Saga Dawa

The Generality of Implementation of

Buddha's Birthday Ceremony,

Saga Month Ceremony,

Fundamental Master's Memorial Ceremony

and its branches

The Generality of Implementation of

Buddha's Birthday Ceremony, Saga Month Ceremony,

Fundamental Master's Memorial Dharma Ceremony

and its branches

The twelve Buddha's propagating activities

are grouped into twelve groups of three aspects to be represented

---The Wondrous Sound of the Right-Turning Conch Horn

Om, May goodness and auspiciousness prevail! Namo Fundamental Master Shakyamuni Buddha!

With supreme and vast aspiration in the past,

Shakyamuni Buddha was born and attained Buddhahood in the Sahā world,

Proclaimed the profound and extensive Dharma and entered the Nirvana etc.,

Demonstrated the supreme remarkable accomplishments in the world.

We, as the descendants of Shakyamuni Buddha, the fourfold assembly,

Should not be satisfied with the days of accumulating the merits,

To have the same motivation to celebrate our Fundamental Master's Memorial Dharma Ceremony,

We should undertake the responsibilities with pure intention and joy.

Bestowed endless benefits and happiness upon all beings,

The incomparable superior Fundamental Master, Shakyamuni Buddha,

Will be commemorated by blessed fortunate people,

Here is the abbreviation of Dharma Assemblies Celebrations to spread the Buddhism.

Here, the special Dharma Puja is for the holy friend unfamiliar to all the infinite sentient beings, the Fourth Fundamental Teacher and Master of the Kalpa of Virtue. The Great Compassionate One, our Shakyamuni Buddha --- World Buddha Day or Buddha's Birthday or Saga Month or Guru Memorial Ceremony and its sub-celebrations. Regarding the methods of propagation, the significant practices can be summarized into twelve parts with three aspects each. The generality can be divided into two sections:

Section 1: General Principles

Section 2: Specific Practices

Section 1: General Principles

When our world among countless worlds entered the era of the degenerate, the extraordinary fundamental Master Shakyamuni Buddha, with his aspiration to embrace all sentient beings, and came to this world in person to show attained Buddhahood. He lit the bright light of the holy Dharma and guided countless sentient beings on the path to liberation, finally he attained Nirvana and performed many rare achievements. Since then, the precious light of Buddhism has been passed down from generation to generation without being extinguished until today. Thinking about this, the sentient beings in our world truly have great fortune and blessings. The supreme compassion and wisdom of fundamental master Shakyamuni Buddha, as well as the harmless and peaceful path he imparted, form the foundation for all sentient beings, especially us humans on Earth, to obtain happiness. It is a commonwealth that cannot be created by even a hundred thousand wish-fulfilling jewels. Everyone must recognize this. However, whether we can realize this depends on whether we can study Buddhism well. As the Buddha said: “Bhikkhus or wise men should examine my teachings carefully, just as one examines gold by burning, cutting, and grinding, and not just accept them out of respect. (Bhikkhus and wise men should carefully examine my teachings, just as one would burn cut and polish gold, and should not accept them out of respect.)" These are the Lion's Roaring Teachings preached by the Buddha, which cannot be preached by anyone else. Therefore, at the beginning of entering any major religion, it is not enough to rely solely on blind trust in the father and obedience to the mother. Because this is the key to our eternal happiness or eternal suffering in the future. So, from the very beginning, we should think about it from the perspective of cherishing ourselves. Study the teachings of the religion you want to convert to repeatedly and in depth until you are sure that the religion will not deceive you and then convert. This is the correct path to the ultimate truth of reality. Thus, it is a key point that all human beings in the world should know.

For example, just from the different interpretations of "harmless" and "harmful" in Buddhist and the doctrines of other religions, through the vast number of sentient beings we have observed and heard so far, this can be seen from the example of the endless beneficial happiness and harmful suffering that continues to experience. Generally speaking, most people in the world blindly follow the crowd without any observation or consideration about a certain matter. This is a rule. Especially where there is a place to make money, it goes without saying that they will rush forward without hesitation, just like a hungry dog encountering a piece of lung, regardless of whether the matter is big or small—this goes without saying. Nowadays, although certain religions outside of Buddhism use material donations wrapped in sweet words, akin to “mother's pancake”, to attract all those who encounter and engage with them, after gathering people, they fail to preach the core value of the path to liberation. This has deprived many, especially the younger generation, of the precious opportunities to gain serenity and tranquility, leading them to or putting them in extremely dangerous situations. Given such circumstances, as the backdrop of this celebratory activity, it is essential to adopt methods of guiding sentient beings as outlined in the Dharma. Depending on the regional and temporal contexts, methods such as [The Four Embracing Virtues], which excel over other approaches, should be employed. Especially, everyone should quickly initiate diligence together to give the first Dharma offering widely like a torrential rain and at the same time, extensively proclaim Shakyamuni Buddha's life stories like thunderous sound. Letting the expansive opportunities of the great lotus garden of wisdom in Buddhism Dharma studies to blossom and spread across all places. This should be regarded as particularly important. Furthermore, there are very few places where Buddhism is supported by both governmental and civil efforts. Nowadays, the precious jewels of Buddhism are declining and becoming increasingly fragile, which is caused by the common karma of sentient beings, leaving no other solution.

Buddhist disciples work together to make the Saga Month Fundamental Master Memorial Ceremony, the source of infinite blessings, a global event. How is this different from the way a dying person relies on an elixir to prolong his life? What is surprising is that although there are many teachings on giving and loving words in our Buddhism Sutras, in actual practice we are always concerned with taking things in one way or another. In addition, we are unable to give the other party such dedication and are always afraid that "if not do certain thing, feel like need to pay a fine." Even during lectures and debates, some individuals will use all kinds of unpleasant words to belittle and criticize for no reason. This will not only prevent people without faith from developing faith but will also make people with faith feel disgusted. Although other religions do not have clear doctrines such as practicing charity, their followers actively give rewards and assistance. In practice they say pleasant and nice things in secular aspects, thereby developing their own religions. Due to such differences, some Buddhist disciples have begun to disregard their own future and the value of the precious treasures of the Dharma, joining other religion ranks. Therefore, some other major religions in the world have long adopted unique methods of guidance in response to the situation of secular people. Relying on the power of both the government and the people, they often hold grand celebration ceremonies together on the important festivals of their respective teachers. If we, the inner path Buddhist disciples, can unify our thoughts on the celebration of the commemoration of our master, it will have an irreversible and solemn encouragement to the global spread. However, the Buddhist disciples of the Northern and Eastern transmissions do not seem to have realized this, or even if they have realized it, they have put it aside for various reasons. In any case, as Buddhist disciples, we have not yet formed a universal and unanimous tradition of holding a commemoration of the supreme master Shakyamuni Buddha. This is biggest neglected gap in the history of our Buddhism. During this long and huge gap, festivals such as Christmas for Christians and Eid al-Fitr for Muslims have been celebrated in a grand manner until now. Today, their festivals have become global events. Under the influence of a series of factors, we have perhaps missed the space and opportunity to promote the precious Dharma. As stated in the Sutras: "Simply hearing the name of Lord Shakyamuni Buddha, will not turning away from the Bodhi path that Buddha preached, such praise made by the Buddha through true words, those who enter the path are truly blessed with wondrous fortune." We should recognize that the Saga Dawa Master Memorial Dharma Ceremony is the king of all activities that can promote Dharma and benefit sentient beings. It is also the wondrous good fortune that opens the doors to accumulating vast spiritual merits, like the rightful share left for us. Therefore, with infinite reverence and joy, in the 21st century, we should initiate the Saga Dawa Master Memorial Dharma Ceremony. All Buddhist disciples, as gathered under the fourfold assembly of the Supreme Fundamental Master should unite and work together in this century to ensure that the Saga Dawa Master Memorial Dharma Ceremony is spread across the world. This is our only pure goal at present. Such a vision is not impossible to achieve; we believe that as long as all Buddhist disciples make collective efforts, it will certainly be realized.

