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1  Íõ- çÉ-£¿-¸È¾:

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55 ¨¾¸½¡ó¸ñ¥½ À´ ²ò¡¢½À¸ ºòÀ´¦÷ ¥½ªø¦÷ º½ëò¨½¦ñ¥À¥¦÷ Àº¸ñªòŒ ¯½ëò¸ñªªñ¤ 꽸¾ê½¦¾¡¾ìñ¤ ¨½«¾²øªñ¤ ¨¾½êñ¦¦½ñ¤ ½ ¦÷¸ò¦÷êêñ¤ º½Â¹¦ò, À¸½ ª¾¸¾êñ¤ ²ò¡¢½À¸ ¦½À긽À¡ ÂìÀ¡ ¦½ ´¾ë½À¡ ¦½²ëñ´´½À¡ ¦ñ¦¦½´½½²ë¾´´½ò¨¾ ¯½§¾¨½ ¦½À긽´½÷¦¦¾¨½ º½÷ªª½ëñ¤ ¦ñ´Œ ´¾¦ñ´Â²êò º½²ò¦ñ´²÷êÂê ¯ñ¥¥ñ¨¾¦ò¤, ¨½Âª ¥½ ¢ À´ ²ò¡¢½À¸ ºòÀ´¦÷ ¥½ªø¦÷ º½ëò¨½¦ñ¥À¥¦÷ Àº¸ñªò Œ ¯½ëò¸ñªªñ¤ 꽸¾ê½¦¾¡ñ¤ëñ¤ ¨½«¾²øªñ¤ ¨¾½êñ¦¦½ñ¤ ¦÷¸ò¦÷©«ñ¤ º½Â¹¦ò, º½«¾¹ñ¤ ²ò¡¢½À¸ ¦½À긽À¡ ÂìÀ¡ ¦½ ´¾ë½À¡ ¦½²ëñ´´½À¡ ¦ñ¦¦½´½½²ëñ´´½ò¨¾ ¯½¦¾¨½ ¦½À긽´½÷¦¦¾¨½ º½÷©ª½ëñ¤ ¦ñ´ Œ ´¾¦ñ´Â²êò¤ º½²ò¦ñ´²÷êÂê ¯ñ¥¥ñ¨¾¦ò¤, ¨¾ñ¥½ ¯½½ À´ êñ¦¦½ñ¤ º÷꽯¾êò º½¡÷¯¯¾ À´ ¸ò ´÷ªªò º½ Œ ¨½´ñªò´¾ §¾ªò ñ©êòê¾ò ¯÷ñ²²½Â¸ªò, ºòê½´½Â¸¥½ ²½£½¸¾ ºñªª½´½¾ ¯ñ¥½¸ñ¡¢ò¨¾ ²ò¡¢ø ²½£½¸¾Âª ²¾¦òªñ¤ º½²òñê÷¤ ºò´ñ¦¦½´ò¥½ ¯½½ À¸ó¨¨½¡½ë½´ñ¦¦½ ´ò¤ ²ñ¨½´¾ Œ À º¾¨ñ¦¦½´½Âª ¡êñ¨ñ¦¦½ ¸ò뽧ñ¤ ¸òª½´½ìñ¤ êñ ´´½¥ñ¡¢÷¤ º÷꽯¾êò ¨ñ¤¡ò¥ò ¦½´÷꽨½êñ´´ñ¤ ¦ñ²²ñªñ¤ òÂëê½êñ´´ñªò, ¯½¸ñªªòÀª ¥½ ²½£½¸½ª¾ êñ´´½¥ñ¡À¡ ²÷´´¾ À긾 ¦ñêê½´½÷¦ Œ ¦¾À¸¦÷¤ Àºªñ´²½£½¸½ª¾ ´¾ë¾½¦ò¨ñ¤ ºò¦ó¯½ª½À ´ò£½ê½À¨ ´½÷ª Œ ª½ëñ¤ êñ´´½¥ñ¡¡ñ¤ ¯½¸ñªªòªñ¤ ºñ¯¯½ªò¸ñªªò¨ñ¤ ¦½ ´½À½¸¾ ²ë¾´´½ Œ À½¸¾ ÀêÀ¸½ ¸¾ ´¾Àë½ ¸¾ ²ë¾´´÷¾ ¸¾ À¡½¥ò ¸¾ Âì¡ñ¦¦½´òªò, ²÷´´¾ñ¤ À긾ñ¤ ¦ñêêñ¤ ¦÷ªª½¸¾

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98

: : : : PROVERBS & EXPRESSIONS

: : : : 1.

A bird in a hand is worth two in the bush.

2.

A leopard doesn’t change its spot.

3.

All that is glitter is not gold.

4.

A little learning is a dangerous thing. /

5.

A miss is as good as a mile.

6.

A new broom sweeps clean.

7.

A rotten fish in a pot spoils a whole lots.

8.

A single rod can’t be made a good fence.

9.

A square peg in a round hole. /

10.

Absence makes the heart grow fonder. /

11.

An iron fist in a velvet glove. //

12.

As you make the bed you must lie in it.

13.

Be kind to people, don’t go for wealth.

14.

Birds of feather flock together. /

15.

Charity begins at home. /

99 16.

Cowards die many times before their deaths. .

17.

Don’t be a dog in the manger. .

18.

Don’t count the chicken before they are hatched. .

19.

Don’t cross the bridge before you come to it. .

20.

Don’t fish in trouble waters. .

21.

Don’t feed yourself to crocodile. .

22.

Don’t let your dog out of your bag. .

23.

Don’t let the grass grow under your feet.

24.

Don’t let the right hand what the left hand is doing.

25.

Don’t look a gift horse in the mouth.

26.

Don’t meet trouble half way.

27.

Don’t nurse your grievance.

28.

Don’t pour oil on trouble waters. .

29.

Don’t put all your eggs in one basket. .

30.

Don’t spoil the ship for half penny worth.

31.

Don’t teach grandmother how to suck eggs. .

32.

Don’t wash you linen in public. .

33.

Easy come, easy go.

34.

Empty pots make the most noise. .

100 35.

Even the cat may look at the king.

36.

Every cloud has a silver lining. /

37.

