Prayer, Meditation and Religious Practices
By Ven. Dr. K. Sri Dhammanada - From the book "What Buddhist Believe"
The Following Sections are Covered in this Document
Contents Section
Faith, Confidence and Devotion 1
The Meaning of Prayer 2
Meditation 3
Nature of Modern Life 4
The Significance of Paritta Chanting 5
Are Buddhists Idol Worshippers? 6
Religious Significance of Fasting 7
Vegetarianism 8
The Moon and Religious Observances 9
Right understanding points the way to confidence; confidence paves the way to wisdom. Wisdom paves the way to salvation.

FAITH in the theistic sense is not found in Buddhism because of its emphasis on understanding. Theistic faith is a sedative for the emotional mind and demands belief in things which cannot be explained. Knowledge destroys faith and faith destroys itself when a mysterious belief is examined under the spotlight of reason. Confidence cannot be obtained by faith since it places little or no emphasis on reason.

Referring to the unintelligible and ‘blind' nature of faith, Voltaire said, ‘Faith is to believe in something which your reason tells you cannot be true; for if your reason approved of it, there could be no question of blind faith.'

Confidence, however, is not the same as faith. For confidence is not a meek acceptance of that which cannot be known. Confidence is an assured expectation, not of an unknown beyond, but of what can be tested as experienced and understood personally. Confidence is like the understanding that a student has in his teacher who explains in the classroom the inverse square law of gravitation as stated by Newton . He should not adopt an unquestioning belief of his teacher and his textbook. He studies the fact, examines the scientific arguments, and makes an assessment of the reliability of the information. If he has doubts, he should reserve his judgement until such time as when he is able to investigate the accuracy of the information for himself. To a Buddhist, confidence is a product of reason, knowledge and experience. When it is developed, confidence can never be blind faith. Confidence becomes a power of the mind to understand the nature and the meaning of life.

In his book, ‘WHAT THE BUDDHA TAUGHT ' Walpola Rahula says:

‘The question of belief arises when there is no seeing—seeing in every sense of the word. The moment you see, the question of belief disappears. If I tell you that I have a gem hidden in the folded palm of my hand, the question of belief arises because you do not see it yourself. But if I unclench my fist and show you the gem, then you see it for yourself, and the question of belief does not arise. A phrase in the ancient Buddhist texts therefore reads: ‘Realising, as one sees a gem (or a myrobalan fruit) in the palm'.


Nature is impartial; it cannot be flattered by prayers. It does not grant any special favours on request. Humans are not fallen creatures but rising angels. Prayers are answered by the power of their own minds.

ACCORDING to Buddhism, humans are potential masters of themselves. Only because of their deep ignorance do they fail to realise their full potential. Since the Buddha has shown this hidden power, people must cultivate their minds and try to develop it by realising their innate ability.

A story will illustrate this point. An eagle once laid her egg in the nest of a hen. The hen hatched the eagle's egg along with her own. The hatchlings then followed the mother hen about as she taught them to focus on the ground to find their food. The eaglet, thinking it was a chicken did the same. One day however, it saw an eagle flying high up in the sky, and decided to do the same. The other chickens laughed at him, but he did not care. Everyday he perservered until one day he became strong enough and soared up into the air and became a lord of the skies, while the other chickens continued to eke out a living on the ground. We must think like that eagle.

Buddhism gives full responsibility and dignity to human beings. It makes them their own masters. According to Buddhism, no higher being sits in judgement over a person's affairs and destiny. That is to say, our life, our society, our world, is what you and I want to make out of it, and not what some other unknown being wants it to be.

Remember that nature is impartial; it cannot be flattered by prayers. Nature does not grant any special favours on request. Thus in Buddhism, prayer is meditation which has self-change as its object. Prayer in meditation acts as an aid to recondition one's nature. It is the transforming of one's inner nature accomplished by the purification of the three faculties—thought, word and deed. Through meditation, we can understand that ‘we become what we think', in accordance with the discoveries of psychology. When we pray, we experience some relief in our minds; that is, the psychological effect that we have created through our faith and devotion. After reciting certain verses we also experience the same result. Religious names or symbols are important to the extent that they help to develop devotion and confidence, but must never be considered as ends in themselves.

The Buddha Himself has clearly expressed that neither the recital of holy scriptures, nor self-torture, nor sleeping on the ground, nor the repetition of prayers, penances, hymns, charms, mantras, incantations and invocations can bring the real happiness of Nirvana, only purification of the mind through self effort can do this.

