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This is story of humanbeing : about me and you and anybody
The Heart of Buddhism
Present by
Mr.Thanes Oonsiri LL.B.[Lawyer] &
Mr.Theravat Bumpenbuparame LL.B. [Lawyer]
Mrs.Sagriam Chaipotpani . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
" Every evil never doing And in wholesomeness increasing,
And one's heart well-purifying " ..... This is the Buddha's teaching
" Sila or Moral Conduct "is indicated in the first line , the practice of " Samadhi or Meditation " as the most wholesome of actions in the second , and " Panna or Wisdom " for purifying the heart in the third. To understand Buddhism well , thorough study is necessary as well as thorough practice.
Definition of Buddhism. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
The term Buddhism derives from the Buddha, meaning the teachings of the Knower or the Enlightened One , or the one who has Awoken from the sleep of defilements of the mind namely greed, aversion and delusion." He who is utterly set free , The Holy One sleeps always well. By lust's desires untainted he , Serene and from attachment free.
Who , cutting through all bonds , Removed all smarting pains of heart. "
The deepest cause of happiness and sorrow is within man.
Everybody should understand and see things as they really are.
" Attachment brings sorrow and suffering." Try to find out for oneself
how much attachment be accumulated." Freedom from attachment
brings supreme happiness and peace." . . . . . . . . . . . . . . . . .
THERE IS NO HAPPINESS OTHER THAN PEACE
The Triple Gem . . . . . . . . . . . . . . . . . . . .
The focal point of worship in Buddhism is the Triple Gem namely
the Buddha , the Dhamma and the Sangha.
The Buddha or the Lord Buddha is one of the world's great religious teachers who established the Buddhist religion.
The Dhamma is the Universal Truth discovered , realized , and proclaimed by the Lord Buddha.
The Sangha is the Buddhist community of disciples who hear, follow , and realize the Buddha's teachings.
The BUDDHA , the DHAMMA are the Three Refuges of the Buddhists.
B u d d h a . . . . . . . . . . . . . . .
The " Buddha " or the " Lord Buddha "
means the Enlightened One or the One who has Awoken
(from the sleep of ignorance and craving). The Buddha is a title given to Prince "Siddhatta " who was born into the world eighty years before the commencement of the Buddhist Era. He was the son
of King Suddhodana and Queen Siri Maha Maya of the Sakka country which is now within the boundaries of Nepal. Though he was the heir to the throne , he gave up his palace , luxury and family and wandered in the forest trying to look for the Way to know with certainty why all beings have to experience troubles. Finally , Prince Siddhatta attained Supreme Enlightenment and became known as the " Buddha " or
the " Enlightened One " when he was 35 years old.
For forty-five years the Buddha , walking all over North India , taught the " Dhamma " or the Way to Awakening or Enlightenment that he had discovered in himself. The Buddha is the only one of world's great religious teachers who preached his doctrines directly and from his own Illumination and not at the instance of some God. He never claimed that his teaching was inspired by any outside power,in fact ,just the opposite , for it was knowledge which arose in him of the nature of himself as a man and by extension ,of the nature of the world. It was ( and is ) Knowledge that he rediscovered , since his teaching , which is called the Dhamma ,is always true in its
essentials quite known to mankind and its rediscovery is dependent upon some attaining to that utmost enlightenment and
becoming thereby a Perfectly Enlightened
One.
The Buddha , the essence of enlightenment is the first of the Three Treasures in which a Buddhist has confidence.
D h a m m a . . . . . . . . . . . . . . . " Now , monks , after my death , the Dhamma proclaimed by me , will take my place and be your instructor from this very day. " This is the Buddha's utterance.
The Dhamma is the second of the Three Treasures valued above all things by Buddhists. Each teaching in the Dhamma centres about the mind or mental development, for it is at the root of all existence.
According to the state of one's mind , so one experiences life. As the Buddha was not enlightened by any exterior power , so his Dhamma is a teaching of the way to freedom. That is the liberation from the slaves of passions or 3 great roots of all evil action : Greed , Hatred and Delusion. The Dhamma teaches that " from the arising
of craving there is the causing of manifold suffering ".
The essence of the entire Buddhist teachings lies in the Four Noble Truths , namely suffering ( Dukkha ) , the cause of suffering
( Samudaya ) which is desire , cessation of suffering ( Nirodha ) or extinction of desire and way to cessation of suffering ( Magga ).
This way is called the Noble Eightfold Path which consists of three training stages :
Moral conduct or training in morality ,
Meditation or Mental training and Wisdom training.
The Dhamma or the Middle Way discovered by the Buddha avoids the two extremes of sensual indulgence and self torment.The practice of this Middle Way will result in real purification of the mind which will eliminate completely all the defilements and lead to Supreme knowledge or Enlightenment ( Nibbana ).
S a n g h a. . . . . . . . . . . . . The Sangha community in the old days was composed of 4 groups of disciples :
monks(bhikkus) and male novices(samaneras),
nuns(bhikkunis) and female novices(samaneris),
male lay followers(upasakas) and female lay followers(upasikas). At present, in Thailand , we have only monks and novices and Buddhist laymen and laywomen. A monk is a man who has been ordained and conducts himself in accordance with the 227 precepts laid down for a monk. A novice is a person under or over 20 years ofage who has been ordained and conducts himself in accordance with the 10 precepts laid down for a novice. A Buddhist layman and laywoman is one who has taken refuge in the Triple Gem and observes the 5 0r 8 precepts applicable to laymen and laywomen.
The Sangha is the third of the Triple Gem playing a significant role in handing down the Dhamma to those who come after so they are thgroup of disciples who engage in preserving and maintaining Buddhism to their descendants until today.
*INSIGHT MEDITATION-DIRECT AWARENESS OF PLEASANT FEELING [1] [SUKHA-VEDANA]
Present by Mr. Thanes Oonsiri LL.B
1.Introduction [CHAPTER 19]
Sammasati, Right Mindfulness[the seventh factor] is the use of wisdom to contemplate what the mind is attentive about Mindfulness[Sati] alone cannot cope with problems of the mind .It is merely the awareness of any past ,present or future mental object .In other words, it is the awareness of thinking . Some preoccupations [arammana] due to defilements and desires can be so powerful that the mind is already defilements and desires can be so powerful that the mind is already infiltrated by defilement's and sensuality before mindfulness is working .When the mind is not free from defilement is working. When the mind is not free from defilements, desires and ignorance arise all the time. Mindfulness may sometimes be strong enough to know what the defilement-inflicted mind is up to, and so, in that moment , can free the mind from defilement. But it can do so only temporarily. When mindfulness becomes weak, defilements and desires resume with full strength as before.
Therefore mindfulness alone cannot completely eradicate defelements, desires and ignorance from the mind.
The true power which can de so is wisdom that works by means of contemplation to teach and enlighten the mind. It is the tool used to dig out the roots of defilements and desires. The mind cultivated in this way becomes wise and able to solve problems, as stated in the Pali: "Pannanya parisujjhati" meaning "The mind is purified by wisdom" For this reason, wisdom arising from Right View is the center of the Noble Path. Right mindfulness is thus mindfulness in line with Right View.
During happy times, one becomes intoxicated with pleasure, while during times of sadness or suffering, one becomes disoriented. Such behavior reflects a lack of wisdom. How to practice Insight Meditation in effectively coping with mental suffering as well as physical pain has been covered in the previous Chapters. People often mistakenly believe that the pleasant feelings which bring about intoxication and unawareness are the essence of their lives, without being aware of their unwholesomeness, leading to misery in life. On the other hand, fail to realize that certain types of pleasant feelings are wholesome, resulting in greater happiness.
Intoxication with unwholesome sensual pleasures could result in anxiety, frustration, insomnia, or suicide. This is because pleasantness is associated with an unwholesome mind, consisting of various defilements such as craving [Lobha] , ignorance[Moha] and mental wandering[Uddhacca]. This craving for sensually pleasurable objects is unquenchable. It creates unrealistic hopes that cannot be fulfilled, resulting in disappointment, restlessness, etc. As for the ignorance [Moha] defilement, it blinds one to the right way of life which brings about wholesome happiness. The mental wandering [Uddhacca]. Defilement causes the mind to become unsettled, distracted or scattered. There defilements co-exist with unwholesome feelings, giving rise to mental discomfort or sufferings.
A person ,upon winning a grand prize in a lottery ,can become so overwhelmed with extreme exaltation that he may suffer a fatal heart attack. Such an unfortunate incident is the result of a lack of awareness and wisdom which prevents him from of effectively coping with this unwholesome feeling.
Present by Mr. Thanes Oonsiri LL.B [2]
For these reasons, one should ultimate awareness and wisdom by studying and practicing Insight Meditation through Direct Awareness of happy feelings. In this way, one will be able to be on the right path of life leading to wholesome happiness, while being able to avoid life's pitfalls.
Gaining knowledge and real understanding of pleasant feelings [Sukha-vedana] not only can help to prevent the arising of mental sufferings but can also enhance grater happiness.
If one has the chance of practicing Insight Meditation by directly experiencing pleasant feeling during its occurrence at the present moment, he will become fully aware of its ultimate real nature. This awareness will give rise to greater happiness while accumulating the natural conditions that will eventually lead to the attainment of "Perpetual Happiness"[Nibbana]
2.] What is to be specifically gained from this Insight Meditation
Apart from attaining the general benefits as described previously in Chapter 11, the effective practice of this Insight Meditation will give rise to the following specific benefits:
a. The elimination of intoxication with pleasant feelings and blind attachment to them.
b. The understanding of the difference between the pleasant feeling which results in greater unpleasantness. This leads respectively to a decrease of harmful and unpleasant and unpleasant feelings and, at the same time, to the increase of wholesome and creative happy feelings in life.
c. The development of wisdom in thoroughly and directly realizing a pleasant feeling at the present moment, resulting in the elimination of suffering.
d. The acquisition of the awareness of pleasant feeling s as a means of eventually attaining "Perpetual Happiness"[Nibbana]
3.Nature of pleasant feeling
The theoretical understanding of the real nature of pleasant feeling is the first important step in the practice of Insight Meditation , leading to its realization. As previously mentioned, a pleasant feeling [Sukha-vedana] is a type of Vedana [feeling] Cetasika [mental constituent],which is classified into 3 categories : pleasant feeling [Sukha-vedana], unpleasant feeling
[Dukkha-vedana] and indifferent feeling [Upekkha-vedana], The pleasant feeling is further broken down into physical and mental pleasant feelings.
The subject of pleasant feeling, which is essential to Insight Meditation practice, is clarified under
the following headings:
a. General characteristics of pleasant feeling.
b. Specific characteristics of pleasant feeling.
a. Types of pleasant feeling.
b. Causes of pleasant feeling.
a.General characteristics of pleasant feeling.
Since a pleasant feeling arises in accordance with its causes, it contains the three basic characteristics of existence: Anicca, Dukkha and Anatta.