Every dog has its day. .

38.

Familiarity breeds contempt. .

39.

First come, first serve.

40.

Fools and money soon parted.

41.

Forewarned is forearmed.

42.

Good wine needs no bush.

43.

He bought a pig in a poke. /

44.

He has burnt his boat behind him.

45.

He is laughing up his sleeve.

46.

He took his pitcher to the well too often.

47.

He who hesitated is lost, he who boast is a fool.

48.

He who rides a tiger can never get off.

49.

He is not the only fish in the sea.

50.

His bark is worse than his bite.

51.

His success is only a flash in the pan.

52.

His was hoisted with his own petard.

53.

If the cap fits you, put it on.

54.

It is not good crying over spilt milk.

55.

It never rains but it pours.

56.

Knowledge without ethics is very dangerous.

101 57.

Let sleeping dog lies.

58.

Like father, like son.

59.

Look before you leap.

60.

Make hay when the sun shines.

61.

Many hands make light work.

62.

More haste, less speed.

63.

Necessity knows no laws.

64.

Nothing venture, nothing gain. .

65.

Once bitten, twice shy.

66.

Once in a blue moon.

67.

One man’s meat is another man’s poison.

68.

Opportunity knocks but once.

69.

Out of sight, out of mind. .

70.

People who live in glass houses should not throw stones.

71.

Practice makes perfect.

72.

Pride goes before the fall. ()

73.

Procrastination is the thief of time.

74.

Rome is not built in a day.

75.

Separation we die, unison we survive.

76.

Set a thief to catch a thief. .

77.

Still waters run deep.

78.

Stitch in time save nine.

102 79.

That is the case of the kettle calling the pot black.

80.

The burnt child fear the fire.

81.

The cobber’s children are the worst shod.

82.

The early bird catches the warms.

83.

The gift is a real white elephant.

84.

The key to success is diligent, planning and organization. ,

85.

The least said, the soonest mended.

86.

The pen (word) is mightier than a sword.

87.

The road to hell is paved with good intention.

The road to heaven is paved with thorny path.

88.

There is no smoke without fire. /

89.

There are many slips between cup and lips.

90.

Time and tide wait for no man.

91.

Time is money.

92.

To attempt a Hercules task.

93.

To be a rough diamond.

94.

To be caught between the devil and the deep blue sea.

95.

To be in the same boat.

96.

To be tied to somebody’s apron string.

97.

To be under somebody’s thumb.

98.

To close the stable door after the horse has gone.

99.

To do something in cold blood. /

103 100. To give somebody a blank cheque to do something.

101. To give somebody a run for his money.

102. To give yourself airs.

103. To have too much iron in the fire.

104. To have your back to the wall. / 105. To hit the nail on the head.

106. To jump from the frying pan into the fire.

107. To keep a stiff upper lip.

108. To keep in step with the time.

109. To kill two birds with one stone.

110. To live from hand to mouth. .

111. To live in the fool’s paradise.

112. To look for a needle in the haystack. () 113. To make a pig of yourself. / 114. To put the cart before the horse. .

115. To put the clock back.

116. To put the words into somebody’s mouth.

117. To put your shoulder to the wheel.

118. To read between the lines.

119. To rob Peter to pay Paul.

120. To sail near the wind. / 121. To set your teeth into something. /

104 122. To show your true colors.

123. To spare the rod and spoil the child.

124. To stand on your own two feet.

125. To strike when the iron is hot.

126. To take the bull by the horns.

127. To take the busman’s holiday. () 128. To take the law in your own hands.

129. To tighten your belt or else you’ll suffer.

130. To turn a blind eye and deaf ears to something.

131. To turn over the new leaf. .

132. Too many cooks spoil the soup.

133. Wall have ears. .

134. Waste not, want not.

135. When in Rome do as the Romans do.

136. Where there is a will there is a way.

137. Wise men think alike.

138. You are not the only fish in the sea. .

139. You’re sitting on the fence. .

140. You can not choose where to be born, but you can choose ways to be led.

141. You can not get blood out of stone.

142. You can not make a silk purse out of the sow’s ears .

105 .

143. You can not have your cake and eat it too. .

144. You can not see the wood for the trees.

145. You must paddle your own canoe.

146. You must cut your coat according to your cloth.

147. You ought to use elbow grease.

148. You will reap what you sow.

149. You are trying to run with the hare and hunt with the hounds. /

150. Your eyes are bigger than belly.

151. A friend in need is the friend indeed.

152. A storm in a teacup. / 153. All that starts well, ends well.

154. An eye for an eye, a tooth for a tooth.

155. Beauty will buy no beef.

156. Better late than dead on time.

157. Better late than never.

158. Greed, Anger and Lust are the roots of all evils. ,, 159. He who laughs last laughs longer.

160. Heaven helps the one who helps himself.

161. His bark is worse than his bite. / 163. Little thing pleases little mind.

106 164. love little, but love longer.

165. Never say die. () 166. Road tests the horse strength, time tests man’s powers.

167. The blind leading the blind. .

168. The grass is always greener on the other side of the fence. /

169. The proof of pudding is the eating. / 170. To sell like hot cake.

171. To win your wife with kindness.

172. Well begin (plan) is half done.

173. When the bulls are fighting, the grass suffers. When the sun rises the summit gets the ray first. .

174. Absence makes the heart grow fonder.

175. Far from eye, far from heart.

176. Long absence changes a friend. 3 3 177. When the cat is away, the mice will play. .

178. He that fears you present will hate you absent.

179. If a person is away, his right is away.

180. He is guilty who is not home.

181. Present to the eye, present to the mind.

182. The absent get farther off every day.

183. All ill marriage is a spring of ill fortune. ,

107 184. Trouble brings experience and experience brings wisdom.