Regarding the use of prayers for attaining the final goal, the Buddha once used an analogy of a man who wants to cross a river. If he sits down and prays, imploring that the far bank of the river will come to him and carry him across, then his prayer will not be answered. If he really wants to cross the river, he must make some effort; he must find some logs and build a raft, or look for a bridge or construct a boat or perhaps swim. Somehow he must work to get across the river. Likewise, if he wants to cross the river of Samsara , prayers alone are not enough. He must work hard by living a religious life, by controlling his passions, calming his mind, and by getting rid of all the impurities and defilements in his mind. Only then can he reach the final goal. Prayer alone will never take him to the final goal.

If prayer is necessary, it should be to strengthen and focus the mind and not to beg for gains. The following prayer of a poet teaches us how to pray. Buddhists can regard this as meditation to cultivate the mind:

‘Let me not pray to be sheltered from dangers, but to be fearless in facing them. Let me not beg for the stilling of my pain, but for the heart to conquer it. Let me not crave in anxious fear to be saved, but for the patience to win my freedom.'


Meditation is the psychological approach to mental culture, training and purification of the mind.

IN place of prayer, Buddhists practise meditation for mental culture and for spiritual development. No one can attain Nirvana or salvation without cultivating the mind through meditation. Any amount of meritorious deeds alone will not lead a person to attain the final goal without the corresponding mental purification. Naturally, the untrained mind is very elusive and persuades people to commit evil and become slaves of the senses. Imagination and emotions always mislead humans if their minds are not properly trained. One who knows how to practise meditation will be able to control the mind when it is misled by the senses.

Most of the troubles which we are confronting today are due to the untrained and undeveloped mind. It is already established that meditation is the remedy for many physical and mental sicknesses. Medical authorities and great psychologists all over the world say that mental frustration, worries, miseries, anxieties, tension and fear are the causes of many diseases, stomach ulcers, gastritis, nervous complaints and mental illness. And even latent sickness will be aggravated through such mental conditions.

When the conscious ‘I' frets too much, worries too much, or grieves too long and too intensely, then troubles develop in the body. Gastric ulcers, tuberculosis, coronary diseases and a host of functional disorders are the products of mental and emotional imbalance. In the case of children, the decay of the teeth and defective eyesight are frequently related to emotional disorders.

Many of these sicknesses and disorders can be avoided if people could spend a few minutes a day to calm their minds through the practice of meditation. Many people do not believe this or are too lazy to practise meditation owing to a lack of understanding. Some people say that meditation is only a waste of time. We must remember that every spiritual master in this world attained the highest point of his life through the practice of meditation. They are honoured today by millions of people because they have done tremendous service to humanity with their supreme wisdom which they obtained through the practice of meditation.

Meditation should not be a task to which we force ourselves ‘with gritted teeth and clenched fists', it should rather be something that draws us, because it fills us with joy and inspiration. So long as we have to force ourselves, we are not yet ready for meditation. Instead of meditating we are violating our true nature. Instead of relaxing and letting go, we are holding on to our ego. In this way meditation becomes a game of ambition, of personal achievement and aggrandizement. Meditation is like love: a spontaneous experience—not something that can be forced or acquired by strenuous effort.

Therefore Buddhist meditation has no other purpose than to bring the mind back into the present, into the state of fully awakened consciousness, by clearing it from all obstacles that come through the senses and mental objects.

The Buddha obtained His Enlightenment through the development of His mind. He did not seek divine power to help Him. He gained His wisdom through self-effort by practising meditation. To have a healthy body and mind and to have peace, one must learn how to practise meditation.


TODAY we are living in a world where people have to work very hard physically and mentally. Without hard work, there is no place for people in modern society. Very often keen competition is going on everywhere. One is trying to beat the others in every sphere of life and human beings have no rest at all. Mind is the nucleus of life. When there is no real peace and rest in the mind, the whole life will collapse. People naturally try to overcome their miseries through pleasing the senses: they drink, gamble, sing and dance—all the time having the illusion that they are enjoying the real happiness of life. Sense stimulation is not the real way to have relaxation. The more we try to please the senses through sensual pleasures, the more will we become slaves to the senses. There will be no end to our craving for satisfaction. The real way to relax is to calm the senses by the control of mind. If we can control the mind, then we will be able to control everything. When the mind is fully controlled and purified, it will be free from mental disturbances. When the mind is free from mental disturbances it can see many things which others cannot see with their naked eyes. Ultimately, we will be able to attain our salvation and find peace and happiness.

To practise meditation, one must have strong determination, effort and patience. Immediate results cannot be expected. We must remember that it takes many years for a person to be qualified as a doctor, lawyer, mathematician, philosopher, historian or a scientist. Similarly to be a good meditator, it will take some time for the person to control the elusive mind and to calm the senses. Practising meditation is like swimming in a river against the current. Therefore one must not lose patience for not being able to obtain rapid results. At the same time the meditator must also cultivate morality. A congenial place for meditation is another important factor. The meditator must have a suitable object for meditation, for without an object the jumping mind is not easy to trap. The object must not create lust, anger, delusion, and emotion in the meditator's mind.