1. Anicca characteristic
Present by Mr. Thanes Oonsiri LL.B [3]
Pleasant feeling is impermanent, as it arises and falls away rapidly and successively according to its causes. If one just simply takes note of one's past experience of pleasant feeling, one will realize that pleasant feeling is transitory, like a dream. The thorough realization of the Anicca characteristic of pleasant feeling will prevent one from being intoxicated with and blindly attached to the pleasantness as well as from being worried and frustrated about missing or losing the pleasant feeling
2. Dukkha characteristic
The Pleasant feeling is characterized by its inability to retain its original existence. Whenever it arises, it must directly fall away. Because of its impermanent characteristic, the pleasant feeling cannot remain as it is. Thus, anything which is impermanent {Anicca] is Dukkha
3.Anatta characteristic
Whenever there is a pleasant feeling, it is characterized by arising and falling away according to its causes. It arises because of its causes, and falls away as these causes no longer exist. In other words, a pleasant feeling cannot and will not be forced to remain according to one's desire, when the power of its causes is no longer there.
b. Specific characteristics of pleasant feeling
A pleasant feeling is a type of mental constituent that pleasantly feel a desirable object at the body base and the mental base. When this pleasant feeling arises at the body organ, one will experience physical pleasantness. When it arises at the mental base, one will experience mental pleasantness. For example, when a cool breeze comes into contact with the body organ, a physical pleasant feeling will arise. When one recalls complimentary words, or practices Tranquil Meditation, a mental pleasant feeling will arise.
c. Type of pleasant feeling
A pleasant feeling is classified into 3 types, according to its common occurrence among people in general as follows:
1. Physical pleasant feeling
2. Mental pleasant feeling which is unwholesome
3. Mental pleasant feeling which is wholesome.
1.Physical pleasant feeling
This is the pleasantness which arises at the body organ, as a result of its coming into contact with a desirable object such as coolness or softness. The arising of such physical feeling is the effect of past wholesome karma [deed], and this physical feeling itself is neither wholesome nor unwholesome, simply because there is no accompaniment of wholesome mental constituents [awareness, right confidence and wisdom] and unwholesome mental constituents [craving, anger and ignorance].
2.] Mental pleasant feeling which is unwholesome
Mental pleasant feeling which is unwholesome is the pleasantness which is accompanied with unwholesome wanting or craving and eventually gives rise to suffering. It arises through the heart base, as a result of its coming into contact with a desirable object, but there is no accompaniment of awareness. This means that not only is there the arising of a pleasant feeling, but also there is a blind craving for this pleasantness. With this type of pleasant feeling, one will have a blind and intense craving for it, just like a fish after coming into contact with water. In this way, one will desire this pleasantness more and more, and when one does not attain it
the way one wants, one will experience suffering. Therefore, this type of mental pleasant feeling is unwholesome.
Present by Mr. Thanes Oonsiri LL.B [4]
3.Mental pleasant feeling which is wholesome.
Mental pleasant feeling which is wholesome is the pleasantness which is accompanied with awareness and eventually gives rise to happiness. It arises through the heart base as a result of its coming into contact with a desirable object, but there is no accompaniment of mental attachment, just like a drop of water canno9t be absorbed by a lotus leaf. This pleasant feeling comes from such activities as helping others in need, listening to the useful truth or life [Dhamma] and practicing Tranquil Meditation . Therefore, this type of mental pleasant feeling is wholesome.
a. Causes of pleasant feeling is basically causes by
[a]. bodily contact object, and
[b] the body organ which is being contacted by that object.
For example, a cool breeze which is a bodily contact object, blows against the body, bringing about a physical pleasant feeling.
2.] The arising of a pleasant mental feeling which is unwholesome, is basically caused by:
a.] a desirable object through mind sense door, such as sweet words or money , which stimulates of the past accumulation of craving .
For example, upon recalling complimentary words, one's pleasant feeling accompanied with craving, arises immediately. This reflects the influence of the accumulations of craving for that object [complimentary words]. In the form of bringing about this "automatically imprudent judging", which in turn causes the arising of this pleasant mental feeling, accompanied with craving.
3.] The arising of a pleasant mental feeling which is wholesome, is basically caused by:
a.] A desirable object through the mind sense door which stimulate the arising of mind, and
b.] "Automatically prudent judging"[Yonisomanasikara] of the object under the influence of the past accumulations of such a wholesome mental constituent as awareness.
For example, upon recalling complimentary words, one's pleasant feeling accompanied with awareness, arise immediately. This reflects the influence of the accumulations of awareness of that object [complimentary words]. In the form of bringing about this "automatically imprudent judging", which in turn causes the arising of this pleasant mental feeling, accompanied with awareness.
1. Meditation practice
a. What should be kept in mind
1.] The meditator is required to have a full understanding of the real purpose of practicing the Direct Awareness of pleasant feeling. This practice is aimed at achieving the full and thorough realization of the ultimate reality of pleasant feeling in order to do away with misconceptions and the defilements of mind which endlessly bring about suffering in life.
2.] Before the practice, one should understand that the pleasant feeling in Nama in the ultimate sense of reality.
3.] When a pleasant feeling arises, one should realize that "Nama is feeling pleasant " and not "I am feeling pleasant."
4.] Care should be taken not to let the practice come under the adverse influence of defilements of mind such as craving.
Present by Mr. Thanes Oonsiri LL.B [5]
5.] One should also understand that craving is always for pleasant feeling and that because of misconceptions, there is a blind mental attachment to pleasant feelings as being permanent [Nicca] , being able to retain their original existence [Sukha] and being "self "{Atta}.
b.] How to develop the skill of Direct Awareness
1.] When the pleasant feeling arises, whether in the form of a physical pleasant feeling, a mental pleasant feeling which is unwholesome, or a mental pleasant feeling which is wholesome, one is required to become directly aware of and realize that "Nama is feeling pleasant", at the present moment. One must not imagine or think about this pleasant feeling but must directly feel this pleasant feeling as it really is, just like tasting a grape.
2.] While experiencing the pleasant feeling, if the meditator does not exercise enough care, his/her defilements such as unwholesome wanting or craving will arise to the extent of adversely influencing the practice of Direct Awareness. These defilements of mind cause one to be blindly, firmly and desirably attached to this pleasantness, like a birdlime. Under this condition, one should be aware of this defilement, but should not try to force it to disappear. With awareness, one will not be adversely governed by this unwholesome wanting or craving, and this will lead to the eventual, thorough realization of the pleasant feeling. This is because unwholesome wanting or craving, if left unchecked, will essentially obscure or conceal the ultimate reality of the pleasant feeling.
3.] At the time of experiencing a physical pleasant feeling, while one is taking a bath or exposing oneself to a cool breeze on a hot day, one should become directly aware of that pleasant feeling at the body organ, at the present moment. In this way, one will be able to prevent the arising of craving, which causes one to be blindly and desirably attached to physical pleasant feeling, and in turn brings about the mental pleasant feeling which is unwholesome.
At the initial stage of practicing Direct Awareness, one's awareness and wisdom are still not strong enough to go against one's craving with complete success. Thus, the craving [a type of mental constituent ] which used to enjoy this physical pleasant feeling , mentally instigates the meditator to form such ideas as "Why should I continue the practice any further?
Is it not better for me to follow what my craving desires? There is nothing to be gained by such practice. Gaining pleasantness through craving is a much easier and better way out. Better quit now." The meditator should become aware of this craving and realize that the decrease of pleasant feelings, accompanied with craving, amounts to doing away with causes of suffering at a certain level, and at the same time cultivates the causes of a real happiness. Therefore, the meditator should not fall prey to this craving or be tricked into it.
4.] If one lacks awareness at the time of tasting a delicious food, listening to a desirable sound, seeing a pleasant sight or smelling a nice fragrance, the mental pleasant feeling, accompanied with unwholesome wanting or craving, will arise. With this arising, the meditator is required to become directly aware of and realize this mental pleasant feeling which is unwholesome.
5.] At the time of thinking about persons, events or other desirable object through the mind sense door, if a mental pleasant feeling which is unwholesome, arises, one should become aware of it.
6.In a case where one is having a mental pleasant feeling which is wholesome, one should become directly aware of it and realize that "Nama is feeling pleasant ". ect. [http://www.bcity.com/tapthavee ]
[interest this Dramma contact office]
tel.01-304-6228 [Thailand]
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FAMILY
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Good mind is good family
Buddha Proverbs [Present by Mr.Thanes Oonsiri LL.B.[Law]
1. MIND IS THE FORERUNNER OF (ALL EVIL) STATES. MIND IS CHIEF; MIND-MADE ARE THEY. IF ONE SPEAKS OR ACTS WITH WICKED MIND, BECAUSE OF THAT, SUFFERING FOLLOWS ONE, EVEN AS THE WHEEL FOOLOWS THE HOOF OF THE DRAUGHT-OX.
2. HE WHOSE MIND IS NOT STEADFAST, HE WHO KNOWS NOT THE TRUE DOCTRINE, HE WHOSE CONFIDENCE WAVERS - THE WISDOM OF SUCH A ONE WILL NEVER BE PERFECT.
3. AS A FLOWER THAT IS LOVELY AND BEAUTIFUL BUT IS SCENTLESS, EVEN SO FRUITLESS IS THE WELL-SPOKEN WORD OF ONE WHO DOES NOT PRACTISE IT.
4. THE PERFUME OF FLOWERS BLOWS NOT AGAINST THE WIND, NOR DOES THE FRAGRANCE OF SANDALWOOD, TAGARA AND JASMINE, BUT THE FRAGRANCE OF THE VIRTUOUS BLOWS AGAINST THE WIND; THE VIRTUOUS MAN PERVADES EVERY DIRECTION.
5. THOUGH A FOOL, THROUGH ALL HIS LIFE, ASSOCIATES WITH A WISE MAN, HE NOMORE UNDERSTANDS THE DHAMMA THAN A SPOON (TASTES) THE FLAVOUR OF SOUP.
6. THOUGH AN INTELLIGENT PERSON, ASSOCIATES WITH A WISE MAN FOR ONLY A MOMENT, HE QUICKLY UNDERSTANDS THE DHAMMA AS THE TONGUE (TASTES) THE FLAVOUR OF SOUP.
7. EXCELLENT ARE TRAINED MULES, SO ARE THROUGHBRED HORSES OF SINDH AND NOBLE TUSKED ELEPHANTS; BUT FAR BETTER IS HE WHO HAS TRAINED HIMSELF.
8. HE WHO IS FULL OF CONFIDENCE AND VIRTUE POSSESSED OF FAME AND WEALTH, HE IS HONOURED EVERYWHERE, IN WHATEVER LAND HE SOJOURNS.
9. DIFFICULT AND PAINFUL IS HOUSEHOLD LIFE, PAINFUL IS ASSOCIATION WITH THOSE WHO ARE INCOMPATIBLE.
10. HATRED NEVER CEASES THROUGH HATRED IN THIS WORLD; THROUGH
LOVE ALONE WILL IT CREASE. THIS IS AN ETERNAL LAW.
