1. What is Buddhism?
Buddhism may be defined and explained from various standpoints as follows:
1. Buddhism, the teaching of the Buddha (the Enlightened One), proposes to develop humankind through purity (by means of morality), calmness (by means of concentration) and clarity (by means of wisdom).
2. Buddhism is a religion founded by the Buddha for the welfare of many, for happiness of many and for helping the world. People from al walks of life can apply the teaching to practice in accordance with their ability and free will.
3. Buddhism is a religion of reason and practice for self-help and self-reliance and for extending a helping hand to others out of living-kindness and compassion.
4. Buddhism is both philosophy and practice. Though it accepts the existence of divine beings, it did not put belief in a supreme being as a significant part of the religion. Instead it teaches the followers to have qualifications such as moral shame and moral fear, making one divine in the Dhamma in this life; to be endowed with right faith, morality, learning, generosity and wisdom. Furthermore, Buddhism teaches that one who is free from defilements of greed, hatred and delusion is reckoned as superior.
5. General information about Buddhism is as follows:
Country of Origin : India
Data of Origin : Sixth Century BC (Buddhist Century)
The Founder : The Buddha (The Enlightened One) previously Prince Siddhattha of Gotama clan within the Sakya lineage.
Doctrinal Tenets : To avoid all evil, to do good and to purify the mind.
Type of Religion : Universal, spreading out to many countries of the world; Atheistic, regarding no divine being as the centre of the teaching.
Main Divisions : Theravada and Mahayana.
Unity of Diversity : The World Fellowship of Buddhist is the world organization for unity of all Buddhists throughout the world. It has one hundred-twenty three regional centres in 37 countries (B.E.2539 (1996)). The permanent headquarters of the World Fellowship of Buddhists is in Thailand.

2. What is the historical and geographical background of Buddhism?
Buddhism came into existence in India some 2,600 years ago when an Indian Prince, Siddhattha, became enlightened and hence came to be known as the Buddha, meaning the Enlightened One. His teaching is preserved in Buddhist scriptures known as the Tripitaka, which literally means the three baskets, namely the Vinaya or Vinaya-pitaka (monastic rules), Sutta or Suttanta-pitaka (collection of the teaching of the Buddha and His disciples) and Abhidhamma or Abhidhamma-pitaka (higher philosophy).
Buddhism is Atheistic; it does not give significance to divine beings. There are two major Schools in Buddhism: Theravada, the teaching as preserved by the elders and Mahayana, the later development. The former is practised in Sri Lanka, Thailand, Burma (Myanmar), Laos and Cambodia. The latter is more prevalent in China, Japan, Korea, Vietnam, Taiwan and Tibet.

3. What are the purposes of the Buddha's preaching?
    In the First Sermon, Dhammacakkappavattana Sutta (the Discourse of the Turning of the Wheel of Dhamma or Truth), the Buddha pointed out the Middle Way which gives vision, which gives knowledge, which is conducive to calmness, insight, enlightenment and Nibbana (the state of being free from all defilements and suffering).
In one of His discourses, the Buddha summarized His teaching with the words "Vimutti or Spiritual Freedom from all defilements and sufferings is the Ultimate."
When sending His first sixty disciples on their preaching tour, the Buddha said:
" I, now, monks, am free from all bonds of gods and men. And you too, monks, are free from all bonds of gods and men. Travel, monks, for the welfare of the many, for the happiness of the many, for helping the world, for the good, welfare and happiness of gods and men."
From the Buddha's words, above mentioned, we can say that Nibbana or Vimutti is the main purpose of the preaching of the Buddha. He encouraged His disciples to walk the Middle Way in order to eradicate all defilements and sufferings and then, out of compassion for all, lend a helping hand to others.
In brief, the Buddha taught people how to be happy and prosperous both in a worldly as well as a spiritual sense. Those who follow His teaching can select their way of life practicable for themselves.

4. What is the status of Buddhism among world living religions?
World living religions can be classified according to their doctrinal tenets into various types such as:
1. Theistic religions: believing in the supremacy of a divine being or beings.
2. Atheistic religions: not believing in the supremacy of any divine being.
Buddhism belongs to the latter. It lays stress on virtuous qualities which every human being can develop. According to Buddhism, good knowledge and conduct (Vijja-carana) make a person excellent among divine and human beings. Good knowledge and release from all defilements and suffering (Vijja-vimutti) are Buddhistic ideals.

