination? What is his future state?"
"Monks, Bāhiya of the Bark-cloth was wise. He practiced the Dhamma in

accordance with the Dhamma and did not pester me with issues related to the
Dhamma. Bāhiya of the Bark-cloth, monks, is totally unbound."
Then, on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Where water, earth, fire, & wind have no footing: There the stars don't shine, the
sun isn't visible. There the moon doesn't appear. There darkness is not found. And
when a sage, a brahman through sagacity, has realized [this] for himself, then from
form & formless, from bliss & pain, he is freed.
in the Goldenland.
Chapter III
Verse 101: The Story of Bahiyadaruciriya
Translated by Daw Mya Tin.

While residing at the Jetavana monastery, the Buddha uttered Verse (101) of
Dhammapada book, with reference to Bahiyadaruciriya.

Bahiya was the merchant was on a merchant ship going to Suvannabhumi to trade
and met with ship wreck
A group of merchants went out to sea in a boat; their boat was wrecked at sea and
all, except one, died. The only survivor got hold of a plank and eventually came to
land at the port of Supparaka. As he was naked, he tied the plank to his body, got
hold of a bowl, and sat in a place where people could see him. Passersby gave him
rice and gruel; some took him for an Arahat and talked in praise of him.
Some brought clothes for him to wear, but he refused, fearing that by wearing
clothes, people would give less to him. Besides, because some said that he was an
Arahat, he mistakenly came to think that he really was one.
Bahiya, thought to himself, that he is an arahat, because so many have
came to worship him.
Thus, because he was a man of wrong views, who was wearing a piece of wood as
his clothing, he came to be known as Bahiyadaruciriya.

Mahabrahma, his former friend, came to tell him that he was of wrong
view and that he should see an arahat now living in Savatthi.
At about this time, Mahabrahma, who had been his friend in one of his previous
existences, saw him going astray and felt that it was his duty to put Bahiya on the
right path. So, Mahabrahma came to him in the night and said to him -
"Bahiya, you are not an Arahat yet, and what is more, you do not have the qualities
that makes one an Arahat." Bahiya looked up at Mahabrahma and said, "Yes, I
must admit, that I am not an Arahat, as you have said. I now realize that I have
done a great wrong. But is there anyone else in this world now, who is an
Arahat?"
Bahiya asked Mahabrahma is there any one who is an arahat, in this world?
Mahabrahma then told him that there lived in Savatthi Gotama Buddha, an
Arahat, who was perfectly self- enlightened.
Bahiya, realizing the enormity of his guilt, felt very much distressed and ran all the
way to Savatthi. Mahabrahma helped him by his supernormal power, so that the
whole stretch of one hundred and twenty yojanas was covered in one night. Bahiya
found the Buddha going on an alms-round with other Bhikkhus and respectfully
followed him. He pleaded with the Buddha to teach him the Dhamma, but the
Buddha replied that since they were on an alms-round, it was not yet time for
areligious discourse. And again, Bahiya pleaded, "Venerable
Sir, one cannot know the danger to your life or to my life, so please talk to me
about the Dhamma."
When Bahiya met the Blessed one he right away asked to teach him the dhamma.
The Buddha knew that Bahiya had made the journey of one hundred and twenty
yojanas in one night, and also that he was overwhelmed with joy at seeing the
Buddha. That was why the Buddha did not want to talk about the Dhamma
immediately, but wanted him to calm down to enable him to take in the Dhamma
properly. Still, Bahiya persistently pleaded. So, while standing on the road, the
Buddha said to Bahiya,
• "Bahiya, when you see an object, be conscious of just the visible object;
• when you hear a sound, be conscious of just the sound;
• when you smell or taste or touch something, be conscious of just the smell,
the taste or the touch;
• and when you think of anything, be conscious of just the mind-object."
After Bahiya attained arahatship, in lay’s clothing he must enter the order to remain
as an arahat.
After hearing the above discourse, Bahiya attained Arahatship and he asked
permission from the Buddha to join the Order. The Buddha told him to get the
robes, the bowl and other requisites of a Bhikkhu.
As instructed the monks built a stupa with Bahiya’s bones enshrined in the stupa.
On his way to get them, he was gored to death by a cow, which was, in
fact, an ogress in the likeness of a cow. When the Buddha and the other Bhikkhus
came out after having had their meal, they found Bahiya lying dead on a rubbish
heap. As instructed by the Buddha, the Bhikkhus cremated the body of Bahiya and
had his bones enshrined in a stupa.
Back at the Jetavana monastery, the Buddha told the Bhikkhus that Bahiya had
realized Nibbana. He also told them that as far as speed was concerned in attaining
Magga Insight (abhinna), Bahiya was the fastest, the best (Etadaggam). The
Bhikkhus were puzzled by the
statement made by the Buddha and they asked him, why and when Bahiya became
an Arahat.
Buddha said, Bahiya is the firstest one to attain the awakening.
To this, the Buddha replied, "Bahiya attained Arahatship, while he listened to my