11. "HE ABUSED ME, HE BEAT ME, HE DEFEATED ME, HE ROBBED ME," IN THOSE WHO HARBOUR SUCH THOUGHTS HATRED IS NOT APPEASED.
12. "HE ABUSED ME, HE BEAT ME, HE DEFEATED ME, HE ROBBED ME," IN THOSE WHO DO NOT HARBOUR SUCH THOUGHTS HATRED IS APPEASED.
13. HE WHO WISHES HIS OWN HAPPINESS BY CAUSING PAIN TO OTHERS IS NOT RELEASED FROM HATRED, BEING HIMSELF ENTANGLED IN THE TANGLES OF HATRED.
14. HEEDFUL AMONGST THE HEEDLESS, WIDE AWAKE AMONGST THE SLUMBERING, THE WISE MAN ADVANCES AS DOES A SWIFT HORSE, LEAVING A WEAK JADE BEHIND.
15. HEEDFULNESS IS THE PATH TO THE DEATHLESS, HEEDLESSNESS IS
THE PATH TO DEATH.
THE HEEDFUL DO NOT DIE,
THE HEEDLESS ARE LIKE UNTO THE DEAD.
16. BY SUSTAINED EFFORT, EARNESTNESS, DISCIPLINE, AND
SELF-CONTROL LET THE WISE MAN MAKE FOR HIMSELF AN ISLAND, WHICH NO FLOOD OVERWHELMS.
17. THE GLORY OF HIM WHO IS ENERGETIC, MINDFUL, PURE IN DEED, CONSIDERATE, SELF-CONSIDERATE, RIGHTLIVING AND HEEDFUL STEADILY INCREASES.
18. IN THE UNESSENTIAL THEY IMAGINE THE ESSENTIAL, IN THE
ESSENTIAL THEY SEE THE UNESSENTIAL, THEY WHO ENTERTAIN (SUCH) WRONG THOUGHTS NEVER REALIZE THE ESSENCE.
19. WHAT IS ESSENTIAL THEY REGARD AS ESSENTIAL. WHAT IS
UNESSENTIAL THEY REGARD AS UNESSENTIAL, THEY WHO ENTERTAIN (SUCH) RIGHT THOUGHTS NEVER REALIZE THE ESSENCE.
20. HE WITH THE ROD HARMS THE RODLESS AND HARMLESS, SOON WILL COME TO ONE OF THESE STATEES:- HE WILL BE SUBJECT TO ACTUTE PAIN, DISASTER, AND BODILY INJURY, ETC.
21. ALL TREMBLE AT THE ROD. ALL FEAR DEATH. COMPARING OTHERS WITH ONESELF, ONE SHOULD NEITHER STRIKE NOR CAUSE TO STRIKE.
22. WHOEVER HARMS A HARMLESS PERSON, ONE PURE AND GUILTLESS, UPON THAT VERY FOOL THE EVIL RECOILS LIKE FINE DUST THROWN AGAINST THE WIND.
23. IF NO WOUND THERE BE IN ONE'S HAND, ONE MAY CARRY POISON IN IT. POISON DOES NOT AFFECT ONE WHO HAS NO WOUND. THERE IS NO ILL FOR HIM WHO DOES NO WRONG.
24. DO NOT DISREGARD EVIL, SAYING, "IT WILL NOT COME NIGH UNTO ME" ; BY THE FALLING OF DROPS EVEN A WATER-JAR IS FILLED; LIKEWISE THE FOOL, GATHERING LITTLE BY LITTLE, FILLS HIMSELF WITH EVIL.
25. EVEN AN EVIL-DOER SEES GOOD AS LONG AS EVIL RIPENS NOT; BUT WHEN IT BEARS FRUIT, THEN HE SEES THE EVIL RESULTS.
26. SHOULD A PERSON COMMIT EVIL, HE SHOULD NOT DO IT AGAIN AND AGAIN; HE SHOULD NOT FIND PLEASURE THEREIN: PAINFUL IS THE ACCUMULATION OF EVIL.
27. MAKE HASTE IN DOING GOOD; CHECK YOUR MIND FROM EVIL, FOR THE MIND OF HIM WHO IS SLOW IN DOING MERITORIOUS ACTIONS DELIGHTS IN EVIL.
28. BETTER THAN A THOUSAND UTTERANCES, COMPRISING USELESS WORDS, IS ONE SINGLE BENEFICIAL WORD, BY HEARING WHICH ONE IS PACIFIED.
29. THOUGH ONE SHOULD LIVE A HUNDRED YEARS IDLE AND INACTIVE, YET BETTER, INDEED, IS A SINGLE DAY'S LIFE OF ONE WHO MAKES AN INTENSE EFFORT.
30. SELF-CONQUEST IS, INDEED, FAR GREATER THAN THE CONQUEST OF ALL OTHER FOLK.
31. FOR ONE WHO IS IN THE HABIT OF CONSTANTLY HONOURING AND RESPECTING THE ELDERS, FOUR BLESSINGS INCREASE-AGE, BEAUTY, BLISS, AND STRENGTH.
32. NEITHER FOR THE SAKE OF ONESELF NOR FOR THE SAKE OF ANOTHER (DOES A WISE PERSON DO ANY WRONG).
33. IRRIGATORS LEAD THE WATERS; FLETCHERS BEND THE SHAFTS; CARPENTERS BEND THE WOOD; THE WISE CONTROL THEMSELVES.
34. AS A SOLID ROCK IS NOT SHAKEN BY THE WIND EVEN SO THE WISE ARE NOT SUFFLED BY PRAISE OR BLAME.
35. ASSOCIATE NOT WITH EVIL FRIENDS, ASSOCIATE NOT WITH MEAN MEN; ASSOCIATE WITH GOOD FRIENDS, ASSOCIATE WITH NOBLE MEN.
36. SHOULD ONE SEE A WISE MAN, WHO LIKE A REVEALER OF TREASURE, POINTS OUT FAULTS AND REPROVES; LET ONE ASSOCIATE WITH SUCH A WISE PERSON; IT WILL BE BETTER, NOT WORSE, FOR HIM WHO ASSOCIATES WITH SUCH A ONE.
37. TO HIS RUIN, INDEED, THE FOOL GAINS KNOWLEDGE AND FAME.
38. AS SWEET AS HONEY IS AN EVIL DEED, SO THINKS THE FOOL SO LONG AS IT RIPENS NOT; BUT WHEN IT RIPENS, THEN HE COMES TO GRIEF.
39. WHATEVER (HARM) A FOE MAY DO TO A FOE, OR A HATER TO A HATER, AN ILL-DIRECTED MIND CAN DO ONE FAR GREATER (HARM).
40. LET NOT ONE SEEK OTHERS' FAULTS, THINGS LEFT DONE OR UNDONEBY OTHERS, BUT ONE'S OWN DEEDS DONE AND UNDONE.
41. THE FOOL WHO KNOWS THAT HE IS A FOOL IS FOR THAT VERY REASON A WISE MAN; THE FOOL WHO THINKS THAT HE IS WISE IS CALLED A FOOL INDEED.
42. FOUR MISFORTUNES BEFALL A CARELESS MAN WHO COMMITS ADULTERY: ACQUISITION OF DEMERIT, DISTURBED SLEEP, THIRDLY BLAME, AND FOURTHLY A STATE OF WOE.
43. EVEN FROM AFAR LIKE THE HIMALAYA MOUNTAIN, THE GOOD REVEAL THEMSELVES.
44. AN EVIL DEED IS BETTER NOT DONE: A MISDEED TORMENTS ONE HEREAFTER. BETTTER IT IS TO DO A GOOD DEEDS, AFTER DOING WHICH ONE DOES NOT GRIEVE.
45. NO TRUE FRIENDSHIP CAN BE FOUND IN THE WICKED ONES.
46. MERIT BRINGS ABOUT HAPPINESS TILL THE END OF LIFE.
47. THE AVOIDANCE OF EVIL BRINGS ABOUT HAPPINESS.
48. PLEASANT IS VIRTUE [CONTINUED] UNTIL OLD AGE.
49. THE INACTIVE IDLER WHO STRIVES NOT WHEN HE SHOULD STRIVE, WHO, THOUGH YOUNG AND STRONG, IS SLOTHFUL, WITH [GOOD] THOUGHTS DEPRESSED, DOES NOT BY WISDOM REALIZE THE PATH.
50. BY SELF DO YOU CENSURE YOURSELF. BY SELF DO YOU EXAMINE YOURSELF. SELF-GUARDED AND MINDFUL, 0 BHIKKHU, YOU WILL LIVE HAPPILY.
51. SELF, INDEED, IS THE PROTECTOR OF SELF, SELF, INDEED, IS ONE'S REFUGE. THEREFORE, CONTROL YOUR OWN SELF AS A MERCHANT CONTROLS A NOBLE STEED.
52. RICHES RUIN THE FOOLISH.
53. FIRM FAITH IS CONDUCIVE TO HAPPINESS.
54. PEACEFUL RECLUSESHIP CREATES HAPPINESS IN THE WORLD.
55. GOOD CARE OF ONE'S FATHER BRINGS ABOUT HAPPINESS.
56. GOOD CARE OF ONE'S MOTHER USHERS HAPPINESS IN THE WORLD.
57. PATRONAGE OF PRIESTHOOD IS CONDUCIVE TO HAPPINESS.
58. NOT BY MERE ELOQUENCE, NOR BY HANDSOME APPEARANCE, DOES A MAN BECOME GOOD-NATURED, SHOULD HE BE JEALOUS, SELFISH, AND DECEITFUL. BUT IN WHOM THESE ARE WHOLLY CUT OFF, UPROOTED AND EXTINCT, THAT WISE MAN WHO IS PURGED OF HATRED, IS, INDEED, CALLED GOOD-NATURED.
59. ONE IS NOT THEREBY A LEARNED MAN MERELY BECAUSE ONE SPEAKS MUCH. HE WHO IS SECURE, WITHOUT HATE, AND FEARLESS IS CALLED "LEARNED".
60. EASILY SEEN ARE OTHERS' FAULTS, HARD INDEED TO SEE ARE ONE'S OWN, LIKE CHAFF ONE WINNOWS OTHERS' FAULTS.
61. MISCONDUCT IS THE TAINT OF A WOMAN. STINGINESS IS THE TAINT OF A DONOR. TAINTS, INDEED, ARE ALL EVIL THINGS.
62. BY DEGREES, LITTLE BY LITTLE, FROM TIME TO TIME, A WISE PERSON SHOULD REMOVE HIS OWN IMPURITIES, AS A SMITH REMOVES (THE DROSS) OF SILVER.
63. NO ONE IN THE WORLD HAS NEVER BEEN BLAMED.
64. CONQUER ANGER BY LOVE.
CONQUER EVIL BY GOOD.
CONQUER THE STINGY BY GIVING.
CONQUER THE LIAR BY TRUTH.
65. HEALTH IS THE HIGHEST GAIN.
CONTENTMENT IS THE GREATEST WEALTH.