185. The wind in one’s face makes one wise.

186. Misfortunes hasten age.

187. Misfortune makes foes of friends.

188. No man better knows what good is than who he has endured evil.

189. He that is down needs fear no fall.

190. Higher fall hurts more than low drop.

191. Ambition makes people diligent.

192. Poor by condition, rich by ambition.

193. Nothing crave, nothing have.

194. Hasty climbers have sudden falls.

195. The higher the mountain the greater descent.

196. Better be the head of a dog than the tail of a lion.

197. Better ride on an ass that carries well than a horse that throws a lot.

198. He that is angry is seldom at ease.

199. Anger makes a rich man hated, and a poor man scorned. Anger has no eyes. .

200. When a man grows anger, his reason rides out.

201. When a man is angry, he can not be in the right.

108 202. As fire is kindled by bellows, so is anger by words. ,

203. He who slowly gets angry keeps his anger longer.

204. When angry, count a hundred. 100 205. Prospect is often better than possession.

206. It is better to travel hopefully than to arrive helplessly.

207. Don’t sell the skin until you have caught the bear. .

208. Never spend your money before you have it. .

209. Wisdom grows wide in the country side.

210. A barking dog seldom bites.

211. A good name is better than any riches .

212. A horse stumbles that has four legs.

213. A living dog is better than a dead lion.

214. A still tongue makes a wise head.

215. A contented mind is a continuous feast. /

216. Bee has honey in her mouth but has sting in her tail.

217. Beggars can not be choosers.

218. Bitter pills have more sweet effects.

109 219. Burning the candle at both ends.

220. Grasp all lost all.

221. Cracked bell won’t ring well.

222. Enough is as good as feast.

223. He that begins many things finishes few.

224. He who stands still stay behind.

225. The more one has the more one wants .

226. He who thinks he knows everything knows nothing.

227. There is no good rose without thorns. .

228. Two heads are better than one.

229. What is worth doing is worth doing well.

230. Well begin is half done.

231. God only helps the one who helps himself first.

232. The early bird catches worms.

233. Stand on one’s own feet.

(,, ) The five, eight and ten precepts.

1.

I undertake to observe the precept to abstain from killing living creature.

2.

110 I undertake to observe the precept to abstain from taking what is not given.

3.

I undertake to observe the precept to abstain from sexual misconduct.

4.

I undertake to observe the precept to abstain from false speech.

5.

I undertake to observe the precept to abstain from taking intoxicants

causing carelessness.

6.

I undertake to observe the precept to refrain from eating at a

forbidden time

(i.e., after noon).

7.

I undertake to observe the precept to refrain from dancing, singing,

music and going to see entertainments.

8.

I undertake to observe the precept to refrain from wearing garlands,

using perfumes, and beautifying the body with cosmetics.

9.

111 I undertake to observe the precept to refrain from lying on high or luxurious sleeping places.

10.

I undertake to observe the precept to refrain from accepting gold and money.

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7 7 8:

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10 3 : :

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Q: Is Buddhism different from other religions or philosophies? What is contained in the Buddhist teachings that you do not find anywhere else?

A : Through Buddhism we learn about realities which can directly experienced. Buddhism does not teach particular concepts we have to believe in, but it teaches the development of understanding of all realities within and around ourselves. Thus, we can verify the truth. Buddhism teaches the real causes of all that happen in our lives, such as gain and loss, praise and blame, honour and dishonour, misery and well-being. We learn that pleasant and unpleasant

experiences through the senses are the results of kamma, the good and bad deeds committed in the past. Everything that happens in our lives has conditions. Through Buddhism we learn about cause and effect. When we understand more about conditions we can face difficult situations in life and develop more wholesome states of mind.

4 THE FOUR NOBLE TRUTHS 1. suffering, unsatisfactoriness

112 2. the cause of suffering, origin of suffering.

3.

() () the cessation of suffering, extinction of suffering.

4.

() () the path leading to end suffering.

Detail as follow:

1.

2.

Dukkha or suffering; which means birth, decay and death which are the normal

incidents of life. It also means sorrow, lamentation, pain, grief and despair which are at times experienced by our body and mind. To be separated from the pleasant, to be

disappointed, or to be in contact with the unpleasant are also suffering. In short our body and mind are subject to suffering or, in other words, we may say that our existence is bound up with suffering.

2.

3.

Samudaya; which means the cause of suffering, which is desire. It is a compelling

urge of the mind, such as the longing to own what we desire, to be what we desire to be, or to avoid those states to which we feel aversion.

3.

4.

Nirodha; which means cessation of suffering, which connotes extinction of desire

or such longings of the mind.

4.

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Magga; which means the way to the cessation of suffering, which is the Noble

Eight fold Path, namely Right Understanding, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.

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Dhamma is the system of right practice for our own proper humanity in

every stage of human development, beginning with birth untill death; and is meant for our own benefit as well as that of the others. In short, it can be called duty which in the ultimate sense, is the God who helps us to sustain our true survival.

There is the Noble Eight fold Path that leads to the extinction of suffering, namely: 1.

Sammaditthi or Right Understanding, meaning an intellectual grasp of the Four Noble

2.

Sammasankappa or Right Intention, meaning intention to be free from all bounds of

3.

Sammavaca or Right Speech, meaning abstinence from lying; from tale-bearing and

4.

Sammakammanta or Right Action, meaning avoidance of killing and torturing, of theft

Truths or of the true nature of existence even in a simplified form as outlined in the preceding paragraphs.

Dukkha. Such intention should be free from revenge, hatred, and harmfulness.

vicious talk that cause discord; from harsh language; and from vain, irresponsible and foolish talk. and misappropriation, and of adultery.

114 5.

Sammaajiva or Right Livelihood, meaning rejection of wrong means of livelihood and

living by right means.

The five types of business that should not be undertaken 1.

Business in weapons: trading in all kinds of weapons and instruments for killing.

2.

Business in human beings: slave trading, prostitution, or the buying and selling of children or adults.

3.

Business in meat: meat refers to the bodies of beings after they are killed. This includes breeding animals for slaughter.

4.

Business in intoxicants: manufacturing or selling intoxicating drinks or addictive drugs.

5.

Business in poison: producing or trading in any kind of poison or a toxic product designed to kill.

6.

Sammavayama or Right Effort, meaning effort to avoid the arising of evil; effort to

7.

Sammasati or Right Mindfulness, meaning dwelling in contemplation of the true stations

8.

