PAYING HOMAGE TO THE BUDDHA(Reference: 'The Teachings of the Buddha', Ministry of Religious Affairs, Yangon, 1997) |
When a Buddhist approaches to pay homage to the Buddha and members of the Sanmgha, he must take a suitable place putting his palms together on his forehead respectfully. The suitable place should be free from six faults of location: being too far; being too near, being at the front, being at the back, being at a high place and being against the wind. Then he should supplicate something what he wishes. After that, he should pay homage to them and go back from them taking four or five steps backward and with joined-palms on his forehead, without turning his back to them.
Three modes of paying homage
(a) Paying homage physically (kayavandana);
(b) Paying homage verbally (vacivandana): and
(c) Paying homage mentally (Manovandana).
Paying homage physically
One who pays homage physically to the Buddha and the Samgha has to touch the ground or the floor with five parts of one's body. These five parts of body are: forehead, two hands and two knees. This is called the five fold manner of touch.
Paying homage while standing
When a Buddhist meets the members of the Samgha on the way, he should stop his stepping, take off his head-wear and shoes. Then he should raise his joined-palms on his forehead with his body leaning forwards.
Paying homage while sitting
A male-devotee should sit in a squatting posture and a female-devotee should sit with limbs drawn together for paying homage by means of the fivefold manner of touch.
While paying homage he or she should say as follows: Buddham Pujemi — I pay homage to the Buddha. Dhammam Pujemi — I pay homage to the Dhamma. Samgham Pujemi — I pay homage to the Samgha |
When the Buddhists in Myanmar perform the meritorious deeds such as giving charity, observing the precepts, etc., they first pay homage to the Samgha by reciting the formula of asking for permission to do so beginning with "Okasa". At the end of the recitation, beginning with Okasa, a member of the Samgha gives blessings so that the wishes of the devotees may be fulfilled.
Then the devotees ask for the five or percepts together with threefold refuges by reciting the Pali word beginning with "Aham bhante". The member of the Samgha then dictates the formulae of Namotassa, and Saranagamana , Pali words for paying homage to the Buddha.
After the devotees recite the above Pali formulae, the member of the Samgha reminded them to keep the percepts well with mindfulness.
After that the devotees hand over the offertories to the Samgha. Then the member of the Samgha may deliver a short discourse on the benefits of giving charity and keeping precepts. He then administers the pouring of libation water and sharing merits.
Okasa Okasa Okasa - Oh Venerable Sir: May I pay obeisance to thee! So as to be free from all my offences, accumulated from evil deeds done physically, verbally and mentally. I pay homage to the Three Gems: the Buddha, the Dhamma and the Samgha, once, twice, thrice with my joined-palms on my forehead very respectfully and humbly. Owing to my deeds of merit, may I always be free from the four Apayas, the three kappas, the eight Atthakkhanas, the five Veras, the four Vipattis, the five Byasanas and at the final existence may I attain Magga, Phala and Nibbana! |
The meanings of the formula of asking for permission
Okasa=asking for permission
Kayakamma=physical commitment
Vacikamma =verbal commitment
Manokamma =mental commitment
Sabba dosa=all offences
The Virtues Of the Triple Gem (Triple Ratana)
Ratana means all animate and inanimate things which give delight and pleasure to one's mind.
All jewels including diamond, gold, silver, etc., give delight and pleasure to the mind for people in the world. So they are called mundane jewels (Lokiya Ratana).
Similarly, the Buddha. the Dhamma and the Samgha give delight and pleasure to the mind for human beings, devas and brahmas. So they are called supramundane jewels (Lokuttara Ratana).
The Attributes of Ratana
The Buddha Ratana
Buddha is endowed with the nine supreme attributes; and those who happen to see and hear the Buddha's Teachings can gain knowledge and peace of mind; therefore the Buddha is highly honoured and adorable for those who take refuge in him.
The jewels like diamond, gold and silver, etc, are great in value. The owner of these jewels enjoys peace and happiness only in the present life whereas those who happen to see and take refuge in the Buddha, enjoy peace and happiness not only in the present life but also in future lives. So, the Buddha is the most valuable treasure.
As the ten jewels such as ruby, diamond, etc., are incomparable in value with other human utilities, so also the Buddha is incomparable with any other person in morality, concentration, and wisdom. Therefore, the Buddha is an incomparable treasure in the whole universe.
It is extremely difficult to come across the wheel treasure of the Universal Monarch and yet it is more extremely difficult to come across the fully-enlightened person known as the Buddha. So, the Buddha is the most difficult to see.