THE TRUSTY ARE THE BEST KINSMEN.
NIRVANA IS THE HIGHEST BLISS.
66. VICTORY BREEDS HATRED. THE DEFEATED LIVE IN PAIN.
HAPPILY THE PEACEFUL LIVE, GIVING UP VICTORY AND DEFEAT.
67. HAPPY IS THE UNITY OF THE SANGHA.
HAPPY IS THE DISCIPLINE OF THE UNITED ONES.
68. WHOEVER WAS HEEDLESS BEFORE AND AFTERWARDS IS NOT; SUCH A ONE ILLUMINES THIS WORLD LIKE THE MOON FREED FROM CLOUDS.
69. BY ONESELF, INDEED, IS EVIL DONE; BY ONESELF IS ONE DEFILED. BY ONESELF IS EVIL LEFT UNDONE; BY ONESELF, INDEED, IS ONE PURIFIED. PURITY AND IMPURITY DEPEND ON ONESELF. NO ONE PURIFIES ANOTHER.
70. ONESELF, INDEED, IS ONE'S SAVIOUR, FOR WHAT OTHER SAVIOUR WOULD THERE BE? WITH ONESELF WELL CONTROLLED ONE OBTAINS A SAVIOUR DIFFICULT TO FIND.
71. AS THE INSTRUCTS OTHERS SO SHOULD HE HIMSELF ACT. HIMSELF FULLY CONTROLLED, HE SHOULD CONTROL [OTHERS]; FOR ONESELF, INDEED, IS DIFFICULT TO CONTROL.
72. THE GAIN OF WISDOM BRINGS ABOUT HAPPINESS.
73. WHEN NEED ARISES, PLEASANT [IS IT TO HAVE] FRIENDS.
74. HAPPY IS TO BE CONTENTED WITH WHATEVER [ONE HAS].
75. THE FLICKERING, FICKLE MIND, DIFFICULT TO GUARD, DIFFICULT TO CONTROL-THE WISE MAN STRAIGHTENS IT AS A FLETCHER STRAIGHTENS AN ARROW.
76. THE FOOL WILL DESIRE UNDUE REPUTATION, PRECEDENCE AMONG MONKS, AUTHORITY IN THE MOONASTERIES, HONOUR AMONG MONKS, HONOUR AMONG OTHER FAMILIES. LET BOTH LAYMEN AND MONKS THINK, "BY MYSELF WAS THIS DONE; IN EVERY WORK, GREAT OR SMALL, LET THEM REFER TO ME". SUCH IS THE AMBITION OF THE FOOL; HIS DESIRES
AND PRIDE INCREASE.
77. WHOEVER, SEEKING HIS OWN HAPPINESS, HARMS WITH THE ROD OTHER PLEASURE-LOVING BEINGS EXPERIENCES NO HAPPINESS HEREAFTER.
78. IF BY GIVING UP A LESSER HAPPINESS, ONE MAY BEHOLD A GREATER ONE LET THE WISE MAN GIVE UP THE LESSER HAPPINESS IN CONSIDERATION OF THE GREATER HAPPINESS.
79. THE ABANDONMENT OF THE ROOT CAUSE OF ALL SUFFERING BRINGS ABOUT HAPPINESS.
80. SCRUPULOUSLY OBSERVE (THIS) PRACTICE. DO NOT OBSERVE IT UNSCRUPULOUSLY. HE WHO OBSERVES THIS PRACTICE LIVES HAPPILY BOTH IN THIS WORLD AND IN THE NEXT.
81.FORBEARING PATIENCE IS THE HIGHEST AUSTERITY. NIRVANA IS SUPREME, SAY BUDDHAS. HE,VERILY, IS NOT A RECLUSE WHO HARMS ANOTHER. NOR IS HE AN ASCETIC WHO OPPRESSES OTHERS.
82.NOT TO DO ANY EVIL, TO CULTIVATE GOOD, TO PURIFY ONE
MIND, THIS IS THE TEACHING OF THE BUDDHAS.
83.NOT INSULTING, NOT HARMING, RESTRAINT ACCORDING TO THE FUNDAMENTAL MORAL CODE, MODERATION IN FOOD, SECLUDED ABODE, INTENT ON HIGHER THOUGHTS, THIS IS THE TEACHING OF THE BUDDHAS.
84. WHOEVER LIVES CONTEMPLATING PLEASANT THINGS, WITH SENSES UNRESTRAINED, IN FOOD IMMODERATE, INDOLENT, INACTIVE, HIM VERILY MARA OVERTHROWS, AS THE WIND (OVERTHROWS) A WEAK TREE.
85.WHOEVER LIVES CONTEMPLATING "THE IMPURITIES", WITH SENSES RESTRAINED, IN FOOD MODERATE, FULL OF FAITH, FULL OF SUSTAINED ENERGY, HIM MARA OVERTHROWS NOT, AS THE WIND [DOES NOT OVERTHROW] A ROCKY MOUNTAIN.
86.GOOD IS RESTRAINT IN THE EYE; GOOD IS RESTRAINT IN THE EAR; GOOD IS RESTRAINT IN THE NOSE; GOOD IS RESTRAINT IN THE TONGUE. GOOD IS RESTRAINT IN DEED; GOOD IS RESTRAINT IN SPEECH; GOOD IS RESTRAINT IN MIND; GOOD IS RESTRAINT IN EVERYTHING. THE BHIKKHU,
RESTRAINED AT ALL POINTS, IS FREED FROM SORROW.
87.BEINGS WHO IMAGINE FAULTS IN THE FAULTLESS AND PERCEIVE NO WRONG IN WHAT IS WRONG, EMBRANCE FALSE VIEWS AND GO TO A WOEFUL STATE.
88.THE BHIKKHU WHO IS CALM IN BODY, CALM IN SPEECH, CALM IN MIND, WHO IS WELL-COMPOSED, WHO HAS SPEWED OUT WORLDLY THINGS, IS TRULY CALLED A "PEACEFUL ONE".
89.AS RUST SPRUNG FROM IRON EATS ITSELF AWAY WHEN ARISEN, EVEN SO HIS OWN DEEDS LEAD THE TRANSGREESOR TO STATES OF WOE.
90.HE WHO IS FRIENDLY AMONGST THE HOSTILE, WHO IS PEACEFUL AMONGST THE VIOLENT, WHO IS UNATTACHED AMONGST THE ATTACHED, HIM CALL A BRAHMANA.
91. HE IS NOT THEREBY AN ELDER [THERA] MERELY BECAUSE HIS HEAD IS GREY, RIPE IS HE IN AGE. "OLD-IN -VAIN" IS HE CALLED.
92. IN WHOM ARE TRUTH, VIRTUE, HARMLESSNESS, RESTRAINT AND CONTROL, THAT WISE MAN WHO IS PURGED OF IMPURITIES IS, INDEED, CALLED AN ELDER.
93. HE IS NOT THEREFORE AN ARIYA [NOBLE] IN THAT HE HARMS LIVING BEINGS; THROUGH HIS HARMLESSNESS TOWARDS ALL LIVING BEINGS IS HE CALLED AN ABIYA [NOBLE].
94. THERE IS NO FIRE LIKE LUST, NO CRIME LIKE HATE. THERE IS NO NET LIKE DELUSION. THERE IS NO RIVER LIKE DESIRE. THERE IS NO ILL LIKE THE BODY, NO BLISS HIGHER THAN PEACE [NIRVANA].
95. FROM AFFECTION SPRINGS GRIEF, FROM AFFECTION SPRINGS FEAR; FOR HIM WHO IS WHOLLY FREE FROM AFFECTION THERE IS NO GRIEF, MUCH LESS FEAR.
96. THAT WHICH IS MADE OF IRON, WOOD OR HEMP, IS NOT A
STRONG BOND, SAY THE WISE THE LONGING FOR JEWELS,
ORNAMENTS, CHILDREN, AND WIVES IS A FAR GREATER ATTACHMENT. THAT BOND IS STRONG, SAY THE WISE, IT HURL DOWN, IS SUPPLE, AND IS HARD TO LOOSEN. THIS TOO THE WISE CUT OFF, AND LEAVE THE WORLD,
WITH NO LONGING, RENOUNCING SENSUAL PLEASURE.
97. SURELY, THE PATH THAT LEADS TO WORLDLY GAIN IS ONE, AND THE PATH THAT LEADS TO NIRVANA IS ANOTHER.
98. BEFORE LONG, ALASI! THIS BODY WILL LIE UPON THE GROUND CAST ASIDE, DEVOID OF CONSCIOUSNESS, EVEN AS A USELESS CHARRED LOG.
99. FOLK ENWRAPT IN CRAVING ARE TERRIFIED LIKE A CAPTIVE HARE. HELD FAST BY FETTERS AND BONDS, FOR LONG THEY COME TO SORROW AGAIN AND AGAIN. FOLK, ENWRAPT IN CRAVING, ARE TERRIFIED LIKE A CAPTIVE HARE. THEREFORE BHIKKHU WHO WISHES HIS OWN PASSIONLESSNESS [NIRVANA] SHOULD DISCARD CRAVING.
100. LIKE THE EARTH, A BALANCED AND WELL-DISCIPLINED PERSON RESENTS NOT. HE IS COMPARABLE TO AN INDAKHILA [THE CITY STONE PILLAR].
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FRIENDS
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Good friends is a good action
The Law of Cause and Effect
[The Law of Karma.]
Present by Mr. Thanes Oonsiri LL.B.[Law]
The Firm Faith in the Law of Karma
The Law of Karma is keynote,or one of the mainstays, of Buddhism,being one of the themes most frequently emphasised by the Buddha Himself, Buddhists with an unshakable faith in this aspect of the doctrine is sure to abstain,through the dictate of their own conscience,from doing evil.Whatever causes trouble or hurts others they are willing to avoid.This even though they know how,being unseen and unknown at the moment .they can go scot-tree as far as the temporal punishment is concerned.
On the positive side ,they are always ready,being 'faithful'enough ,to do good, once again even though they know they wll be unseen and therefore unsung in doing so.This is how belief in the Law of Karma is the necessary infra-structure for the edifice of morality in any society.Since a firm faith or confidence in this Law can serve as an effective stimulus to the virtue of sacrifice, be it the sacrifice of property or wealth, health and even one's own life, it is necessary to do so for the sake of righteusness ,justice or social upliftment. The Law of Cause and Effect [The Law of Karma.]
The Firm Faith in the Law of Karma
The law of Karma is keynote,or one of the mainstays,of Buddhism,being one of the themes most frequently wmphasised by the Buddha Himself, Buddhists with an unshakable faith in this aspect of the doctrine is sure to abstain,through the dictate of their own conscience,from doing evil.Whatever causes trouble or hurts others they are willing to avoid.This even though they know how.being unseen and unknown at the moment .they can go scot-tree as far as the temporal punidhment is concerned.