Sammasamadhi or Right Concentration, meaning the fixing of the mind upon a single

overcome evil and demeritorious states that have already arisen; effort to develop good and beneficial states of mind, and effort to maintain them when they have arisen.

of the mind, for instance, the Stipathanna or the Four stations of Mindfulness which are the Body, Sensation, Mind and Dhamma deed which we wish to perform along the right path.

-. .

Folks language (the language of the ordinary people or folks) and Dhamma or

Dhamma language (language used in Dhamma or religion) are meant to be used separately and properly in both material and spiritual matters. When languages are being rightly used, there will be right understanding regarding the particular matters that are in concern, thus languages are saved to have served their purpose. Do not misused or reverse the usage of languages- both the folk’s language and the Dhamma language for that will put the mind in a whirl.

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A trained mind is the cause of real HUMAN BEINGS happiness.

AND BEING HUMAN

1. MAN, THE NOBLE BEING (A number of human race ) Human beings are special, unlike any other kind of animal. What makes them special is sikka, or education, namely learning, training and development. Human beings who have been trained, educated or developed are called “ noble beings.” They know how to conduct a good life for themselves and also help their society fare securely in peace and happiness.

To be truly involved in this education, human beings, especially children and young people, who are the new members of the human race, should acquire the seven fundamental qualities

known as the auroras of a good life, or the dawn of education. These are the guarantees of a life moving toward full human development, to people becoming truly noble beings. They are:

Kalyanamittata (having a “ good friend ” (a person or social environment that is helpful to one’s life development), seeking out sources of wisdom and good examples.

This is to live with or be close to good people, beginning with one’s parents as good friends in the family; to know who to associate with and to socialize with good people who will influence and encourage each other to betterment in conduct, mentality and wisdom.

1.

It is especially (that association which encourages one to) learn and develop communication and relation with fellow human beings through goodwill, to have the faith to

follow good examples, and to know how to utilize external resources, be the people, books, or other communication media, problem solving and constructive action.

Sila-sampada (perfection of morality), having discipline as a foundation for one’s life development. This is to know how to organize life-style, activities, work, and environment so that they provide opportunities for personal growth; at least to have a basic level of morality; that is to have proper conduct in one’s relationship with the social environment by living hopefully and not exploitatively with one’s fellow beings, and in 2.

116 one’s relationship with the material environment by using the four necessities (food,

clothing, shelter and medicine) as well as technological appliances and equipment in a way that supports the quality of one’s life and is favorable to one’s education, to constructive action and to the state of balance in nature.

Chanda-sampada (perfect of aspiration): having a heart that aspires to learning and constructive action. This is to be one who is driven by desire for knowledge, action, constructiveness, achievement and excellence, by the desire to help all things and help all things and people one meets or is involved with to attain to a good state; not obsessively thinking only of getting what one wants and seeking pleasure through consuming, which only drags one into the whirlpool of heedlessness and contention.

Instead, one know how to use one’s faculties, such as the eyes and ears, in learning, and derive joy from learning and doing good things, by using one’s brain and hands for constructive ends.

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,, If people of the entire world disagree with making the world thriving with Dhamma because they think it is beyond even their imagination, well, let it be as they think.

I alone may be able to extinguish my own suffering by practicing the Dhamma to the utmost. Therefore, do not be discouraged by all those people who are not interested in Dhamma.

Atta-sampada (perfection of oneself): dedicating oneself to training for the realization of one’s full human potential. This is to always bear in mind the truth that human beings by nature are beings that can be trained, and must be trained, and that 4.

117 once trained are the most excellent beings; then to resolve to train oneself so that one views, difficulties, hardships, obstacles and problems as training grounds to test and develop one’s intelligence and abilities; to pay heed to one’s continuing improvement toward the

realization of one’s full potential through a comprehensive development that in compasses behavior, mentality and wisdom.

Ditthi-sampada (perfection of view): adhering to the principle of conditionality, seeing things according to cause and effect. This is to be established in good and reasoned principles of thought and belief; at least adhering to the principle of conditionality, a principle leading to consideration, investigation and research as the way to wisdom development, and believing that action is the most powerful determinant of one’s fate; it is also having behavior and the mental states that are under the control of reason: even though one aspires to the highest achievement and excellence, one realizes what is possible within the limitations of the causes and conditions that exist and that one has created; in success, one maintains one’s mental clarify and independence, not being impulsive, overreactive or petty, and also not allowing oneself to drift along the stream of public hysteria and values.

5.

Appamada-sampada (perfection of heedfulness): establishing oneself inheedfulness. This is to be aware of impermanence, to realize the stability, unendurability and insubstantiality of life and all things around one, which are constantly changing according to causes and conditions, both internal and external. Thus one sees that one can not afford to be complacent. One sees the preciousness of time and strives to learn about, prevent and rectify the causes of decline and bring about the causes of growth and prosperity, using all one’s time, night and day, to the greatest benefit.

6.

Yonisomanasikara-sampada (perfection of wise reflection): thinking wisely so as to realize benefit and see the truth. This is to know how to think, to know how to investigate, to be able to see all things as they really are within the system of causes and conditions, by intelligently examining, investigating, tracing, analyzing and researching to see the truth of a given situation, or to see the perspective that will enable one to benefit from it. By so doing one is also able to solve problems and do things successfully through intelligent methods that allow one to be self-reliant and at the same time become a refuge to other people.

7.

Where there is a will there is a way.

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Happiness comes from accumulating merit

2. THE SUCCESSSFUL ONE ( A life that advances and succeeds ) One who desires progress and success in life, be it in the field of education, occupation or livelihood, is advised to abide by the following principles: A. The principles of growth: to practice according teachings that guide life to prosperity and

eminence known as the four cakka ( the condition likened to the four wheels that carry a vehicle to its destination): Patirupadasavasa: choosing a suitable environment; to choose a suitable location in which to live, study or work, where there are people and an environment conductive to learning and betterment in life, to the pursuit of the truth, virtue and knowledge, and the generation of goodness and prosperity.

1.

Suppurisupassaya: associating with good people; to seek association or alliance with people who are learned and virtuous and who will support one’s pursuit of the truth, virtue and knowledge, and one’s advancement and growth in a rightful way.

2.

