Salient Articles on
BUDDHA DESANA

SAYADAW U PANNA DIPA
Aggamaha Saddhamma Jotika Dhaja
Dean, Faculty of Patipatti,
I T B M U, Yangon

1999

THE BUDDHIST WAY TO
GENUINE PEACE AND REAL HAPPINESS

         Men in his fundamental nature, is ever seeking for happiness in some way or other for his own self. He generally thinks that the gratification of sense desire is the only happy thing in life and this is why, he is always looking for and hankering after sensual pleasures assuming that they are certainly conducive to his happy life, genuine peace and real happiness.

         As a Common man born in the sensuous plane, he takes for granted that he is happy and gratified only when he sees beautiful forms, hears sweet sounds, smells sweet scents, tastes delicious food, touches pleasant objects and thinks of fascinating ideas. For this reason, he is constantly craving for something more due to his discontent in the enjoyment of sensual pleasures.

         As a matter of fact, man's desire or craving is insatiable and unlimited. Blinded by ignorance and ensnared with craving, he is always chasing after more and more luxuries and pleasures. Consequently, his mind is so full of anxiety, worry, grief, despair and pain that he cannot attain even a slight moment of mental peace and happiness.

         Many think that they will be really happy when they get sensual pleasures or what they want, but that will never be, for mental happiness is not actually genuine, but just a momentary and imaginary happy feeling.

         So, if you really want to be happy in life, you must at least become a Sotapan Ariya, the Saintly Person or Noble One, who has truly experienced to some extent, the real peace and happiness by virtue of his detachment from egoistic wrong view, sceptical doubt and rites and rituals in superficial faith. Apparently, it is rather hard for an ordinary worldling to attain real happiness, for he naturally has to worry about each and everything relating to him due to his own attachment or clinging or fetters.

         Material things for the well-being of the physical body, are quite essential, yet they alone can never give happiness or satisfy the human mind. Materially one is never contented just like a person who is ever thirsty due to drinking salt water, yet can never quench his thirst.

         Happiness is indeed concerned mainly with mentality rather than material. The technique in the Buddha's teaching is rather simple, you need not search in a faraway place, but discover it only within your body and mind. If you practise it at this moment, you are sure to obtain the marvellous results forthwith. Just put yourself in the actual practice for some days and then you will amazingly find the greatly effective fruits by your experience in the enlightened realm or your life.

         So, if any one wants to be happy, he must find ways and means of how genuine peace and happiness can be obtained in the mental plane. It is none other than the method of the Buddha's concentration or meditation, i.e., Mindfulness on in-and-out breathing (Anapana)".

         Here before we take up the subject of meditation practice, it would be necessary to understand the fundamental principles of the Buddhist view of Kamma and the phenomena of mind and matter.

         In the whole universe, we find only two things. i.e.. mind and matter. These two phenomena are primarily bound up to coexist with each other and that is what we call a 'being' or a "person". The so-called being is none other than the composition of these two elements. Matter in a being can do nothing without mind and vice versa A being or a man is casually presumed as a personality or identity, or individually according to which of his activities in time and space have taken place. Fundamentally, mind is dependent on matter and vice versa. They are something in the like a lame man and a blind man. It is impossible for the former to go for a walk without the latter. but the blind man carries the lame man on his shoulder. they both can take a walk.

         These two phenomena. mind and matter. arc dependent on each other and they act as a living being. As they are mutually related, they also influence one another. When the stream of consciousness stops at the destruction of the body, the physical becomes immobile, just like a marionette without strings. But the force of energy of the action done, good or evil, in this life continues into the lives to come. like a bulb which is burnt out, but the electric power is remaining in the line When the new bulb is put in the light appears again. This is very much like death and rebirth in the course of Samsara.

         If we closely examine matter we find it to be constructed and conditioned and therefore changing according to scientific or cosmic laws of nature. It is an energy flux going on from moment to moment. Matter, in nature, is changeable and perishable: and mind, only a consciousness of an object.

         Then how does matter change? Matter does not change at random. It changes according to its cause and effect. A body of water becomes hot due to applying heat. A block of ice becomes liquid or solid due to variation in heat or cold. An object moves because of a force exerted on it. Physics is the study of the physical law of cause and effect.

         Mind is also subject to cause and effect. Either good or evil attitude of mind arises only due to force of one's wholesome and unwholesome volitions done in the past. The various degrees of emotion. sentiment or attitude of mind, good or bad, depend on how one has acquired his own volitions in the former lives as well as in the past of this present. For instance, a person who has been accustomed to practising generosity or charity in the past would not be stingy in the present; likewise, if he is not in the habit of practising charity, he would have rather an angry nature. Psychology will be very much beneficial to us if it is applied to purify one's mind to its limit, rather than merely studying the mind.

         Conditioning of various societies in different social values and religions is a good example. Learning for the sake of knowledge too is dependent on a cause, namely, by reading a book or listening to a teacher. In this way it can be seen that mind and matter are both conditioned by causes and effects. Cause becomes effect and effect becomes cause again. What we are now is the result of an infinite amount or physical and mental information acquired from the long, long past lives as well as during this life. According to Buddhism, these two phenomena, mind and matter come to exist because of the force of ignorance (Avijja.), craving (Tanha), together with the four primary properties, namely:

        1. Kamma (One's own actions);

        2. Citta (One's mental activities);

        3. Utu (Heat and cold of the weather);

        4. Ahara (Nutrition).

         So a being or a man is merely the energy complex of his own activities, wholesome or unwholesome done in the past lives as well as in the present life. Though these two phenomena are primarily correlated and interdependent, yet one is quite different in nature from the other.

         A Buddhist believes that all things in the universe have a cause of both mind and matter. And all actions of mind and matter will naturally have due effects as a consequence. An action of a good mind gives a good effect; an action of a bad mind gives a bad effect. This is the law of action and reaction (Kamma).

         Here you should know something about how Buddhist religion is different from others. I am sure that without knowing the real essence of the Buddhist concept, one may misconstrue that Buddhism is like other religions and a kind of 'ism' like other ideological 'isms'. But from the true sense of the term. Buddhism is neither a religion nor an 'ism', but the principle of natural law for every individual for the attainment of the highest good and happiness.