On the positive side ,they are always ready,being 'faithful'enough ,to do good, once again even though they know they wll be unseen and therefore unsung in doing so.This is how belief in the Law of Karma is the necessary infra-structure for the edifice of morality in any society.Since a firm faith or confidence in this Law can serve as an effective stimulus to the virtue of sacrifice, be it the sacrifice of property or wealth, health and even one's own life, it si necessary todo so for the sake of righteusness ,justice or social upliftment.
If this sounds abstract in the sense of being vague and impractical,it is then advisable to being vague and impractical ,it is then asvisable to refer to a concrete, personal instance in the Order of Sangha, whose virtues Buddhists are piously acquainted within the chanting pali passages as follows:
Supatipanno bhagavato savakasarigho;
Ujupatipanno bhagavatosavakasarigho;
Nayapatipanno vhagavato savakasarigho;
Samicipatipanno bhagavato savakasarigho.
' Well- behaved is the Blessed One's Order of Sangha disciples strictly following the Doctrine and the Discipline
Uprightly behaved is the Blessed One's Order of Sangha disciples .being targeted at achievement of the Path , the Fruition and Nibbana.
Worthily behaved is the Blessed One's Order of Sangha disciples, who worthy of workship and offerings'
It is ture that Buddhists have long been acquainted with the above passages praising the virtued of the Order of Sangha as one of the Triple Gem. However, it is also truth that not many of them can properly understand the meaning impllied by those passaged.
Moreover, few will understand why the Order Sangha should be praised like that , particularly the phrase Nayapatipanno which , literally translated, means ' to practise for the sake of Knowledge' The term has such a wide scope of meaning, and it is advisable that in the meanwhile we have to temporarily satisfied with such a translation.
A Stream - winner
There are underlying reasons that account for such a courageous self-sacrifice, raising them beyond the power of threats and temptations on the one hand and spurring them always to altruistic ideal and practices on the other .Those reasons by which a Stream-winere is characterised as follows:
1. To have a firm,unshakable faith in the Buddha , believing that He is ,for instance, the Arahant , the Self - Enlightened One ,the Blessed One , being perfect in Knowledge , Conduct and Abhinna [i.e. Psychic Powers] , together with the systematic practices for attainment of those virtues . 2. To have a firm , unconditional faith in the Dhamma , i.e. the Buddha 's Teachings , believing that they have been well expounded by the Buddha, that they are the Truths, perfect and absolute and that they can at any time,or at all times , lead the aspirants to the Ultimate Goal, being threby timeless in yielding the fruits of
3. To have a firm , irrevocable faith in the Sangha, believing that those who have obtained the Eye of Dhamma [ Dhammaacakkhu] ,having realised and penetrated firsthand the Buddha's well-expounded Dhamma, are sure to establish themselves firmly i.e. irrevocably in the Law of Morality in all circumstances and at all times ,
4. To be habitually established in Precepts [Sila] or Morality. For such aspirants this virtue is deep to speake .Thus they can be relied upon not to violate any Precept ,this is their absolute, irrevocable quality in all circumstances and at all times .In other words, they are ready to part with everything ,even their lives, for the sake of the perfection of Precepts.
5. To penetrate the meaning of the Law of Dependent Origination , this includes, for instance, the knowledge that human beings are not born through the will of any diving being ,It is their own Consciousness [Vinnana] that is their own creator. This is in accordance with this Law, which states that 'There being Consciousness, there is to be what is called Name-and- From or ,in simple terms,Mind -and-Body W Thereafter ,sentient beings are destined to fare strictly under the Law of Karma, there being no exception for this truth,
It is be noted that all the Noble Disciples have the following belief, or rather realization, in common. The have understood where there is Consciousness,there is Nama-Rupa or Mind and Body ,how as long as there is agrain of Kilesa or Defilement, inherent in their minds, so long will they have to be born once again. Their rebirth is then to be determined by their own Karma or Defilement, based action-mental ,verbal and physical.Whether it will be refined or crude, high or low,in a realm of bliss or one of woe, is up to their own free choice of Karma as the original, intrinsic cause.Heredity, environment, family and other external factors are but instrumental causes.This may be liked to a plant or a tree, the kind and quality of which is inherent within its own seed..Such factors as temperature ,soil and water or moisture are secondary,instrumental ones .The Noble Disciples Of the Buddha, having understood and penetraed there truths of the Law of Karma and Dependent Origination,are unruffled, as far as their faith in the Triple Gem is concerned, in all circumstances,be they of the tempting,discouraging or threatening kind.
The Law of Karma as It is
[Generally Known]
The well-known aspect of the Law of Karma is the Buddha's summary statements such as ''whatever one sows one reaps ' ,and Doing good receives good and doing evil recives evil '.Another one giving more details is , 'We have our Karma as our own ,being thereby the inheritor of our own Karma ,which is our birthplace, kinsman and refuge.Whatever we have done, be it good or evil, is sure to bear fruits to us .'
There are in fact several other sources such as the Culakammavibharigasutta, wherein the Buddha said to the effect, 'Peoples are born Different is because of their own Karma,Thus some have long life, whereas others have short one; some are healthy ,whereas others are afflicted by many diseases; some have good complexion,whereas others have poor one; some hold high position, whereas others have low ones; some are wealthy, whereas others are poor ;some are bore to high families, whereas others to low ones; Some have a high degree of wisdom ,whereas others are foolish . Those peoples used to do different kind of Karma. For instance,those who are afflicted by many diseases used to harm to other not so much.That some live a short life is the result of their killing in the former lives, and that others can live a long life is because in their former lives they hardly ever killed and living being .In the Nidhikandnsutta, the Buddha also said to the effect,'Whatever one achieves is due to one'sown accumulation life after life of the Ten Perfections The instances to have good complexion,to have a sweet voice, to be goodlooking to be in an influential position with great retinue, to be a king or even a universal king , then to be born in a celestial realm, to attain the Path and Fruition,to realise Nibbana, to endowned with Psychic Powers or fluencies, to become an Arahant,a Private Buddha or an All-Enlighened Buddha.
All there are results of long periods of accumulating the Ten Perfections or Parami,throughout hundreds or thousands of lives.In case it is the attainment of Buddhahood, the time taken for the purpose must be counted in oeons.' On the contrary, evil Karmas produce the opposite results,the degree or intensity of which depends on what kind of evil it is and then on how much and how long those evils have been accumulated. Violations of Precepts ,for instance will certainly produce evil results to the doers themselves. This is ,as already ,mentioned in accordance with the all-inclusive law that 'whatever one sows one is to reap ' This showns how a Karma yields a fruit or effect of its own kind, in proportion to the quantity and intensity of its cause. Hence a short and diseased life as the inevitable effect of Karma of habitually harming other lives.Those who live of dire poverty,earning but a the cirmes of theft,directly or indirectly ,such as cheating ,stealing ,extoring or taking an unfair advantage of others as regards money ot property. Of course,for many people this may by rather difficult to agree since it is obvious that many of those wealthy people are seen to have acquired wealth and power through acts of cheating corruption or trickery of arious kings.
This is true ,but only superficially and temporarily .For quite a number of such people have been known to be less happy than their wealth and appearances would suggest. And as many have met their nemesis within the present life-time It should be noted, therefore, that the function of each Karma, in the network of other interrelated Karmas, is a very complicated picture necessitation a high degree of Insight and a longer period than only one brief life-span of a human being .What thkes place in the present life cannot be considered an absolute truth .A short-sightedness due to impatience is sure to produce confusion and discouragement to many, who have the termerity to contradict the Buddha's Teaching ,thereby saying that it is now not always true that one is to reap whatever one has sown ,or that those who do good will receive good and those who do evil will receive evil.
As a matter of fact ,the Buddha's instruction imply Karma and its effect is in The Doctrine Of Dependent Origination [Paticcasamppada] when He said that there being Sarikhara[Will or Volition].There is Consciousness[Vinnana].and there being Consciousness,There is Name-and Form [Nama-Rupa].These items or links[in the chain of Dependent Origination ] have a very comprehensive and profound meaning. Suffice it to say ,for the practical purpose at present , that the Law of Karma , with all its implications and connotations,is above-mentioned Formulas.It is the thorough understanding of both Formulas that a person can come to a realization that the Law of Karma is a natural law much like other laws of nature ,which are unchangeable and admit of no exception, with all things to function strictly in accordance therewith. Such a realization will bring in its train the understanding of the truths Karma mentioned in other places.
It is also advisable that we should know what the Buddha was enlightened in ,that prompted Him to summarise the law of Karma in the sentence.'What one sows, so one reaps .' This connotes the truth that a good Karma certainly produces good effects and an evil Karma inevitably yields evil effects. That peoples are born different in their characters and destinies, is intrinsically because of their own Karma, not their environment or heredity ,each of which is only of secondary significance.Just as the kind of a plant or a tree depends essentially upon its seed ,not merely the soil.the temperature or the moisture,so what a person essentially depends likewise on his or her own Karma first of all .But many people nowadays tend to cheris the concept that peoples are born different is due to the present environmental factors such as families and opportunities.Born to poor families and in miserable conditions, they are deprived of the opportunity for education and development and thus are irresistibly driven to committing crimes or at least remaining in such a hopeless condition for the rest of their lives .Given the favourable circumstances. and opportunities,so they argue,these people would likewise be able to advance in life just as others .This idea neglects to take into account the truths that such environmint and opportunities are determined by their Karma previously accumalated and that,according to the Buddha ,sentient beings have their Karma as their own property, being thereby inheritors of their own Karma; it is their birthplace ,Kinsman and refuge.
As earlier mentioned ,the Essence of Karma the Buddha referred to first of all in the Doctrine of Dependent Origination,in which He said,'There being Sankhara[will or Volition],there is Vinnana [Consciousness];there being Consciousness ,There is Nama-Rupa [Name-and-Form or mind -and-Body] .Thus it is necessary to study in meaning ,implied by those Formulas in order to have a sincere,unquestioning belief of the truth of Karma, independent of other external factors.
The Truths of Karma for
Comprehensive Understanding by Oneself
The subtle truth behind the Buddha's Declaration ot the Law of Karma is His ability to recollect the former lives. both of His own and other sentient beings ,throughout an innumerable numbers of past lives ,be they hundreds thousands or more.Thus He was able ton know at once and at will ,what kind of person an individual was born in that life -time, including whatever Karmas , Good and evil ,that person used to do ,how long the person lived, how much happiness and suffering the person lived,how much happiness and suffering the person lived,how much happiness and suffering the person had experienced and so forth.Moreover,He was able to see and know how the deceased of this world fare in the hereafter- -where they have taken birht ,in what cosmic dimension they are living ,How much or how little they are suffering or enjoying there, What is worth noting here is that such knowledge of the Buddha was not merely an idia or a conception,Instead,He had seen heard and experienced through other sinse peception much the same way as we are seeing and hearing a movie film recording previous happenings or as we are looking ,and hearing a drama of real life through a powerful telescope 'i.e.condense those episodes in an immediate, spontaneous knowledge.All these abilities are naturally to be expected of Him, being called Recollection of Former Lives and of how sentient being fare i.e. take birth; experience joy and suffering and die [Pubbenivasanusatinana and Cutupapatpnana ] They are included in one of the Buddha's epithets:Perfect in Knowledge and Conduct .Should there be Buddhists denying these manifestations of the Buddha's Insight ,their faith in, and their understanding of ,the Buddha's virtues would be deplorably limited and their chanting the passages 'Vijacaranasampanno' would be of little value and benefit ot themselves.