5. What is the size of the Buddhist population in Thailand as compared to that of other religions?
According to the report of the National Statistical Office, Office of the Prime Minister B.E. 2538 (1995 AD), the Thai population is distributed by religions as follows:
Total Population : 59,460,382
Buddhists : 56,016,758 (94.21%)
Muslims : 2,396,198 (4.03%)
Christians : 326,919 (0.55%)
Hindus, Sikhs ; 3,697 (0.01%)
Unidentified : 716,810 (1.20%)

6. What is the official administration of the Thai Buddhist Order?
Buddhism is the state religion of Thailand. His Majesty the King is a Buddhist and a patron of Buddhism and other religions in the country. Monastic administration is according to the Sangha Act of B.E.2505 (1962 AD), amended in B.E.2535 (1992), and the rules and regulations laid down in the code of the Council of Elders headed by His Holiness the Supreme Patriarch.
As far as regional monastic administration is concerned, territorial jurisdiction shall be exercised in hierarchical order as follows:
1. Regional
2. Provincial
3. District
4. Communal
The geographical boundaries of those divisions shall be in accordance with what has been determined in the rules and regulations laid down in the code of the Council of Elders.
As far as the regional monastic administration is concerned, the following is the hierarchical order of Bhikkhu offices with reference to their territorial jurisdiction:
1. Regional Governor
2. Provincial Governor
3. District Officer
4. Commune Headman
There shall be one abbot for a monastery. However, when it is deemed proper, there can be a vice-abbot or an abbot's assistant.

7. What is the World Fellowship of Buddhists?
The World Fellowship of Buddhists (WFB) is an international Buddhist organization which was founded in B.E. 2493 (1950) in Sri Lanka where representatives from 27 countries from Asia, Europe and North America met for the first time in history.
Buddhist delegates from all over the world representing various schools of Buddhism, viz., Theravada, Mahayana and Vajrayana traditions, were unified under the six colours flag. (Please refer to question and answer No.9).
    Through this international Buddhist organization, unity and mutual understanding among the Buddhist communities of the world have been established. It can be said therefore, that the WFB has achieved its prime objective, that is unity among world Buddhists which is fundamental in furthering cooperation for the progress and stability of Buddhism.

8. What role does Thailand play in the World Fellowship of Buddhists?
Thailand participated in the very first conference which established the World Fellowship of Buddhists in Sri Lanka in B.E. 2493 (1950) and, as one of its Founding members, actively attended all the conferences usually scheduled every two years. Thailand had upheld the aims and purposes of the organization which appear in the WFB constitution as fellows:
1. to promote among the members strict observance and practice of the teaching of the Buddha,
2. to secure unity, solidarity and brotherhood amongst Buddhists,
3. to propagate the sublime doctrine of the Buddha,
4. to organize and carry on activities in the field of social educational, cultural and other humanitarian services, and
5. to work for happiness harmony and peace on earth and to collaborate with other organizations working for the same end.
More importantly, Thailand was chosen by the WFB as the seat of the permanent headquarters of the WFB on B.E. 2512 (1969) with an International Secretariat working full time for the benefit of the members of the WFB over the world. The reasons, which prompted the WFB General Conference to adopt this resolution unanimously, were:
1. Buddhism is the national religion of Thailand.
2. His Majesty the King is, by virtue of the Constitution of Thailand, the patron and defender of the Buddhist faith, and
3. The Thai Royal Government has consistently given financial support to WFB Secretariat.
In this connection, it should be mentioned that the Thai Government has been providing an annual subsidy for the maintenance and effective services of the Headquarters up to the present.

9. What is the meaning of the Buddhist flag?
    The Buddhist flag, or the flag of Chabbannarangsi, as approved by the World Fellowship of Buddhists at its inaugural conference in B.E. 2493 (1950) consists of six colours. The first five colours are arranged vertically as follows: blue, yellow, red, white, and orange. The sixth colour, called in Pali "Pabhassara", which means "brilliant" or "radiant", cannot be depicted but is symbolised by the combination the first five colours arranged horizontally in a narrow strip on the right.
    This six-coloured flag was originally designed by Colonel Henry S. Olcott, an American Buddhist, and has been used by the Sri Lankan Buddhists ever since. However, it gained wider recognition when it became the official flag of the World Fellowship of Buddhists at its inception in B.E. 2493 (1950).
    The design was based on the belief that wherever the Buddha went, he spread the light of wisdom and bliss to the people all around in six directions, namely, east, west, north, south, above and below. This light was later symbolised by the six colours in the Buddhist flag.
    However, for Thai Buddhists, a yellow flag with the symbol of the Wheel of Dhamma (Dhammacakka) has been in general use since B.E. 2501 (1958) when it was officially proclaimed by the Thai Sangha Authorities.