When we start to meditate, we switch the mind from the old discursive way of thinking, or habitual thought into a new unimpeded or unusual way of thinking. While meditating when we breathe in mindfully, we absorb cosmic energy. When we breathe out mindfully with Metta—loving kindness, we purify the atmosphere.

We spend most of our time on our body: to feed it, to clothe it, to cleanse it, to wash it, to beautify it, to relax it, but how much time do we spend on our mind for the same purposes?

What is a suitable object to meditate upon? Some people take the Buddha Image as an object and concentrate on it. Some concentrate on inhaling and exhaling the breath. Whatever may be the method, if anyone tries to practise meditation, it is necessary to find relaxation. Meditation will help a person a great deal to have physical and mental health and to control the mind when it is necessary.

We can do the highest service to society by simply abstaining from evil. The cultured mind that is developed through meditation performs a most useful service to others. Meditation is certainly not a waste of valuable time. The advanced mind of a meditator can solve so many human problems and is very useful to enlighten others. Meditation is very useful to help a person live peacefully despite various disturbances that are so prevalent in this modern world. We cannot be expected to retire to a jungle or forest to live in ivory towers—‘far from the madding crowd'.

By practising right meditation we can have an abode for tem­porary oblivion. Meditation has the purpose of training a person to face, understand and conquer this very world in which we live. Meditation teaches us to adjust ourselves to bear with the numerous obstacles to life in the modern world.

If you practise meditation, you can learn to behave like a noble person even though you are disturbed by others. Through meditation you can learn how to relax the body and to calm the mind; you can learn to be tranquil and happy within.

Just as an engine gets overheated and damaged when it is run for a prolonged period and requires cooling down to avoid this, so also the mind gets overtaxed when we subject it to a sustained degree of mental effort and it is only through meditation that relax­ation or cooling can be achieved. Meditation strengthens the mind to control human emotion when it is disturbed by negative thoughts and feelings such as jealousy, anger, pride and envy. Meditation helps us to let go, to get a much needed reprieve from life's daily pressures.

If you practise meditation, you can learn to make the proper decision when you are at a crossroads in life and are at a loss as to which way to turn. These qualities cannot be purchased from anywhere. No amount of money or property can buy these qualities, yet you can attain them through meditation. But we must never lose sight of the fact that the ultimate object of Buddhist meditation is to eradicate all defilements from the mind and to attain the final goal—Nirvana.

Nowadays, however, the practice of meditation has been abused by people. They want immediate and quick results, just as they expect quick returns for everything they do in daily life. Some people practise meditation in order to satisfy their material desires; they want to further their material gains. They want to use meditation to get better jobs. They want to earn more money or to operate their businesses more efficiently. Although this is not exactly a bad thing, perhaps they fail to understand that the aim of meditation is not to increase but to decrease desires. Materialistic motives are hardly suitable for proper meditation, the goal of which lies beyond worldly affairs. One should meditate to try to attain something that even money cannot buy.

In Buddhism, as is the case with other eastern cultures, patience is a most important quality. The mind must be brought under control in slow degrees and one should not try to reach for the higher states without proper training. We have heard of over­enthusiastic young men and women literally going out of their minds because they adopted the wrong attitudes towards meditation. Meditation is a gentle way of conquering the defilements which pollute the mind. If people want ‘success' or ‘achievement' to boast to others that they have attained this or that level of meditation, they are abusing the method of mental culture. One must be trained in morality and one must clearly understand that to be successful in the discipline of meditation worldly achievements must not be equated with spiritual development. Ideally, it is good to work under an experienced teacher who will help a student to develop along the right path. But above all one must never be in a hurry to achieve too much too quickly.

Paritta chanting is the recital of some of the Sutras uttered by the Buddha in the Pali language for the blessing and protection of the devotees.

PARITTA Chanting or Sutra Chanting is a well known Buddhist practice conducted all over the world, especially in Theravada Buddhist countries where the Pali language is used for recitals. Many of these are important sutras from the basic teachings of the Buddha which were recorded by His disciples. Originally, these sutras were recorded on ola leaves about two thousand years ago. Later, they were compiled into a book known as the ‘Paritta Chanting Book'. The names of the original books from which these sutras were selected are the ANGUTTARA NIKAYA , MAJJHIMA NIKAYA , DIGHA NIKAYA , SAMYUTTA NIKAYA and KUDDAKA NIKAYA in the SUTRA PITAKA . The sutras that Buddhists recite for protection are known as Paritta Chanting. Here ‘protection means shielding ourselves from various forms of evil spirits, misfortune, sickness and influence of the planetary systems as well as instilling confidence in the mind'. The vibrant sound of the chanting creates a very pleasing atmosphere in the vicinity. The rhythm of the chanting is also important. One might have noticed that when monks recite these sutras, different intonations are adopted to harmonise with different sutras intended for different quarters. It was found very early during man's spiritual development that certain rhythms of the human voice could produce significant psychological states of peacefulness and serenity in the minds of ardent listeners. Furthermore, intonation at certain levels would appeal to devas, whilst certain rhythms would create a good influence over lower beings like animals, snakes, or even spirits or ghosts. Therefore, a soothing and correct rhythm is an important aspect of Paritta Chanting.

