Buddhist Lent Period Does Not Mean the Absence of Normal Life But Effort to Concentrate On Virtuous Living
Author: Nano-organic Elixir
Date: 15th July 2020
Keywords: #Lent, #retreat, #friendship, #meditation, #intimacy, #virtuous, #pandemic
Length: 1271 words
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‘Wan Khao Phansa’ is one of the many sacred Theravada Buddhism holidays. It signifies the beginning of annual three-month Buddhist Lent in which monks are to retreat back to the temple and concentrate on studying Dhamma scriptures, intensive meditation and spiritual contemplation during the rainy season.
For a country which prides itself on being a thriving center of Theravada Buddhism like Thailand, Buddhist lent is considered the high time for Thai Buddhists to actively engage in merit-making by offering necessities to monks including candles, lanterns and lamp oil that is burned during morning and evening recitation time. Many devout Buddhists also use this period to observe more strictly the ‘Sila’ or moral precepts. All Buddhists can recite the basic Five Precepts by heart: refrain from killing, stealing, violating others’ beloved, lying, and using intoxicants. It is generally believed that if people follow these five simple precepts, it is possible to live harmoniously in the material and consumerism world. Or it can be said greater harmony is achieved by observing the Buddha’s precepts more closely.
It is obvious that the Buddha’s Five Precepts are elegant and remarkably simple. They are based on the principle of non-harm and non-exploitation. The Five Precepts are actually about behaviour control, not about giving up things as being mistaken by some non-Buddhists or even some Buddhists by name. Therefore, during the observing period, Buddhists are not going to fast or abstain from certain foods or the luxuries around them. Instead they will concentrate on the Five Precepts and virtues that they create which both will definitely be a challenge.
This period of spiritual restraint resonates with many groups of Thai people as it is witnessed personal commitment and a deeper focus on self-discipline appear to be a common theme throughout the country. For those who rely on their worldly attachments a great deal can be sure they also share the same sentiment with other Thai Buddhists in their own way as the correct understanding about practicing Buddhist Lent is not to be confused with the absence of normal life, but an effort to concentrate on virtuous living.
Perhaps during the Lent, it is alright for Buddhists to buy two new pairs of Prada shoes and a new Gucci coat if they can afford them. However, it is not alright to lie to the credit card company that they can afford them. And it is fine to get a new car, if they have the cash to pay for it. And yes, permanently borrowing a new Porsche without the owner’s consent is considered stealing.
It is obvious that the Lord Buddha was well aware of the limitations of common people when it came to following all of his teachings like the monks do, so He abbreviated the rules. He probably chose to give only Five Precepts for lay people because He is fully aware of people’s depth in their attachments to the material and consumerism world. And He was wise in choosing to set achievable goals for them.
Buddhist Lent is also considered the perfect time for serious soul-searching to look within oneself. The overall atmosphere of the country is relatively more pious than the time when it is outside the Lent. The weather itself is conducive to sit meditating as it is neither too hot nor too cold. Mostly people think the work of practicing religion is an individual affair, that they should do it individually. Yes, somehow, the Teachings can make it sound like that. But it does not mean it is the norm of practicing.
At Dhammakaya temple in particular, the tradition emphasizes the three in-house ‘Ar-saram’ members practices the Buddhist teachings together, so that they would advance together, and understand together. Together they go forth to do what needs to be done spiritually. By this way, within the community, spiritual relationship is formed and rooted. Friendship is the most important element for religious path through which everything else naturally flows from it. When there is a lovely intimacy between righteous friends, then there is virtuous conduct. The Lord Buddha once reassured to Venerable Ananda about the importance of friendship for the path, He said: ‘Having good friends is not half of the Holy Life. Having good friends is the whole of the Holy Life.’
He at some points suggested five things induce the progress of the practice and the achievement of the goal to Buddhist monks and lay people: first, a lovely intimacy with good friends, second, virtuous conduct, third, frequent conversation that inspires and encourages practice, fourth, diligence, energy, and enthusiasm for the practice, and fifth, insight into the Four Noble Truths.
Within Dhammakaya tradition, spiritual friendship takes place in the context of community. Life in the monastery of all members: monks, novices, Upasakas, Upasikas, is built on teaching, dedicated meditation practice, and a shared commitment. Friendship is all about helping one another grow in faith and perfection pursuit.
Two significant elements in spiritual friendship are truth and tenderness. Religious people have courage in taking risks, and speak from the standpoint of truthfulness, not expediency. So, spiritual friends are honest with one another.
On contrary, ordinary friendship is good, as far as it goes. People in ordinary friendship might connect right away, with lots to share and learn from one another as they come together out of mutual interest, attraction, or social necessity. Human beings are by nature social animals so they like socializing. They need others to talk to, to play with, and to care about. This is normal and healthy and there is joy in it.
Friendship in the life of Dhammakaya members develops gradually and deep. No matter what their background or personal style, anyone with enough proximity in sincere practice becomes a virtuous friend. They are treated with full respect and affectionate regard. And over time in monastic community, all come to have such inspiring friendships with one another who lives together in full equality for the spiritual development, looks out for one another’s welfare and supports one another in the meritorious dimension.
During this Buddhist Lent ‘Khao Phansa’, all members in-house have prepared for living and practicing together with more enthusiasm in self-restraint, and meditation engagement. It is the prime time to reach within the community’s friendship more closely and enjoy it.
As Dhmmakaya tradition highlights meditation practice as a shared activity over a long period of time, the Lent is being a perfect retreat for intensively meditating; and during this retreat, not only meditative experience deepens, but friendships also grow, forge and ground as given opportunity of practicing together in group, all members both the younger and the senior get to know one another intimately in the silent space of the meditation hall. All share the sound of their voices joined in chanting and something more fundamentally in common. Real spiritual friendship includes the depth of solitude of each other. And it enhances the effort through each other’s energy. Thus there is no element of spiritual pursuit more precious or more important than spiritual friendship developed within the community.
While the country is about to enter phase four of #Coronavirus #pandemic and Thai government emphasizes the citizen to not let the health-protection #guard down, in the religious context, Thai Buddhists are preparing to enter the annual Lent and the religious leaders remind the devotees to keep the practice of the Five Precepts guard up and live a virtuous life more strictly. Yes, we will.
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