10. What is the meaning of the Buddhist symbol?
    The Buddhist symbol is in the form of a wheel with eight spokes representing the Noble Eightfold Path, which means the way leading to the cessation of suffering. This Path consists of the following:
    Right View, Right Motives, Right Speech, Right Action, Right Means of Livelihood, Right Effort, Right Mindfulness and Right Concentration.
    This symbol is called "Dhammacakka" or the Wheel of Dhamma and has been adopted as the seal of the World Fellowship of Buddhists.

11. What are the differences between the two major Schools of Buddhism, i.e. Theravada and Mahayana?
    Theravada means the School which maintains the original teaching of the Buddha. Its root can be traced back to the First Council which was held soon after the Buddha's passing away; hence it is considered the oldest School. Mahayana came much later, roughly speaking, about 600 years after the Buddha's time. Vajarayana of Tantrayana developed from the Mahayana approximately 400 years after the beginning of the Mahayana.
    Geographically, Theravada is more prevalent in Sri Lanka, Burma (Myanmar), Thailand, Cambodia and Laos while Mahayana is prevalent in China, Japan, Korea, Vietnam, Nepal and Tibet.
    Theoretically both Schools share the fundamental teachings of the Four Noble Truths, etc. but Mahayana developed many more Sutras as elaboration of the original teaching. Among the important Mahayana Sutras are Saddhamapundarika-Sutra, Vimalakirtinirdesa-Sutta, Bhaisajyaguru-Sutra, etc. However, the Vinaya (Monastic Disciplines) of both Schools remain very similar. The difference in practices are primarily due to different sociological and geographical contexts.

12. How and what should the Buddhists believe?
    The Buddha is the Enlightened One who discovered the Supreme Truth. He did not force anyone to believe in His teaching with blind faith. The reasonableness of the Dhamma, the Buddha's teaching, lies in the fact that it welcomes any critical examination at all stages of the path to enlightenment. To understand the nature of all phenomena, insight wisdom must be operative throughout.
    Once the Buddha had instructed the Kalamas, who were inhabitants of Kesaputta, a town in the Kingdom of Kosala, on an appropriate attitude towards the religious beliefs. He said
    "Do not accept anything on mere hearsay, nor by mere tradition, nor on account of rumours, nor just because it accords with your scriptures, nor by mere suppositions, nor by mere inference, nor by merely considering the appearances, nor merely because it seems acceptable, nor thinking that the recluse is our teacher."
    And then the Buddha had further instructed the Kalamas to consider everything by themselves carefully. He said "When you yourselves know that these things are bad; these things are blamable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill; abandon them. And in contradiction, when you yourselves know that these things are good; these things are not blamable; these things are praised by the wise; these things, undertaken and observed, lead to benefit and happiness, enter on and abide in them."
[Kalamasutta]

13. Is it true that Buddhism are taught to be tolerant of other's opinions, beliefs, customs or behaviour different from their own?
    Yes, Buddhists are taught to be broadminded but not to believe in anything easily before investigation or proper consideration. Moreover, Buddhists are taught to diffuse the Four Divine States of Mind: loving-kindness, compassion, sympathetic joy and equanimity towards all sentient beings who may be of different nationalities, religions and environments.

14. Could we live happily without believing in any religion?
    Yes, we can. If happiness means physical well-being, then a person can be happy without believing in any particular religion but a human being consists of two major aspects: body and mind. To have a fully developed and happy life, one needs to nourish both body and mind. In this case religion can provide the guidance and the path to develop the mind and spirit along with the Body.

15. Is there any particular form of practice in Buddhism?
    According to Buddhism, everyone is free to consider and investigate Buddhist teaching before acceptance. Even after acceptance one is free to select any particular part of the teaching to put into practice.
    The Buddha had given various practical formats suitable to the people of different tastes and tendencies.
    There are, however, some typical doctrines appropriate for Buddhists in general as follows:
    1. Avoid all evils, fulfill good and purify one's own minds.
    2. Generosity, morality and mind development.
(Development of tranquillity and insight.)
    3. Morality, concentration and wisdom. (Brief form of the noble path leading to the cessation of suffering.)