The use of these rhythms is not confined to Buddhism alone. In every religion, when the followers recite their prayers by using the holy books, they follow certain rhythms. We can observe this when we listen to Quran reading by Muslims and the Veda Mantra Chanting by Hindu priests in the Sanskrit language. Some lovely chanting is also carried out by certain Christian groups, especially the Roman Catholic and Greek Orthodox sects.

When the sutras are chanted, three great and powerful forces are activated. These are the forces of the Buddha, Dharma and the Sangha. Buddhism is the combination of these ‘Three Jewels' and when invoked together they can bring great blessings to mankind.

(1) The Buddha. He had cultivated all the great virtues, wisdom and enlightenment, and spiritual development before He gave us His noble Teachings. Even though the physical presence of the Teacher is no more with us, His Teachings have remained for the benefit of mankind. Similarly, the man who discovered electricity is no more with us, yet by using his knowledge, the effect of his wisdom still remains. The illumination that we enjoy today is the result of his wisdom. The scientists who discovered atomic energy are no longer living, but the knowledge to use it remains with us. Likewise the Noble Teachings given us through the Buddha's wisdom and enlightenment, are a most effective power for people to draw inspiration from. When you remember Him and respect Him, you develop confidence in Him. When you recite or listen to the words uttered by Him, you invoke the power of His blessings.

(2) Dharma. It is the power of truth, justice and peace discovered by the Buddha which provides spiritual solace for devotees to maintain peace and happiness. When you develop your compassion, devotion and understanding, this power of the Dharma protects you and helps you to develop more confidence and strength in your mind. Then your mind itself becomes a very powerful force for your own protection. When it is known that you uphold the Dharma, people and other beings will respect you. The power of the Dharma protects you from various kinds of bad influence and evil forces. Those who cannot understand the power of the Dharma and how to live in accordance with the Dharma, invariably surrender themselves to all forms of superstitious beliefs and subject themselves to the influence of many kinds of gods, spirits and mystical powers which require them to perform pointless rites and rituals. By so doing, they only develop more fear and suspicion born out of ignorance. Large sums of money are spent on such practices and this could be easily avoided if people were to develop their confidence in the Dharma. Dharma is also described as ‘nature' or ‘natural phenomena', ‘cosmic law' or ‘gravity' or a ‘magnet'. Those who have learnt the nature of these forces can protect themselves through the Dharma by harmonising with them. When the mind is calmed through perfect knowledge disturbances cannot create fear.

(3) The Sangha. This word refers to the holy order of monks who have renounced their worldly life for their spiritual development. They are considered as disciples of the Buddha, who have cultivated great virtues to attain sainthood or Arahantahood. We pay respect to the Sangha community as the custodians of the Buddha Sasana or those who had protected and introduced the Dharma to the world over the last 2,500 years. The services rendered by the Sangha community has guided mankind to lead a righteous and noble life. They are the living link with the Enlightened One who bring His message to us through the recital of the words uttered by Him.

The chanting of sutras for blessing was started during the Buddha's time. Later, in certain Buddhist countries such as Sri Lanka , Thailand and Myanmar , this practice was developed further by organising prolonged chanting for one whole night or for several days. With great devotion, devotees today participate in the chanting sessions by listening attentively and intelligently. There were some occasions when the Buddha and His disciples chanted sutras to bring spiritual solace to people suffering from epidemics, famines, sickness and other natural disasters. On one occasion, when a child was reported to be affected by some evil influence, the Buddha instructed His monks to recite sutras to give protection to the child.

The blessing service, by way of chanting, was effective. Of course, there were instances when the sutra chanting could not be effective if the victims had committed some strong bad karma. Nevertheless, certain minor bad karmic effects can be overcome by the vibrant power combined with the great virtues and compassion of those holy people who chant these sutras. However the effect of strong bad karma can be temporarily delayed, but it cannot be eradicated altogether.

Devotees who were tired or fatigued have experienced relief and calmness after listening to the chanting of sutras. Such an experience is different from that provided by music because music can create excitement in our mind and pander to our emotions but does not create spiritual devotion and confidence.