119 Attasammapanidhi: establishing oneself rightly; to establish oneself firmly and virtue and a right way of life, to establish a clear and virtuous goal for one’s life and work, and set oneself resolutely and firmly on the right path to that goal, not wavering or being negligent.

3.

Pubbekatapunnata: having a good “capital foundation”; one portion of this capital foundation comprises innate qualities such as intelligence, aptitude and healthy body; the other is, on the basis of that foundation, knowing how to rectify or improve oneself, to seek further knowledge, to strengthen good qualities and to train oneself in preparation for when these qualities are needed, and to advance to even greater heights.

4.

B. The principles of success: practicing according to the four conditions that lead the success

of any undertaking, known as the iddhipada (pathways to success).

Chanda: having a heart of zeal; to be keen to do something and to do it for the love of it; to wish to bring an activity or task to its optimum fruition, not simply doing it to get it out of the way or merely for reward or material gain.

1.

Viriya: doing with effort ; to be diligent and apply oneself to a task with effort, fortitude, patience and perseverance, not abandoning it or becoming discouraged, but striving ever onward until success is attained.

2.

Citta: Committing oneself to the task; to establish one’s attention on the task in hand and do it thoughtfully, not allowing the mind to wander; to apply one’s thought to the matter regularly and consistently and do the task or action devotedly.

3.

A horse stumbles that has four legs.

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Vimamsa: using wise investigation; to diligently apply wise reflection to examine cause and effect within what one is doing and to reflect on, for example, its pros and cons, gains and shortcomings or obstructions. This can be achieved by experimenting, planning and evaluating results and devising solutions and improvements in order to manage and carry out the activity in hand so as to achieve better results.

4.

When applies to the work situation, for example, these four conditions may, in short, be remembered as love of work, tenacity, dedication and circumspection.

C. The conditions effectuating enlightenment: to follow the Buddha’s example by conducting oneself in accordance with the two qualities that enabled the Buddha to attain his own enlightenment (samboodhi ), known as the virtues which the Buddha himself practiced and saw the benefit of(upanna-dhamma ): Asantutthita kusalesu dhammesu: non-contentment with whole- some qualities; knowing no satiation, never having enough, of generating virtue and performing good works.

1.

Appativanita ca padhanasmim: unrelenting effort; striving forward constantly, not retreating; refusing to give in or become discouraged in the face of obstacles, weariness and difficulties.

2.

11. THE IDEAL HOUSEHOLDER ( A perfect home life ) A person who can be said to have achieved success in domestic life as a good householder,

who is worthy of respect and emulation, can be measured by the following gauges:

possessing the four kinds of happiness: these are the four kinds of happiness that are fitting for a householder, or that lay people that lay people should always make efforts to A.

121 attain. They are briefly known as the four kinds of happiness for a householder ( kamabhogisukha ) Atthi-sukha: the happiness of possessing wealth; the pride, satisfaction and security of having wealth, rightfully acquired through the sweat of his own brow and the strength of his own arms.

1.

Bhoga-sukha: the happiness of spending wealth; the pride and satisfaction of knowing that he has used his wealth, rightfully gained, for the support of himself, his family and his independents and for good causes.

2.

Anavajja-sukha: the happiness of freedom from debt; the pride and satisfaction of knowing that he is free, not indebted to anybody.

3.

Anavajja-sukha: the happiness of blameless conduct; the pride and satisfaction of knowing that he has acted honestly, faultlessly and blamelessly in body, speech and mind.

4.

Of these four kinds of happiness, the last is the most valuable.

Being a model householder: people who live the householder life can be divided into several groups and classified into various levels. There are both bad and good, and the good can in turn be divided into several levels. The ideal householder, who is truly worthy of respect, is the tenth of the following ten kinds of householders (kamabhogi): B.

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Truth is seen or perceived by the eyes of the Noble or Holy Ones.

Falsehood is seen and perceived by the eyes of ordinary people.

First group: acquiring wealth through wrongful means (a minus): 1.

Having acquired wealth, they do not use it to support themselves in comfort

(a

minus), and they do not share it with others or use it for good causes (a minus) (bad on all three counts).

2.

Having acquired wealth, they use it to support themselves in comfort (a plus), but

they do not share it with others or use it for good causes (a minus) (bad on two counts, good on one).

3.

Having acquired wealth, they use it to support themselves in comfort (a plus), and

they do not share it with others and use it for good causes (a plus) (bad on one count, good on two).

Second group: acquiring wealth both rightfully (a plus) and wrongfully (a minus): 4.

Having acquired wealth, they deal with it as in point1 (bad on three counts, good on

5.

Having acquired wealth, they deal with it as in point2 (bad on two counts, good on

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two).

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Having acquired wealth, they deal with it as in point3 (bad on one count, good on

Third group: acquiring wealth rightfully (a plus): 7.

Having acquired wealth, they deal with it as in point1 (bad on two counts, good on

one).

8.

Having acquired wealth, they deal with it as in point2 (bad on one count, good on

9.

Having acquired wealth, they deal with it as in point3. However, they are still

two).

attached to, infatuated and obsessed with wealth, using it without full awareness of its drawbacks, and they lack the wisdom that leads independence from and mastery over wealth (a minus) (bad on one count, good on three).

Special group: one who acquires rightfully and uses it mindfully and comprehendingly, with a mind that is detached, has the following characteristics: 10.

Having acquired wealth rightfully (a plus), he supports himself comfortably (a plus),

share it with others and uses it for good causes (a plus). Moreover, he is not obsessed or infatuated with wealth, but uses it with full knowledge and awareness of its benefits and faults, its merits and demerits; he has the wisdom that frees him, making him master of his wealth (a plus).

This tenth kind of householder was commented by the Buddha as the most excellent kind of person, praiseworthy on all four kinds. a model householder.

C. Governing life with the four qualities. he practices according to the four qualities for leading the householder life, known as the gharavasadhamma.

Sacca: truthfulness; he adheres to truth, integrity, honesty, sincerity; he is as good as his words; he ensures that his actions are truth-worthy and reliable.

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Greed, Anger and Lust are the roots of all evils. ,, 2. Dama: training; he disciplines and restrains himself; he adjusts himself to conditions and corrects and improves himself so as to be constantly progressing.