16. What are the results of the practice of the Five Precepts?
    The Five Precepts are not laws but they are self-training rules that lead to moral practices and right behaviour. Since one does not live alone, living in society requires self-awareness, self-control, adaptability, non-violent attitude and good-will.
    The Five Precepts are to abstain from killing, stealing, sexual misconduct, false speech, and intoxicants which cause carelessness. One should be kind, honest and mindful. Then our society will reach the goal that persons can live together peacefully and in mutual trust.

17. How should one live the Buddhist way of life?
    To live the Buddhist way of life one should avoid doing evil, perform wholesome acts and purify one's own mind.
    The "don't and do" moral principles of the Buddhist way of life are as follows:
1. To abstain from killing, and develop loving-kindness and compassion to all living beings.
2. To abstain from stealing, and develop right means of livelihood.
3. To abstain from sexual misconduct, and develop restraint of the senses.
4. To abstain from lying, and develop truthful speech.
5. To abstain from intoxicants, and develop restraint and mindfulness.
The more one can observe the above Five Precepts and Five Virtues, the more happy and peaceful life one will achieve.
Furthermore, trying to purify one's own mind from greed, hatred, and delusion step-by-step in daily life is the ideal way for all Buddhists.

18. Is there any Buddhist teaching that monks should have a role of serving society in addition to teaching Dhamma?
    The history of Buddhism tells us that when the Buddha convened his first group of 60 disciples before sending them on missionary work, He instructed them to go separately on a journey for the gain of the many, for happiness of the many, and for helping the world. This shows that the Buddha advised His disciples to serve society. The serving should be done appropriately to the status of the monk. To put the teaching into practice, to make oneself an example, and to teach the people are the main functions of Buddhist monks. Usually monasteries are the centres of communities and social welfare. In case of various disasters, monks will extend their helping hands to the people as much as possible. To serve society in the way of charity or other social work is also allowed for monks, providing it does not contradict the monastic rule.

19. Is it justified for a Buddhist to believe that he could be a real Buddhist only through meditation, and to discard all concerns about serving society?
    To be a real Buddhist is just to take the Triple Gem as one's guide, that is to say, if anyone puts his or her faith in the Buddha, Dhamma and Sangha, he or she is regarded as a Buddhist. This is according to the answer of the Buddha to Prince Mahanama's question about being a Buddhist.
    There is advice for the progress in practice called the Basis of Merit Making as taught by the Buddha as follows:
    1. Charity or generosity (Dana)
    2. Morality (Sila) and
    3. Development of meditation which is of two kinds, namely: tranquillity of the mind and spiritual insight (Bhavana).
    From the above mentioned principle it is clear that charity and serving society in the way of giving a helping hand and other spiritual practices are regarded as the additional practices of being a Buddhist.

20. Why do monks wear patched robes? Does a darker brown robe signify strictness of the wearer?
    Buddhist monks are homeless and do not have any valuable personal belongings. Originally they had to collect discarded pieces of cloth wherever they could be found, and wash and sew them together. Then the robe was dipped in natural dye from bark or the pith of a tree. The robes were mostly brownish in colour. The different shades of the colour did not signify the strictness of the wearers at the time of the Buddha, nor do they today.
    Venerable Ananda, the Buddha's cousin and personal attendant, designed the robe at the request of the Buddha. The pattern of the robe was taken from the pattern of the paddy fields in the Magadha Kingdom. It was accepted by the Buddha and had become standardized since then.
    In Thailand, usually the darker robed monks tend to be forest monks. However, there are some monks living in the city who also prefer wearing darker brown robes responsibilities.
    The reason why the Buddha accepted a patched robe was to distinguish monks' robes from lay people's clothing and to discourage thieves.

21. Why do monks go on alms round in the morning?
    In order to appreciate this act, one needs to have a background understanding of Buddhist society, Buddhist society consists of four groups of people: monks, nuns, laymen and lay women. Monks and nuns have left household life and have gone forth to spend time fully in the study and practice of Buddhist teaching. Once they are well fortified with study and practice, they are expected to teach the lay people and provide them with spiritual comfort and guidance.
    Lay people, on the other hand, are householders who are still engaged in worldly activities. It is expected that able Buddhists should support the ordained ones by providing them with material requisites such as food, clothing etc. Buddhist societies are expected to work out this compromise division of responsibilities.
    When the monks go for alms round, from the monk's point of view, they are to make available the opportunity for the lay people to make offering to the ordained ones who are a "field of merit", worthy of offering. Also taking care of the material needs of the ordained ones is a way to reinsure the stability of Buddhism and its institution on the one hand and also to uplift the lay peoples' own practice on the other.