For the last 2,500 years, Buddhist devotees have experienced the good effects of sutra chanting. We should try to understand how and why the words uttered by the Buddha for blessing purposes could be so effective even after His passing away. It is mentioned in the Buddha's teaching that ever since He had the aspiration to become a Buddha during His previous births, He had strongly upheld one particular principle, namely, ‘to abstain from telling lies'. Without abusing or misusing His words, He spoke gently without hurting the feelings of others. The power of Truth has become a source of strength in the words uttered by the Buddha with great compassion. However, the power of the Buddha's word alone is not enough to secure blessing without the devotion and understanding of the devotees.

The supernatural effect experienced by many people in ridding themselves of their sickness and many other mental disturbances through the medium of the Buddhist sutras and meditation are proof that they can be extremely efficacious if used with devotion and confidence.

Buddhists are not idol worshippers but ideal worshippers.

ALTHOUGH it is customary amongst Buddhists to keep Buddha images and to pay their respects to the Buddha, Buddhists are not idol worshippers. Idolatry generally means erecting images of unknown gods and goddesses in various shapes and sizes and to pray directly to these images as if the images themselves are the gods. The prayers are a request to the gods for guidance and protection. The gods and goddesses are asked to bestow health, wealth, prosperity and to provide for various needs; they are also asked to forgive transgressions.

The ‘worshipping' at the Buddha image is quite a different matter. Buddhists revere the image of the Buddha as a gesture of respect to the greatest, wisest, most benevolent, compassionate and holy man who has ever lived in this world. It is a historical fact that this great religious teacher actually lived in this world and has done a great service to humanity. The worship of the Buddha really means paying homage, veneration and devotion to Him and what He represents, and not to the stone or metal figure.

The image is a visual aid that helps one to recall the Buddha in the mind and to remember His great qualities which inspired millions of people from generation to generation throughout the civilized world. Buddhists use the statue as a symbol and as an object of concentration to gain peace of mind. When Buddhists look upon the image of the Buddha, they put aside thoughts of strife and think only of peace, serenity, calmness and tranquility. The statue enables the mind to recall this great man and inspires devotees to follow His example and instructions. In their minds, devout Buddhists feel the living presence of the Master. This feeling makes their acts of worship vivid and significant. The serenity of the Buddha image influences and inspires them to observe the right path of conduct and thought.

Understanding Buddhists never ask for worldly favours from the image nor do they request forgiveness for evil deeds committed. They try control their mind, to follow the Buddha's advice, to get rid of worldly miseries and to find their salvation. Those who criticize Buddhists for practising idol worship are really misinterpreting what Buddhists do. If people can keep the photographs of their parents and grandparents to cherish in their memory, if people can keep the photographs of kings, queens, prime ministers, great heroes, philosophers, and poets, there is certainly no reason why Buddhists cannot keep their beloved Master's picture or image to remember and respect Him.

What harm is there if people recite some verses praising the great qualities of their Master? If people can lay wreaths on the graves of beloved ones to express their gratitude, what harm is there if Buddhists too offer some flowers, joss-sticks, incense, etc., to honour their beloved Teacher who devoted His life to help suffering humanity? People make statues of certain conquering heroes who were in fact murderers and who were responsible for the deaths of millions of innocent people. For the sake of power, these conquerors committed murder with hatred, cruelty and greed. They invaded poor countries and created untold suffering by taking away the lands and properties of others, and caused much destruction. Many of these conquerors are regarded as national heroes; memorial services are conducted in honour of them and flowers are offered on their graves and tombs. What is wrong then, if Buddhists pay their respects to their world honoured Teacher who renounced all worldly pleasures for the sake of Enlightenment and showed others the Path of Liberation?

Images are the language of the subconscious. Therefore, the image of the Enlightened One is often created within one's mind as the embodiment of perfection. The image will deeply penetrate into the subconscious mind and (if it is sufficiently strong) can act as an automatic brake against impulses. The recollection of the Buddha produces joy, invigorates the mind and elevates man from states of restlessness, worry, tension and frustration. Thus the worship of the Buddha is not a prayer in its usual sense but a meditation. Therefore, it is not idol worship, but ‘ideal' worship. Thus Buddhists can find fresh strength to build a shrine of their lives. They cleanse their hearts until they feel worthy to bear the image in this innermost shrine. Buddhists pay respects to the great person who is represented by the image. They try to gain inspiration from His Noble perso­nality and emulate Him. Buddhists do not see the Buddha image as a dead idol of wood or metal or clay. The image represents something vibrant to those who understand and are purified in thought, word and deed.