The Doctrine of Birth and Evolution of Life (Paticcasamuppada)
(The Chain of Twelve Causation) Present By Mr.Thanes Oonsiri 1.The State of Sakka
2.Birth of The Buddha
3.The Great Renunciation
4.The Enlightenment of The Buddha
5.The Buddha's First Sermon
6.The Dhamma Missionary Work
7.The Buddha's Return to Kapilavatthu
8.At Jetavan Maha Vihara in Savathi
9.The Forty-fifth Year After The Enlightenment
10.The Buddha's Passing Away in Kusinara
11.The First Standardization of The Buddha's Teachings
12.The Second Standardization of The Buddha's Teachings
13.The Third Standardization of The Buddha's Teachings
14.The Great Buddhist Missionary Work
:-
1.The Doctrine of Dependent Origination is the Law of Life. Its Realization Results in The Absence of God, The Creator.
2.Understanding of This Law Leads to Understanding of The Truths Concerning Heaven and Hell.
3.Correct Understanding of This Law is Indispensable for Correct Understanding of Life.
4.Summary of The Doctrine of Dependent Origination
5.Creative Power of Consciousness
6.Stepping-stones to Consciousness
7.The Three Answers
8.The Benefits to be Acquired
9.Mount Everest of Truth
:- 1.The Buddha
2.The Dhamma
3.The Sangha
4.Realization of The Triple Gem
The term TIRATANA is a pal word meaning 'The Triple Gem' or
'The Three Kinds of Gem. It is invaluable in that it bestows an
immeasurable benefit upon the aspirants who realise its nature. Such
a benefit is incomparable to any worldly treasure or wealth, however
vast, which is but temporary and always beset with untold suffering.
Thus realization of the Triple Gem yields a steadily progressive
benefit and happiness, steering the aspirants away from all ills. The
Triple Gem in Buddhist terminology refers to :
1. THE BUDDHA :
The one who is self-enlightened, having realized the Noble Truths. He is the founder of the unexcelled Buddhism, being perfect in the threefold virtue as follows :
1.The Virtue of Wisdom -- This implies His Enlightenment through His own efforts, which means the supreme knowledges of all things as they really are. Such Knowledges of his are unchangeable and timeless.
2.The Virtue of Purity : His mind is absolutely purified, freed of all passions or pollutions, there being for Him no desire for nor aversion to anything or anybody, no attachment nor hatred towards all sentient beings.
3.The Virtue of Compassion : His compassion is of the purest nature, thereby being unilateral i.e. for the sake of the benefit and happiness of sentient beings themselves. Convinced of how beings are helplessly caught in the ocean of sufferings, He undertook the mission of helping them out of their plight.
2. THE DHAMMA :
Having been enlightened into the so-called 84,000 Dhamma-khandha
(Aggregates or items of Dhamma), He shouldered the task of disseminating parts of the Dhamma of His discovery that would be conductive to beings' happiness, progress, peace and security. His teachings being based on the listeners's tendency and maturity, He knew how to teach them part of the Dhamma that suited their capacity for practice. This so that they could be blessed with peace, progress and prosperity for their lives.
3. THE SANGHA :
This implies the Buddha's disciples, of whom there are four kinds viz. Bhikkhu (monk), Bhikkhun (nun), male lay disciples (Upsaka) and female lay disciples (Upsika). The term SAGHA particular refers to those disciples who have through their earnest practice, realized any of the Four Grades of Path and Fruition called Sotpana (Stream-winner), Sakadgm (Once-returner), Angm (Non-re-turner) and Arahant (Fully Liberated one). These are called Ariyasagha (Noble Disciples).
Other Bhikkhus who have not yet attained any of the Four Grades of Path and Fruition are called Sammatisagha. They have shouldered the task of following the disciplinary rules and studying the Buddha's
Teachings. They are free to leave the Bhikkhuhood and thus become lay disciples whenever they want to. Realization of the Triple Gem (literally from the vernacular to approach or go to the Triple Gem as Refuge) is what is expected of Buddhists and can be done in the following manners :
1. PHYSICAL APPROACH :
This implies the acts of, for instance, paying obeisance to the Buddha's image, a Bhikkhu or monastery whenever the Buddhists see one, whether on the way or while passing a monastery. These reflect the docile or manageable condition of their minds.
2. VERBAL APPROACH :
Buddhists declare themselves as such through the recitation of the passages 'Buddha Sarana Gacchmi; Dhamma Sarana Gacchmi; Sangha Sarana Gacchmi, which mean, I go to the Dhamma and the Sagha as Refuges.' They also recite other Scriptural passages and to engage in Dhamma talks or discussion.
3. MENTAL APPROACH :
It is the willingness to accept the Buddha's Teachings that a Buddhist is rightfully said to be following the Buddha's Path. This application of the Buddha's and His disciples' practices are both a refinement of the mind and the development of its intellectual aspect. What results therefrom is the ability to see things as they really are, with the consequent reduction and then removal of Defilements (Kilesa). Such practices are, for instance,dispensing charity, observing the Five or Eight Precepts (or more) and clothing the mind with the Four
Brahmavihra (Divine States) viz. Loving-kindness, Compassion, Sympathetic Joy and Equanimity. These will enable the aspirants with faith in the Buddha, Dhamma and Sagha to have the condition of their minds more refined and their wisdom intensified.
1.The Buddha's Words
1. The Buddha's Words All of the Buddha's Teachings can in one be sense be estimated to total 84,000 items. They have been recorded in
the 45 volumes of what is called the TIPITAKA, the Sacred Books of Buddhism. The voluminousity and great variety are due to the fact that the Buddha, after His Enlightenment on the fullmoon Veskha night, had undertaken to teach so many people in so many places far 45 years. Diverse and voluminous as His teachings are, they can be
classified under three main groups called Ovdaptimokkha or Synopsis of the Buddha's Teachings.This was an instruction given by the Buddha Himself to the group of Arahat Bhikkhus (monks who were fully liberated ones) numbering 1,250 in all. The event took place on the fullmoon day of the Mgha lunar month, 9 months after His
Enlightenment. The three groups or mainstays of the
Buddha's Teachings are :
Not to do evil.
To do good.
To purify the mind.
1.1 Not to do evil.
This means to avoid or abstain from all kinds and levels of evil such as the acts of dishonesty or cruelty, be they physical, verbal or mental. To achieve this purpose the Buddha prescribed the 5 and 8
Precepts (Sla) for lay disciples and the 10 and 227 Precepts for novices and Bhikkhus (monks). Thus the practice of Precepts is included in this category since it is the negative one of abstention from the three channels of evil as earlier mentioned.
1.2 To do good.
This is, in contrast to the first, the positive practices of cultivating, developing and imbuing the whole ants through words, deeds and thoughts. Hence the Buddha's Teaching of the Five Corresponding
Virtues in conjunction with the Five Precepts. Those virtues are Loving-kindness and Compassion, Right Means of Liveli-hood, Self-restraint in Sexual Behavior, Truthfulness and Mindfulness. Other
practices can also be included in this category. They are, for instance, honesty, diligence, sacrifice, patience, forbearance, heedfulness.
1.3 To purify the mind.
This means to wash the mind off its Defilements (Kilesa) such as greed, anger, delusion and the five hindrances such as sensual delight. There are prescribed two categories of purifying the mind
1.3.1 Tranquility (Samatha). This is first of all to make the mind calm and one-pointed through such practices as mindfulness of breaths and recitation of Buddho. Such practices having been followed out enable the aspirants to achieve the lofty condition of mind called Absorption (Jhna). However, these practices can not as yet be productive of the supra-mundane results viz. the Path (Magga), the Fruition (Phala) and Nibbna (Total Extinction of Defilements). The aspirants are required to further their progress through the practice for the sake of Insight (Vipassan), contemplating the Three Common Characteristics i.e. Changeability, destructibility and Non-substantiality of Sakhra (the conditioners as well as the conditioned)
1.3.2 Insight (Vipassan). This implies the exercise of wisdom to penetrate the nature of Sakhra i.e. the Three Common Characteristics described above. It is this category of practices that
will enable the aspirants to achieve the total Extinction of Defilements and for that matter of sufferings. This is the supra-mundane level, the criterion of achievement in Buddhism.
Such is how the Buddha's Teachings, diverse and voluminous as they are, can be summed up into three kinds or levels of practice. An aspirant earnestly following these prescribed practices is rightfully called a real Buddhist.
2.Merit (Punna)
It is advisable, before studding in details the manners of making, or accumulating Merit, to first know the nature of Merit and evil themselves. To many people, Merit is regarded as something good material following the merit-makers waiting to produce its results profusely to them in the hereafter. The same is true, so they conclude, of evil, which is no less material, being a written record inscribed on a dog's skin. This is the evidence against them, again in the hereafter. Such a concept, although considerable exaggerated, can be said to have a shade of truth behind the facade of personification.
In absolute terms, Merit is what uplifts the mind, whereas whatever impair the mind is evil. The mind that is uplifted, manifests in the increasing degree of refinement, cleanliness, purity and the like. Such are the marks of what is called Pua i.e. Merit. On the contrary, evil implies the degradation, deterioration and danger acting upon the mind. It results in the mind being foul, polluted and dirty.
2.1 It is Advisable to Make or Accumulate Merit
As earlier mentioned, Pua or Merit implies, among other things, the cleanliness of the mind. As such its value is clear enough since cleanliness is the requirement for our lives in all respects viz. cleanliness of the body, house, clothes and utensils, That is why we have to wash our faces, beds and clothes and clean our houses, dishes etc. All these so that those things may be washed off the dirt or filth, being thereby pleasant to look at and safe to use or consume.
So is it with our mind. If it is cleansed, it will produce a thought that is correspondingly clear, penetrating and, what is more important, beneficial to all. Such a thought, or nature of the mind, augurs well for a realm of bliss after the dissolution of the physical body. That is why Buddhists are often taught by Bhikkhus to 'cleanse, or purify, their minds'.
CONTACT TO MY HOME
MR.THANES OONSIRI LL.B.[LAW]
48 RADPOAD87 , CONDOTOWN 2 BUILDIND A , BANGKABI, VAWTHONGHANG, BANGKOK 10240
TEL. 01-3046228, 935-9710-9 EXT.1247
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Do you have ever asked for yourself?
Why were We Born? 1/6
Present by Mr.Thanes Oonsiri
First of all, is this question a significant one for the average man? I think we can take it that this
question is one that everyone is interested in and puzzled over. There may, however, be some who will
raise an objection.