22. How is universal loving-kindness taught in Buddhism?
    Loving-kindness (Metta) means extending good-will or benevolence which is opposite to ill-will. Buddhism teaches that loving-kindness should be diffused to all sentient beings, be they human or non-human. If the world follows the teaching of diffusion of universal loving-kindness, conflicts may be solved not by confrontation but through peaceful means.

23. What is the Buddha's teaching about caste and colour?
    There is no division of caste and colour in Buddhism. In some country, the caste system is a very important social structure. However, Buddhism is free from caste, racial, and gender prejudices. Everyone is equal in spiritual potential.
    The Buddha explained that a man's virtues or vices depend on his deeds, not his birth or wealth. One who comes to be ordained in Buddhism has equal rights such as the right to vote in meetings. The only difference is the order of seniority which goes according to the precedence in ordination.
    Buddhism lays stress on human equality by pointing to the importance of knowledge and good conduct. The Lord Buddha taught that one who is endowed with knowledge and good conduct is excellent among divine and human beings.

24. What is the Buddhist attitude towards ecological problems?
    It is well known that more than 2,500 years ago the Buddha had laid down rules and regulations for His disciples to take care of the environment. Examples may be given as follows:
1. Not to throw the rising of the bowl mixed with lumps of boiled rice into the house compound.
2. Not to ease oneself or spit on grass and green.
3. Not to ease oneself or spit into water.
4. Not to cut any living plant.
5. Not to burn the forest.
6. Not to throw waste through the window.
7. Not to leave the toilet dirty without cleaning it or asking others to do so.
    Buddhists are encouraged to maintain the balance of nature and material development. Recycling of used material was already mentioned in the Buddha's time. In Buddhist teaching, life is a part of nature. Everything is interdependent. So the concepts of natural conservation and ecological awareness can be found in the teaching of Buddhism in the early period.
    If we now take a trip to rural villages, we could visit the Buddhist monasteries and enjoy the feeling of serenity, fresh air, the beauty of flowers and trees, pets and tame animals living happily together with human beings.

25. Is it true that Buddhism is pessimistic?
    The belief that Buddhism is pessimistic derives from the misunderstanding of the First Noble Truth which teaches that all sentient beings are subject to the suffering of birth, old age and death, etc. Only when one accepts the truth of this suffering will one begin to investigate the cause of suffering, the cessation of its cause and practice the path leading to its cessation.
    In this sense we will see that Buddhism is neither pessimistic nor optimistic; it is rather realistic. The Buddha may be compared to a medical doctor who diagnoses that human beings do have a severe disease, but he did not stop there. He pointed out that it can be overcome and further prescribed medicine to remedy it. Buddhism seeks to overcome human suffering. Each individual needs to develop morality, concentration, and wisdom in order to solve the problems of life. Buddhists are taught to face the world in its reality and try to overcome its binding forces and ultimately arrive at spiritual freedom which is known as Nirvana or Nibbana.

26. What is the purpose of Buddhists in worshipping and making Buddha images?
    Buddhists cast Buddha images and statues as reminders of the Buddha.
    People of various countries designed national flags to represent each of their own countries which are held as important, worth of respect. Such practice does not imply paying a respect to the cloth or its colour but to the highest national institution. In the same manner, Buddha images and statues also are objects of respect.
    Our respect does not aim only at wood or metal which Buddha images are made of but mainly at the 3 qualities of the Buddha, namely: wisdom, purity, and compassion.
    A Buddhist paying respect to a Buddha image is away of reminding oneself that one needs to improve one's own wisdom, purity, and compassion in order to follow the Buddha's triple quality at the same time.

27. What is the real meaning of "merit making"?
    Literally speaking, the word "merit" is translated from Pali Punna which means "purification: To make merit is to cleanse greed, hatred and delusion from one's mind. The Buddha taught His followers to make merit by means of charity (Dana), morality (Sila) and spiritual development (Bhavana). When we know the real meaning of "merit making" in Buddhism as described above we can decide for ourselves that there are many ways and means to make merit. At any moment in one's daily life, even while sitting comfortably on a chair, trying to cleanse greed, hatred, delusion or other mental defilements from one's mind is also reckoned as making merit.