The Buddha images are nothing more than symbolic representations of His great qualities. It is not unnatural that the deep respect for the Buddha should be expressed in some of the finest and most beautiful forms of art and sculpture the world has ever known. It is difficult to understand why some people look down on those who respect images which represent holy religious teachers.

The calm and serene image of the Buddha has been a common concept of ideal beauty the world over. The Buddha's image is the most precious, common asset of Asian cultures. Without the image of the Buddha, where can we find a serene, radiant and spiritually emancipated personality?

The image of the Buddha is appreciated not only by Asians or Buddhists. Anatole France in his autobiography writes, ‘On the first of May, 1890, chance led me to visit the Museum in Paris . There standing in the silence and simplicity of the gods of Asia , my eyes fell on the statue of the Buddha who beckoned to suffering humanity to develop understanding and compassion. If ever a god walked on this earth, I felt here was He. I felt like kneeling down to Him and praying to Him as to a God.'

Once a general sent an image of the Buddha as a legacy to Winston Churchill during the 2nd World War. The general said, ‘If ever your mind gets perturbed and perplexed, I want you to see this image and be comforted.' What is it that makes the message of the Buddha so attractive to people who have cultivated their intellect? Perhaps the answer can be seen in the serenity of the image of the Buddha.

Not only in colour and line did people express their faith in the Buddha and the graciousness of His Teaching. Human hands worked in metal and stone to produce the Buddha image that is one of the greatest creations of the human genius. Witness the famous image in the Abhayagiri Vihara in Sri Lanka , or the Buddha image of Sarnath or the celebrated images of Borobudur . The eyes are full of compassion and the hands express fearlessness, or goodwill and blessings, or they unravel some thread of thought or call the earth to witness His great search for Truth. Wherever the Dharma went, the image of the great Teacher went with it, not only as an object of worship but also as an object of meditation and reverence. ‘I know of nothing,' says Keyserling, ‘more grand in this world than the figure of the Buddha. It is an absolutely perfect embodiment of spirituality in the visible domain.'

A life so beautiful, a heart so pure and kind, a mind so deep and enlightened, a personality so inspiring and selfless—such a perfect life, such a compassionate heart, such a calm mind, such a serene personality is really worthy of respect, worthy of honour and worthy of offering. The Buddha is the highest perfection of humanity.

The Buddha image is the symbol, not of a person, but of Buddhahood—that to which all people can attain though few do. Buddhahood is not for one but for many: ‘The Buddhas of the past ages, the Buddhas that are yet to come, the Buddha of the present age; humbly I each day adore.'

However, it is not obligatory for every Buddhist to have a Buddha image to practise Buddhism. Those who can discipline their mind and the senses, can certainly do so without an image as an object. If Buddhists truly wish to behold the Buddha in all the majestic splendour and beauty of His ideal presence, they must translate His Teachings into practice in their daily lives. It is in the practice of His Teachings that they can come closer to Him and feel the wonderful radiance of His undying wisdom and compassion. Simply respecting the images without following His Sublime Teachings is not the way to find salvation. “He who sees the Dhamma sees Me”.

We must also endeavour to understand the spirit of the Buddha. His Teaching is the only way to save this troubled world. In spite of the tremendous advantages of science and technology, people in the world today are filled with fear, anxiety and despair. The medicine for our troubled world is found in the Teachings of the Buddha.*

For a more detailed treatment of the subject, read the booklet ‘Are Buddhists Idol worshippers?' by the same author What Buddhists Believe

Many people in the world face untimely death owing to over-eating.

IN Buddhism, fasting is recognised as one of the methods for practising self-control. The Buddha advised monks not to take solid food after noon. Lay people who observe the Eight Precepts on full moon days also abstain from taking any solid food after noon.

Critics sometimes regard these practices as religious fads. To understanding people, they are not religious fads but practices based on a moral and psychological insight.

In Buddhism, fasting is an initial stage of self-discipline to acquire self-control. In every religion, there is a system of fasting. By fasting and sacrificing a meal once a day or for any period, we can contribute our food to those who are starving or who do not even have one proper meal each day.

‘A man who eats too much', writes Leo Tolstoy, ‘cannot strive against laziness, while a gluttonous and idle man will never be able to contend with sexual lust. Therefore, according to all moral teachings, the effort towards self-control commences with a struggle against the lust of gluttony—commences with fasting just as the first condition of a good life is self-control, so the first condition of a life of self-control is fasting.'

Sages in various countries who practised self-control began with a system of regulated fasting and succeeded in attaining unbelievable heights of spirituality. An ascetic was kicked and tortured, and then his hands and feet were severed on the orders of a rakish king. But the ascetic, according to the Buddhist story, endured the torture with equanimity and without the slightest anger or hatred. Such religious people have developed their mental energy through restraining sensual indulgence which we crave for.