         Many religions believe in a Soul or Eternal Supreme Being or God (Atta) and that a permanent soul is residing inside the body, and the Supreme Being is somewhere in heaven. The soul inside the body will depart and go to heaven or hell after death. They maintain that this soul is permanent and unchanging. But Buddhists during over 2500 years of practical search through meditation have never found this kind of soul. They therefore do not believe in a soul (Atta). Why? A Buddhist is interested only in what really exists That is. mind and matter If one examine these two phenomena .lust for a few minutes. he can see that mind is ever changing and impermanent and therefore, there is no such thing as a permanent soul And if we carefully watch matter we also see it changing in a constant flux and is impermanent and therefore the body is not mine, nor yours, nor his nor hers.

         All conditioned phenomena. i.e.. mind and matter are impermanent (Anicca). and for this reason they are painful (Dukkha) and insubstantial or soulless Anatta). Therefore, it cannot be said to be a permanent soul or an identity; in reality, no soul can be found in the body or in anywhere else.

         Then, what is mind? Mind is a process of thoughts, ideas, emotion, envy, love, hatred, intention, awareness, feeling, perception. etc. This is called mind. Its characteristic is lust the consciousness of an object.

         What is matter? Matter is the physical body and the physical body is that which is made up of elements, chemicals and material particles and it can he seen, heard, smelt, tasted and touched. This is called matter. Its characteristic is constant flux of arising and passing away.

         These two phenomena alone exist in all universes, because they are ultimate realities. Their nature indeed is impermanent and they are subject to constant change and flux, and therefore it cannot be said, "This is my soul, this is my body", for there is nothing that lasts even a second without changing. The actual nature of impermanence is very important to the understanding of ourselves, because it means that nothing in mind and matter can give lasting happiness. So everything is indeed in the nature of suffering and every body is dissatisfied and this unsatisfactory nature is only insubstantial or selfless or soulless.

         So why do we so desire more material pleasures? Why are we craving more and more for a new car, new house, a wife or a husband, a television, a drink, a taste, a sound, etc. None of those is able to bring about lasting peace and happiness for all these are impermanent. The genuine peace and real happiness can only be found when one gives up desires or craving. This is the Teaching of the Buddha and to give up or to utterly eradicate craving is Nibbana.

         The aim of meditation is to make a person's mind calm, tranquil, peaceful, strong, wise and purified so that it can only do good and promote happiness. To develop good qualities of mind as the cause means to reap calmness, insight and wisdom as the effects. The mind is conditioned through meditation to attain enlightenment. So you should start now by developing awareness of in-and-out breathing. The practising of mindfulness of breathing is to develop the mental factor of mindfulness, or keeping the mind in the present moment, whilst having a clear awareness of the physical and mental processes that occur during every moment of our life.

         To begin the course on mindfulness of breathing, the practitioner or Yogi should take up a comfortable and balanced sitting posture. There are many ways of meditation practice. But the method commonly used in Myanmar is the mindfulness on in-and-out breathing (Anapana), the one and only Dhamma (Ekodhammo), which is practised by every Buddha-to-be to attain his supreme enlightenment.

         Every individual can avail himself of this simple practice, for breathing is the most obvious thing to one and all. The nose is a prominent part of the body. The in-and-out breath is ever touching the nostrils. Though there is constant breathing yet he cannot get the advantageous benefits from it only because he does not understand that this very breathing meditation can offer him genuine peace and real happiness. From the Theravada Buddhist point of view, any method that can lead towards the final emancipation from the rounds of Samsara (Niyyanika) is regarded as good and appropriate. So the systemic way of practice with its main aim of final liberation is most important in taking up meditation.

         The purpose of sitting straight and comfortably either cross-legged or on a straight-backed chair is to stop the Yogi from falling asleep and to keep his mind clear and alert. So choose the one which is easiest to maintain, either cross-legged, or on a chair, or Myanmar style. or Indian style, or Japanese style.

         The next step is to fix one's awareness on the in-and-out breathing as they occur at the tip of the nose. Just let the breath do as it is in a normal way. Sometimes it will be strong, sometimes weak, short or long. The important thing is to be aware and mindful of how it is NOW, or just at the present moment. It is not a breathing exercise, but a method of developing mindfulness.

         You have constantly to note the sensation of touch of the breath at the nose tip as much as you can. But your breath should neither be too strong nor too soft, but just moderate. Try to prevent the mind wandering into thoughts, dreams, and discursive thinking. Don't force the mind to stop doing these things. Let it function as normally and regularly as possible. At the time of sitting, just return the mind and give your awareness to the breath at the nose tip. The moment you give attention to the breath, the distractions will disappear. The more you think about ideas, etc., the more distractions you create.

         So keep returning the awareness only to the breath. Try to follow each breath one at a time being aware of the beginning, middle and end. At first you will not be able to know the whole truth of breath, but after some time of practice, you will gain concentration and it will become easier.

         In the beginning, another common problem is drowsiness or weariness. This will require the arousing of mental energy and sometimes physical energy to remove it. Here you need a little stronger breath and more attention to it. Thus this will also fade away with the practice and you will become alert and awaken.

         To train the mind indeed takes time, so one must be patient. The period of about 7 to 10 days of continuous practice is usually quite enough to give encouraging and satisfactory results.

        To sum up, for the technique of meditation:

        1. Take a good sitting posture:

        2. Focus and fix awareness at the nose tip and watch each in-and-out breath during the period of meditation;

        3. As any obstacles come into the mind, be aware of them and then return awareness to the in-and-out breathing without judging, condemning, or becoming excited or attached to these mental distractions and physical pain:

        4. Take your breath normally and regularly;

        5. Be mindfully aware of the touch and awareness just at the nostril while you are breathing. If you have enough time to breathe you have, of course, enough time to meditate.

         When the Yogi is thus practising touch and awareness, he will come to realize that the wind-element or element of motion happens at the time of contact with the hardness of the nostril, producing a sensation of awareness. Both the wind-element and nostril are Matter (Rupa) and it is the Mind (Nama) that knows the sensation of touch. During such a mindfulness of sensation of touch and awareness, there will be no chance for defilements of greed (Lobha), hatred (Dosa), and delusion (Moha) to arise and the mind gradually becomes more purified and able to see things clearer as they are.

        Consequently, the Yogi comes to realize that there are only two ultimate realities, i.e.. mind and matter. Besides mind and matter, there a is no such thing as I, he, or you and therefore no self, no man, no woman, no (Atta), ego or soul. The continuous practice of this meditation not only eliminates the notion of (Atta) self, but also produces clear vision and insight knowledge. Do not think it is just an ordinary thing, and no benefit accrues to you from meditation. Such kind of benefits can be gained only during the period of the Buddha Sasana. You yourself will have the actual experience of the supreme blissful peace and genuine happiness, here and now.