28. What is the real meaning of "dana" (giving)?
    Giving is an expression of generosity. It is one of the three means of merit
which is of two kinds: development of tranquility (Samatha-bhavana) and that of insight (Vipassana-bhavana). There are three kinds of giving, as follows.
1. Giving to the needy, e.g. helping the poor, giving to orphans, etc.
2. Giving to equals, e.g. giving to our friends or neighbours to build up friendship.
3. Giving to people to whom we want to show our gratitude or respect, e.g. parents or monks.
    In the real sense, a Buddhist should give without expectation of return. In other words, to give is to lessen one's own selfishness. Hence giving is a way of decreasing craving and attachment.

29. What does it mean when a Buddhist takes refuge in the Triple Gem?
    A basic requirement for a person to become a Buddhist is to take refuge in the Triple Gem, namely the Buddha, the Dhamma, and the Sangha.
    There are levels of taking refuge in the Buddha. At one level the Buddha simply means the Buddha image which may be taken as a reminder or indicator of the historical Buddha who provides inspiration for all Buddhists to follow the path He had taken to enlightenment. The Buddha at a deeper level would mean Buddhahood, the highest spiritual quality which is available to all of us, if we follow the path the Buddha has shown.
    Dhamma also may be understood in different levels. It is often understood to mean the canonical body of the teachings of the Buddha. However, more profoundly,
it means the highest truth realised by the Buddha, who said that "One who sees Dhamma sees me, and one who sees me sees Dhamma." That is to say, when one realises Dhamma one become enlightened.
    The Sangha could again be understood in different levels, generally it means ordained Buddhists: monks and nuns. In a deeper sense, it means the enlightened persons, ordained or lay, who are spiritual guides for human beings.
    To take refuge in the Triple Gem is to accept the qualities embodied in the Buddha, Dhamma, and Sangha and to try to develop such qualities within one's life.

30. What are the Buddha, Dhamma and Sangha?
    To be a Buddhist, one is expected primarily to take refuge in the Triple Gem: the Buddha, Dhamma and Sangha.
    Buddha means the Enlightened One.
    Dhamma means Truth realised and taught by the Buddha.
    Sangha means the Buddha's disciples who behave and practise righteously. The ideal Sangha means those who attain the Four States of Noblehood.
    The meaning of the Triple Gem or the Buddha, Dhamma and Sangha may be understood in three different levels as follows:
(1) The First Level
    The Buddha : the Enlightened One represented by His replica or Buddha image.
    Dhamma : Truth realised and taught by the Buddha, represented by Tripitaka or the Buddhist scripture.
    Sangha : the Buddha's noble disciples represented by Buddhist bhikkhus (monks) and bhikkhunis (nuns) in general, who have not yet attained the Four States of Noblehood.
The Sangha in this level is called Conventional Sangha or Sammati Sangha.

(2) The Second Level
    The Buddha : The Enlightened One, who was formerly Prince Siddhattha of the Sakya clan. He renounced the worldly life in search of Truth and after His Enlightenment established Buddhism.
    Dhamma : Truth realised and taught by the Buddha, learned and put into practice by the Buddhists, both ordained and lay people.
    Sangha : the Buddha's noble disciples who have attained the Four States of Noblehood.

(3) The Third Level
    The Buddha, Dhamma and Sangha become one. The Buddha in this level is identical with Dhamma as it was stated by Him that "One who sees Dhamma sees me; one who seems me sees Dhamma." This shows that Buddhahood is Dhamma and Dhamma is Buddhahood. The ideal Sangha is the embodiment of the realised Dhamma.

31. What does going to the monastery mean?
    There are two kinds of monasteries: the external and the internal.
    The external monastery means a place where monks live as a community under religious vows and lay people go to attend a sermon or religious practice.
    The internal monastery means one's serene mind. If one tries to make his or her mind clean, calm and clear with morality, concentration, and wisdom, one may also be considered as regularly going to the monastery.
    The Buddhists should aim at both external and internal monasteries in accordance with the appropriate occasion.