One should not judge the purity or impurity of persons simply by observing what they eat.

IN the Amagandha Sutta, the Buddha said:

  ‘ Neither meat, nor fasting, nor nakedness,  
  Nor shaven heads, nor matted hair, nor dirt,  
  Nor rough skins, nor fire-worshipping,  
  Nor all the penances here in this world,  
  Nor hymns, nor oblation, nor sacrifice,  
  Nor feasts of the season,  
  Will purify a man overcome with doubt.'  

Taking fish and meat by itself does not make people become impure. They become impure by bigotry, deceit, envy, self-exaltation, disparagement and other evil intentions. Through their evil thoughts and actions, they make themselves impure. There is no strict rule in Buddhism which stipulates that the followers of the Buddha should not take fish and meat. The only advice given by the Buddha is that they should not be involved in killing intentionally or they should not ask others to kill any living being for them.

Though the Buddha did not advocate vegetarianism for the monks, He did advise the monks to avoid taking ten kinds of meat for their self-respect and protection. They are: humans, elephants, horses, dogs, snakes, lions, tigers, leopards, bears, hyenas. Some animals attack people when they smell the flesh of their own kind. (VINAYA PITAKA).

When the Buddha was asked to introduce vegetarianism into the holy Order by Devadatta, one of His disciples, the Buddha refused to do so. As Buddhism is a free religion, His advice was to leave the decision regarding vegetarianism to the individual disciple. It clearly shows that the Buddha had not considered this as a very important religious observance. The Buddha did not mention anything about vegetarianism for the Buddhists in His Teaching.

Jivaka Komarabhacca, the physician, discussed this controversial issue with the Buddha: ‘Lord, I have heard that animals are slaugh­tered on purpose for the recluse Gotama, and that the recluse Gotama knowingly eats the meat killed on purpose for him. Lord, do those who say animals are slaughtered on purpose for the recluse Gotama, and the recluse Gotama knowingly eats the meat killed on purpose for him. Do they falsely accuse the Buddha? Or do they speak the truth? Are your declarations and supplementary declarations not thus subject to be ridiculed by others in any manner?'

‘Jivaka, those who say: ‘Animals are slaughtered on purpose for the recluse Gotama, and the recluse Gotama knowingly eats the meat killed on purpose for him', do not say according to what I have declared, and they falsely accuse me. Jivaka, I have declared that one should not make use of meat if it is seen, heard or suspected to have been killed on purpose for a monk. I allow the monks meat that is quite pure in three respects: if it is not seen, heard or suspected to have been killed on purpose for a monk.' (JIVAKA SUTTA )

In certain countries, the followers of the Mahayana school of Buddhism are strict vegetarians. Those who take vegetable food and abstain from animal flesh are praiseworthy. However, while appreciating their observance in the name of religion, we should like to point out that they should not condemn those who are not vegetarians. They must remember that there is no precept in the original Teachings of the Buddha that requires all Buddhists to be vegetarians. We must realise that Buddhism is known as the Middle Path. It is a liberal religion and the Buddha's advice was that it is not necessary to go to extremes to practise His Teachings.

Vegetarianism alone does not help a person to cultivate humane qualities. There are kind, humble, polite and religious people amongst non-vegetarians. Therefore, one should not condone the statement that a pure, religious person must practise vegetarianism.

On the other hand, if anybody thinks that people cannot have a healthy life without taking fish and meat, it does not necessarily follow that they are correct since there are millions of pure vegetarians all over the world who are stronger and healthier than the meat-eaters. In fact the Buddha declared that it is not what goes into a person's mouth that pollutes, it is what comes out.

People who criticize Buddhists who eat meat do not understand the Buddhist attitude towards food. A living being needs nourishment. We eat to live. As such human beings should supply their bodies with the food needed to keep them healthy and to give them energy to work. However, as a result of increasing wealth, more and more people, especially in developed countries, eat simply to satisfy their palates. If one craves for any kind of food, or kills to satisfy one's greed for meat, this is wrong. If one eats moderately without greed and without directly being involved in the act of killing but merely to sustain the physical body, he or she is practising self-restraint. The destruction of greed should be the primary aim, not the kind of food that is taken.

The outstanding events in the life of the Buddha took place on full moon days.

MANY people would like to know the religious significance of full moon and new moon days. To Buddhists, there is a special religious significance especially on full moon days because certain important and outstanding events connected with the life of Lord Buddha took place on full moon days. The Buddha was born on a full moon day. His renunciation took place on a full moon day. His Enlightenment, the delivery of His first sermon, His passing away into Nirvana and many other important events associated with His life span of eighty years, occurred on full moon days.