Just as Bhutanese Buddhism and Tibetan Buddhism have no differences in their doctrines and calendars, Tibetan Buddhism in the three major regions of Tibet is divided into two main sects: the Monastic Sangha and the Bon Bo religion. However, the Bon Bo religion holds that their teacher is also our compassionate and enlightened Shakyamuni Buddha as the first point. Furthermore, all Buddhas share an indivisible unity within the essential wisdom realm as the second point. In this era, it is necessary to promote commemorative celebrations during Shakyamuni Buddha’s special holidays as the third point. Therefore, the Saga Dawa festival is not only important for monastics but also for Bon practitioners, who believe it is essential to observe and support it. As for other Buddhist sects, in 1954, the World Fellowship of Buddhists, composed of disciples from around 40 countries, designated the fifteenth day of Saga Dawa as World Buddha Day. Since then, Southern Buddhism countries have gradually begun to celebrate the unified festival to honor Buddha's Birthday, Enlightenment Day, and also Nirvana Day. Additionally, in 1999, the United Nations General Assembly passed an important resolution designating the first full moon day of May in the Gregorian calendar as the international Buddhist holiday "Vesak Day." This effectively recognized the Saga Dawa festival as synonymous with Vesak Day. Therefore, it is highly appropriate to call for the annual observance of the Saga Dawa festival. As the great scholar Gendun Chopel recorded in [A Journal of My Travels to Buddhist Lands—The Golden Territory] regarding Sri Lankan history: “The fifteenth day of Saga Dawa is celebrated as Buddha’s birth anniversary, and it is the most important day of the year… Even non-Buddhists people and uncivilized merchants in the region celebrate the Saga Dawa festival; it is their happiest day of the year.” This Journal explicitly describes the time, methods, and behavior of southern Sri Lankans during the Saga Dawa celebrations.

In the Chinese lunar calendar, the eighth day of April is celebrated as "Bathing the Buddha Festival," a long-standing tradition to honor Buddha’s birthday through the ritual of bathing the Buddha statue. Furthermore, Zhao Puchu, the former president of the Buddhist Association in modern times, often delivered important speeches emphasizing that the fifteenth day of April based on Chinese lunar calendar should be recognized as “Buddha’s Auspicious Day” and deserves acknowledgment. Now, the disciples of Tibetan Buddhism are also beginning to organize commemorative activities for the Saga Dawa Master Memorial Dharma Ceremony. Except for leap months, when the Tibetan calendar may slightly differ, this aligns well with other celebrations and serves as a fortuitous occasion for everyone involved. (For instance, in 2021, the first full moon day in May, as designated by the United Nations following the Southern Buddhism calendar, coincided with both the fifteenth day of the Tibetan Saga Dawa and the fifteenth day of the Chinese lunar fourth month.) These events—World Buddha Day, International Master Commemoration, Buddha’s Birthday Dharma Assembly, Saga Dawa Assembly, and Master Memorial Dharma Ceremony —may have different names but share the same meaning and purpose of celebration. Similarly, the "Bathing the Buddha Festival" or "Buddha’s Birthday" in Chinese Buddhism, as well as the "Vesak Day" in Southern Buddhism, share the same meaning as the Buddha’s Birthday Dharma Assembly mentioned here. We must recognize that achieving unity on this basis holds great significance for benefiting both Buddhism and sentient beings. This is because in the Buddha’s teachings and the various treatises that explain the Buddha’s intentions, the necessity of promoting grand Buddhist festival celebrations or offering ceremonies has been elaborated in great detail.

According to [The Supreme Vinaya Sutra], it is written: "When Bhagavān Buddha resided at Anathapindika Garden of Jetavana Grove in Shravasti, he instructed his disciples: 'During grand festival celebrations, you should propagate the event by taking my statue from the shade of the Jambu tree and bringing it into the city.' However, the monks did not notify the Brahmins and benefactors in advance, and they responded, saying, 'Ah, the venerable ones did not notify us earlier; otherwise, we would have prepared offerings.' The disciples reported this matter to the Buddha, and the Buddha explained: 'Seven to eight days in advance, you should announce within the city, at markets, streets, roads, and crossroads that a grand offering ceremony will take place.' They then proclaimed, 'The festival celebration is coming, the festival celebration is coming!' The Buddha further advised: 'In the few days leading up to the festival, announcements should be made specifying the date and details of the celebration.' Even after these announcements, some people did not hear about it. The Buddha then instructed: 'The proclamation should be written on birch bark and placed on the back of an elephant to spread the message at markets, streets, roads, and crossroads.'" Such detailed instructions are recorded accordingly.

Acharya Gunadeva wrote in [The Fundamental Vinaya Sutra]: “Buddha statues should be created, and grand festivals should be held in their honor, including celebrations for the Buddha’s birth, topknot ceremony, hair-cutting ceremony, and enlightenment. These statues should be ceremonially brought into the city, and the monks must venerate them. New monks should perform this duty, followed by the five ordained groups, while senior monks should take responsibility for offering. Musicians among the monks should play music, and other grand offering activities are also commendable. To commence music performances, it is appropriate to announce: Hello everyone, please venerate our Supreme Fundamental Master!’ This statement is without fault. Announcements should be made one or two days in advance in public areas, major streets, crossroads, and intersections by writing on materials such as birch bark, with proclamations such as ‘The Buddha is about to arrive.’ These notices should be placed on an elephant’s back and surrounded by umbrellas, victory banners, and flags. Bodhisattva statues should be crafted following proper methods, and they should be surrounded by victory banners, railings, and iron pillars adorned with flags. These should accompany the procession. The Bodhisattva statues should be decorated except anklets and earrings, should be perfumed, and transported on a sedan chair or carriage adorned with umbrellas, banners, and flags. The Bodhisattva’s head should feature floral ornaments, and offerings such as water for drinking and foot washing should also be provided. Offerings from devotees should be received by the monks—both the resident monks and the younger and elder ones. Elders should manage the contributions. On the main roads, flower garland boxes should be displayed, containing perfume containers and garlands for decoration. After the offerings conclude, musical instruments should be put away. When the crowd disperses, all decorations should also be removed, and this generally occurs at night.”

In the [Garland of Flowers Treatise] by Arhat Sagara, it is written:

"The Lord of the world, to distinguish plagues and calamities in the world, Proclaimed the Buddha's image and welcome him in the city, Sprinkle the water on the streets and crossroads, arrange various beautiful flowers to make them very solemn, Sandalwood, agarwood, borneol and all kinds of aromatic incenses, lighted up and offered. The fragrance from various doors is gently carried by the breeze. The gentle wind blows the fragrance from all directions, Great sound of Toro Drums, bells and wind chimes should be played, Continuous like thunder, various music sounds follow the announcement, Resonate repeatedly, filling the space with unending melodies, These instruments should accompany grand feasts that are openly shared, Victory banners should be arranged in rows and five types of flags should be displayed, The so-called great roc lion and Capricorn bull king and elephant, Monastics and lay followers should get together, Participate in welcoming the Omniscient Buddha into the city, Then place the Buddha statue in front of us and pay homage with joy and devotion, This will dispel calamities caused by dragons or Yakshas and bring peace and blessings to all."

