This study explores the Free Funeral Service Societies, a social movement in Myanmar merging charitable work with Buddhism. Originating in late 1990s in response to rising funeral costs from urban development, these groups expanded into a network providing various services rooted in the principle of parahita, or the welfare of others. Unlike prior research on Myanmar focusing on apolitical social services to carve out a public space for independent actions amidst oppressive military rule, this study delves into how the Free Funeral Service Movement redefines social services as Buddhist meritorious acts, therefore summoning lay Buddhists to acknowledge their social obligations toward the welfare of others and form themselves into pious subjects through parahita work. Lay Buddhists from all walks of life devote their spare time to parahita social services, particularly free funeral services, treating them as a body of technologies of the self (in Michel Foucault’s terms) for Buddhist self-formation of pious subjects through merit-making, cultivation of virtues, and death preparation.Contrary to the predominant focus on the exchange of material donations for merit in studies of Buddhist giving and merit-making, this study highlights how parahita workers seek not only merit but also the cultivation of piety, defined as virtuous dispositions and habits, through their parahita social services. The virtues nurtured through dedication to the common goods serve also to moralize the distinctive leadership role assumed by parahita workers in public life, their moral and affective connection with the public, and their implicit critique of the state’s failure in social welfare provision. Additionally, this research contributes to the understanding of death and dying in Theravāda Buddhism by illuminating localized Buddhist experiences and practices associated with death preparation. Free funeral services offer ample opportunities for Buddhists to confront their mortality by inducing a heightened emotional state of fear, shock, and agitation, namely saṃvega, through encounters with states of suffering and especially death. Parahita workers’ interpretations of their experience of saṃvega reflect both traditional soteriological concerns with attaining enlightenment to escape suffering and a newfound ethical imperative to alleviate the suffering of others, thereby opening up new ethical pathways in public social life.