Khanti: endurance; he applies himself to doing his work with diligence and effort; he is tenacious and endures without wavering; he is firm in his aim and does not become discouraged.

3.

Caga: sacrifice; he is thoughtful and generous; he helps others and performs good works; he relinquishes greed and pride and is able to work with others without being narrow-minded, selfish, or insisting on having things his own way.

4.

Accepting responsibility for one’s dependents: he has good and harmonious relation within the family, among relatives, friends, work associates and all of his dependents, by not only seeing to their material needs but also bringing mental benefit into their lives, by being an example to them and encouraging them in growth with the virtues known as the five qualities leading to noble growth (ariya-vaddhi): D.

125 1.

Growth in faith: encouraging them to have firm belief and faith to the Triple

Gem (Buddha, Dhamma and Sangha; the Teacher, the Teaching and the Community of Noble Disciples) and in performing good deeds, to have a solid object of faith in their hearts.

2.

Growth in morality: encouraging them to have good conduct, to be honest and

3.

Growth in learning: encouraging them to acquire knowledge through learning

maintain good livelihood and to be disciplined and well mannered.

and hearing, by advertising them or encouraging them to learn those thing that will revive and improve their lives and minds.

4.

Growth in giving: encouraging them to be generous, to be thoughtful one

5.

Growth in wisdom: encouraging them to be reflective, to understand reason, to

another and to derive satisfaction in helping their fellow man.

know good from evil, benefit from harm, what is useful from what is not; to see things as they really are; to be judicious, and to use their wisdom to investigate causes and conditions, solve problems and perform and carry out their task effectively.

Conducting oneself as a good citizen: leading oneself and one’s family to prosperity and happiness, and being a constructive member of the society, by practicing the following: E.

1.

Na sadharanadarassa: not being promiscuous or preoccupied with sex.

2.

Na bhunje sadhumekako: not selfishly taking all the tasty morsels for oneself.

3.

Na seve lokayatikam: not wasting time arguing about worthless things.

4.

Silava: having good conduct and discipline; being established in the five precepts.

5.

Vattasampanno: performing one’s duties regularly and completely.

6.

Appamatto: not being heedless, but energetic at all times.

7.

Vicakkhano: being judicious, doing things with wisdom.

Nivatavutti atthaddho: being polite, not stbborn or arrogant; being open to the opinions of others.

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Surato: being modest; possessing a love of refinement, cleanliness and orderliness.

10.

Sakhilo mudu: having pleasant speech; being gentle in both deeds and thoughts.

11.

Sanghaheta ca mittanam: being kind and generous to one’s friends.

12.

Samvibhagi: sharing with and helping people in general.

13.

Vidhanava: managing one’s duties efficiently and effectively.

14.

Tappeyya: supporting the learned and virtuous monks

127 15.

Dhammakamo: loving truth; esteeming virtue.

16.

Sutadharo: having read and heard much; thoroughly knowing one’s field.

17.

Paripucchako: possessing an inquiring mind, seeking ever more knowledge.

4. THE PARTNER (A good spouse )

To be partners in life, good spouses should not only have pleasant sensual attributes, but

also possess the qualities and observe the principles of conduct listed below:

The compatible couple: there are principles for partners in life to ensure their compatibility, providing a firm foundation for a long married life, called the four qualities for a good match (samajivi-dhamma): A.

Sama- saddha: having compatible faith; they uphold the same religion, revere the same objects of worship, concepts, beliefs and principles, and share the same lines of interest-they are equally firm in all these or can reach agreement on them.

1.

Sama-sila: having compatible morality; they have conduct, morality, ethics, manners and upbringing which are harmonious or compatible.

2.

Sama-caga: having compatible generosity; they are in accord, not conflict, with each other in their generosity, hospitability, munificence, sacrifice, and readiness to help others.

3.

Sama-panna: having compatible intelligence; they are sensible and can understand each other; they can at least reason with each other.

4.

B. Sweet couple and bitter couples: or “ blessed couples and doomed couples,” are partners who have qualities, tendencies, conduct and responses to each other that make their lives either, on the positive side, mutually supportive or compatible, or, on negative side, barely endurable or downright miserable. In this regard, there is the teaching on the seven kinds of wives, as follows: Vadhaka-bhariya: the murderous wife; a wife who does not live happily with her husband, who disparages him and thinks of destroying him.

1.

2.

Cori-bhariya: the thieving wife; a wife who squanders all her husband’s wealth.

Ayya-bhariya: the domineering wife; a wife who is lazy and doesn’t attend to her duties; she is foul-mouthed and vulgar, and likes to dominate 3.

128 her husband.

Mata-bhariya: the motherly wife; a wife who looks to her husband’s well-being and attend to his needs, taking care of the money that he acquires and seeing that it is not squandered.

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Wise men think alike.

Bhagini-bhariya: the sisterly wife; a wife who respects and loves her husband as a young sister loves her brother, she is gentle and deferential, and tends to agree with her husband.

5.

Sakhi-bhariya: the comradely wife; a wife who is like a friend, loyal to her husband; when she greets her husband and she is happy; she deports and conducts herself 6.

129 well; she has fine manners and is a friend who readily shares her husband’s thoughts and feelings.

Dasi-bhariya: the servile wife; a wife who live under her husband’s thumb, and who passively endures his beatings and abuse.

7.

According to the teaching, a wife should look at herself and ask herself what kind of wife she is now and what kind of wife she should be. For a man, this teaching might be used as a principles for exploring his own character to see which kind of wife he is most suited to, and to examine a potential partner to see whether or not she is suited to him.

There are many different kinds of husbands, in regard to which a parallel can be drawn to the seven kinds of wives.

The couple sharing in goodness: the four principles for leading the householder life (gharavasa-dhamma) can be used by a couple in the following ways: C.

Sacca: truthfulness; being truthful and faithful to each other in thoughts, speech and deeds.

1.

Dama: training; exercising restraint, training themselves to correct faults, resolve differences, adapt to each other and improve themselves.

2.

Khanti: patience; being firm, stable and patient; not reacting impulsively to each other’s affronts; enduring difficulties and hardships and overcoming obstacles together.

3.