         Wisely reviewing the real nature of mind and matter and comprehending that the present moment is the most precious of all in your life, you should and must strive with diligence for the progress of insight knowledge that alone would end all your sufferings with the realization of the Path (Magga-nana), Fruition (Phala-nana) and Nibbana. This is the lasting genuine peace and real happiness of man's life.

THE SUBLIME TRUTH BETWEEN TWO EXTREMES

         The Buddha, through His Enlightenment, has taught us that our life is a process of incessant changes of immense sufferings and of non-self or non-ego, containing nothing that is changeless, immortal and substantial. He further taught us that the minds of men are aflame with greed, anger, delusion, craving, pride and wrong view, etc.; because of which all men are wandering painfully in this world of misery and woe. The physical body too is continuously decaying and momentarily passing on with pains of old age, disease and death.

         Contrary to all these sufferings of life, the Buddha has shown us with ample light the way towards deliverance from ever-occurring human misery. The main way to free ourselves from this misery is to depend only upon ourselves. The path of self-development can be fulfilled and accomplished with ceaseless endeavour and constant awareness of our own activities.

         In the Buddha's Teaching, every action is to purify one's own deeds, words and thoughts. The real source of this is purification of mind from evil tendency. The impurities of man's mind can only be cleansed by the practice of their opposites. For instance, greed can be wiped out and appeased by generosity or giving alms and unselfishness.

         Likewise, other evil mental states can be removed by wholesome states of mind. We human beings, have three grades of mental states. They are:

        1. The grade of transgression (Vitikkama kiIesa)

        2. The grade of obsession (Pariutthana kiIesa)

        3. The grade of latent inherent tendency (Anusaya kilesa)

         It is something like a tree which, when the branches are cut off, sprouts again as long as its trunk and roots remain alive: or when the trunk is cut. It will sprout again as long as the roots remain intact. However when the roots have been removed, the tree can never sprout again So in the same way there are three stages of knowledge which can suppress and dispel the three respective grades of defilements.

         The first grade that of transgression can be suppressed and dispelled by moral conduct or virtue (Sila): the second grade, that of obsession, by concentration (Samadhi): the third grade, that of latent tendency by wisdom (Panna). In other words, the purification from the defilements of misconduct (Duccarita) can be brought about by virtue; the purification from delilements of craving (Tanha), by concentration; and the purification from the defilements of false view (Ditthi) or ignorance (Avijja), by wisdom (Panna.)

         So the Buddha in His first Discourse, expounded the Middle Path which consisted of three stages of mental development. He discovered this path which form the very essence of His new teaching. In the Discourse, He exhorted the five monks who believed in strict asceticism, to avoid the two extremes of self-indulgence in sensual pleasures and self-mortification or pain, since neither of them leads to perfect peace and enlightenment. The former retards one's progress and the latter weakens one's intellect.

         These two ways of practice are called "Anta" in Pali which means end or extreme. One extreme is the constant liking of or attachment to sensual pleasures ( Kamesuka masukhallkanuyoga). Most people generally indulge in sensual pleasures thinking that sense-organs exist for enjoyment of pleasures and the sensuous enjoyments are the only way to attain real happiness. The Buddha, contrary to this conception, characterizes this extreme, as base, vulgar, worldly, ignoble and profitless. As long as we are indulging in sensual pleasures through our sense-doors, we are walking on the wrong path of the extreme, the one on the right side.

         The other extreme is the addiction to self-mortification (Attakilamathanuyoga). Some people like to follow the way of severe austerity or asceticism, suppressing the demands of their bodies and making their mind suffer. They think that this will give them eternal peace and happiness. Here again, if we indulge in severe asceticism, we are also following the wrong path; the one to the extreme left. The Buddha points out that this extreme path is painful, ignoble and profitless.

         As long as one is on the wrong path, either to the extreme right, which is craving (Tanha), or to the extreme left, which is ignorance (Avijja)and not on the Middle Path to which the Buddha has guided us, one is bound to suffer from unending woes in the form of worries, sorrows, pains, griefs, lamentation, despair, etc.

         These two root causes of defilement, craving and ignorance, are called extremes (Anta), because they are in the nature of being contrary to tranquillity of mind (Samatha) and insight meditation (Vipassana), "Teca samathavipassananam patipakkhabhatatta anta nama", which indeed paves out the way for purity and liberation.

         And therefore the Buddha expounded the Sublime Truth (Dhamma), the Middle Path between the two extremes, which consists of three stages of spiritual development in morality (Sila), in concentration (Samadhi) and in wisdom (Panna). According to the commentary, "Middle" means that which is conducive to neither of the defiled states of pleasure nor displeasure (neither happiness nor suffering), and causes the medium; and "Path" here means that which can lead to Nibbana by means of this way only.

         This Middle Path is the only way for one's liberation from the sufferings of life and can only be accomplished by incessantly following the Noble Eightful Path in one's daily life. They are -

        1. Right Understanding,

        2. Right Thought,

        3. Right Speech,

        4. Right Action,

        5. Right Livelihood,

        6. Right Endeavour,

        7. Right Mindfulness and

        8. Right Concentration.

         So the Buddha taught that the Middle Path is the only way which biings about vision and knowledge and which engenders the attainment of peace. higher insight, supreme enlightenment and Nibbana.

THE SUBLIMITY OF ABHIDHAMMA

         On this auspicious Fullmoon Day of Thadinkyut, which is also known as AbhidhammaDay, Buddhists celebrate the festival of lights, to mark the end of Buddhist Lent and also the completion of the preaching of Abhidhamma. In the seventh year after the attainment of Buddhahood, the Buddha ascended to the celestial abode. "Tavatimsa" and preached the Abhidhamma to Santussita Deva, who was His mother in a former existence, together with many other celestial beings (Devas and Brahmas) as a mark of noble gratitude to him (male Deva).

         During the Lenten period, the Buddha came down daily to earth and spent the day at a retreat near the great lake called "Anodatta" and preached Abhidhamma to the Ven. Sariputta, while His replica left behind by the Buddha's miraculous power was also preaching the same simultaneously in Tavatimsa for three rainy months. When the preaching was over at the end of the Lent, the Fullmoon Day, the Buddha returned from Tavatimsa to the human world and along the route of His return, many lower and higher celestial disciples respectfully extended a warm welcome and paid homage to the Buddha, adoring and illuminating lights of various colours.

