1
The Sacred Art of Merit-Sharing through the Ceremonial Dropping Water of Donation
in Myanmar Buddhist Culture
Myanmar is known as “The Golden Land” or “Land of Pagodas” to the world due to its
numerous glittering pagodas. The stupas and pagodas are indeed constructed in part for meritsharing purposes. Myanmar Buddhists consider the pagoda as a sacred place to dedicate merit.
Such custom is composed in a very famous poem written by Saya Zawgyi. The last paragraph
of his poem in Myanmar language1 could be translated as follows:
The delightful pagoda you worship,
Where you share your merit,
And the light of noble truth, of wisdom,
Let them be shined ever brighter!
As said in this sense of the poem, Merit-sharing is a common practice in Myanmar
culture and influences the present society. The term “Ku Tho Ya Tel ― which means merit is
earned” in the Myanmar language is a very popular word used even by children in their daily
activities. Understanding that they will gain merits, Myanmar Buddhists help each other and
share whatever merits they do under the guideline of Buddhist monks. They kindly remind one
another to do good deeds such as charity, morality and meditation as three grounds for meritmaking. As a common practice, the formula recitation of ceremonial merit-sharing in Myanmar
has included the following facts:
1. Goal; Myanmar Buddhists aim to reach Nibbāna, as the final goal of Buddhism.
2. Belief; Myanmar Buddhists demonstrate the meritorious deeds they have done
recently with the belief in Kamma and its results that will come at an appropriate
time.
3. Praying; Myanmar Buddhists usually pray for Nibbāna, whereas some pray for a
happy and better position, life, and being free from dangers and sufferings, etc.
4. Merit-sharing; Myanmar Buddhists share merit with their former relatives, parents,
teachers, guardian gods, departed ones, etc.
5. Witness; Myanmar Buddhists call upon the earth’s guardian gods and others to bear
witness to their merits.
After donation in a ceremony, merit-sharing is practised for all other beings whereas
the funeral ceremony dedicates it to the specified departed ones. Based on cultural and religious
beliefs, charity and merit-sharing are encouraged as corporate social responsibility in recent
Myanmar. Basically, all social ritual ceremonies of Myanmar Buddhists are categorized into
two types: ‘Nar Ye’ meaning ‘Socially unpleasant occasion’ and ‘Thar Ye’ meaning ‘Socially
pleasant occasion’. The socially pleasant occasion includes such donations as a token of
birthday, an invitation for alms-food, moving to a new dwelling place, offering a new dwelling
place, cleaning the land, constructing a new building, honouring Buddha’s statue, wedding,
etc. The Socially unpleasant occasion incorporates only a funeral ritual that celebrates on
different days. Thus Myanmar Buddhists normally or specially dedicate merits to departed
ones, gods and all beings whenever they perform meritorious deeds and drop water of donation.
1
Zawgyi, ကဗ ျာပပေါင််းခ ျုပ် (Collection of Poems), (Yangon: Sarpaylawka Press, 1998), 107.
2
The Act of Dropping Water of Donation
Connecting with merit-sharing, an act of ritual that can so often be seen in most
Myanmar Buddhist ceremonies is pouring drops of water from one vessel to another or from a
teapot into an empty bowl or an artefact specifically designed for the ceremony. Such an act of
practice is called “Ye Sat Khya — dropping water” in the Myanmar language. This custom
might be handed down several centuries ago because this practice is found in many discourses
of Theravāda Buddhist Pāḷi texts. The Pāḷi word ‘Dakkhiṇodaka’ literally means water of
donation, and it is sometimes used as ‘Aggodaka’ which means noble water.2 The water is
poured as ratification of an offering that has either been made or is yet to be made.