Tang Dynasty Master Yijing's translation of [Fundamental Speaking of Sarvastivada Vinaya] states:

"On the day of the grand assembly, Buddha images should be invited into villages and cities. This can eliminate disasters and bring solemn blessings. The broad roads should be sprinkled, and streets and alleys should be adorned. Flowers should be scattered and beautiful banners hung, an elegant atmosphere like the celestial gardens. Sandalwood, camphor and aloes wood incenses should be burned. The fragrance carried gently by the wind to all the smellers to admire. Conches are blown, hand drums played, and bells rung to announce the celebration to all directions. Creating a majestic and thunderous resonance and brings joy and rejoice to the listeners. The music continually is playing without interruption, echoing high into the sky. Banners and streamers should be everywhere, marking the grand Dharma assembly. Large flags should depict five symbols: whales, bulls, Garuda (mythical bird), lions, and dragons. Masters and Disciples paint banners and flags and hold them to offer. Everyone participates in the ceremony, presenting the unity of the sangha and laity. Such magnificent arrangements lead the Tathagata into the city. Once the Buddha image enters, offerings are made with utmost reverence. The eight classes of celestial beings, including dragons, can eliminate all poisons and evils.”

These Sutras teach us the importance of promoting the commemoration ceremonies for the Fundamental Master, and they explain how to organize or propagate such events. They further emphasize that holding such festival celebrations is necessary as they can eliminate all ten kinds of plagues and illnesses, as well as disasters caused by dragons, Yakshas, wars, and natural calamities. Thus, the repeated emphasis by the Buddha and his disciples on this matter is certainly not mere "mother's pancake"-like rhetoric. Even holding the commemoration of the Buddha just once surpasses the value of all the wealth and prosperity in the world by a hundred thousand times. We should reflect on the profound significance of hearing the Buddha's name even once, the immense merit gained from seeing the Buddha's image just once, and the great virtue accrued by bowing to the Buddha's image with devotion, offering a single flower, a stick of incense, or a lamp. If we carefully consider these questions based on credible sutras, we will develop unwavering faith. However, due to space limitations, we cannot provide a detailed explanation here.

Therefore, as disciples of the Buddha, we have a responsibility to repay the immense kindness of our Master, the Great Compassionate Shakyamuni Buddha, and accumulate vast merit for ourselves by promoting the formal and complete Memorial Dharma ceremonies dedicated to the Fundamental Master. This is both necessary and reasonable, as if we, the followers of Shakyamuni Buddha, do not take on this responsibility, no one else would be more likely to do so. The Great Compassionate Buddha made five hundred great vows for us, spent three immense Asamkhya Kalpa accumulating merit for us, and descended into this five-turbid world, achieving Buddhahood and turning the wheel of Dharma. How can the Buddha’s kindness ever be measured? Now, if we cannot even hold a joint commemoration offering ceremony for our Buddha, we would truly be ungrateful. Should we not feel profound shame for this neglect? Therefore, to establish our Fundamental Master’s Memorial Dharma ceremony as a globally recurring offering event, disciples from all traditions should actively and sincerely take responsibility, both in words and actions, and implement practical measures to achieve this goal. This is critically important.

Section 2: Twelve Aspects of Practice

Part 1: Three Things to Understand

1) The seventh or eighth day of April in the Tibetan calendar, also known as the Saga month, marks the birthday of our Supreme Fundamental Master, the Great Compassionate Shakyamuni Buddha. The fifteenth day of the same month is a grand and significant occasion that commemorates the Buddha’s victory over demonic forces, his attainment of Buddhahood, and his Parinirvana. These dates hold immense significance and are fixed, specific festivals. However, due to a lack of unity and attention between different Buddhist traditions and schools in the past, it is crucial to recognize that compared to the follower numbers of the world's three major religions, we have fallen behind. This has resulted in substantial neglect and ongoing losses.

2) We should not stop after merely proclaiming slogans such as "World Buddha Day." Instead, the priority should be for all Buddhist disciples, across every country and region, to cooperate wholeheartedly and work together to celebrate this international commemoration of Shakyamuni Buddha during the Saga month. It is critically important to recognize that the fundamental elements and related activities of this ceremony must be celebrated with greater grandeur than other events. This is the unshrinkable responsibility of every Buddhist disciple.

3) Although from a modern perspective it might appear as if this celebration is competing with events from other religions, in fact, it is absolutely not meant to favor our own religion or to ridicule or compete with others. Instead, it is crucial to understand that this is based on the auspicious festivals of our Supreme Master Shakyamuni Buddha and is related to the pure Buddha realms. Regardless of one's beliefs or preferences, anyone who participates in this grand assembly and related events—which are extraordinary convenience to accumulate merit in multiple ways—whether they are Buddhist or not, will inevitably plant the seeds of liberation in their hearts without waste. Gradually, this will enhance everyone's infinite merit, ultimately leading to both temporary and ultimate happiness. Therefore, it is extremely necessary and determined to achieve perfectly.

In summary, the lack of a united effort to jointly organize the Memorial Dharma ceremonies for the Fundamental Master in the past has resulted in substantial and ongoing losses. Moving forward, we must work together to create the conditions for jointly organizing this celebration. This is our duty and obligation as followers of the Fundamental Master Buddha. Moreover, regardless of who participates in this grand gathering, it is determined to be a cause of benefit for themselves and others. It is also determined to become a vast source of wholesome roots, enabling the accumulation of virtuous deeds without waste. It is critically important to clearly understand and recognize these three points.

Part 2: Three Signs to Understand:

1) Generally speaking: any endeavor, as long as people work together with one heart and mind, can accomplish great things, even if resources are limited. Other religions have achieved significant success through continuous, collective effort, spreading their religions tirelessly from one to ten, ten to hundreds, and so on. As a result, followers of those religions now account for one-third of the world's population. Therefore, as Buddhist disciples committed to promoting the sole source of all benefit and happiness—the precious Dharma—it is essential to first establish a solid foundation of unity, which is an indispensable and favorable condition. Efforts must be made by all means to diligently and universally promote common Buddhist activities, --- the main and subsidiary components of the Saga Dawa Festival and other related commemorative ceremonies for the Fundamental Master, along with their various branches. This is a clear sign that it is the right time to do so, and an unmistakable sign that it is already overdue.

2) Buddhist disciples often fail to reach consensus due to differences in terminology between various traditions of Dharma and practice. This tendency to hold onto individual opinions internally is inappropriate. Similarly, if minor disagreements arise here, such as differing opinions on the dates of ceremonies, the names of events, or the methods of conducting rituals—leading to mentally dizzy and confused, it will prevent effective activities like those seen in other religions. As the saying goes, "Before the divine is established, the demonic prevails," highlighting the negative consequences of neglect. If we remain trapped by a series of oversights, we will undoubtedly move further away from the unified goal of celebrating the "Fundamental Master's Memorial Dharma Ceremony." This will make it increasingly difficult to contribute to the growth of Buddhist followers and prevent the emergence of any significant efforts to widely promote Buddhism—an unmistakable sign of stagnation.

3) Fundamental Master Shakyamuni Buddha once said, "Disciples should blend together like milk and water, having a unified voice and thought." While we often verbally acknowledge that Shakyamuni Buddha is our Fundamental Master, this special time, combining the distinct occasions of the Buddha's birth, attainment of enlightenment, and final nirvana, seems to be waiting for us. These points should serve as the foundation of unity and harmony for all fortunate male and female disciples, as descendants of Shakyamuni within the four assemblies. We must seize this opportunity, working together without delay, to swiftly promote unified activities----the Saga Month Master's Grand Memorial Dharma Ceremony and its associated joyful Dharma feasts. This is an unmistakable sign of the right time.

Therefore, we should take control of time, rather than letting time control us. Starting now, all Buddhists should not miss this chance to move forward, gathering with confidence, enthusiasm, and determination to organize this event. We should also pray for it to become a permanent, regular ceremony and consistently strive to spread it widely with joy and enthusiasm.

Part 3: Three Necessities for Accomplishing

This Grand Event Accomplishing the Saga Month Master's Memorial Dharma Ceremony, along with its associated activities, involves three necessities:

1)The necessity of initial accomplishment:

It allows us to fulfill the wishes of our Fundamental Master Shakyamuni Buddha, repay his kindness, plant the seeds of liberation within the continuum of countless sentient beings, and also enables each participant to accumulate vast merits.