32. Is it compulsory for lay Buddhists to go to the monastery regularly?
    There are no strict rules or regulations for lay Buddhists to go to the monastery regularly. If spiritual progress is needed it is suggested that Buddhists should go to the internal monastery (see question and answer No.31) even for a short moment. If any Buddhist tries to diffuse loving-kindness, compassion or other benevolent wishes to living beings or tries to clean, calm, and clear one's mind then he or she is considered a good Buddhist and regarded as going to the monastery regularly.

33. In Buddhism, can women attain enlightenment?
    The Buddha was the first religious leader to accept equal spiritual potentiality of men and women. The nature of enlightenment transcends gender difference, which otherwise tends to limit women in their social contexts. For this reason women were accepted into the Order (Sangha), and proved themselves worthy of the Buddha's recognition. Some of them were individually praised by the Buddha, such as Bhikkhuni Patacara who was foremost in Vinaya, and Bhikkhuni Khema who was foremost in wisdom. Among lay women, Visakha was foremost in offering dana and Samavati was foremost in loving-kindness. In brief, women showed equal capability in practicing and propagating Buddhism in early Buddhist history. Even now both men and women who practise the Buddhist teachings can undoubtedly attain enlightenment.

34. Is it true that in some countries women can be ordained?
    The Buddha allowed women full ordination in His time. They were called Bhikkhuni (Bhisuni in Sanskrit). The Bhikkhuni lineage in India lasted more than a thousand years and disappeared together with the Bhikkhu Sangha when India was invaded in C.11th.
    A group of Bhikkhunis from India led by Sanghamitta Their, King Asoka's daughter, were invited by King Devanampiyatissa of Sri Lanka to establish the Bhikkhuni lineage in B.E. 236. This Bhikkhuni Sangha in Sri Lanka also lasted for more than a thousand years before they were uprooted by foreign invasion.
    However, a group of Sri Lanka Bhikkhunis were invited over to China in B.E. 976 where they established a Bhikkhuni lineage there. This lineage has been kept alive until today.
    Afterward, they spread to many neighbouring countries, i.e. Japan, Korea, etc. Bhikkhuni strongholds can now be found in Taiwan monastery and Korea. In B.E. 2531 (1988) His Lai Temple, a Chinese monastery in Los Angeles, U.S.A., provided ordination for 200 women from various traditions and countries to strengthen the institution of fully ordained Buddhist women. In the last two decades, Buddhist women have expressed clearly their desire to participate at all levels in Buddhism. Considering that women from half of the world population, this trend should have a positive effect towards the development of Buddhism.

35. What is the Buddhist attitude towards prostitutes?
    Since Buddhists are taught to extend their good wishes to human and other living beings, Buddhists should sympathize with prostitutes and should not despise them, whether they may be compelled or voluntary. It is an appropriate deed to help release them from the status of being looked down upon.
    The procedure to solve this problem might be carried our through the educational system, economic management, social welfare, etc., as the case may be.

36. Is the Buddha's teaching dynamic?
    The Buddha's words in THE GRADUAL SAYINGS, THE BOOK OF TENS clarify this as follows:
    "I do not speak in praise of the stand still in righteousness, not to say about the decline therein. I do, monks, speak in praise of the prosperity, not of the stand still, not of the decline in righteousness."
    From this passage we can say that the Buddha's teaching is dynamic, which is the moral force that produces activity or change.

37. How does Buddhism praise gratitude?
    One who is grateful and does something in return for kindness to those who have done a favour such as parents, teachers, and other benefactors, is praised by Buddhism as a precious person who is difficult to find in the world.
    This teaching helps much in bringing harmony and concord to the family and society.

38. What is the concept of Anatta (non-self), how can our understanding of this concept direct us in our daily life?
    Anatta or non-self is an essential tenet in Buddhism. It can be realised through insight. The concept of Anatta or non-self may be classified into two levels:
    At the lower level, Anatta or non-self can be understood through rational thinking and we can use such understanding in our moral development. If we remain mindful of non-self, it will help us to be free from craving, conceit, and the idea of self. In this way we can rid ourselves of attachments and become unselfish.
    At the higher level, Anatta or non-self is the truth of all that is, of all that exists. The truth of all that is not what we perceive through our ordinary senses unless we have attained enlightenment. When one attains full enlightenment, one's attachment and craving absolutely stop.
    The following principles are essential to the application of the Anatta concept to our daily life:
1. Do nothing only for one's own benefit or to satisfy only one's own needs and wants.
2. Do everything to decrease one's self-importance.
3. Do not hold one's own ideas above the views of others.
    In our interactions with others we should be open-minded and perceive things according to the principle of cause and effect rather than according to our own desire. However, attachment to non-attachment is still a kind of attachment which is also to be avoided. Along the middle path, detachment needs to be accompanied by wisdom.