         The Ven. Sariputta, who was the chief disciple of extraordinary wisdom, repreached to his five hundred disciples, Bhikkhus, in various methods in the Sandal wood forest. He was the only noble disciple who was capable of remembering what the Buddha taught in brief. It is indeed impossible in the human world to expound the Abhidhamma for three whole months at a stretch.

         The Buddha expounded Abhidhamma in great detail in Tavatimsa while He was preaching it in brief to the Ven. Sariputta who again repreached it neither in brief nor in detail to his disciples.

         The Abhidhamma pitaka, the basket of the Buddha's Higher Teaching, is the most important and extremely essential as it comprises of the profound philosophy of the Teaching, in contrast to the simpler discourses in the Suttanta Pitaka. The Abhidhamma, however contains the quintessence of His profound Doctrine. According to some scholars, Abhidhamma is not an original Teaching of the Buddha, but is a later elaboration of learned Bhikkhus. However, many various aspects of the Text attribute the essential themes of the Abhidhamma such as, "Kusala dhamma" the Wholesome States and 'Akusala dhamma" the Unwholesome States and "Abyakata dhamma" the Indeterminate States or neither Wholesome or Unwholesome States were definitely expounded by the Buddha.

         By observing so many systematic and authentic facts in the Abhidhamma, we have to admit that Abhidhamma must be the product of intellectual genius comparable only to the Buddha. This is quite evident from the intricate, subtle and profound "Patthana pakarana" which describes the various causal relations in the minutest detail.

         The prefix 'Abhi" is used in the sense of higher, greater or excellent, meaning "Atireka" in Pali or distinguished, exceeding or sublime "Visittha" and "Dhamma" means Doctrine or Teaching. Abhidhamma therefore means the Higher Doctrine or the Sublime Teaching, because it enables one to achieve one's deliverance "Vimutti", and also because it exceeds the Teachings in the Suttanta Pitaka and Vinaya Pitaka, where the Buddha made use of ordinary or conventional terms, such as man, animal, being, tree, etc., whereas in the Abhidhamma on the contrary, every thing is minutely analysed and only abstract terms, such as, consciousness, matter, solidity, psychic factor, etc. are precisely explained. In brief, it is the so-called Abhidhamma, the preponderance of the Teaching, because it is conducive to ones deliverance through insight wisdom by realising the thing as it truly is and by virtue of the excellent analytical method of treatment.

         The Abhidhamma Pitaka consists of seven treatises, namely, 1. Dhammasangani - Classification of Dhamma. 2 Vibanga - The Book of Analysis. 3. Dhatukatha - Discourse on Elements. 4. Puggala Pannatti - The Book on Individuals. 5. Kathavatthu - Points of Controversy. 6. Yamaka - The Book of Pairs. 7. Patthana - The Book of Causal Relations. The main things in these subtle and profound books consist of consciousness, mental concomitants, matter and Nibbana: and the psycho-physical phenomena, the Four Noble Truths, the Noble Eight fold Path, the Law of Dependent Origination, the Principle of Enlightenment, the Transistoriness of all phenomena, the voidance of Self, Ego or Soul or personality, various attainments of individuals, the Insight Knowledge on the theory and practice of meditation, are well founded for the realization of the Path (Magga), the Fruition (Phala) and Nibbana.

         By comprehensively studying and understanding the subject of the sublimity of Abhidhamma. one can analytically concentrate or contemplate or meditate on oneself as well as on others and thus one comes to realize that the so-called I or he, or she, or man, or woman, or tree, etc. as nothing, but merely a mass or aggregate of mental and material phenomena, just arising and passing away at every consecutive moment. Consequently, one is inclined only towards liberation from the manifold sorrows in "Samsara" (round of rebirths).

         The Abhidhamma expounds that every one of us is composed of mind and body and the mind depends on the body, so also the body depends on the mind. These two phenomena are interdependent and interrelated, yet it is obvious that they are in nature quite different from each other. Mind, in the ultimate reality, being a process of consciousness, is ever arising and passing away; likewise, the physical body too, is momentarily decaying and collapsing. Until and unless we realize each and every one as a composition of mind and matter in a state of constant flux through the knowledge of Abhidhamma, we are misdirected with the wrong self-illusive view 'Attaditthi", and as a consequence attached to everything and everyone, such as, he, she, my son, my daughter, my husband, my wife, my property and so on. Thus we are almost always confronted with sorrow, lamentation, pain, grief and despair, etc.

         In brief, from the Abhidhamma point of view, in the ultimate sense, the most essential factor for everyone is to develop spiritually with mental peace and happiness in the supreme wisdom of the Path, Fruition and Nibbana.

         Such being the case, while we are materially offering lights to the Supremely Enlightened One, Buddha, as during the Thadinkyut Festival on one hand, we must also carry out the bounded duties for our own nation and Sasana to preserve the good tradition on the other in conformity with Buddhist culture.

         Culture, which reflects the morality and ethics of the Buddhist Teaching, is the very source of lifeblood for the stability of a nation and the Buddha Sasana. The development of culture means to raise the living standard of both the material and spiritual life of the human society. If our culture degenerates, the Sasana will decline and so will the nation. Therefore our actual responsibility is to preserve our own Buddhist Myanmar Culture and strive to develop, strengthen and heighten the spirit of our traditional Buddhist custom.

         So in order to celebrate the Festival of lights with religious and cultural essence, we should certainly try to refrain from bad behaviour and speech that are contrary to our noble tradition and heritage and must also strive spiritually for the attainment of a higher standard of character or morality (Sila), of concentration (Samadhi) and of supreme wisdom (Panna), so that we can escape from the miserable whirlpool of Samsara and reach Nibbana, the Ultimate Bliss and Final Goal of Buddhism.

ALMS-GIVING (DANA)

         What is Dana?

         Dana is a very common Pali word in Buddhism. Though the word "Dana" is known to all Buddhists, yet it is very hard to understand it in the actual sense of the term and to perform it accordingly. Dana simply means performing acts of charity with a good will or pure volition. It may also be in the form of service or teaching or instruction, etc.

         It is not like an ordinary gift or present or give-and-take as prevailing among common people. It is a meritorious deed of forsaking one's property or material with a true faith in action (Kamma) and it results (Kammavipaka) for the welfare of others or recipients. The donor at the same time acquires merit as wholesomeness, delight rejoicing, gladness and happiness in his mind. Truly enough, Dana indeed is a principle of the noble man's virtue.