2) The necessity of mid-term accomplishment:

Buddhism across different regions, such as Tibetan Buddhism, Chinese Buddhism, and Southern Buddhism, along with the various schools holding differing doctrines and texts, all share the same Fundamental Master, unified goals, and aligned philosophies. From the very beginning, their objects of faith and refuge have always been the Triple Gems. The sects that recite and practice are essentially one.

In relation to the observed object, the aspirations for liberation are directed toward the same path. Therefore, on the foundation of mutual respect, free from prejudice and hatred, Buddhist disciples can naturally nurture familial affection and new bonds of friendship. Through such understanding, they will gradually achieve deeper unity and harmony.

3) The necessity of ultimate accomplishment:

From this point forward, the future will move in a positive direction. Aspiring youth, who are full of wisdom and clarity in discerning right from wrong, will take the lead. The number of men and women who understand the Triple Gems and gain faith in them will increase day by day. More individuals will enter the Buddhist path, and the Dharma will thrive through both teachings and practice, expanding in all aspects and directions. At the very least, every individual in the world will hear the name of Shakyamuni Buddha, enriching their continuity with merit. This will guide them toward a true path of peace and happiness (because Dharma and peace are inseparably linked in causality). Gradually, people will receive benefits in this life, ultimately breaking free from the bonds of samsara and attaining the omniscient state of Buddhahood, achieving eternal and ultimate happiness.

Part 4: The Necessity of Avoiding Three Types of Biases and Obstacles

The Saga Month Grand Assembly must avoid three types of biased obstacles and adopt three impartial supportive conditions:

1) From the perspective of the Dharma:

From ancient times to the present, various Buddhist traditions and schools have primarily focused on practicing and promoting their own ceremonial traditions. Have all these methods of promoting the Dharma and accumulating merit genuinely benefited sentient beings? Regarding these ceremonies, while heartfelt rejoicing is enough without additional actions, elderly individuals who are overly attached to rituals should broaden their perspectives slightly. They should release their biased self-attachment to specific traditions within the Dharma (referred to as outdated attachment). It is essential to recognize the key point that all Buddhist traditions and lineages belong to the same Fundamental Master's family. Therefore, when complying with global Buddhist festivities like the "Saga Month Master's Memorial Dharma Ceremony," there should be no sectarian bias.

2) From a worldly perspective:

Nowadays, many people view "culture" merely as a means to achieve academic credentials and earn money, becoming overly enthusiastic about this notion and adapting it as a specific modern lifestyle. While it is necessary for individuals to make significant efforts to ensure the survival and development of their own ethnic groups, the precious Buddhist traditions left by our ancestors are gradually being forgotten. These traditions include faith inspired by understanding the Triple Gems, such as our Fundamental Master Shakyamuni Buddha; compassion toward sentient beings; a correct understanding of cause and effect; and other remarkable virtues of the Dharma, which are rare treasures of the world. These are gradually being forgotten. However, many are content with material comforts, like sufficient food, clothing, and cozy homes, to the point that they don't even know who their Fundamental Master is or are unwilling to discuss such matters. Young people in particular should distance themselves from this new form of self-centered worldly bias. (referred to as new attachment). Instead, they should value the cultural influence of Buddhist teachings as much as they value the pursuit of secular knowledge. By doing so, they can achieve a balance without neglecting either aspect.

3) When the announcement of this Dharma assembly arises:

Buddhists should not be indifferent or careless toward the profound merit accumulation and special significance of this collective activity for inner-path disciples. Nor should they dismiss it as important but feel no personal responsibility or necessity to participate. Additionally, attending the assembly merely as a means of self-interest should be avoided. Instead, one must abandon selfishness and distance themselves from self-benefit (referred to as private attachment). By adopting impartial and cooperative efforts without disputes, this great endeavor can be accomplished. Thus, through avoiding the three biases—Dharma bias, worldly bias, and selfish bias—or through transcending these three forms of self-attachment, one can rightfully and lawfully promote the universal spreading of the Saga Month Master's Memorial Dharma Ceremony. This activity is the responsibility of all those who call themselves followers of the compassionate Fundamental Master Buddha. For this reason, one should not wait for others to entrust, persuade, or assign them, but should proactively take on the responsibility. They must not lose their share of the infinite gathering of merits but should instead work together wholeheartedly and diligently.

Part 5: The Three Faults of Disrespecting the Saga Month Assembly:

If anyone openly or secretly, directly or indirectly, or in any way creates obstacles for the activities of the Saga Month Master's Commemoration Ceremony, they commit the following three faults:

1)This goes against commemorating the Buddha and becomes the fault of abandoning the Buddha.

2)This contradicts relying on the extraordinary

field of merit to accumulate vast, excellent provisions, and instead results in the accumulation of extremely serious negative karma.

3) This runs counter to the foundation that brings benefit and happiness to numerous sentient beings, resulting in the grave fault of destroying the root of joy and auspicious for countless beings, thereby undoubtedly accumulating extremely serious negative karma.

Furthermore, those who abandon essential practices—such as reciting the holy Buddha Names during the commemoration of the Buddha and propagating the Buddha's various noble activities—and instead waste time on meaningless chatter and debates will, in this life, increase their engagement in improper activities. In their next life, they will be reborn into evil realms where they lack the opportunity to practice the Dharma. It is also stated in the [The Mahāyāna Sūtra Requested by the Holy Jewel Net Lord]: " For those who develop faith in the Buddha, all unfavorable conditions will be removed. Those who engage in debates and disputes will be reborn in unfavorable realms." Additionally, it says, "Thirty-two kinds of supreme marks, eighty kinds of wondrous bodies. Anyone who does not follow the Buddha, will decline in this life and the next." Anyone who sees or hears about the Master's Memorial Dharma Ceremony must at least rejoice and encourage others. If someone foolishly fails to do so for such an important matter, or dismisses it as unimportant, neglecting and abandoning it, they will be like a poor person who suddenly discovers treasure on their doorstep but carelessly discards it, thereby missing an easy opportunity to accumulate great merit and fortune, causing immense loss for themselves. Not only that, countless eons ago, the Buddha, with immeasurable compassion, undertook countless challenging deeds and became a protector and savior whose kindness is truly beyond measure. If one fails to repay the extraordinary Master, who possesses the ocean of realization and liberation merits, or fails to develop faith in the rightful object of faith, it will harm one's own spiritual continuity and lead to the fault of being influenced by great ignorance.

In the [Great Compassion White Lotus Sutra], it is stated: "Ānanda, in the past, when I practiced as a Bodhisattva, all the arduous practices I undertook were to benefit your beings. I relinquished all royal status, pleasures, children, wife, attendants, and even my life, flesh, blood, bones, marrow, ears, nose, hands, feet, and head. I endured various unbearable sufferings and rough experiences—all to benefit your beings. Ānanda, for the sake of attaining unsurpassed perfect enlightenment, all the arduous practices I performed and all that I renounced were for the benefit of sentient beings. All the pain and suffering I endured, Ānanda, even if declared, would be disbelieved—so why speak of it at all? Ananda, ‘The Bhagavan, Tathagata, Worthy of Offerings, Perfectly and Complete Enlightened, Shakyamuni Buddha, Practicing the Bodhisattva Way in the past, In order to benefit you, had experienced such unbearable pain and brutality.’ If one proclaims the words, ‘The Tathagata has performed extremely difficult and austere practices for us,’ If anyone, even children, etc. arouse compassion for the above four-line verse, I said, Ananda, his fruit of this aspiration is Nirvana, and ultimately leading to final Nirvana. Ananda, no need to mention that people have already generated good roots and faith in me. Ānanda, foolish individuals who do not believe this faith and aspiration will damage their spiritual continuity and be covered by endless darkness. Some people, regarding the bodhisattva path I have described, do not generate any thought of compassion, beneficent deeds, or faith per the above four-line verse” The sutra further states: “Some foolish individuals, even for the sake of attaining the seeds of supreme perfect enlightenment and supreme nirvana, fail to generate any pure mind toward me.”