"The Buddha taught the non-existence of 'the being', 'the individual', 'the self', 'you' and 'me'. He taught that there is no self to be born. So the problem 'Why were we born?' does not arise! "
This sort of objection is valid only at the very highest mental level, for someone who himself knows Freedom but for the ordinary man who does not yet know Freedom it is not a valid objection since it isnot relevant, not to the point. A person who does not as yet know Dhamma thoroughly is bound to feel himself involved in the process of birth and to have a great many problems and questions.
He has no idea for what purpose he has been born.
It is only an Arahant, one who has gone all the way in Buddha-Dhamma, who will really realize that there is nobirth, and on 'being' or 'person' or 'self' to be born. For an Arahant the question "why was I born?" does not arise. But for anyone who has not yet attained the stage of Arahantship, even though he may be at one of the lower stages of insight such as Stream entry, and in whom the idea of 'self' and 'of self' does still arise, the question "Why was I born?" very definitely does exist.
So we are putting the question "Why was I born?" and we are taking it that this question is a relevant one for anyone who is not as yet an Arahant. Now let us have a look at the different ideas that naturally come up in the minds of different people in answer to this question "Why were we born?"
If we ask a child for what purpose he was born, he will simply say that he was born in order to be able to play and have fun and games. A teenage boy or girl is bound to answer that he or she was born for the sake of good looks, dating, and flirting. And an adult, parent, householder, will probably say he was born to earn a living, to save up money for his retirement and his children. These are the kinds of answers we are bound to get.
A person who has become old and feeble, is more than likely to have the foolish idea that he was born in order to die and be born again, and again, and again, over and over. Very few people consider that, having been born, we shall simply die and that will be the end of it. Right from early childhood we have been trained and conditioned to this idea of another world, another birth to come after death, with the
result that it has become well and truly fixed in our minds. In any culture having its origins in India the majority of people, Buddhists, Hindus, and others, adhere to this doctrine of rebirth after death. So people who are too old and senile to be able to think for themselves are bound to answer that they were born to die and be reborn.
Generally these are the kinds of answer we get. If we go into it in rather more detail, we shall find some people saying they were born to eat because they happen to have a weakness for food. And there
are bound to be some, those who are permanent slaves to alcohol and value nothing more highly, who will say they were born to drink. Others were born to gamble and would part with their own skin before they would give up their vicious habit. And there are all sorts of other things, some of them utterly trivial, in which people become so wrapped up that they come to regard them as the best of all things. Some people, usually the so-called well educated ones, set a lot of value on prestige, they are very concerned about making a name for themselves. Such people were born for the sake of name and fame.
So some people consider they were born for the sake of eating, some for the sake of sensuality, and some for the sake of name and fame. The first of these, eating, is a necessity, but people carry it so far that they become infatuated with taste and addicted to eating. At the present time there is evidence of a general increase of interest in food. The rate of increase of newspaper advertisements promoting the art of eating would Lead one to conclude that not a few people are obsessed with eating and worship food. These born eaters form the first group.
The second group comprises those who were born for sensuality, for every kind of pleasure and delight obtainable by way of eye, ear, nose, tongue, and body. Most people when they have satisfied
themselves with eating go off in search of sense pleasures. Their subjection to the power of sensuality may be such that they can rightly be described as slaves to it. Ultimately all the kinds of infatuation we
have mentioned so far can be included under sensuality. Even ideas in the mind, the sixth of the senses, can be a source of delight amounting to infatuation. It can be said that such people live for the sake of sensuality, for the sake of visual, auditory, olfactory, gustatory, tactile, and mental things serving as objects of desire. They constitute the second group.
The third group consists of those born for the sake of name and fame. They have been conditioned to worship prestige, to the extent that they would sacrifice their very lives for it. Name and fame, whether the means employed for attaining it bring benefit to others or only to the individual concerned, can still be of considerable worth, and in terms of worldly values is not something to be condemned. But in terms of absolute values, to go so far as to become a slave to name and fame is a tragedy. It by no means puts an end to the unsatisfactory condition (dukka).
Why were We Born? 2/6 Present by Mr.Thanes Oonsiri
So eating, sensuality, and prestige all lead to various kinds of obsession. Among poorer people, we hear more than anythingelse of the need to earn a living in order to get the
necessities of life. For the poor man nothing is so important or necessary as earning a living. This then is his major concern, and it can be said that he was born to earn a living. He is all the time ploughing his fields, or attending to his business, or whatever it may be, so that this becomes his one and only concern, and he can never have enough of it. In other words he really feels he was born to earn a living, and has never regarded anything as more important than this. The reason for this is that he has never moved among spiritually advanced people, never heard Dhamma from them. It is fairly certain that he has moved only among his fellow worldlings and heard only the talk of worldlings. This is something well worth thinking about. Such a person considers his way of life thoroughly right and proper and worthwhile; but in reality it is only half right, or even less. The magnitude of such a man's obsession with material things shows that he lives to get much more than just enough to eat.
Now what each one of us has to concern himself with, and examine, and come to understand clearly is why we were born to earn a living and stay alive. When we have come to understand properly for what
ultimate purpose we are here in this life, we realize that this business of earning a living is something quite incidental. It is subsidiary to another big and important purpose, the real purpose for which we were born. Do we earn a living simply in order to stay alive and go on endlessly accumulating more and more wealth and property? Or do we do it in order to achieve some higher purpose?
For most people this endless accumulation of wealth and property does seem to be the purpose of earning a living. Few people stop short at earning just enough to satisfy their basic wants, to feed themselves and family, to provide the necessities for a happy life free
from misery. For most people no amount of wealth and property is enough. Most don't know where to stop, and have so much they don't know what to do with it. There are plenty like this in the world.
In terms of religion this kind of behaviour is considered, either explicitly or implicitly, to be sinful. In Christianity the accumulaltion of more wealth than necessary is explicitly stated to be a sin. Other religions say much the same. A person who goes on endlessly accumulating and hoarding wealth and property, who has become in some way or other infatuated and obsessed by it, is regarded as
deluded and a sinner. He is not as much of a sinner as someone who kills, but he is a sinner nevertheless.
This then is how we ought to see it. We ought not to live just
in order to go on endlessly accumulating wealth and property. We ought to regard it as simply a means to an end. We ought to acquire wealth simply to provide for our basic wants, in order that we can then go in search of something else, something better than wealth. And
just what that something is we shall discuss later on.
Now the man who lives for the sake of sensuality ought to give a thought to an old saying: " Seeking pleasure in eating, sleeping, and sex, and avoiding danger all these man and beast have in common. What sets man apart is Dhamma. Without Dhamma man is no different from the beasts".
This is an old saying dating back to pre-Buddhist times, and no doubt also current at the time of the Buddha. In any case it certainty accords with Buddhist principles. Human beings normally feel the same way as lower animals towards eating, sleeping, and sex, and danger in the form of disease, pain, and enemies. The lower animals can handle these things just as well as human beings. Preoccupation with these things, which any animal has access to, indicates a none too high level of intelligence. And because those objects of sensuality have such an influence over the mind, it is difficult for any ordinary being to recognize them for what they are and break free from them.
To live for sensuality by way of eye, ear, nose, tongue, body, and mind will never lead to Liberation. The average run of people are far removed from the top level, the highest stage attainable in human birth. Having become obsessed with sense objects, they have got stuck half-way along the road, mid-way towards the goal. They are not to be taken as a model. If this sensuality were really as precious
as they seem to think it is, then they, together with their animal counterparts, ought to be rated the highest of beings.
At this point we ought to mention that even celestial beings dwelling in the "heaven of sensuality" (Kamavaca radevata) are in no way especially well-off. They too are subject to suffering and anxiety.
They too are impure, constantly defiled by their inappropriate bodily, vocal,and mental actions, Devatas of this type, whenever they succeed in elevating themselves, leave their heaven of sensuality and go off in search of Buddha Dhamma and Sangha. Sensuality, even in its highest form, is not by any means the highest thing for man, and no man should maintain that this was the purpose for which he was born.
Why were We Born? 3/6 Present by Mr.Thanes Oonsiri
Now we come to prestige. For a man to think he was born for the sake of name and fame is a tragedy. A glance at this thing known as prestige shows it to be thoroughly insubstantial. It depends on other people's having a high regard for one; and it may well be
that, though noone realizes it, this high regard is quite unfounded. When the majority of people are deluded, slow-witted, undiscerning, lacking any knowledge of Dhamma, the things for which they have a high regard and to which they give prestige are bound to be pretty ordinary and average things, in keeping with their ordinary and average sense of values. In their eyes the things advocated and taught by spiritually advanced people will hardly rate very high. In fact we invariably find that the more concerned people are with name and fame, the more worldly are the things they rate highly. The person who deserves to be rated highest is the one who is able to renounce worldly values and promote the happiness of mankind; but in practice we find all the prestige going to the people responsible for adding to the world's confusion and distress. This is an example of prestige in the eyes of the worldling, the man stuck here in the world.
To say that we were born to gain prestige is as ridiculous as to say we were born to pursue sensuality or to eat. All these views are equally pitiful. They difter only in degree of sophistication. In short then, there is no doubt whatsoever that neither eating, nor sensuality, nor prestige is the highest thing, the objective for which a Buddhist ought to aim.
Now let us have a look at a saying of the Buddha which I believe may help us to answer the question of why we were born.
Sankhara parama dukkha,
Nibbanam paramam sukham.
Etam natva vathabhu tam
Santimaggam va bruhayeti.
Compounding is utter misery,
Nirvana is highest bliss.
Really knowing this truth.
One is on the Path to Peace.
To understand the first line of this quotation, we have first of all to understand properly the word "sankhara". This word has several meanings. It can refer either to the physical, the body, or as in the
present case to the mental, the mind. Literally "sankhara" means simply "compound" (both noun and verb), that is, the function we refer to as "compounding" (and the compound that results therefrom).
Following this definition, then, compounding is uttermisery, thoroughly unsatisfactory (dukkha). But it is not being stated that compounding is in itself misery, a cause of human distress and suffering. The word "compounding"
implies no rest, just continual combining leading to continual "rebirth". And the things responsible for this compounding are the mental defilements (kilesa). These are the compounders. With the arising of
ignorance, stupidity, infatuation, the root cause of the other defilements, greed and hatred, compounding takes place. They are responsible for the compounding function of the mind, causing it to grasp at and cling to one thing after another, endlessly, without let-up. The word "compounding" as used here refers to grasping and clinging with attachment (upadana). If there is no attachment, if contamination by attachment does not take place, then the term "compounding" is not applicable. Sankhara parama dukkha - All compounding is thoroughly unsatisfactory. This means that involvement which has reached the point of craving and attachment is nothing but misery. Without this kind of compounding there is freedom from the misery of the unsatisfactory condition. It is this very compounding that is referred to as the Wheel of samsara, that cyclic process with its three aspects: defilements, action based on those defilements, and results of the action. The defilements, producing satisfaction with the results of our actions (or karmas), prompt us to further action - and so the cycle of defilements, action, and fruit of action goes on endlessly. It is this process that is called compounding: and it is this endlessly repeated process of compounding that is referred to in the statement that all
compounding is thoroughly unsatisfactory.