         Dana is fundamental practice of Buddhism as it is the first factor of the Ten Kinds of Meritorious Deeds (Punnakiriyavatthu) as well as the Ten perfections (Parami). All the Bodhisattas (Buddhas to-be) have attained Buddhahood only by fulfilling this very perfection, "Dana" from the very outset of their aspiration. The Gotama Buddha too had shown the noble examples of how He Himself had sacrificed for aeons of lives by forsaking so much material or wealth, organs of body and even His life.

         Definitions of Dana

         Dana means offertory which in the sense of Pali is "Danam deti, or databbanti danam", i.e. alms are given or should be given: in other words, wholesome or pure volition in the sense of Pali "Diyati iminatti danam ", i.e. alms giving only through pure volition; and also non-greed in the sense of Pali "Alobha", i.e. ungreediness. Therefore alms-giving (Dana) actually means the pure or wholesome volition by which the ten kinds of offertories are given with a foregoing right knowledge (Param uddissa subuddhipubbika) intended the welfare of others. Here the foregoing right knowledge means a right view or understanding of the action and its results (Kammasakatanana) which is actually bound to exist by nature according to the law of cause and effect. There are different connotations of the word "Dana".

         They are: -

        1. Dana is so-called "Vata" as it is to be observed and practised;

        2. Dana is so-called "Brahmacariya" as it is a stem of practice of the noble persons prescribed by wise;

        3. Dana is so-called "Sila" as it is the release and protection for beings from dangers.

         In addition to this, Dana in another sense is: -

         1. "Nidana" - i.e. the origin for mundane and supramundane happiness here and hereafter;

         2. "Mula" - i.e. the basis for wealth of human and celestial beings (Deva);

         3. "Patittha" - i.e. the foothold or station for happiness depending on pleasant objects:

         4. "Tana lena gati parayana" - i.e. the shelter, refuge, destiny and reliance for each and everyone;

         5. "Dakkhina" - i.e. the cause for growth and prosperity of beings here and hereafter;

         6. "Yanna Yaga" - i.e. Dana should be regarded as an honour and the cause to be honoured.

         Characteristics of Dana.

         Dana actually means good wish or pure volition in honouring or offering one's materials to others for the welfare of recipients. In other words, it means abstinence from destroying, killing, stealing and looting another's life as well as property.

         The characteristic (Lakkhana) of Dana is the forsaking of materials; its function (rasa) is delight in the destruction of greed for one's property. It is manifested (Paccupatthana) as detachment from the materials given or having its fruits as one's wealth or property. Its proximate cause (Padatthana) is the forsaking of materials or offertories gifts.

         Various Aspects of Dana

         A person might casually give charity due to the cause of love or pity or for the benefit of others but without a proper sense of knowledge, yet it can still be a generosity (Caga or Dana) but when he gives the charity only for the cause of fear or gain or sexual love, that is not a true Dana. It is stated in the text: "The charity given expecting something in return is not a true and perfect Dana, but aspiring only to the attainment of release from Samsara (cycle of death and rebirth) is a true and perfect one".

         "The charity given aspiring to gain mundane wealth is called 'vattasannissita dana' and the charity given aspiring with an utterance like 'May this merit of my charity be for the exhaustion of passions or cankers' is called 'vivattasannissitadana'

         It is rather fundamental to the nature of man, that he is attached to his own properties or wealth and thus he finds it very hard to give charity as the Buddha taught: "Charity or alms-giving is something like the fight in a battle." "One is unable to give charity due to stinginess or forgetfulness." Nevertheless, when one becomes generous because of loving-kindness or compassion or awe or respect, etc., one can really have detachment from one's property and thus offer a lot of wealth or even one's life, like the Bodhisattas. Apparently, those who have a purified mind and firm faith or confidence, wishing for the welfare of others, generously could offer heaps of their wealth like the rich man Anatthapindika and the generous lady Visakha.

         Truly enough, one who has reached the stage of just the First Path and Fruition of a Stream-Winner (Sotapanna) is always ready to offer any dana since his stinginess has been totally eradicated therefrom.

         Dana is indeed indispensable for everybody who is going round in the course of Samsara until he attains Nibbana. Dana is his real refuge because without dana he will surely be in a state of poverty, otherwise the alms-giver would have to enjoy happiness of wealth and prosperity here and hereafter. Just as a traveller who is wise enough to make a provision for his long journey would find comfort and happiness, even so a true follower of the Buddha who gives dana would acquire a sufficient provision of merit that would ever protect him and enable him to live in a state of opulence and happiness.

         Such being the case, alms-giving (Dana) and morality (Sila) are the real basic foundation of all practices for mental development (Bhavana). Dana itself is, in fact, not for the means of prolonging the course of Samsara, but rather one's own desire or craving (Tanha) which is latently immured in one's mind, makes one go further and further into endless existences. So the actual practice of a true dana is that whenever one performs a charity, one should aspire only to Nibbana (i.e. to attain the state of cessation of all sufferings of a mind-body being), meditating on three aspects, viz., the donor himself, the recipient and the offering, as all of these are indeed impermanent, suffering and impersonal. This kind of performance of dana alone will sow the seeds of ultimate wholesome results for the attainment of Nibbana.

         With reference to the fruits of dana, the Buddha emphatically pointed out some salient facts: -

         "The treasure-store is said to be so well laid by man or woman by means of alms-giving, the observance of morality, the control of body, speech and mind and the restraints of senses.

         The treasure store, being not conquered by any enemy, always follows one who has well laid it. He who has forsaken wealth in his life, but carries it alone with him to the future."

        "Dana is an auspicious blessing (danam mangalam)"

        "Dana is incomparable and supreme (danam paramam anuttaram). "

        "Dana can provide all accomplishments whatsoever (danam sabbattha sadhakam)."

         In whom lust, hatred, pride, detraction are fallen off like a mustard seed from the point of a needle, him I call a Brahmana.

COMPONENTS OF DANA

         There are four component parts for the accomplishment of a charity (dana), namely, 1. donor, 2. recipient, 3. offerings and 4. generous volition. If one part of them is absent dana is impossible. When these four components are complete, it is said dana has been perfected. Of them, the donor and his generous volition are the first and foremost factors. As soon as the generous volition appears in the donor's mind, he has to keep it until the charity is given in actuality. And then the donor should take delight in doing charity in three periods of time, viz., before the act of charity is performed (pubba), while the charity is being enacted (munca) and after the act of charity has been accomplished (para).