In the [Mahāyāna Sūtra Requested and Obtained by the Holy Lightning], it is stated: "Sentient beings possess arrogance and identify with it; they cling to the notions of 'self' and 'self-attachment,' and remain entrenched in the characteristics of self and ownership. For a long time, they have failed to cultivate compassion and patience, allowing anger and distress to disrupt their own minds. Not remembering and following Buddha, Dharma, and Sangha, they are enveloped by the poison of hatred and remain ignorant of Dharma nature." Therefore, all followers of our supreme Master must unite and participate in the impartial Saga Month Master's Memorial Dharma Ceremony without delay. In this era where transportation and communication are highly convenient, both monastics and laypersons should make every effort to participate. Even if there are minor shortcomings in the favorable or unfavorable circumstances surrounding the assembly, everyone should still strive to contribute. This celebration is not just mine, nor is it yours alone—it is a collective duty for all disciples who follow Shakyamuni Buddha. The activities of this Saga Month Master's Commemoration Ceremony have received enthusiastic support from many khenpos, dharma teachers, tulkus, and geshes. Over the past two years, they have set aside differences in traditions and sects, writing calls to action and working together joyfully to take on responsibilities. This is undoubtedly a testament to the profound compassion of the Master and the considerable fortune and merits of sentient beings, which is truly heartwarming.

Part 6: Three Preparations for the Saga Month Master's Memorial Dharma Ceremony:

1) To prepare for the Saga Month Assembly as a standard grand celebration, it is essential to carefully arrange auspicious items or emblems to welcome and guide the ceremony. This greatly contributes to the successful completion of the main ceremony. Therefore, preparations should include a statue or image of Prince Siddhartha (the Buddha at birth), displayed appropriately before the principal ceremony. The Buddha's statue or image should be respectfully placed in clean spaces at a height corresponding to one's throat or shoulders. It must never be casually placed or treated improperly, never stepping over it.

2) Typically, at the beginning of conversations, people exchange auspicious words. As a greeting gift, Buddhist texts often begin with phrases like "Om, may all be well!" In everyday life, people commonly say, "May everything be auspicious and as desired." However, we should instead use the Buddha's name, "Shakyamuni," instead. When doing so, it is important to express it respectfully or with a reverent attitude, combining body and speech.

3) During these moments, everyone should cultivate at least one of three types of faith—pure faith, joyful faith, or determined faith—and from the depths of their minds, reflect on the benevolence kindness of our Fundamental Master, the great compassion Buddha. This necessitates repeatedly relying on mindful recollection of the Buddha.

The above are the three essential preparations to make prior to the assembly.

Another indispensable preparation is that every household should arrange offerings, referred to as the thangka of "The Three Stages Body of the Buddha’s life" for the Saga Month's triple celebration, or alternatively, a statue or image of Shakyamuni Buddha. Additionally, families should prepare five types of offerings specifically designated for this purpose, or at the very least, handcraft flowers a month in advance in anticipation of the Saga Month festival. The main purpose of these preparations is to ensure that any sentient being who sees the image of Shakyamuni Buddha, hears the recitation of the Buddha's name, or faithfully reflects on the Buddha can plant the seed of liberation within their mental continuum and remain unwavering on the path to enlightenment. This is founded on the teachings of Buddhist sutras. Merely uttering the auspicious greeting "Shakyamuni" carries a meaning that surpasses even the value of a gift of immense wealth; there is truly no greater gift than this. Especially, by respectfully and devoutly reciting the Buddha's name with auspicious words, displaying the image of Prince Siddhartha (the Buddha), and reflecting on the Buddha's life, we can rely on the power of blessings and merits accumulated through these actions to enable the fulfillment of the goals of our era—ensuring the widespread success of the Saga Month Dharma Ceremonies and its related activities throughout this land. We have confidence in achieving these aspirations smoothly. As stated in the [The Mahayana Sutra of the Holy Great Game]: “The fruition of merit is happiness, capable of removing all suffering. Those who possess merit will see all their aspirations fulfilled.” Therefore, these preparations are not only the preliminaries to the Saga Month Master's Memories Dharma Ceremony but also an integral part of the assembly itself -- a simple yet highly effective way of accumulating merit and benefiting others in our daily lives. Hence, we should always strive to promote such practices in our interactions and within the context that reaches as many sentient beings as possible, never lacking diligence.

Part 7: Clothing, Food, and Demeanor during the Saga Dawa Master Memorial Dharma Ceremony.

1) Clothing: With the intention of offering respect and devotion to the compassionate Buddha, the principle of "appropriate attire and proper speech" is emphasized. Whether wearing clean old clothes or creating new ones, the attire must be clean and free of stains, this is considered "appropriate."

For example:

Monks and nuns in the monastic community should wear proper robes, such as shoulder coverings, dharma skirts, and traditional monastic robes.

Novice monks and Novice nuns should wear their shoulder coverings, dharma skirts, and seven-piece robes, abiding by precepts and regulations.

Upāsakas and Upāsikās, that is, male and female lay practitioners of Vajrayana (Mantrayana), who follow specific practices and rely on mantras should wear white clothing, maintain traditional braids, and don appropriate tantric attire.

Faithful laypeople are suggested to wear specific clothing: men might wear cream-colored shirts and white trousers with purple Tibetan robes on the outside; women may wear purple-red shirts with slightly purple hues, paired with predominantly black, purple-red Tibetan robes.

Generally, outfits should reflect an aesthetic of suitability and proper appearance. Extravagant daily attire is discouraged, including luxurious leather garments and heavily adorned outfits featuring turquoise, coral, amber, or similar decorations.

2) Food:

Three Whites: Milk, yogurt, butter.

Three Sweets: Rock sugar, brown sugar, honey.

Three Foods: Flour-based foods, rice balls or plain rice, and tsampa-based dishes.

Three Porridges: Wheat porridge, white rice porridge, millet porridge.

Three Soups: Dumpling soup, barley flour soup, tsampa soup.

Additional foods include steamed buns, red sugar and butter-filled tsampa buns, other varieties of buns.

five types of vegetables (root, stem, leaf, flower, fruit)

five types of tea (tsampa tea, butter tea, milk tea, black tea, and plain hot water). Dry and wet snacks, along with various fruits, are also acceptable. Participants should rely on suitable vegetarian options. Blood-based dishes, meat products, eggs, and pungent items such as garlic and onions are strictly prohibited.

3. In the Aspect of Demeanor: Participants should bathe and at the very least maintain cleanliness. They should embody three qualities: calmness, gentleness, and relaxation. In the Aspect of Speech: Avoid all kinds of frivolous talk. Speak appropriately or observe silence to recite suitable rituals. In the Aspect of Mind: Stay focused and wholeheartedly reflect on the compassionate grace of the Buddha, our Master.

In summary, all aspects should align with Buddhist principles and be planned in a proper manner that inspires faith in others.

The aforementioned guidelines for clothing and food are taken as examples from Tibetan Buddhism, emphasizing favorable conditions for perfection. Other lineages and communities can base their practices on vegetarian principles and adapt them according to their own traditions. The absence of proper attire or certain details should not prevent the ceremony from taking place.

Abstaining from meat and relying on vegetarian food has been a rule established by Buddha over 2,000 years ago and remains one of the foremost joyous endeavors in Buddhist practice. Therefore, it is recommended not only during the short duration of the ceremony but also in a broader sense: Upper level: To adopt vegetarianism throughout one’s entire life. Middle level: To observe it for at least four months each year. Lower level: To adhere to it during the Saga Dawa period. This definitive commitment is something all individuals, including Buddhist disciples, should undertake from their own perspectives.

Part 8: The Three Essentials for Achieving Perfection of favorable conditions in the Saga Dawa Ceremony Activities.