instructions given to him on the road when we were on the alms-round." The
Bhikkhus wondered how one could attain Arahatship after listening to just a few
sentences of the Dhamma. So, the Buddha told them that the number of words or
the length of a speech did not matter, if it was beneficial to someone.
Then the Buddha spoke in verse as follows:
Verse 101. Better than a thousand verses that are senseless and
unconnected with the realization of Nibbana, is a single verse, if on
hearing it, one is calmed.
in the Goldenland.
Chapter IV
Bahiya
From The Dhamma Encyclopedia
Bāhiya was an Arahant who lived during the time of the Buddha. He was born in
the family of a householder of Bāhiya hence his name and engaged himself in trade,
voyaging in a ship. Seven times he sailed down the Indus and across the sea and
returned safely home.
Bahiya was a merchant on his way to Suvannabhumi to do his trading
voyage.
On the eighth occasion, while on his way to Suvaṇṇabhūmi, his ship was wrecked,
and he floated ashore on a plank, reaching land near Suppāraka. Having lost all his
clothes, he made himself a bark garment, and went about, bowl in hand, for alms in
Suppāraka. Men, seeing his garment and struck with his demeanor, paid him great
honor. Though they offered him costly robes and many other luxuries, he refused
them all and his fame increased. Because of his bark garment he was known as
Dārucīriya.
Bahiya was a lone survivor landed in Supparaka without a cloth.
In due course he came himself to believe that he had attained Arahantship, but a
devatā, reading his thoughts and wishing him well, pointed out to him his error and
advised him to seek the Buddha at Sāvatthi. By the power of the devatā, Bāhiya
reached Sāvatthi in one night, a distance of one hundred and twenty leagues, and
was told that the Buddha was in the city begging alms. Bāhiya followed him there
and begged to be taught something for his salvation.
At Supparaka he was worshipped by so many people he thought himself to be an
arahat until his friend Devadata came and took him to Buddha.
Twice he asked and twice the Buddha refused, saying that it was not the right time
for teaching.
The Buddha then taught him the proper method of regarding all sense experiences
namely, as experiences and no more. Even as he listened, Bāhiya became an
Arahant and the Buddha left him. Shortly after, Bāhiya was gored to death by a
cow with calf. The Buddha, seeing his body lying on the dung heap, asked the
monks to remove it and to have it burnt, erecting a thūpa over the remains. In the
assembly he declared Bāhiya to be foremost among those who instantly
comprehended the Truth (khippābhiññānaṃ).
Bahiya made this resolve at the time of Buddha Padumutara.
Bāhiya's resolve to attain to this eminence was made in the time of Padumuttara
Buddha when he heard the Buddha declare a monk foremost in instantaneous
comprehension. In the time of Kassapa Buddha, when the Buddha’s teachings were
fading from the minds of men, Bāhiya was one of seven monks who climbed a rock,
determined not to leave it until they had attained their goal. Their leader became
an Arahant and the second a Non-returner passing into the Suddhāvāsa world; the
rest were reborn in this age as Pukkusāti, Kumāra Kassapa, DabbaMallaputta,
Sabhiya, and Bāhiya.
Bahiya in all his previous births had never given the gift of robe t before
so Buddha could not call on “Ehi Bhikkhu” to ordain him right when he
became an arahat.
Although Bāhiya had kept the precepts in previous births, he had never given a
bowl or a robe to a monk. For this reason the Buddha did not, at the end of his
discourse, ordain him by the “Come bhikkhu” ordination (ehi bhikkhu pabbajā).
The Buddha knew that Bāhiya had not sufficient merit to obtain divine robes.
Some say that he was once a brigand and had shot a Pacceka Buddha with an
arrow and had taken possession of the Pacceka Buddha’s begging bowl and robe.
Bahiya met his death while searching for robes to receive ordination the same day.
Bāhiya met his death while searching for a robe in which to be ordained. The cow
that killed Bāhiya was identical with the one that killed Pukkusāti, Tambadāṭhika
and Suppabuddha.
References
• Udana 1.10
• www.aimwell.org
TADINGYUT (September/October)
Thadingyut is the Myanmar seventh month in (September- October) towards the

end of rainy season. Lord Gautama Buddha preached ‘The Abhidhamma’ to His
reincarnated mother in Tavatimsa heaven, abode of celestial beings for three
months of rain retreat and returned to the abode of men on the full- moon day of
Thadingyut .