         He also should be intent only on gaining supreme wisdom or enlightenment (bodhi), without desiring or craving for any worldly happiness or pleasure, or aiming at anything, to have but just the matter of sincere giving. Such an objective alone can release him from the round of sufferings (samsara).

         As for the recipient, he should be either one who has already done away with greed, anger and ignorance, or else one who is earnestly trying to eliminate them. In other words, the more the recipient's morality, concentration and wisdom, the more the benefits that accrue to the donor.

         With reference to this, the Buddha explained to king Passenadikosala that charity should be given to one to whom the donor is devoted. Moreover, the fruits of dana can be fully attained only when it is given to one who has already eradicated hindrances (nivarana) and also has morality, concentration, wisdom, deliverance and visioned knowledge of deliverance.

         But when the moral standard of the recipient is low, one cannot attain much benefit though valuable offertories have been given as a charity (dana). In this respect, the following story is rather a noteworthy one.

         The Story of the Brahmin Velama

         Many aeons ago, a Brahmin named Velama offered many valuables to many people. But there was no single recipient who had taken the Three Refuges (tisarana) since it was not the time of the dispensation of the Buddha. Here Gotama the Buddha, with reference to the benefits of charity, explained that there are more beneficial fruits for charity given to a Stream-Winner (Sotapanna) than to the ignorant as in the time of Velama.

         Likewise, there are more benefits from the charity given to a Once-returner (sakadagami) than to one hundred Stream-winners: more benefits if given to a Non-returner (anagami) than to the one hundred Once-returners: more benefits if given to a Worthy One (Arahat) than to one hundred Non-returners; more benefits if given to an Individual Buddha (pacceka Buddha) than to one hundred Worthy Ones: more benefits if given to a fully enlightened Buddha than to one hundred individual Buddhas; more benefits if given to the Bhikkhus led by a Fully Enlightened One than to a Fully Enlightened One; more benefits to the charity in building a common monastery for any Sangha of the Order than that of the charity given to the Bhikkhus led by a Fully Enlightened One.

         With regard to offering of materials, the alms should be obtained in a righteous, fair and just means, and also be of pure and good quality. Here the Buddha pointed out how an alms could bring about beneficial fruits. In consequence of giving an offering of materials which are of pure and good quality, the donor can possess a fair complexion, acquire worldly wealth as well as supramundane Truth without any trouble. He would be born in the celestial abodes (deva loka) away from all the woeful states of loss (apaya).

         A Virtuous Man's Charity

         There are five ways for a virtuous man to give charity: -

         1. charity given with pure faith, 2. charity given with respect. 3. charity given timely, 4. Charity given liberally and, 5. charity given without officiation to others.

         A person who has given a dana in accordance with the above principles becomes rich, wealthy, powerful, perfect and bestowed with lots of properties and materials or goods wherever he is born. In particular, by virtue of the pure faith, he gains charming beauty, fair complexion and is loved by all. By virtue of respect, he will live with good family, servants, and labourers under him who obey his words respectfully. By virtue of timely given, he will get timely benefit of good possessions whenever he wants. By virtue of liberal charity he will be able to enjoy all his pleasurable materials whenever he is inclined. By virtue of the charity without officiation, his properties or the wealth he owns cannot be destroyed by fire, water, king or ruler, a thief or bad heirs.

         Qualification of a Recipient

         Charity given in fear or for fame, favour or flattery, promotion or vanity, etc.is not genuine charity in the true sense of the term in Buddhism. Genuine charity means no distinction of class, creed, race, faith or religion, colour or ideology, but is made to all needy or morally higher persons. In other words, it is true charity that is offered in the spirit of pure love, compassion and service to all living beings.

         Charity should also be given to societies or organizations which carry out activities for the common welfare of the people, such as, hospital, dispensaries, free schools, libraries, aged homes, etc. beneficial to the general public. However, the Buddhists who understand dana in the proper sense would choose the morally purer ones, because the Teaching of the Buddha indicates that the more pure the recipient, the more beneficial will be the results that accrue to the donor. In fact, the donor should endeavour to cultivate his mind and aim at gaining of any one of Bodhis (Enlightenment), bearing in the three kinds of volition occurring in the three lengths of time. Thus it confers upon the giver the double blessing of rejecting immoral thoughts of greed or selfishness, while developing pure thoughts or non-greed (Alobha).

         There are 14 kinds of individual recipients to whom charity should be given. They are:

         1. The Buddha. 2. the Individual or Private Buddha, 3. one who has attained the Fruition of an Arahanta, 4. one who has arrived at the Path of an Arahanta, 5. one who has attained the Fruition of the Non-returner, 6. one who has arrived at the Path of a Non-returner, 7. one who has attained the Fruition of a Once-returner, 8. one who has arrived at the path of Once-returner, 9. one who has attained the Fruition of the Stream-winner, 10. one who has arrived at the Path of Stream-winner, 11. a hermit or recluse who believes in Kamma formation and has attained ecstasy and higher knowledge (Jhanasamapatti), 12. a moral layman, 13. an immoral lay man and 14. an animal.

THE RESULTANT EFFECTS OF DANA

         We, Buddhists know that dana originates first and foremost in intention or volition (cetana) and hence to perform a genuine dana is not so easy for an ordinary Buddhist.

         However, in giving a dana, the donor must have true faith or confidence (saddha) in the inherent qualities of the Buddha, the Dhamma and the Sangha and also a belief in Kamma and its effects as:

         "The action of dana done with one's own intention or volition will, according to the nature of the cause-and-effect order, follow oneself somehow or other wherever one goes; this is called belief in action (kamma). And this very volition will invariably bring forth good results is a reaction; this also is the belief in the result of the action (kamma vipaka)

         A prudent Buddhist thus understanding and believing in both action and its effects is accustomed to performing a dana rejoicing in it and aspiring to the attainment of Nibbana.

         How Dana helps one to attain the Supreme Wisdom

         The donor who has given a dana, rejoicing and feeling happy, will enjoy better fruitful results wherever he is born. Owing to his belief in action and its effects he will be reborn human or a celestial being (deva) with potential wisdom to achieve liberation. He who gives a dana aspiring to attain Nibbana will be reborn in better planes where he can listen to the Dhamma and practise it. As a consequence, he can march towards Nibbana by virtue of the practice of the Dhamma.