1) First, All disciples of the Buddha from various paths should unite with shared understanding and responsibility. They should actively contribute by personally writing essential calls to action for this Saga Dawa Master Memorial Dharma Ceremony, crafting swift wishes for its success, auspicious messages for wide dissemination, as well as articles of rejoicing and praise to further propagate its significance. Everyone should work together earnestly and take the matter seriously with a shared sense of commitment. During the actual ceremony, regardless of any social distinctions, all participants should cultivate:

Deep faith in the Buddha, our Fundamental Master.

Compassionate minds aimed at benefiting all sentient beings. Pure intent and joy toward Buddhism as part of their perfect aspirations.

2. The images of The Three Stages Body of the Buddha’s life (Birth, Enlightenment, Nirvana), which is the symbol of the three festivals in the Saga month, and the symbol of the Buddha's deeds as recorded in the three major biographies of the Buddha, should be celebrated together. If you do not have them, you should be respectful in front of any image of the Buddha, look at it carefully, and then sit in front of the Buddha with your three doors (Body, Mouth and Mind) relaxed, take refuge in the Triple Gems, and generate the supreme bodhicitta. Visualize the compassionate Buddha, our Master, clearly and vividly seated before you. Perform the seven-branch offering to accumulate merit. When chanting the name of the Buddha, all participants should stand and offer prostrations. During the recitation of the Buddha's mantra (dhāraṇī), participants may sit and visualize the Buddha as truly seated in the space before them. Alternatively, carry the Buddha's statue outdoors and circumambulate it, allowing others to pay homage. Appropriate offerings and praises should be made, along with profound dedications and aspirations sealed with mudras. In essence, the Three Supreme Ritual should be finished perfectly in the ceremony.

3) During or after the ceremony, efforts should be made to connect with and educate the local community, including farmers, herders, and practitioners across generations—elderly, middle-aged, and youth. Particular attention should be given to the future pillars of Buddhism—young students in primary, middle, and high schools—so they may learn about and reflect on the compassionate grace of Buddha. Depending on circumstances, efforts should focus on promoting the critical aspects of the ceremony, such as spreading the Buddha's name, explaining the Buddha’s biography in various ways, introducing the deeds of the Buddha, sharing the merits of the Triple Gems, the benefits of taking refuge, and advocating vegetarianism, which is a joyful endeavor of Buddha. Especially for all Buddhist disciples, it is important not only to personally take refuge in the Triple Gems but also to diligently practice and lead others to take refuge for the continued flourishing of Buddhism. Practitioners should maintain their foundational practices and ensure: Daily rituals like offering three prostrations to the Master Buddha and the Triple Gems every morning without fail. Reciting the Four Refuges seven times. Teaching these practices to their children. During the Saga Dawa period, participants should abstain from eating meat and adhere to vegetarianism. Daily practices should include the uninterrupted recitation of the Buddha’s name seven times and his mantra twenty-one times. Additionally, timely readings of Buddhist scriptures are recommended. Further attention must be given to the welfare of elderly parents by avoiding food deprivation, neglect of clothing, or abuse. Efforts should be made to provide them with proper care and create conditions for their spiritual practice. Other essential tasks related to the ceremony must be implemented, with diligent communication and thorough explanation to ensure they are carried out properly.

Part 9: As part of this memorial ceremony for our teacher, we should always diligently practice three kinds of undertakings: the undertaking of spreading the Buddha's name, the undertaking of introducing the Buddha, and the undertaking of bringing joy to the Buddha.

1) The undertaking of spreading the Buddha's name:

Spreading the Buddha's name using auspicious phrases. Spreading the Buddha's name through chanting. Spreading the Buddha's name through recitation.

2) Introducing the Buddha's Achievements in Nine Ways:

Introducing the Buddha through written biographies.
Introducing the Buddha through recitation of past life biographies.
Introducing the Buddha through explanatory speeches and narratives.
Introducing the Buddha through singing hymns that praise the Buddha's deeds.
Introducing the Buddha through sculpting and painting stories of past lives.
Introducing the Buddha through performances of historical stories.
Introducing the Buddha through animated depictions of his life story.
Introducing the Buddha through video biographies.
Introducing the Buddha through audio-visual films (including sing and dance, drama).

3) Harmless Meditation or the Buddha's joyous undertaking

We should try our best to cultivate the many meritorious deeds of the three doors of body, speech and mind, such as never separate from the mind of taking refuge and the aspiration, following the precepts, eating vegetarian food, reciting sutras, learning and practicing the Dharma, the six perfections, and continuous daily practice. Those who are capable can also, according to the circumstances, accomplish many important good deeds, such as providing noble education on `the Dharma and Ethics, promoting vegetarianism and releasing animals, helping the poor and needy, building statues of our Buddha , etc., triple gems, providing opportunities for the study of the Dharma, guiding others into the path of taking refuge, and accomplishing altruism through [Four Means of Embracing].

These three undertakings summarize the fundamental practices that Buddhist disciples should uphold as part of the Master Memorial Dharma Ceremony. To fulfill them effectively, they should be organized into general and specific components, which can then be implemented in order according to the particular time and location of the ceremony. Currently, songs, dances, and musical performances have gained popularity in many places. However, artistic compositions that include mantras, praises, and hymns honoring the Fundamental Master—necessary for accumulating personal merit and benefiting others—remain rare. As such, singers and dancers should prioritize efforts in this area, recognizing it as an essential undertaking.

Furthermore, From the perspective of the Saga Dawa ceremony, two obstacles must be avoided:

The harm of exploiting the ceremony for personal financial gain through deceitful practices.
The harm of engaging in political activities that violate national laws and cause unrest.

It is imperative to eliminate these two harmful influences and always remain vigilant.

Part 10: The Three Key Points of Equality That Must Be Present at the ceremony:

In the main context of the Fundamental Master Memorial Dharma Ceremony, since all Buddhists are disciples and followers of the same Master, it is crucial to equally regard everyone as members of the Fourfold Sangha or as descendants of Shakyamuni Buddha.

Upwardly, there should be unbiased faith in the Triple Gems. Downwardly, everyone should recognize that we are all combating the suffering of samsara without internal discord, and that we are, in essence, pure friends. Practically, we should strive for harmony by fostering internal unity and mutual support. Although it is often verbally stated, "May the Sangha live in harmony and happiness" or "May the Dharma flourish enduringly," However, in our mind, we use discrimination to create different views, different factions, and different sects. We also hold on to the ideas of high and low because of stubborn anger and attachments. These are obstacles to widely promote Buddha Dharma and also obstacles to increase the wondrous benefits of the sentient beings, so there should be no competition or comparison.

The characteristics of equality encompass two aspects: harmlessness and tranquility.

Harmlessness: This means treating all sentient beings with impartial compassion. One should view all lives equally, valuing them as much as one’s own body and life, and strictly adhere to the rule of causing no harm to others. From a personal perspective, emphasis should be placed on the precepts of refuge, which include adhering to a vegetarian diet, performing animal release, and maintaining thoughts and actions rooted in genuine altruism. If one lacks even the slightest empathy for others and instead harbors cruel intentions and actions motivated by greed for flesh, akin to the behavior of a ferocious predator with the mindset of “seeing any animal and wanting to kill and eat it,” such behavior fundamentally contradicts the principles of peace.

Tranquility: This involves recognizing the phenomena of samsara and nirvana as illusory and dreamlike, cultivating an equal understanding and realization. It requires acknowledging that all phenomena arise from dependent origination, transcending simplistic thinking and the intellectual limits of scientific reasoning. Gradually, one should align with the profoundly intrinsic reality of ultimate truth. Although we, immersed in ignorance, habitually attach to negative tendencies and divide everything into categories of good and bad, this clinging not only fails to extinguish discriminating thoughts, desires, and worries but also tightens their grip, resulting in the state of being "sentient beings." However, each sentient being has the potential to achieve supreme and ultimate enlightenment. Unfortunately, we abandon this potential, moving further away and finding it increasingly difficult to escape the suffering of samsara—this is truly regrettable.