39. If there is no Atta or the permanent soul, how could Kamma [Karma], good or bad actions, give its result to the doer?
Buddhism denies Atta or the permanent soul to be attached to, but admits the continuity of life from one to another, as long as one does not reach Nibbana or the utter extinction of the fire of defilements and he fire of suffering.
    Whenever human or animal beings continue to transmigrate in the cycle of life from birth to death and from death to rebirth, kamma still continues to give its result to the doer.

40. How can one be a divine being in this life?
To be a divine being in this life is to be with one of the following categories of appropriate qualifications:
1. To be accompanied by moral shame (Hiri) and moral fear (Ottappa) for doing wrong or immoral acts, or
2. To be accompanied by
Reasonable faith (Saddha)
Morality (Sila)
Learning (Suta)
Sacrifice or generosity (Caga) and
Wisdom (Panna)
3. To be endowed with these Four Divine States of Mind:
Loving-kindness (Metta), wishing happiness to others as opposed to ill-will,
Compassion (Karuna), wishing others to be free from suffering as opposed to violence,
Sympathetic Joy over others' achievement (Mudita), as opposed to jealousy,
Equanimity (Upekkah), being impartial as opposed to prejudice.

41. How many categories of divine beings are mentioned in Buddhism?
There are three as follows:
1. A divine being by convention (Sammati deva) means a king a and royal family.
2. A divine being by birth (Upapatti deva) means a born     deity.
3. A divine being by absolute purity (Visuddhai deva) means a Buddha and Arahanta (the Worth One) whose mental defilements (greed, hatred and delusion) are utterly done away with. This kind of divine being is classified as the highest.
There is the Buddha's saying that a person who is endowed with "knowledge" and "conduct" is superior to divine and human beings.
The word "knowledge" here means the Insight which puts an end to all defilement and suffering, while "conduct" means high moral and spiritual standard.

42. What are the advantages or benefits concerning which the Buddha taught the practice ways and means to achieve?
There are three levels of advantages including ways and means to achieve them as told by the Buddha:
1. The Present Benefit (Economic and social profit) or Ditthadhammikattha.
(1) An effort in earning livelihood
(2) Protection of what one had acquired
(3) Having good companions
(4) Moderate way of living
2. The Future Benefit (The profit based on morality and virtues) or Samparayikattha.
(1) Faith
(2) Morality
(3) Generosity
(4) Wisdom
3. The Absolute Benefit (The highest profit through freedom from defilement and suffering)     or Paramattha.
(1) Morality
(2) Concentration
(3) Wisdom
In detail these three practical method for the Absolute Benefit are explained as the Noble Eightfold Path:
    [1] Right View
    [2] Right Motives
    [3] Right Speech
    [4] Right Action
    [5] Right Means of Livelihood
    [6] Right Effort
    [7] Right Mindfulness
    [8] Right Concentration.

43. What is the triple study or education taught by the Buddha?
According to Buddhism the triple study or education is:
1. The study of morality or good conduct [Silasikkha]
2. The study of mind or mental tranquillity [Cittasikkha]
3. The study of knowledge or spiritual insight [Pannasikkha].
The practice of this triple study will lead one to deliverance.

44. What are the main doctrinal tenets of Buddhism?
The main doctrinal tenets of Buddhism can be summarised as follows:
(1) To refrain from evil
To do good
To purify the mind
(2) Suffering
The cause of suffering
The cessation of suffering
The way leading to the cessation of suffering
(3) Morality, Concentration, and Wisdom leading to Deliverance
(4) Nothing is appropriate to cling to
(5) Nibbana or Extinction of all defilement and suffering

45. Is Nibbana or Nirvana attainable in this lifetime?
Certainly, there are many passages in the Tripitaka, the Buddhist Scripture, some of which mentioning Nibbana in this lifetime that Dhamma which can be seen in this life is timeless, inviting one to come and see, appropriate to be brought into practice and realisable for themselves by the wise. Anyone who can free oneself from clinging to egotism is sure to attain Nibbana or Nirvana here and now.

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