         He has given a dana during the dispensation of the Buddha and gone to a retreat concentrating over his liberality or generosity time and again (caganussati bhavana). As a result, he can develop, stage by stage, joy, peace, happiness, tranquillity of mind and then having meditated on the rise and fall of his mental slates through insight knowledge (vipassana nana), he might successfully attain to the Path (magga), Fruition (phala) and Nibbana even in this present life.

         Here the Buddha, with reference to dana emphatically exhorted the disciple, in the Text and Commentaries as mentioned below.

         The accomplishment of dana is the cause of meritorious deeds." 'Giving charity increases merit."

         "If a person understands the results of dana accurately as the Buddha Himself does, he would never even eat any food without first giving a bite of it to someone.

         'In this world so ablaze with old age and death, one must get out of it by gifts or charity; what is given is well-brought, what is given yields fruits of bliss: nought given bears no happiness. A prudent person, having comprehended that wealth or property might ever be destroyed by fire, or taken away by robbers or rulers, should therefore enjoy the wealth and give charity as well.'

         There are three kinds of exhaustion of one's wealth, namely, by way of giving alms, spending for one's own sake and destruction because of water, fire, ruler, thief, bad heirs, etc. Here the Buddha praises only the worthiness of the first exhaustion.'

         'Dana therefore means the origin of happiness, basis of perfection and firm hold of the wealth; it is also a shelter, refuge, destiny and reliance for those who are uncertain in the round of Samsara. There is nothing like dana that can provide one support, firm hold, shelter, refuge, destiny and reliance in this world and in the future lives as well."

         'By the effective result of the dana, the giver can become a king of celestial beings (devas) or a Mara, or a Brahma, or a Monarch and attain the enlightenment of the Noble One, or of the Individual Buddha or even of the All Enlightened Buddha. "

         "With regard to one's wealth, a person wisely thinking to keep his treasures safe from the dangers of thief, ruler, fire, water or debt has buried it deep in a pit, not all of it will yet suffice to serve him all the time and then the store may be again shifted from its place, or perhaps the store-keeper forgets the marks, or Naga-serpents may drag it off, or ogres may fritter it away, or else the heirs may dig it up while he is away; and thus all his treasures may be lost when his wholesome kamma is exhausted. So one part of one's wealth should be dispensed as a charity to virtuous monks or holy persons."

         "There are three kinds of attainment, namely, the attainment of humanhood, the attainment of celestial being and the attainment of Nibbana. All of them can be attained by means of the four principles, alms-giving, observance of the precepts, restraint of one's actions and control of one's sense faculties."

         "The treasure of merit indeed should be buried by means of giving, observing the precepts, restraining one's actions and controlling one's sense faculties. Such a treasure cannot be conquered by any enemy but ever follows one, bringing about the fruits along with the one, giving all the wealth that one needs either in the human world or heaven and even if one needs the supreme treasure of Nibbana.

         "Dana is like a ladder to Heaven; it is the best provision for a journey, the righteous means to the Path, and it directs the way towards Supreme Happiness."

         Moreover, one's mind should enjoy giving charity by taking every opportunity, never neglecting the chances that may arise for the promotion of wholesome deeds in oneself and for the benefit of others. Thus having developed the mind by means of alms-giving, virtue and meditation, one is not necessarily worried about or afraid of death. It is one's own kamma which goes to be reborn elsewhere and if that kamma has been done for the benefit of both oneself and others and with malice towards none, there is nothing to fear wherever one may be.

         For a mature and well-developed mind, alms-giving or charity is first and foremost indispensable. It is an antidote to the poison of greed (lobha) for greed would enmesh one's inner desires and the possession of outer objects: whereas giving, in fact, promotes generosity and a proper understanding of the frailty of possession. At best one possesses things or persons until one dies, or perhaps they die or break up first. With greed goes miserliness due to lack of understanding of impermanence: but with giving goes generosity by virtue of a proper knowledge of impermanence of all things and persons. So it is said in the Text that one's best possession is the fruits of dana or charity accrued only from things which are given away. The value of treasured articles lasts only until one no more treasures them. and then all are dispersed among other passing ones. Yet the value of things given goes with one as a shadow in the form of wholesome kamma.

         With reference to the immediate effect gained from giving a dana. the Buddha taught in the Anguttara Nikaya: "

        1. The alms-giver is loved by all;

        2. His good fame spreads:

        3. He is approached by virtuous men:

        4. He is fearless in associating with the public and;

        5. He is sure to be reborn in the celestial plane when he dies."

         So one who has performed a dana with pure volition has invariably reaped good results even in this present life. Here, in the Buddha's time, a story about how the immediate result was gained by a Brahmin is note-worthy.

         The Story of Brahmin Ekasataka

         A Brahmin couple were so poor that they had only one lower garment for each and only one tipper garment for both. When the husband had to go out the wife had to stay at home for want of clothes. Fortunately, one evening the husband happened to meet the Buddha in a preaching ceremony. After listening to the sermon of the Buddha, he felt very much delighted and desirous of offering his garment to the Buddha. But on considering that both of them had only one his wish was not fulfilled at first.

         Again the second time the same thing happened. But at last he decided and then offered that piece of clothing, and exclaimed with joy, 'victory, victory'. The king Passenadi learning about this incident. presented him with two sets of clothes, which he at once offered to the Buddha, and then four was given, then eight, then sixteen, and soon up to 32, doubling the number each time but he offered 30 sets, leaving just two in fear of the king. On seeing this, the king again presented various valuable gifts and later made him a Chaplain. Thus the couple became rich and prosperous even in their present life by virtue of the merit of the husband's pure noble dana.'

         And again the Buddha, regarding stinginess or miserliness, gave simile in the Samyutta nikaya. Those who are nor accustomed to giving dana are something like the lakes in the forest which dry up when summer sets in, without any usefulness for creatures or people. In the same way, their wealth or materials are only wasted without any good use by the owners themselves as well as their fellow beings. But those who give dana are like the lakes inside the villages: though they become dried up, they have been of good use to people and creatures.

         Moreover, there are some misers who do not give alms or charity. They do not even spend their wealth on themselves due to their stinginess: thereby they are considered to have wasted away their lives like bellows and dead persons even though they am still alive.

         Here let us take another story about a rich man named Aputtaka.