As the precious jewels like diamond and ruby are owned and utilized not by poor people but by rich people, so also the Buddha-treasure can be revered and worshipped not by ordinary persons but by glorious ones who have accumulated a great deal of meritorious deeds. Therefore, the Buddha is the most honourable, most precious, most incomparable, most rare and most worthy (for the glorious ones) treasure in the universe.
Virtues in Pali |
The brief Meanings of the Virtues |
|
Itipi so bhagava - |
||
| 1 | Araham |
The Blessed one is known as Araham because he is worthy of special veneration by all men, devas and brahmas. |
| 2 | Sammasambuddho |
The Blessed One is known as Sammasambuddho because he has fully realized all that should be known by himself. |
| 3 | Vijjacaranasampanno |
The Blessed One is known as Vijjacararanasampanno because he is proficient in supreme knowledge and in the practice of morality. |
| 4 | Sugato |
The Blessed One is known as Sugato because he speaks only what is true and beneficial. |
| 5 | Lokavidu |
The Blessed One is known as Lokavidu because he knows all the three Lokas. namely satta-loka--the world of living beings, sankhara-loka-the world of conditioned things, and okasa-1oka--the planes of existences. |
| 6 | Anuttaropurisadammasarathi |
The Blessed One is known as Anuttaro purisadammasarathi because he is the in comparable charioteer who is adept in taming those who deserve to be tamed. |
| 7 | Sattha devamanussaam |
The Blessed One is known as Sattha devamanussanam because he is the guiding teacher of all devas and men. |
| 8 | Buddho |
The Blessed One is known as Buddho because he himself is the Enlightened One, and he can enlighten others. |
| 9 | Bhagava |
The Blessed One is known as Bhagava because he is the most exalted and most glorious One. |
The Dhamma Ratana
The Dhamma means the four Path-consciousness, the four Fruition-consciousness, the Nibbana and the Teachings of the Buddha.
These Dhammas should be listened, studied, practised and realized with great honour and adoration by those who wish to enjoy peace and happiness.
It is so valuable that it cannot be appraised.
It is incomparable and superior to any other worldly treasure.
It is extremely difficult to come across and to listen to the Dhamma because the Dhamma appears only when the Buddha appears.
Dhamma can be listened, practised and realised not by ordinary person- but by the glorious ones who accumulated great meritorious deeds. Therefore, the Dhamma is the most honourable, most precious, most incomparable, most rare and most worthy treasure.
Virtues in Pali |
The brief Meanings of the Virtues |
|
| 1 | Svakkhato bhagavata dhammo |
The Dhamma comprising the four Maggas, the four Phalas, the Nibbana and the Buddhist scriptures is well expounded by the Exalted One. |
| 2 | Sanditthiko |
It can be seen and realized vividly by oneself if one practises the Dhamma. |
| 3 | Akaliko |
It yields immediate results to those who practise the Dhamma and the Fruition-consciousness follows the Path-consciousness without delay |
| 4 | Ehipassiko |
It is so distinct and pure that it is worthy of inviting others to come and see it. |
| 5 | Opaneyyiko |
It is worthy of being perpetually borne mind. |
| 6 | Paccattam veditabbo Vinnuhi |
It can be experienced by the wise individually. |
The Samgha Ratana
The eight kinds of noble bhikkhus are collectively known as the Samgha.
The non- ariya bhikkhus (Sammuti Samgha) who have the same view and the same moral practice as the noble bhikkhus (Ariya Samgha) are also included in the Samgha.
1. The Samgha being endowed with nine supreme attributes, should be highly honoured and venerated.
2. The Samgha is peerless because it enables one who takes refuge in the Samgha to achieve happiness and prosperity in the present existence as well as in future existences.
3. The Samgha is an incomparable treasure because the members of the Samgha are incomparable in morality, concentration and wisdom in the whole world.
4. The Samgha Ratana is extremely difficult to come across because it comes into existence only when the Buddha arises in the world. Only those who have accumulated great merits can revere and take refuge in this Samgha Ratana.
Therefore the Samgha is the most honourable, most precious, most incomparable, most rare and most worthy treasure in the whole Universe.