Buddhists all over the world have a high regard for full moon days. They celebrate this day with religious fervour by observing precepts, practising meditation and by keeping away from the sensual worldly life. On this day they direct their attention to spiritual development. Apart from Buddhists, it is understood that other co-religionists in Asia also believe that there is some religious significance related to the various phases of the moon. They also observe certain religious disciplines such as fasting and praying on full moon days.

The Ancients in India believed that the moon is the controller of the water, which, circulating through the universe, sustaining all living creatures, is the counterpart on earth of the liquor of heaven, ‘amrta' the drink of the gods. Dew and rain become vegetable sap, sap becomes the milk of the cow, and the milk is then converted into blood—Amrta water, sap, milk and blood, represent but different states of the one elixir. The vessel or cup of this immortal fluid is the moon.

It is believed that the moon, like the other planets, exerts a considerable degree of influence on human beings. It has been observed that people suffering from mental ailments invariably have their passions and emotional feelings affected during full moon days. The word ‘lunatic' derived from the word ‘lunar' (or moon) is most significant and indicates very clearly our understanding of the influence of the moon on human life. Some people, suffering from various forms of illness invariably find their sickness aggravated during such periods. Researchers have found that certain phases of the moon not only affect humans and animals, but also influence plant life and other elements. Low­tides and high-tides are a direct result of the overpowering influence of the moon.

Our human body consists of about seventy percent liquid. It is accepted by physicians that our bodily fluids flow more freely at the time of full moon. People suffering from asthma, bronchitis and even certain skin diseases, find their ailments aggravated under the influence of the moon. More than five thousand years ago, people had recognised the influence of the moon on cultivation. Farmers were very particular about the effect of the moon on their crops. They knew that certain grains and paddy would be affected if flowering took place during a full moon period. Medical science has also ascertained the different reactions of certain medicines under different facets of the moon, because of the influence of the moon on human beings.

In view of the possible influence of the moon, the ancient sages advised people to refrain from various commitments on this particular day and take it easy for the day. People are advised to relax their minds on this particular day and to devote their time to spiritual pursuits. All those who have developed their minds to a certain extent can achieve enlightenment since the brain is in an awakened state. Those who have not trained their minds through religious discipline are liable to be subjected to the strong influence of the moon. The Buddha attained His Enlightenment on a full moon day for He had been developing and attuning it correctly for a long period.

In days gone by, full moon and new moon days were declared public holidays in many Buddhist countries and people were encouraged to devote their time to spiritual development. It was only during the colonial period that holidays were switched over to Sundays. In view of this, some Buddhist countries are now trying to re-introduce the former lunar system of holidays. It is advisable to observe full moon day as a religious day to concentrate on peace and happiness by calming down the senses. Many Buddhists observe the eight precepts on full moon days, to be free from various commitments and to keep away from worldly pleasures in order to have peace of mind for their spiritual development. The effect of the moon on life and earth has been analysed scientifically.

One writer says: ‘I have been reading an article in an American science magazine recently where the writer brings together the present research on the subject of the moon to prove how decisively this age old object of the skies influences our lives, particularly at each of the four phases it passes through in its 28-day cycle.'

This research, by the way, was done at the American Universities of Yale, Duke and Northwestern and they have ‘independently' come up with the astonishing evidence that the moon plays a big part in our daily life and indeed, in the lives of all living things.

We are assured that there is nothing very occult in this pheno­menon but that the phases of the moon do in fact stimulate various bodily actions like modifying metabolism, electrical charges and blood acidity.

One of the key experiments performed to establish this fact was on fiddler crabs, mice and some plants. They were all placed in chambers where weather conditions could not affect them, but were subjected to air pressure, humidity, light and temperature under controlled conditions.

The hundreds of observations made pointed to a remarkable fact, namely that all the animals and plants operated on a 28-day cycle. Metabolism which was found to have dropped at the time of the new moon was twenty percent higher at the time of the phase of the full moon. This difference is described as a striking variation.

Once a nurse in Florida told a doctor that she noticed a lot more bleeding occurred when the moon was full. Like many doctors who are sceptical about such beliefs, he laughed at this statement.

But the nurse produced records of surgical operations which clearly showed that during full moon, more patients had to be returned to the operating theatre than at any other time for treatment for excessive bleeding after operations. To satisfy himself, this doctor started keeping records on his own and he came to a similar conclusion. When we consider all those occurrences, we can understand why our ancestors and religious teachers had advised us to change our daily routine and to relax physically and mentally on full moon and new moon days. The practice of religion is the most appropriate method for people to experience mental peace and physical relaxation. Buddhists are merely observing the wisdom of the past when they devote more time to activities of a spiritual nature on New Moon and Full Moon days.
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