Caga: sacrifice; being thoughtful, able to give up personal comfort for the sake of one’s partner by, for example, foregoing sleep in order to nurse him or her in sickness; also being kind and generous, not uncharitable, to the relatives and friends of one’s partner.

4.

D. The couple sharing responsibility help and serve each other according to teachings given on the rearward of the six directions as follows: A husband serves his wife by : 1.

Honoring her in accordance with her status as his wife.

2.

Not disparaging her.

3.

Not committing adultery.

4.

Giving her control of household concerns.

5.

Giving her occasional gifts of ornaments and clothing

130 .

Teachers are those who open the door of spirituality and become its leaders too.

That is, they are people who build the future world via children they teach. They are the ones who hold a job that is worthy of worshiping. Do learn anew about the teachers.

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A wife honors her husband by: 1.

Keeping the household tidy.

2.

Being helpful to the relations and friends of both sides of the family.

3.

Not committing adultery.

4.

Safeguarding any wealth than has been acquired.

5.

Being diligent in all her work.

E. A sympathetic husband: There are a number of conditions peculiar to a woman about which a husband should be considerate and to which he should respond with care and sympathy.

They are: 1.

She must be parted from her kin despite her young age to live with her husband’s

2.

She has a monthly period, which sometimes causes vacillations in her physical and

3.

She may be with child, at which times she needs special care and attention, both

4.

She may give birth, which an extremely painful and even life-threatening times: the

family: the husband should make her feel at home.

mental states: the husband needs to understand this.

physical and mental.

husband should look after his wife as if her suffering were his own.

She must submit to be wants of her husband: the husband should not do just as he pleases, but appreciate her attention and respond to it thoughtfully.

5. THE FAMILY SUCCESSOR ( A worthy heir ) A family’s successor, in addition to inheriting the wealth and family name, must also take over various duties and adopt certain virtuous qualities which are related to preserving the family lineage. In the first place, as a good heir, he should abide by the following principle:

132 Opening the doorway to growth and progress: practicing according to the six conditions that are a doorway to benefit and happiness or the practices that are like a gateway of victory opening onto advancement in life(vaddhana-mukha),as follows: A.

Arogya: maintaining good health; having the greatest wealth, which is the absence of illness in both mind and body.

1.

Sila: being possessed of discipline; conducting oneself well and properly, creating no trouble in the community.

2.

Buddhanumata: having a good example; studying and emulating great, enlightened beings.

3.

Suta: learning to be really learn; learning and seeking knowledge so as to be truly versed in one’s subject; taking an interest in keeping updated.

4.

Dhammanuvatti: doing only what is right and good; family establishing oneself in righteousness; conducting both one’s personal life and work with rectitude.

5.

Alinata: being energetic and diligent; being ardent, not given to discouragement or sluggishness; constantly striving forward.

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Shutting off the channels of ruin: steering clear of the practices that are channels to ruin and destruction, and which lead to the dissipation of wealth, known as the six pathways to ruin (apaya-mukha): B.

1. To be addicted to drink and drugs, which has six hazard:

2.

1.

Wealth visibly dissipates.

2.

Brawls are caused.

3.

Health is impaired.

4.

Reputation is harmed.

5.

Indecent exposure and shamelessness result.

6.

Intelligent is reduced.

To be always reveling in nightlife, which has six hazards: 1.

One’s self is not protected.

2.

Wife and children are not protected.

134

3.

3.

Wealth is not protected.

4.

One is susceptible to suspicion and doubt.

5.

One is exposed to slander and rumor.

6.

It leads to trouble of many a kind.

To be bent on entertainment, which has harmful effect on work because one is

always preoccupied with forms of entertainment and wasting time frequenting them: where there is dancing, singing or music, there one goes.

4.

To be addicted to gambling, which has six hazards: 1.

When one wins, one gains enemies.

2.

When one loses, one bemoans one’s lost wealth.

3.

Wealth visibly dissipates.

4.

One’s word is not respected in meetings.

5.

One is an object of contempt for one’s friends.

6.

One is not favored as a potential partner in life because one could not be trusted

to raise a family.

5.

To consort with evil people, which has the harmful effect of turning one into an

evil person just like any of the six kinds of evil persons one associates with: that is, having

friends that lead one into becoming a gambler, a womanizer, a drunkard, a forger, a trickster or a hood.

6.

To be chronically lazy, which has the harmful effect of causing one to give all

kinds of excuses for putting off the work that should be done; new wealth does not arise, and old wealth dissipates. The six excuses for not working are “too cold”, “too hot”, “too late”, “too early”, “too hungry”, “ and

.

: 1.

2.

“too full.”

135 3.

4.

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3.

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5.

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4. êñ´Â´ê½À¸ ëñ¡¢½ªò êñ´´½¥¾ëò¤. êñ´Áì ¨Èº´»ñ¡¦¾°øɦö´£¸­ Á¡È¡¾­¯½²ô©êñ´ The virtuous are protected by their own virtues.

136 C. Cementing relationships with one’s partners: as a son or daughter, one should honor one’s parents, who are compared to the “forward directions,” in the following ways: 1.

Having been raised by them, one looks after them in return.

2.

One helps them in their work.

3.

One continues the family line and tradition.

4.

One behaves as is proper for an heir.

5.

When they have passed away, one performs meritorious acts and dedicates the merits

to them.

Having the guarantee of a life that will progress: The Buddha stated that children are the foundations of the human race. The sons and daughters of the family are the children of society. They should be given training which provides them with a basic capital for preparing them to advance in their education and life development to become valuable members of society.

This can be achieved by instilling in them the qualities known as the auroras of a good life, or the dawn of education, of which there are seven, as follows: D.

1.

Seeking out sources of wisdom and good examples.

2.

Having discipline as a foundation for a life development.

3.

Having a heart that aspires to learning and constructive action.

4.

Dedicating oneself to training for the realization of one’s full human potential.

5.

Adhering to the principle of conditionality; seeing things according to the cause and

6.

Establishing oneself in heedfulness.

7.

Thinking wisely so as to realize benefit and see the truth.

effect.

For explanation, see Introductory Section: Human Beings and Being Human, 1. Man, the Noble Being.