Virtues in Pali |
The brief Meanings of the Virtues |
|
| 1 | Suppatipanno bhagavato Savakasamgho |
The disciples of the Exalted One practise well the threefold training of morality, concentration and wisdom. |
| 2 | Ujuppatipanno bhagavato Savakasamgho |
The disciples of the Exalted One practise righteously the threefold training. |
| 3 | Nayappatipanno bhagavato Savakasamgho |
The disciples of the Exalted One practise to realize the Nibbana. They are endowed with righteous conduct leading to the Nibbana. |
| 4 | Samicippatipanno bhagavato Savakasamgho |
The disciples of the Exalted One practise to be worthy of veneration. The disciples of the Exalted One, numbering four pairs of ariyas or eight noble persons are: |
Yadidam cattari purisayugani attha purisapuggala esa bhagavato Savakasamgho |
||
| 5 | Ahuneyyo |
worthy of receiving offerings brought even from afar; |
| 6 | Pahuneyyo |
worthy of receiving offerings specially set aside for guests; |
| 7 | Dakkhineyyo |
worthy of receiving offerings offered with the belief that the offering will bear fruits in future existences; |
| 8 | Anjalikaraniyo |
worthy of receiving reverential salutation of men, devas and brahmas; |
| 9 | Anuttaram punnakkhettam lokassa |
the peerless fertile field for planting the seeds of merit. |
Reflection on the Virtues of the Buddha (Buddhanussati)
Reflection on the virtues of the Buddha means contemplating repeatedly on any one of the nine supreme virtues of the Buddha without any recitation.
The Benefits of Reflecting on the Virtues of the Buddha
The person reflecting on the virtues of Buddha can gain the following benefits:
(1) Veneration of the Buddha with great respect;
(2) Attainment of good mindfulness;
(3) Development of wisdom;
(4) Having the notation of living together with the Buddha;
(5) Gaining much merit;
(6) Gaining much joy and gladness;
(7) Being devoid of fear even in the face of dreadful danger;
(8) Avoiding evil deeds, because one feels one is in front of the Buddha;
(9) Being worthy of veneration as sacred as the chamber of relics;
(10) Being ashamed and frightened to commit evil deeds;
(11) Attainment of good existences in future lives if one does not attain the Path-consciousness and its fruition in the present life.
Note: Reflection on the virtues of the Dhamma and the Samgha can be undertaken as one reflects on the virtues of the Buddha, and similar benefits will be at tamed.
The Four Nether Worlds (Apayas)
The four states which are devoid of happiness are called Apaya. There are four Apayas. They are;-
The Three Disasters
Kappa: destroying is called Kappa. Three disasters which arise when the world is overwhelmed by evil deeds are called three Kappas. They are:-
The Eight Inopportune Times (Atthakkhanas)
The Five Enemies (Panca Verani)
These five are called enemies because they can sometimes cause a great danger to unfortunate human beings.
Four Deficiencies (Vipatti)
Vipatti means the state of being short of what is needed. Four vipattis are:-
Five Kinds of Losses (Byasana)
Byasana means the ruination or misfortune. Five byasanas are:-
Magga (Magga means the Path leading to the Nibbana)
Phala
Phala means the fruition that immediately follows the path. There ars also four stages.
Nibbana
Nibbana is the Extinction of fire of Lust, Hatred and Delusion)
All beings in the world have to live with the Buddha, the Samgha, noble persons, parents, teachers and those who are older and superior in virtues. One may offend them bodily, verbally or mentally. Whether one may commit the wrong action intentionally or not, one may encounter the evil consequences such as loss of properties, suffering from various diseases. etc., in this very life. Also in future existences, one may be reborn in woeful abodes repeatedly and ones chance to attain the celestial life and Nibbana may be blocked. Therefore one must be very careful not to offend noble persons and elders.
In order to deter the above evil consequences, the wise elders of past generations have adopted the formula of asking for permission ("Okasa") to be performed First among the religious activities.
By reciting the Okasa Formula in obeisance to noble persons and elders, all the evil consequences of intentional or unintentional offences may be eradicated, and good benefits will arise in this life as well as in future lives. Even if no offence has been done, one will gain wholesome Kammas by paying homage with Okasa. and will enjoy the benefits of these Kammas.
All beings in the world have to live with the Buddha, the Samgha, noble persons, parents, teachers and those who are older and superior in virtues. One may offend them bodily, verbally or mentally. Whether one may commit the wrong action intentionally or not, one may encounter the evil consequences such as loss of properties, suffering from various diseases. etc., in this very life. Also in future existences, one may be reborn in woeful abodes repeatedly and ones chance to attain the celestial life and Nibbana may be blocked. Therefore one must be very careful not to offend noble persons and elders.
In order to deter the above evil consequences, the wise elders of past generations have adopted the formula of asking for permission ("Okasa") to be performed First among the religious activities.
By reciting the Okasa Formula in obeisance to noble persons and elders, all the evil consequences of intentional or unintentional offences may be eradicated, and good benefits will arise in this life as well as in future lives. Even if no offence has been done, one will gain wholesome Kammas by paying homage with Okasa. and will enjoy the benefits of these Kammas.
This page at Nibbana.com was last modified: