3858441.cnwAll events and ceremonies are open to the public. Tucson Buddhist Meditation Center welcomes all; regardless of philosophy, religion or race. The open and universal aspect of Buddhism encompasses all sentient beings. Please check the calendar of events for more information.

"By giving, one unites friends."
~ The Buddha
(SN I.215)

Ceremonies and Observances


Alms Offering:

Householders & the homeless (monastics)
in mutual dependence
both reach the true Dhamma....
-Itivuttaka 4.8


almsbowl.jpg
Alms gathering (piṇḍapāta) is the way in which Buddhist monks and nuns get their food and other necessities. The bowl (patta), in which the food is received and later eaten out of, is one of the eight requisites of monks and nuns. Wat Buddhametta holds an informal alms-offering every Sunday from 9:00 a.m. to 1:00 pm, and a formal offering as part of the monthly ceremonies (also on Sundays, check with the temple for more information). You are also welcome to bring lunch offerings to the monks most days of the week, anytime before 11:00am. Offering food is one of the oldest and most common rituals of Buddhism. Offering alms is a meritorious act that helps us to develop an attitude of generosity, and also reminds us of our mutual inter-dependence. After the alms offering, food, fruit, and dessert from the ceremony is used to prepare breakfast or lunch to monks. In Theravada countries like Thailand, monks still rely on receiving alms for most of their food. The monks leave the monasteries early in the morning. They walk single file, oldest first, carrying their alms bowls in front of them. Laypeople wait for them, sometimes kneeling, and place food, flowers or incense sticks in the bowls.

Buddhist monks living in the United States now rarely go to out into the community to collect alms (because local communities are rarely Buddhist), so the alms offering will usually be held in a morning ceremony at the temple. When the ceremony begins, the alms bowls are placed in the front of the monks and people put food and other offerings into the bowl while the monks do the blessing chanting. After that lunch will be prepared for monks. Because the monks may only eat until noon (or in exceptional situations before 1pm), lunch is normally served around 11am. If they miss that time they will have wait until the morning of the next day to eat again. This is why the morning alms offering is so important in Buddhist cultures. After the monks eat lunch, the lay community will withdraw the offering, after which the community is served lunch.

In Buddhist cultures, many people who feel they do not have time to practice meditation and Dhamma (the teaching of Buddha), as the monk does, will support the monastic community with requisite things including the alms offering, or by donations to the temple. Again, these offerings remind us of our inter-connectedness and reliance on each other, and develop in both the monks and laypeople an attitude of selflessness, generosity, loving-kindness, and gratitude. The giving of alms is not thought of as charity. The giving and receiving of alms creates a spiritual connection between the monastic and lay communities. The monastic community has a responsibility to support the community spiritually, and the lay community supports the monks physically. Without the support of the lay community, the monastic community would be unable to study and teach the Dhamma, and would be unable to provide services to the lay community. Thus, by supporting the monastic community we are also supporting the needs of our community.

Although donations of money were not traditional throughout most of Buddhist history, because monks in the West often have a much smaller lay community to provide their necessary requisites, these days monetary offerings are accepted as a part of the traditional alms offering. Donations of money typically go towards personal necessities like medicines, books, travel expenses, etc. Although now a typical part of alms offering, it is by no means a requirement that a person give money. Offerings of fruit, rice, or household necessities are equally appreciated.

Persons, who would like to support the well-being of the temple directly, may make donations of money or other offerings under the "Offering Tree or Money Tree", or in the donation boxes in the temple, or by offering it to one of the monks (please be clear whether it is for the monk personally, or for the temple).

Although we have been talking a lot here about various forms of donations, please remember that no one is expected to make donations of any kind. Please give offerings only if you feel inclined to, only if it comes from your heart. As is traditional, we offer all of our classes and services absolutely free of charge, as an act of generosity and loving-kindness towards the lay community.

Taking Refuge:

refuge
The first two steps in the method of becoming a lay disciple of the Buddha are as follows:

First, taking refuge; or going for refuge (saran-a gamana). A person makes the commitment to accept the Triple Gem — the Buddha, the Dhamma, and the Sangha — as the guiding ideals of his life. Buddha; both the historical Buddha and one's own innate potential for Awakening. Dhamma; the Buddha's teaching of liberation and the Ultimate Truth towards which it points. Second, the pledge of the Five Precepts(pa ñ;ca-sila samadana). He expresses his perseverance to bring his actions into harmony with these ideals through right conduct.

  1. I undertake the training rule to abstain from taking life.
  2. I undertake the training rule to abstain from taking what is not freely given.
  3. I undertake the training rule to abstain from false, harsh and useless speech.
  4. I undertake the training rule to abstain from sexual misconduct.
  5. I undertake the training rule to abstain from taking intoxicants causing heedless to the mind.

Uposatha Observances:

meditation
Observance Days or Uposatha days are times of renewed dedication to Dhamma practice in the Theravada school of Buddhism. For monastics, these are often days of more intensive reflection and meditation. On New Moon and Full Moon days the fortnightly confession and recitation of the Bhikkhu Patimokkha (monastic rules of conduct) takes place. Lay people observe the Eight Precepts on Uposatha days, as a support for meditation practice and as a way to re-energize commitment to the Dhamma. Whenever possible, lay people use these days as an opportunity to visit the local monastery, in order to make special offerings to the Sangha, to listen to Dhamma, and to practice meditation with Dhamma companions late into the night. For those not closely affiliated with a local monastery, it can simply be an opportunity to step up one's efforts in meditation, while drawing on the invisible support of millions of other practicing Buddhists around the world.


Magha Puja (usually in February)
This day commemorates the spontaneous assembly of 1,250 arahants in the Buddha's presence.

Buddhist New Year
In Theravadin countries, Thailand, Burma, Sri Lanka, Cambodia and Lao, the new year is celebrated for three days from the first full moon day in April.

Visakha Puja (Vesak) (usually in May)
This day commemorates three key events in the Buddha's life that took place on this full-moon day: his birth, Awakening, and final Unbinding (parinibbana)

Asalha Puja (usually in July)
This day commemorates the Buddha's first discourse, which he gave to the group of five monks with whom he had practiced in the forest for many years.

Pavarana Day (usually in October).
This day marks the end of the Rains retreat (vassa). In the following month, the kathina ceremony is held, during which the laity gather to make formal offerings of robe cloth and other requisites to the Sangha.

Anapanasati Day (usually in November).
At the end of one rains retreat (vassa), the Buddha was so pleased with the progress of the assembled monks that he encouraged them to extend their retreat for yet another month. On the full-moon day marking the end of that fourth month of retreat, he presented his instructions on mindfulness of breathing (anapanasati), which may be found in the Anapanasati Sutta (MN 118) — The Discourse on Mindfulness of Breathing.