Historically, it is found that many prominent Buddhists poured water while sharing
merits. As a nearest historical event, it is mentioned that King Asoka held the golden jug and
poured water on the hand of Thera Mahinda when he donated the Mahāmeghavana garden.3
Besides, King Biṃbisāra when he built and donated Veḷuvana monastery poured the water
from the golden vase into the Buddha’s hands.4 His golden vase is very new and the water is
crystal clear like emerald, in that fragrant flowers are immersed.5
Interestingly, the act of pouring water of donation has been practised before the period
of Gotama Buddha. King Vessantarā practised it when he donated a white elephant, his wife
and children. When he donated the white elephant, he hold the elephant’s trunk and put it in
the hands of Brahmas, who ask for it. He then holding the golden jug, poured the water mixed
with fragrant flowers on them.6 Again, when he donated his daughter and son to Brahma
Jūjakā, he hold the jug and poured water praying thus: “May my donation be the cause for the
attainment of omniscience.” He proclaimed that I value omniscience more than a hundred
thousand measurements of children.7 On the next day, he donated his wife, Maddī, to the
Brahma pouring water on their hands.8 Just like King Vessantarā, King Dhanañcaya also held
the golden jug and poured the water mixed with the fragrant perfumed flowers when he donated
the treasure of the elephant, Añjanavaṇṇa.9 Moreover, Velāma Brahman poured water to
acquire the receivers whether they are worthy of offerings or not. He held the golden jug and
poured the water uttering a declaration on oath thus: “May the water fall onto the ground if
there is anyone worthy of receiving this offering. If not, may it not fall”. At the time, no water
came out. So, he again uttered: “May the water fall onto the ground if this great offering is pure
enough from the donor’s side”. At that moment, the crystal water fell onto the ground. So, he
started to offer everything that should be offered.10
Additionally, pouring water of donations plays an interesting role even in the Vinaya
rules of Buddhist monks. As the Buddha laid down, if the Order of monks is divided after
having spent raining retreat and robe materials have not accrued. In this case, people donate
the robe to one group of monks and donate water of donation to another group saying “We
offer to the Saṃgha.” That robe belongs to the Saṃgha, both groups of Buddhist monks.11
Herein, its commentary explains that if people give a donation of water to one group, that group
2
Vin.IV.63; M.a.I.150.
Vin.a.I.60
4
Vin.III.50.
5
Bv.a.25.
6
J.VII.252
7
J.VII.326
8
J.VII.355
9
J.I.334.
10
A.a.III.270.
11
V.III.425.
3
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get only water, otherwise the robe belongs to another group that receives it. However, in the
place where the water of donation plays the main role in the offering and if the monks get water
of donation, they own the offering things too.12 This fact demonstrates how the water of
donation plays an important role in the tradition of donation.
Different Ways of Pouring Water of Donation
As regards pouring water, some scholars said that the act of pouring water is included
only when immovable things and living beings are offered such as donating of the monastery,
childing, animals, etc. Means of pouring water of donation are found in slight differences based
on the offered material things. Some donors pour water on the hand of recipients like King
Biṃbisāra, the rich man Nandiya,13 the rich man Citta,14 and King Devānanpīyatissa15 and so
on. Such a way of pouring water takes place in some donation ceremonies in Myanmar.
Additionally, some pour on the bow of recipients just like Jīvaka when he donated alms-food
to the Buddha and Saṃgha.16 In the Bhikkhāparaṃpara Jātaka, the ascetic held the alms bowl
of Paccekabuddha with his left hand and the water jug with his right hand.17 In the commentary
of Mahāvagga, it is stated that the wise can donate to both Bhikkhu and Bhikkhunī Saṃgha led
by the Buddha, having placed the image or statue of Buddha and in front of them, alms-bowl
is placed to the pure water of donation.18 However, such a way of watering is rarely seen in the
recent ceremonies of Myanmar Buddhists.
On the other hand, some just pour water onto the ground like the Brahman Velāma.19
Perhaps, the reason might be that there are no specially invited persons in his intense offering
for anyone could come and receive what they need. Besides, some watered on both hands or
organs of the receiver and donated beings just like King Vessantarā.20 However, Myanmar
Buddhists in the modern age use special glass, golden or silver jug to pour drops of water into
another bowl, or some cups specifically designed for the ceremony.
