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E-mail: bdea@buddhanet.net

Web site: www.buddhanet.net

Buddha Dharma Education Association Inc.

Ven. Dr K. Sri Dhammananda

The Buddhist Way

Reproduced from

B

D. D. S D

(this se ion only reprinted herein)

other se ions below reproduced elsewhere

• Practical Buddhism

• How to Practise Buddhism

• Buddhism and the Free  inkers

• Buddhism as a Religion

• Buddhism for the Future

D. K. S D

Publication of the Sasana Abhiwurdhi Wardhana Society

Buddhist Maha Vihara

123 Jalan Berhala, Brickelds

50470 Kuala Lumpur

Tel: 03-22741141 03-22741886 Fax: 03-22732570

Email: bmvhara@po.jaring.my

Malaysian First Edition 2000

ublished for ree istribution

Reprinted for free distribution by

e Corporate Body of

e Buddha Educational Foundation

11 F., 55 Hang Chow South Road Sec 1,

Taipei, Taiwan, R.O.C.

Tel: 886-2-23951198, Fax: 886-2-23913415

Email: overseas@budaedu.org.tw

Website: http://www.budaedu.org.tw

T      ,      .

A  A

Venerable Dr K Sri Dhammananda Nayaka Maha era is a

household name in the Buddhist world. In more than forty eight

years as incumbent of the Buddhist Maha Vihara, the Venerable

has brought the Buddha Word to countless numbers of devotees

who otherwise would have had no access to the sublime mes-

sage of the Supremely Enlightened One.

Besides his talks the Venerable has been able to reach an

even wider audience through his publications which range from

the voluminous “Dhammapada” to little ve page pamphlets.

He has reached all levels of readers from erudite scholar monks

to young schoolchildren. His whole approach to the exposition

of the Dhamma is governed by his deep concern for giving the

ancient teachings a contemporary relevance, to show that the

Sublime Message is timeless and has a meaning that cuts across

the boundaries of time, space, race culture and even religious

beliefs.

e uddhiﬆ ay

D. K. S D

vii

ontents of e uddhiﬆ ay

A  A ...................................................................................... iv

I .................................................................................................... vii

D  P   U

  C ................................................................... 

B S  C ................................................... 

W      B  R ......................... 

B E  C P .................... 

M .............................................................................................................. 

R R .............................................................................................. 

T ...................................................................................................................... 

C  B M ............................................................................ 

I, H W, H T,

T  A .......................................................... 

S .................................................................................................................. 

D ....................................................................................................................... 

P M ...................................................................................................... 

F ................................................................................................................. 

B  C .................................................................................. 

D  A ........................................................................................ 

P  M ................................................................................... 

P-F R  M S ......................... 

A G ....................................................................................................... 

C .......................................................................................................... 

vii

I

Happy events such as birth and marriage, and sad occasions like

sickness and death in a person’s existence very often necessitate

the observance of certain rites, which have been performed in

every society from time immemorial. Such rites, which origi-

nated even long before the various major world religions became

established, have been handed down by our forefathers, and in

the passage of time, have gradually assumed the form of tradi-

tional customary practices until the present day. We continue

to practise many of these rites through ignorance and fear, not

daring to change or discard them even with the acquisition of a

modern education and sophisticated life-style.

In particular many of the rites performed on sad occasions

like death and funerals are shrouded in mystery and superstition,

and very often incur a tremendous nancial burden on bereaved

families. is is one of the major reasons why many Buddhists

are easily converted to other religions because it oers good

ammunition for other religionists to hurl their criticisms and

attacks on the Buddhists. It is imperative that the Buddhist

community in this country should awaken to this situation and

make courageous eorts to make reforms in the performance of

their rites and rituals in consonance with correct Buddhist reli-

gious principles.

is book presents in a simple and understandable man-

ner the various rites which could be performed by Buddhists

on happy and sad occasions in their lives. It is hoped that they

viii



will make eorts to understand them and practise them when

the occasion arises. By so doing, they will not only attain satis-

faction and a sense of security in the knowledge that they are

performing proper Buddhist rites, but also help to enhance the

image of their own religion in the eyes of others.

T T B P,

B M S,

M.

, J 

viii



e uddhist ay

D  P   U

  C

e birth of a child is a happy event. Having a baby and bring-

ing him up is an adventure that can be embarked upon happily

and with condence. At the same time it means the beginning

of a long period of sacrice and responsibility for the parents.

Even though human beings are far advanced on the evolution-

ary ladder, their young normally take a long time to mature and

become independent. Parents have the onerous duty of bear-

ing the responsibility of caring for their children and nurturing

them to become useful adults of the future. However over the

centuries, societies have developed certain well-tested formulae

to guide parents in this task of child rearing. In this connec-

tion religion plays a central role in providing parents with a

framework within which to train the young in ethics, behaviour

and morality. In Buddhism, the Buddha has given very useful

advice on the duties of parents towards their children and vice

versa. e igalovada utra is perhaps the best known of these

valuable injunctions. e Buddha related an incident of how he

had once noticed a young man performing a simple ritual of

bowing to the six directions (north, south, east, west, zenith and

nadir). Upon being questioned as to the meaning and intent of





his action, the young man replied that he did not know the sig-

nicance of his performance but that he was merely following

his late father’s advice. Characteristically, the Buddha did not

condemn the young man for performing such a ritual, but gave

it a useful meaning by a practical interpretation. He said that

the act of paying respects to the six directions signies honour-

ing and fullling one’s duties and obligations to one’s parents,

teachers, religious personalities, one’s wife, children and em-

ployees. us, we see that the Buddha laid great emphasis on

a person’s relationship with others, but more especially so be-

tween parents and children. Parents must care for they children,

by allowing them their independence when the time is right

and by giving them their rightful inheritance in due course. On

the other hand, children on their part are duty-bound to care

for their parents by extending to them lial devotion. is is

done out of mutual respect and gratitude towards them and not

out of expectation of any reward in return. It is indicated here

that there is a close link between religion and parent-children

relationship. Parents should not fail to underscore the religious

signicance of the birth of a child. A family that develops its

relationship along sensible established religious lines cannot go

wrong.

Parents are duty-bound to develop such a relationship

based on their religious cultural heritage. Whilst other religion-

ists have their formal and obligatory baptisms and christenings

to perform, Buddhist parents need only bring their children to

the temple so as to re-arm their faith in the Triple Gem and to

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eBUDDHANET'SBOOKLIBRARYE-mail:bdea@buddhanet.netWebsite:www.buddhanet.netBuddhaDharmaEducationAssociationInc.Ven.DrK.SriDhammanandaTheBuddhistWayTheBuddhistWayReproducedfromBD.D.SD(thisseiononlyreprintedherein)otherseionsbelowreproducedelsewhere•PracticalBuddhism•HowtoPractiseBuddhis...

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