         The Story of the Rich Man Aputtaka

         A wealthy man called Aputtaka, the banker of Savatthi died and the king Passenadi, visiting the Buddha at noonday, told Him that he had jut finished having the banker's wealth removed to the royal coffers. He owned eight million worth of gold, to say nothing of silver. Yet Aputtaka ate nothing except sour husk-gruel and wore only hempen garments.

         The Buddha then explained about the rich man's past. In a former birth he had given alms-food to an Individual Buddha (Pacceka Buddha). Taggarasikhi, but later he regretted and had wished that he had instead given the food to his slaves and workers. He also had, in the same birth, slain the only son of his brother for the sake of his fortune.

         As a result of his alms-giving, he was born seven times in the celestial abodes (deva loka) and seven times as a rich man of Savatthi. His regret had resulted in his becoming a miser, even denying himself enjoyment of sense desires. Owing to the murdering of his nephew in his previous birth, he was childless in this present birth and he died intestate. After that life, he was reborn in Maha roruva Purgatory.

         In accordance with the performance of a dana. the materials of charity in terms of Suttanta are of ten kinds. They arc rice, juice, cloth, vehicle, flower, scent, perfume, bed, residence and medicine. In terms of Vinaya. there arc four kinds. They are: robe, food, residence and medicine. And in terms of Abhidhamma, there arc six kinds. They are form, sound, smell, taste, touch and mental objects.

         According to Buddhism ten kinds of materials are prohibited to be given. They are: 1. Liquor or drug or intoxicating drinks. 2. concert or play, 3. woman, 4. bull or cows, 5. pictures or photos that tend to incite lust, 6. weapons, 7. poison, 8. fetters, 9. fowls or pigs, etc., 10. faulty scales or baskets.

         In conclusion, a prudent Buddhist so reviewing and comprehending the salient facts mentioned above tries to perform a genuine dana in accordance with the principles of the Buddha's teachings. That is to say, one should always perform a dana aspiring and aiming only at the attainment of Nibbana. uttering: " May this merit of alms-giving be the cause of Nibbana: Idam me danam nibbanassa paccayo hoti." Or, "May this merit of alms-giving be able to convey me to the exhaustion of passions or cankers.""Idam me danam asavekhaya vaham hotu.

MORAL CONDUCT

         Men, generally known as rational beings, can truly distinguish between good and evil, merit and demerit, wholesome and unwholesome and cause and effect. They are, by nature endowed with potential knowledge and moral conduct which elevate them from the lower animal level to that of higher supreme wisdom. Without ethical principles or moral conduct they morally sink to the animal level where there is no love or compassion, no tolerance or reasoning intellect and no moral restraint in thoughts, words and deeds.

         Apparently, men can avail themselves of their knowledge for their own moral uplift to choose good from bad, right from wrong, true from false. They are fortunate enough to possess reasoning power and human intelligence. They are really supreme masters of themselves. It is by their response to this fundamental faculty for themselves and for others that they become responsible moral beings. They are indeed able to evolve themselves to the stage of ultimate blissful Peace of Deliverance (Santisukha).

         In the Buddha's Teaching, moral conduct or virtue (Sila) is of vital importance, for only by laying the firm foundation of moral purity as a first step will one have capacity of emotional maturity to proceed towards the attainment of higher stages of concentration (samadhi) and wisdom (panna). A person who is aspiring to the attainment of supreme wisdom or enlightenment positively needs to abstain from all vicious and sinful deeds and words in order to perfect himself or herself in the establishment of moral purity. The Visuddhimagga describes thus:

         "A wise man after establishing well his virtue, develops consciousness and understanding.' In this way only, one is said to have been perfected with virtue (Sila) when one does not violate actions of one's body and speech (Silasampada).

         As the moral principles taught by the Buddha are indeed universal and applicable to all people, at all times and at all places, the happiness or misery of a person therefore depends on himself or herself on how he or she can or cannot abide by the precepts of his or her moral conduct. Obviously, moral purity can only be gained by the actual practice of restraint by oneself not violating one's moral precepts bodily, verbally and mentally. Moral precepts are in fact observed for the sake of one's happiness and security from troubles or dangers. For instance, when we observe the people around us, we will see that those who can abide by the moral precepts are living happily without anxiety. fear or repentance; on the contrary, we are sure to come across those who break or violate the moral precepts and suffer a lot because of their evil deeds and various guilts or crimes.

         For this reason, the Buddha laid down the Five Precepts as a moral code for ones daily life for a layperson to observe for his moral conduct They are: 1. not to kill any living being. 2. not to steal, 3. not to indulge in sexual misconduct. 4. not to tell a lie and 5. not to take intoxicating drinks or drugs. These Five Precepts are called the Permanent Precepts (niccasila) or the Precepts of a Householder (gahatthasila) or Very Essential Rule of a Person (garudhammasila), or the Precepts which are delighted by the Noble Ones (Ariyakanatasila).

         Moreover, one must refrain from the Ten Kinds of Evil Deeds. They are: three bodily misdeeds, namely, the first three in the Five Precepts: four verbal misdeeds. viz. telling lies, backbiting or talking ill of others, abusive and rude speech, frivolous and gossip talk; three mental misdeeds. viz, covetousness, ill-will and wrong view.

         It is not good enough to merely avoid these evil deeds (varitta), one has also to follow the meritorious deeds (caritta). such as, charity or alms-giving, morality, mental development or meditation. reverence, service to the Triple Gem and elderly persons, sharing ones merits, gladness in others merits, listening to the Dhamma, teaching the Dhamma to others and righteous view for oneself. Furthermore, one has also to fulfil the Ten Kinds of Perfection (parami), namely, generosity, moral conduct, renunciation, wisdom, perseverance, forbearance. truthfulness, determination, loving-kindness and equanimity.

         Besides these, one should also live a good life earning one's own living justly, honestly and purely. A person of right livelihood therefore only follows harmless occupations without any selfish motive. One should never commit oneself to deceit, trickery or fraud in one's living but deal only with work which is fair, just, profitable and virtuous for oneself as well as for others. In one's earning of life one must avoid trading in alms, poisons, flesh, intoxicating drinks and living beings.

         By avoiding demeritorious actions and following the moral principles laid down by the Buddha, only then will one become a real virtuous person with perfect purity of moral conduct. As a result, one will live quite a happy and peaceful life without any anxiety, grief, fear, repentance or remorse, and finally can attain the Supreme Blissful Happiness of Nibbana.

         May you be endowed with perfect purity of moral conduct.