Now the second line: Nibbanam paramam sukham. This has become a household maxim. It refers to Nirvana (nibbana), the precise opposite of the compounded condition, in other words, freedom from
sankharas. At anytime when compounding ceases, there is Nirvana. Complete and final freedom from compounds is full Nirvana, momentary freedom from compounds is momentary Nirvana, just a trial
sample of the real Nirvana. Anyone who has come to know fully the true nature of compounding will have no trouble in understanding by inference the opposite condition of freedom from compounding. The
word "Nirvana" can be translated "extinction," or "cessation," or "coolness," or "freedom from distress". All these meanings
are consistent with the idea of stopping, of not compounding. Compounding is nothing but constant worry, trouble, distress, misery. "Nirvana" implies the antithesis of "sankhara", that is, freedom from this
process of compounding.
Why were We Born? 4/6 Present by Mr.Thanes Oonsiri
Now the next part of the quotation: "Really knowing this truth, one is on the Path to Peace". This means that the realization of this truth leads one to seek the path leading to peace or Nirvana. Nirvana is sometimes called peace (santi), that is, stillness, coolness. They are equivalent terms. So this realization prompts us to do everything possible to move in the direction of peace or Nirvana.
From this we can gather that the Buddha wished us to know about the unsatisfactory condition (dukkha), to know about freedom from the unsatisfactory condition, and to set out on the path leading to
this freedom from the unsatisfactory condition, in other words to Nirvana. If a person has no idea of the possibility of Nirvana, and does not realize that Nirvana, being the absolute cessation of the unsatisfactory condition, is something to be valued above all else, then he will have no wish for Nirvana, and will never set out on the path towards it. As soon as a person recognizes this present condition as thoroughly unsatisfactory, and loses all wish for anything but the very opposite condition, he will start taking and interest in Nirvana
and will set out on the path towards it. What he has to do is
have a good look at his own mind and subject it to a deep and detailed scrutiny, to discover whether or not it is in the compounded condition.
When a person under the influence of defilements performs some action (karma), especially when he performs some action considered evil, such as drinking, killing, adultery, stealing, or the like, then he is
compounding. Compounding is based on ignorance, delusion, stupidity. It goes on until it produces feelings of pleasure and satisfaction in the mind of the doer. When he experiences the unsatisfactory result of his actions, he attempts to deal with it by further action .... which only makes matters worse. The result is that compounding goes on more than ever....until the time comes when he recognizes this as an unsatistactory state of affairs and determines to put a stop to it. He then has a look around for something
that is not unsatisfactory, and so is able to get free from his evil ways.
Now let us have a quick look at the man who does good, the sort that abstains from evil acts and performs only acts of the type usually called good. Such a man gets all the fitting results of his so-called
good actions. He may get wealth and prestige, and all the things a good man could wish for. But if he were to examine his mental condition, he would realize that he is still subject to worry and anxiety.
He experiences the suffering that always goes with wealth and prestige. A man rich in fame is usually caused distress by that very fame; and the same goes for wealth and children. Whatever one happens to be attached to and finds satisfaction in is bound to be a cause of distress.
So even good action, action in no way evil, sinful, unwholesome, does not by any means bring freedom from the unsatisfactory condition. Just as an evil man suffers the torment due to an evil-doer, so a good man too is bound to experience his own particular type of suffering. A good man experiences the subtle inconspicuous type of suffering that comes whenever one clings to one's own goodness. So when we examine it as a phenomenon of nature, we find that it is not only the evil man experiencing the fruits of his evil deeds who is whirling around in the cycle of compounding: the good man too, experiencing the fruits of his good deeds, is likewise involved in compounding. Both of them are involved in compounding.
There is no end to this process. It goes on and on incessantly. Thought is followed by action, and when the fruits of the action have been got, thinking follows once again. This is the wheel of Samsara, the cycle of wandering on. Samsara is simply this cycle of compounding.
As soon as a person has managed to comprehend this process, he is bound to start taking an interest in the opposite condition. He comes to realize that money, name and fame, and the like are of no help at all and that what is needed is something better than all these. He then starts looking around for something better and higher, some other way. He continues his search until such time as he meets
some spiritually advanced person, sits at his feet, and learns from him the Truth, the Dhamma. In this way he comes to know about that state which is the very opposite of all that he has so far had and been
and done. He comes to know about Nirvana and the way to attain it. He arrives at the certitude that this is the goal that each and every man ought to attain. He realizes: "This is why I was born! ". Anything other than this is involvement, entanglement, compounding. This alone is the putting out of the flame, coolness, stillness. His interest in Nirvana prompts him to seek the means of attaining it, and he is convinced that the treading of this path to Nirvana is the purpose for which he was born.
There is one more small question to think over in this connection: "Am I glad I was born? Am I happy about it or not? ". Of course noone ever has any choice in the matter of birth. It never happens that a person is in a position to decide that he will be born. He simply is born. But no sooner is he born than he comes into contact with sense objects by way of eye, ear, nose, tongue, body, and mind.
He becomes engrossed in these objects, and finds satisfaction in them. This means that he is glad of having been born and wishes to continue existing in order that he may continue experiencing these sense objects. And when people speak of making a lot of merit in order to have sense objects again after death, at a better, more refined, higher level than at present, this indicates an even greater desire to be born for the sake of these pleasant things.
Why were We Born? 5/6 Present by Mr.Thanes Oonsiri
The important point here is this: a person having been born, enjoys the forms, sounds, odours, tastes, tactile sensations, and mental images which his mind encounters. As a result he grasps at them and clings to them with egoism and possessiveness. He has been born and he finds satisfaction and delight in having been born. He dreads death because death would mean no more of all these things. The essence of this is that no man is ever born of his own free will, as a result of some decision on his own part; birth just happens as a natural process characterising all living reproducing things. No sooner is a man born than a liking for this birth arises in him in the manner described. In the completely natural situation, that is, among the lower animals, the desire for birth is very slight and does not pose the great problem it does for man. A man should question himself and verify two things: "I am glad I was born." and "I was born for some purpose."
Now if a man concludes that he is glad of having been born to carry out the highest task possible for a man, then his position is rather paradoxical. If the real goal of life is freedom from rebirth, then he was
born in order not to be reborn, and so ought never to have been born in the first place! Why should he be glad he was born and so given the opportunity to walk the path to Nirvana? If freedom from birth is such a good thing, why then is there birth in the first place?
These are some of the questions that constitute ignorance, or at least that arise out of ignorance. 'Was I born of my own free will or was birth forced upon me? ". "Having been born, what ought I to be doing? ". The average person doesn't delve so deeply into these
questions. Accepting his birth as an accomplished fact, he simply asks himself the immediate question 'What to do now? ". Believing he was born to accumulate wealth, he goes right on accumulating wealth.
Or if he believes he was born to eat, or to build up name and fame, then he works towards those ends. He feels that is enough. To get name and fame and be materially well off is all the average person
wants. For him that is the ideal; and there are not a few people who take this sort of shallow view.
But we are now in a position to consider this question rather more deeply. We have come to see that no amount of this kind of action or this kind of condition is by any means satisfactory. There is still
something dissatisfying about it. Something is lacking. No matter how successfully we may pursue these worldly ends we are always left dissatisfied. We are forced to recognize that something more is needed, and in the end we find ourselves drawn to the Dhamma. We come to realize that we were born to study this highest and most precious piece of human knowledge and come to understand it, in order to attain Freedom, the highest and most precious thing accessible to a human being. There is nothing higher than this. This is the summum bonum, the best thing attainable by a human being;
Suppose we accept that we have been born, and that having been born we have a certain task to do, a task so important that to carry it through to completion ought to be man's highest aim. There can be no aim higher than this attainment of complete freedom from the misery of the unsatisfactory condition. And by following the Buddha's directions this complete freedom can be attained. The
Buddhist teaching came into the world in order to inform people about the highest thing attainable by human beings. All the other religions existing prior to Buddhism had had this same objective, to answer
the question: "Why was I born? ". They had all been fully occupied with this same question: "What is that highest good for the sake of which man was born? ".
Some of these religions considered sensual satisfaction to be the ultimate, the highest good. Some considered the summum bonum to be the pure non-sensual bliss of the brahmaloka. Then there was a
sect which maintained that man's purpose in life was to seek bliss in the knowledge that nothing at all exists! There even existed the view that the highest thing attainable by man is the death-like condition of
complete unconsciousness in which there is no awareness of anything whatsoever! These were the highest doctrines in existence at the time when the Buddha-to-be started his seeking. When he searched and
studied in the various ashrams, the highest teaching he was able to find was this. Being sufficiently wise to see that this was by no means the summum bonum, he set about investigating on his own account. Thus he arrived at the perfect insight which puts a final end to the unsatisfactory condition, and as we say, he attained Nirvana.
Why were We Born? 6/6 Present by Mr.Thanes Oonsiri
Even though people had been talking about Nirvana long before the time of the Buddha, the meaning of the word as used by him differs from the meanings it had for those sects. Mere words connot be relied
on; it is the meanings that count. When we say we were born in order to attain Nirvana, we mean Nirvana as that word was used by the Buddha. We don't mean the Nirvana of other sects, such as abundance of sensual pleasures, or the highest stage of mental concentration. When we say Nirvana is our goal, we must have in mind Nirvana as understood in the Buddha's teaching. And in the Buddha's teaching Nirvana is generally to be taken as the opposite of the compounded condition. This is expressed in the Pali saying we have already quoted: Sankhara parama dukkha
Nibbanam paramam sukham.
Nirvana is simply freedom from sankharas, compounds. We must understand then that we were born in order to attain freedom from compounding. Some people may laugh at this statement that our objective in life is to attain "freedom from compounding". Compounding, this spinning on in the wheel of Samsara,
is unsatisfactory. Freedom from compounding consists in having such a degree of insight that this vicious circle is cut through and got rid of completely. When there is freedom from compounding, there is no
more spinning on, no more wheel of Samsara. Our purpose in life is to bring to a standstill the cycle of Samsara, to put a complete end to the unsatisfactory condition. This complete freedom from
unsatisfactoriness is called Nirvana.
Now Nirvana is not something occult and mysterious. It is not some sort of miracle, something supernatural Further more, Nirvana is not something to be attained only after death. This is a point that
must be understood. Nirvana is attained at any moment that the mind becomes free from compounding. Freedom from compounding, at any moment, is Nirvana. Permanent cessation of compounding is full
Nirvana; temporary cessation is just a momentary Nirvana, which is the kind we have been discussing.The experiencing of temporary Nirvana serves as an incentive to go further, to head for permanent Nirvana, the full Nirvana that makes a man an Arahant. This state arises with the knowledge that sankharas, that is compounds and compounding, are misery, while Nirvana, freedom from life
[Thanes Oonsiri 01-3046228]
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