Thus, we should strive to gradually embody and practice the three key points of equality:

Equality of discipleship, Equality of life, Equality of tranquility.

These three points are, in fact, essential aspects of the ceremony—the most crucial principles within the joyful endeavors of the Buddha. From the perspective of a Buddhist practitioner, the Master Memorial Dharma Ceremony and its subsidiary elements are inseparable and mutually supportive.

Part 11: Opening Three Doors of Giving During the Saga Dawa Ceremony

During the ceremony, participants should open the door of material giving through actions such as:

Distributing small gifts to all attendees.

Giving suitable gifts to elders, young people, and children. Providing food and clothing for the poor.

Offering appropriate medication to the sick.

A particularly notable point is that parents often restrict children with constant admonishments, leading to frustration. To alleviate this frustration and cultivate virtuous tendencies of liberation in every child’s heart, motivated individuals and parents should provide children and youth with an opportunity to celebrate the joyous banquet for the birth of Siddhartha Gautama Buddha (the Prince) on the 7th or 8th day of Saga Dawa. This tradition should be preserved. Additionally, monasteries should eliminate the practice of frequently imposing taxes or requiring villagers to “bring this and that,” which has historically caused discomfort and dissatisfaction. Every monastery should provide practical assistance to families and individuals in need within its jurisdiction, rather than offering only verbal comfort. Support should be tailored to each person's specific needs, and efforts should focus on providing appropriate donations and development opportunities to help people escape difficult circumstances. This way, everyone--- children, young adults, or the elderly—can eagerly look forward to the ceremony activities with joyous anticipation, like a cuckoo awaiting the rain.

On the foundation of wearing simple clothing and maintaining a vegetarian diet, we should also open the door of fearless giving by striving to release animals and save lives. In some other religions, during their special festivals, animals such as cattle and sheep are confined within large enclosures and slaughtered en masse, filling the environment with blood and stench, causing fear and discomfort. In contrast, as followers of nonviolence, we Buddhists should place compassion at the core of our practice. Motivated by compassion, like good physicians, we should take on the responsibility of providing all-around help to others. Furthermore, not only must we abstain from directly harming sentient beings through actions such as killing or carrying weapons, but we should also avoid indirectly causing harm by wearing expensive fur or consuming meat products. Instead, we should rely on vegetarian diets and simple attire, as previously mentioned, which are key aspects of this ceremony.

As a means to cultivate virtue and eliminate vice, thereby opening the gateway to decisive wisdom, we should, with pure motivation, open the door of Dharma generosity tailored to different individuals. Although countless profound teachings with the background of the Two Truths (conventional and ultimate) can be expounded, in this context: For those who have already taken refuge, it is appropriate to teach topics such as the Four Thoughts that Turn the Mind, the Four Noble Truths (with their cycles of origination and cessation), the Four Causes of Rebirth in the Pure Land, the Four Seals of Dharma, the Six Perfections (Pāramitās), and similar teachings. For those who have not taken refuge or have limited knowledge of the Buddha and Dharma even after taking refuge, it is essential to temporarily introduce the compassionate Master Buddha (Shakyamuni) and foster in them a decisive belief in the liberation path of the excellent Dharma. They should be informed that the Buddha, our Master, is the supreme and unsurpassable guide, an infallible sage, and through this understanding, they should develop faith. To achieve this, it is fitting to recount the Buddha's past lives and deeds or select rare and touching stories to narrate. The explanations should be grounded in practical, cause-and-effect reasoning to authentically inspire confidence and understanding. Especially, anyone who can establish that the Dharma being discussed is authentic and accurate can deduce that the teacher of the Dharma is also correct and faultless. To grasp this key point, we must first thoroughly study the teachings of the Buddha, as this is crucial. As the Buddha said: "Bhikshus or wise individuals should carefully examine my teachings, as one would test gold by burning, cutting, and polishing it; one should not accept these teachings out of mere reverence."

In general, when others, such as scientists, pose questions to us Buddhists, like:

"What true qualities does your Master possess?"

"What is your Master's ultimate purpose?"

"To what extent do the teachings your Master advocates align with the standards of truth?"

We should not respond with anger then remain silent, nor should we reply with deceptive answers like, "We cannot address these questions because doing so would contradict the teachings and principles of our Master." Such responses would not only fail to satisfy those with discerning minds but would also prevent them from developing meaningful curiosity or constructive doubt. In this situation, Buddhists should, on the basis of the Buddha being all-knowing, utilize fearless eloquence to wholeheartedly praise the Buddha. From the ocean of the Buddha's true words, one can take out any precious pearl with various stages of response and give the response without hindrance. For those who lack the great capacity to engage in Dharma giving, they can consider speaking about the merits of the Triple Gems, recounting the Buddha's biography, highlighting the benefits of taking refuge, and explaining the key points of the precepts associated with taking refuge. If even this level of ability is lacking, one should frequently study the Dharma. When encountering others and sentient beings, offering buddha’s name imbued with blessings, “Shakyamuni,” would suffice. It is important to recognize that spreading the Buddha’s name is a vital endeavor that benefits sentient beings and is one of the simplest yet most impactful actions, whether considered from the perspective of the speaker, the act, or the recipient.

Part 12: The Three Key Points That Buddhist Disciples Must Always Remember, Uphold, and Diligently Promote During the Saga Dawa Ceremony:

All individuals who hold the title of Buddhist disciples having received the vows of taking refuge should always remember that they are followers of their Fundamental Buddha, and disciples who have taken refuge in the Triple Gems. Regardless of how major the highs and lows, joys and sorrows, strengths and weaknesses appear, we should hold righteousness firmly that “everything arises from the great compassion of the Triple Gems” and never seek alternative paths. Even for the sake of life or rewards, one must never abandon the vows of taking refuge in the Triple Gems.

Each Buddhist disciple should diligently strive to help their children, relatives, friends, and others who have not taken refuge to understand the Triple Gems and develop faith in them, thereby leading them to take refuge. On this, one must not waver. In particular, parents who hold faith in Buddhism have a greater role in educating their children compared to teachers and lamas providing Buddhist teachings. Thus, parents are the first and most unique teachers of their children. To ensure the continuous transmission of Buddhism in the future, parents should educate their children and descendants before the ages of fifteen or eighteen, using their own native language, cultural traditions, and honest, upright thoughts and behaviors as a foundation. This education should aim to instill noble virtues in their minds, such as unwavering faith in the Triple Gems, compassion for all sentient beings, and belief in the law of cause and effect. These principles are essential for deeply planting the seeds of meaningful Buddhist practice in the hearts of children. This high-standard education, grounded in both Buddhist ethics and worldly principles, should begin from an early age to lay the foundation for a noble and upright life. This is a vital principle shared universally by human societies. Especially for Tibetan Buddhists, the steadfast tendencies towards Dharma left by ancestors are often present in children from an early age. For example, children instinctively know how to say “Ama” (mother) and chant “Mani” (referring to the mantra “Om Mani Padme Hum”). In credible Treatises from the past, these behaviors were described as unique and auspicious traits of Tibetans. This is not merely understood as a habit carried over from past lives, where children suddenly awaken to these practices at the ages of two or three. Instead, before children know how to say “Ama,” elderly mothers often repeat phrases in front of them, such as “Where is Ama? Ama is here. Where is Apa (father)? Apa is there,” while using gestures, pointing, or constantly watching the children attentively. Simultaneously, parents frequently chant “Mani” and teach children these practices. Hearing these sounds repeatedly, children gradually form impressions, become accustomed to them, and ultimately learn to say “Ama” and chant “Mani.” This process should be understood in this way. There are indeed cases where children, without relying on external conditions at the time, chant “Mani” (referring to “Om Mani Padme Hum”) immediately after birth. However, such occurrences are extraordinary and do not fall under general cases. Among today’s Tibetan families, in households where neither parent chants “Mani” frequently, children tend to learn early to call their mother “Ama,” yet they still do not learn to chant “Mani.” This is a widespread phenomenon, largely caused by parents’ indifference to Tibet’s unique Buddhist traditions and their lack of commitment to providing elevated Dharma education to their children. Moreover, if children are not earnestly introduced to Buddhist teachings around the ages of three or four, their noble traits and virtues in Buddhism may face significant deficiencies. This ultimately increases the risk of their future lives being wasted. As described in a Sutra, there was once a man who encountered the Dharma only later in life and came to understand its essence. He lamented, saying: “My parents never taught me any Dharma during my childhood, so they became my greatest enemies.”