The Objects of Dropping Water of Donation
To drop the water of donation, there are two necessary goods; the base cup to be poured
water and the jug or special cup to put the crystal clear water. Of them, the base cup refers to
the receiver whereas the pouring one indicates to the donor. Further, water presents to offering
material requisites and the mental statements of the donor. Thus the mind of donors should be
peaceful and calm down like the water. They can also contemplate the nature of things as the
water in the cup is getting empty owing to the nature of impairment, suffering and non-self.
Moreover, the donor could contemplate loving-kindness toward the recipients and other beings
to be peaceful and pure taking the symbol of crystal water. Actually, the nature of donation is
defined by the symbol of crystal water:
12
Vl.ṭ.II.34.
Dhp.a.II.190; Vv.a.204.
14
Dhp.a.I.327.
15
V.a.I.60.
16
Dhp.a.I.158.
17
J.a.IV.371.
18
V.a.III.424.
19
A.a.III.270.
20
J.VII. 252
13
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1. Just like crystal water is pure, the donation is pure out of mental defilements such
as greed, hatred and delusion, etc.
2. Just like crystal water is cold, the donation is calm out of worry about five kinds of
enemies; flood, fire-outbreak, bad kings, thief, and bad inheritor.
3. Just like crystal water is unable to be taken back as soon as it is poured on earth,
donation of properties is improper to be taken back as soon as it is transferred to the
recipient.21
Thus crystal water symbolizes the characteristics of pureness, calmness, and giving up
on donation. In the power of ethical fact, pouring water is a sign of completely sharing the
offered things or beings with the receiver out of reluctance. For this reason, King Sañjaya,
father of Vessantarā, did not take back the children by his king’s power; he bought the children
back with a big deal of money that Vessantarā nominated as worthy price.22 Myanmar
Buddhists also hold such an ethical view that if something has been donated by dropping water
of donation, it is no longer appropriate to take it back whether it is entered into a contract in
law or not. Consequentially, pouring water of Vessantarā could make the earth his witness
when the evil god, Māra and his huge spirit army came to destroy him under the Bodhi tree.23
In the belief of this event, Myanmar Buddhists also pray for the earth to stand as the witness of
their merits.
Merit-sharing and Dropping Water of donation
In the textual study, the Pāḷi term is found in several texts thus: “Dakkhiṇodakāvasāne,
which means at the end of pouring water of donation.” Some scholars said that Visākhā did not
pour water of donation when she donated Pubbārāma monastery because they did not find any
Pāḷi word which mentions water of donation in the texts. However, it is stated that she gave a
donation of water when she donated alms-food to the Buddha and Saṃgha on behalf of her
father-in-law.24 So, giving water of donations may be her normal practice. Nevertheless, some
other prominent persons did not pour water of donation in their great donation ceremonies such
as the rich man Anāthapiṇḍhika when he donated Jetavana monastery,25 King Passenadi
kosala when he donated an incomparable donation (Asadisadāna)26 and so on.
Regarding all the aforementioned statements, a conclusion could be drawn that meritsharing and the ceremonial dropping water of donation have deeply rooted in Myanmar
Buddhist culture. The ritual donation ceremony of Myanmar Buddhists can be summarized into
three facts: offering things, praying for a happy life or Nibbāna and sharing merits with or
without dropping water of donation. However, it is noteworthy that to be successful in donation
or efficacy of merit-sharing, dropping water of donation is not a crucial case, although some
Buddhists think it is vitally important.
Ven.Candimālaṅkāra
ITBMU
21
U Thar Htay Myint, et al, ဗုဒ္ဘ
ဓ ျာသျာလက်စက
ွဲ မ််း (ပထမတွဲ) (Handbook of Buddhism, Vol-I), (Yangon: Kaba
Aye Printing Press, 1991), 238.
22
J.VII.326
23
Ap.a.I.88.
24
A.a.I.320.
25
V.IV.314.
26
Dhp.a.II.119.