Abhidhamma & Pathanna Desana
in
Tavatimsa Heaven
(A period of 3 Months rain retreat)

Countless Devas & Brahmas had attained to liberation

Buddha spent his 3 months rain retreat
at Tavatimsa Heaven
The King of the celestials created three stairways, gold, silver and ruby for him.
Buddha took the middle ruby stairways radiating six hues of aura. The celestials
came along by the right gold stairways and the brahmas by the left silver stairways
. On account of that, Myanmar Buddhists celebrate Tavatimsa Festival on the full-
moon day of Thadingyut by lighting multi-coloured lanterns.

For the Sangha it is the time known as Pawayana, which means inviting,
entreating, urging. In practice, since the times of the Buddha, it is to beg on other
monks for forgiveness of any deed that might have displeased any other among
Sangha. Like wise, there is also the practice among the laity of paying obeisance to
parents and elders.
Thadingyut, the seventh month of the Myanmar calendar, marks the end of lent.
Monsoon is on the way out and the skies are clearing. Sunny days are here to stay.
The austerity, sobriety and restraint of the lent season together with the damp
murky gloom of the monsoon-all these have given way to fun and festivities. With
the ban on weddings lifted, there is the scent of eugenia leaves and lilies in the air.
The soft breeze whispers the music of flutes and harps.
The three day lights festival, namely the day before the full moon, the full moon
day and the day after, will be those of music, dances and fun. Illuminations are
there to celebrate the anniversary of the Buddha's return from the celestial abode
where he had spent the lent teaching the gods above His Law.
Among the gods was the one who was the mother of the Buddha, reborn there. It
was on the full moon day of Thadingyut month that the Buddha descended to the
abode of humans. He and His disciples were attended by a heavenly host of
celestials King who created the stairway for Buddha. Humans on earth illuminated
the homes and streets to welcome the Buddha and His disciples.
Among the gods was the one who was the mother of the Buddha, reborn there. It
was on the full moon day of thadingyut month that the Buddha descended to the
abode of humans. He and His disciples were attended by a heavenly host of
celestials King who created a pathway of stars. Humans on earth illuminated the
homes and streets to welcome the Buddha and His disciples
Streets, houses and public buildings are illuminated and festooned with coloured
electric bulbs. One feature of the festival in small towns and villages lighting; small
earthen bowls are filled with sessamum oil and a piece of cotton is soaked in each
bowl and lighted.
These lighted oil bowls are placed on the terraces of pagodas. The lights last longer
than candles and the little tongues of flame quivering in the breeze lend an uncanny
beauty to the scene steeped in silvery moonlight. Such lights are sometimes seen on
the pagodas in Yangon city
The scene of the Buddha's descent from the celestial abodes is often recreated in
the streets or pagoda precincts, all done in poster paintings and of course, lights,
The festival is often called the Tawadaintha feast (heavenly Tavatimsa feast), being
the name of the celestial abode where the Buddha spent the lent season
Thadingyut is not only a season of festivals and rejoicings, but also a time for
remembering those to whom we owe respect and gratitude. The Buddha's visit to
the Tavatimsa heaven was to teach the great Truth he had found through rigorous
striving for many many lives, to his former own mother. It was a gesture of
gratitude, an example for all to follow. The Buddha made the greatest gift of all,
namely the gift of Dhamma (the Law) that would deliver her from Suffering once
and for all.
It is interesting to note that most of the war campaigns and military sports are
found recorded in classical songs and poems. One other spectacle in military
parades was the unit of elephants which formed the major strength of the armed
forces. Royal princes were expected to master the art of riding and combating on
elephant's back. One of the most challenging feats was how to manage a raging
elephant.
According to the Buddhist teaching, there are Five Most Revered Ones, namely the
Buddha, His Law, His Order of Monks, Parents and Teachers. During the
Thadingyut season Myanmar Buddhists go round paying respects to parents,
teachers, elderly relatives and friends.