Therefore, from the time children begin to speak and understand, they should be taught, as mentioned before, that Shakyamuni Buddha is our supreme Master, and the Guru Triple Gems are the refuge for this life and beyond. They must never forget to regard them as objects of faith, frequently recall them, and every morning unfailingly perform three prostrations and recite the refuge prayer at least seven times.

When encountering representations of the Triple Gems, children should be taught to show respect by removing their hats. They should also follow the Master’s teachings to develop the correct understanding that the effects of experiencing happiness and suffering are truthfully caused by virtuous and non-virtuous karma. Furthermore, children should be guided to have a general awareness of virtuous actions that should be undertaken and harmful actions that should be avoided. Towards small animals and all sentient beings, they should cultivate compassion, starting with acts as simple as moving small insects off the road to protect them. Children should be taught the importance of benefiting others and gradually practice these actions. In this way, the firm habits and tendencies of the nonviolent and peaceful Buddhist tradition of the Master can be deeply implanted in their hearts. Before these steps are accomplished, children should not leave the environment of parents who have faith in Buddhism. Both parents and children must never be separated from the tradition of virtuous Buddhist practices. To achieve this goal, regardless of the size of the community under a monastery's jurisdiction, each village should designate a daily-use temple, whether an existing fasting temple or a rebuilt one—as the "Master’s Temple." In this temple, a statue of our Master, Shakyamuni Buddha, that has undergone consecration and blessing should be enshrined.

Local villagers should frequently gather there to learn literacy skills and eradicate illiteracy, as well as engage in comprehensive cultural studies aligned with traditional ethical principles. They should also participate in activities such as observing fasting vows, holding Pure Land ceremonies, or Mani mantra chanting sessions. Particularly during significant festivals of Shakyamuni Buddha—comprising both the foundational and auxiliary aspects—devotees should dedicate themselves in front of the Buddha statue, performing prostrations, making offerings, chanting the Buddha’s name and mantras with utmost effort to make prayers. It is crucial to foster an environment where the goodness and light of the Triple Gems can always be seen, heard, contemplated, and experienced. At the arrival of the Master Commemoration Ceremony, due to the profound significance of this event, all other Dharma rituals and secular affairs, regardless of their urgency or importance, should be set aside. For the Fundamental Master Memorial Dharma assembly on the 15th day of the Tibetan calendar’s fourth month or Saga Dawa, all Buddhist disciples should unite with unwavering commitment in thought and action to participate and ensure the ceremony’s successful completion.

The three additional major subsidiary Dharma assemblies are:

The Manifestation of Miracles Festival, observed from the 1st to the 15th day of the month of Stars (Tibetan calendar’s first month), with particular emphasis on the 1st day.
The Turning of the Wheel of Dharma Festival, held on the 4th day of the month of Ki (Tibetan calendar’s sixth month).
The Descent from Heaven Festival, celebrated on the 22nd day of the month of Lou (Tibetan calendar’s ninth month).

Furthermore, during these festivals, there are various additional endeavors that should be carried out to the best extent possible. The twelve auxiliary Dharma assemblies take place on the 30th day of each of the twelve months every year. By organizing the Master’s Memorial Dharma Ceremony into different stages through fundamental and auxiliary events, the opportunities for merit accumulation and related activities will increase as each occasion arises.

Efforts should also align with the timing of each assembly. As previously stated, collaboration with both domestic and international leaders and young intellectuals to study the Dharma is crucial. However, more important than studying Dharma is learning it with firm faith and conviction, and even more critical than learning is practicing and promoting Dharma through direct application. Everyone should recognize this priority. If there are no individuals to even discuss the Dharma, then practitioners will become as rare as stars during the daytime, outnumbered even by those discussing it. Therefore, everyone with the capacity to do so should, despite any challenges, strive to lead discussions, deliver lectures, make appeals, and organize promotional activities centered around the teachings and biography of the Master, Shakyamuni Buddha. By persistently advancing these efforts, the overall efficacy of Buddhism in removing obstacles and achieving success will undoubtedly become increasingly evident.

Through the collective efforts of all Buddhist disciples in organizing the Saga Dawa Master Memorial Dharma Ceremony and its auxiliary activities, the blessed name of Shakyamuni Buddha will spread across the world. Wherever the name of Shakyamuni Buddha flourishes, the endeavors of introducing his noble deeds will thrive. In places where Shakyamuni Buddha's deeds are introduced, his followers will increase. Where there are many followers of Shakyamuni Buddha, the Master Memorial Dharma Ceremony will flourish. Wherever the Memorial Dharma Ceremony flourishes, the Dharma of the Buddha will thrive through the dual paths of teaching and practice. This, in turn, will create opportunities for world peace and bring benefit and happiness to all sentient beings. This is an inevitable sequence of cause-and-effect relationships.

After the celebration, additional efforts should be dedicated to profound dedication and aspirations to further the favorable conditions for accomplishing these outcomes step by step. The ceremony should conclude with a recitation of auspicious verses as a crowning touch to glorify and bring the event to a perfect conclusion.

Here’s a continuation in verse form:

Guided by wondrous horses from dependent origination of virtuous deeds and aspirations,

The lord of Benevolence has worldly eyes to clear the darkness of beings in samsara,

Raising the brilliant light of the true Dharma in this realm of emptiness,

Bestowing benefits, happiness, kindness, and virtues is immeasurable.

In this age of overwhelming global internet proliferation,

Caught up in countless meaningless pursuits,

The Saga Dawa ceremony assumes profound significance,

Unity and collaboration are everyone’s responsibility.

Memorial Dharma Ceremony of the fundamental master is amidst the utmost white clouds,

The rain of various accumulating merit of dharma of transmission and realization,

Constantly rainfall and nurturing the fields of all sentient beings,

Enhancing and prospering the seeds of happiness, may auspiciousness be blessed.

In this era, where networked information spreads like summer floods, all followers of Shakyamuni Buddha should, on the basis of understanding the importance and clarity of the reasons, unite with unwavering solidarity and great aspirations to ensure the Saga Dawa Master Memorial Dharma Ceremony is universally and successfully celebrated.

This article was roughly composed on June 30, 2014, by Tuden Lasha Rongbo, who earned the title of “Crown Jewel Among the Descendants of Shakyamuni Buddha.” It has undergone minor edits and revisions over time, emphasizing certain important points repeatedly without hesitation regarding redundancies. Any errors within the article are repented before all the saints, with a humble plea to those who uphold integrity and possess wisdom to kindly provide corrections and support. Through these pure and virtuous actions, may the precious teachings bestowed by our Compassionate Master, who achieved through countless eons of dedicated practice and now given as a blessing to this world, flourish and endure in all places forever. May all sentient beings in the world of five impurities, through hearing the liberating power of the Blessed Buddha’s name even once, gradually experience boundless benefit and happiness. And ultimately, may all beings—self and others without exception—attain the same body, speech, and mind, virtue, and undertaking identical to supreme Shakyamuni Buddha, who transcends existence and destruction plus the Well-Gone One.