It is quite usual for the senior citizens in the street or residential quarter to receive
gifts and respects from the younger people of the community. Sometimes it is an
organized affair, but this does not prevent them from going to older people
individually to pay respects. This way, it is more intimate and pleasant..
On the third day of the festival, people go round paying calls. It is `open house' for
many homes. Older people have light refreshments ready for the young visitors.
They give away sweets and small change to children. Young people bring small
gifts like candles, fruits and cakes, but it is not compulsory. Paying respects is
accomplished by the act of kadaw, genuflection
The word kadaw is an everyday expression in Myanmar life. When you have to say
something indelicate or impolite, you say it with the word kadaw; the same word is
used as an apology for any transgression like, bumping into someone or stepping on
another's feet. On such occasions the word is synonymous with 'sorry', but with a
deeper feeling
When you have the necessity to touch someone's hair, like brushing away a wisp of
dust, you do not do so without first saying kadaw, even though the person
concerned may not be an older person.
The custom of doing the act of kadaw, is rooted in the Buddhist acceptance of the
samsara, the round of rebirth, being born and reborn; all beings, humans and
others go round the cycle, meeting one another in amicable or hostile
relationships. Consequently, among people meeting one another in this present
existence there would be love and kindness as there would be hate and enmity as
well. There might be wrongful actions committed consciously or unwittingly to one
another throughout the unwitting journey of samsara
When Buddhists do the act of kadaw to anyone, their parents, teachers or elders,
they not only pay respects as a gesture of gratitude, but they also ask forgiveness
for any wrongful action, by thought, word or action they might have done in this life
and many, many lives before.
The elders, even as they accept the kadaw from young people, ask forgiveness in
return for any wrongful action by thought, word, or action, they themselves might
have been guilty of. This reciprocal action is called the 'erasing of the slate', which
is the same as 'burying the hatchet'. After this act of 'erasing the slate', friends and
kinsmen can start with a 'clean slate' with nothing but love and kindness
Paying respects or kadaw ceremonies are organized and held in schools. Paying
respects or kadaw ceremonies are organized and held in schools. Paying respects
to teachers, one of the Five Revered Ones, is still practised. Buddhist parables
illustrate the good influence of teachers on their students, even though the latter
might have become ruling kings
Once, a short tome after the demise of the Buddha, the kings of India assembled to
claim their share of the Buddha's relics. It was a goodly company of crowned
heads, each attended by their, infantry, cavalry, chariots and war
elephants. Swords and spears and shields burned in the sunlight as the
caparisoned steeds and elephants dug their heels impatiently, as they waited for
action
There was dispute over who should get how much of the relics. Tempers rose and
angry voices rang through the air and the steel clanged as the warriors made ready
their weapons. Horses and elephants let forth a fearful trumpeting. A have of
blood and destruction was imminent
At the crucial moment, an authoritative voice rang out above the noise: "Silence,
all of you!" The kings turned their heads towards the voice they knew so well, the
voice that had dared to command them. There stood Dona the Brahman, who was
their teacher, who had taught them the princely arts, in their student days.
There was silence, as the king bowed down to the one who had been their
teacher. Without so much as a word of dissent, the kings accepted their share of
the relics handed out by Dona the Brahman, and went away in peace
So this is the spirit of Thadingyut season... paying respects to those to whom

respect is due and remembering those to whom we owe gratitude.
Sadhu! Sadhu! Sadhu!

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To a Buddhist in Burma, it is so important, for every Buddhist, to at least experiences that

Most Buddhists love to be a donor of “The gift of Robes”.

1.2. Suvannabhumi – mentioning of Suvannabhumi in Pali Canon.

1.3 Theravada Buddhism in Thaton during Mon King Manuha.

1.4. Why the gift of robe so important in Buddhism?

He was worshipped, revered, honored, venerated, and given homage — a recipient

"The Blessed One has gone into town for alms."

"Then, Bāhiya, you should train yourself thus:

• In reference to the seen, there will be only the seen.

"Monks, Bāhiya of the Bark-cloth was wise. He practiced the Dhamma in

To this, the Buddha replied, "Bahiya attained Arahatship, while he listened to my

Thadingyut is the Myanmar seventh month in (September- October) towards the

So this is the spirit of Thadingyut season... paying respects to those to whom

Sadhu! Sadhu! Sadhu!

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