6. THE COMPANY ONE KEEPS ( True friends and false friends ) Our association with friends is important, having a great influence on our advancement and regression in life. Thus we should be aware of the main teachings on friends. Listed here are

137 the teachings on those who should be associated with and those who should not, and the principles through which friends related to each other.

A. False friends: one should know the four kinds of false friends, or enemies in the guise of friends (mitta-patirupaka), as follows: The out-and-out robber, one who only takes from his friend (harajana ),

1.

has four main features:

2.

1.

He thinks only of getting.

2.

He gives little in the hope of getting much.

3.

Only when he is in danger does he help his friend.

4.

He is a friend only for his own profit.

() 4 : 1.

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138 1.

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2.

3.

4.

4.

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2.

3.

4.

A little learning is a dangerous thing. / 2.

The smooth talker (vaciparama ) has four main features: 1.

He is only good at talking about that which has done and gone.

2.

He is only good at talking about that which has not yet come.

3.

He offers help that is ineffectual.

4.

When his friend needs help, he makes excuses.

139 3.

4.

The flatterer (anupiyabhani ) has four main features: 1.

He consents to (his friend’s) doing wrong.

2.

He consents to his doing right.

3.

He sings his praises to his face.

4.

He runs him down behind his back.

The leader to ruin (apayasahaya ) has four main features: 1.

He is companion in drinking.

2.

He is companion in night life.

3.

He is companion in frequenting shows and faire.

4.

He is companion in gambling.

B. True friends: one should know the four kinds of true friends, or friends at heart (suhadamitta), as follows: 1.

2.

The helping friend (upakaraka ) has four main features: 1.

When his friend is off guard, he guards him.

2.

When his friend is off guards, he guards his property.

3.

In times of danger, he can be refuge.

4.

In times of need, he gives more than asked for.

The friend through thick and thin

features:

3.

(samanasukhadukkha ) has four main

1.

He confides in his friend.

2.

He keeps his friend’s secrets.

3.

He does not desert his friend in times of danger.

4.

He will give even his life for his friend’s sake.

The good counselor (atthakhayi ) has four main features: 1.

He restrains his friend from doing evil or harm.

2.

He encourages his friend in goodness.

140 He makes known to his friend what he has not heard before.

4.

He points out the way to prosperity and happiness.

The loving friend (anukampi ) has four main features:

4.

.

3.

:

1.

When his friend is unhappy, he commiserates.

2.

When his friend is happy, he is happy for him.

3.

When others criticize his friend, he comes to his defense.

4.

When others praise his friend, he joins in their praise.

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2.

3.

4.

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2.

3.

4.

5.

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Jealousy is a silent fire that burns the mind of a jealous person completely. It

is like being dragged into hell while still alive right from the beginning till the end.

Meanwhile one who is the target of jealousy may not even be aware of it throughout the whole period of time. So why to go to hell? Is it worth it?

Reciprocal friendship: friend should support each other according to the practices in the teachings on the “ left direction � listed bellow: C.

One should treat friends as follows: 1.

Share with them.

2.

Speak kindly with them.

3.

Help them.

4.

Be constant through their ups and downs.

5.

Be faithful and sincere.

Friends reciprocate as follows: 1.

When their friend is off guard, they protect them.

2.

When their friend is off guard, they protect his property.

3.

In times of danger, they can be a refuge.

4.

They do not desert their friend in times of need.

142 5.

They respect their friend’s family and relations.

8. THE WORKER AND THE BOSS ( Employee and employer ) People who work together in the capacity of employee and employer should relate to each

other properly in accordance with their duties, so that good relations are maintained and the work proceeds smoothly, by abiding by the principles of conduct outlined in the teachings on the “lower of the six directions” as follows:

A.

An employer should support his servants and employees by: 1.

Assigning them work in accordance with their strength, sex, age, and abilities.

2.

Paying them wages commensurate with their work and adequate for their

3.

Granting them fringe benefits by, for example, providing medical care in times of

4.

Sharing with them a portion of any special profits that may accrue.

5.

Giving them appropriate holidays and time to rest.

livelihood.

sickness.

B.

An employee helps his employer by : 1.

Starting work before him.

2.

Stopping work after him.

3.

Taking only what is given by the employer.

4.

Doing his job well and seeking ways to improve on it.

5.

Spreading a good reputation about his employer and his business. ;.

True Nibbana is ‘Sanditthiko’ meaning ‘to be seen for oneself’.It is the

coolness of life – here and now, and remains cool all the time because of the

absence of mental defilement and the attachment to self, and no reaping of karmic fruit- both good and bad. True Nibbana has nothing to do with death.

143 . ( ) : 1.

2.

3.

4.

5.

6.

7. .

5 : 1.

2.

3.

4.

5.

8. THE EDUCATOR ( A teacher, mentor or preacher

)

One whose duty it is to teach and provide others with learning, especially a teacher, should possess the qualities and observe the principles of conduct outlined below:

He is a good friend: ( a teacher ) should be endowed with the seven qualities of the good friend (kalyanamitta-dhamma), as follows:

A.

Piyo: endearing; he is endowed with kindness and compassion, taking an interest in his students and their well-being; he has rapport; he creates a familiar and casual atmosphere, encouraging students to approach him with queries and doubts.

1.

144 Garu: worthy of respect; he is firm, adhering to principle; he has conduct that befits his position, inspiring feelings of reassurance, refuge and safety.

2.

Bhavaniyo: inspiring; he is truly learned and wise, and is one who is constantly trains and improves himself; he is praiseworthy and exemplary, so that his students speak and think of him appreciatively, confidently and proudly.

3.

Vatta: capable of speaking effectively; he know how to explain things clearly, and know when to speak what and how; he gives counsel and caution and is an able advisor.

4.

Vacanakkhamo: patient with words; he willingly listens to questions and queries, no matter how petty, can bear even improprieties admonishments and criticisms without becoming dejected or offended.

5.

Gambhiranca katham kata: capable of expounding on the profound; he can explain difficult and profounder subjects.

6.

No catthane niyojaye: not leading in wrongful ways; he does not lead his students in ways that are detrimental or in matters that are worthless or improper.

7.

He is dedicated to giving knowledge by establishing himself in the five qualities of one who give teachings, known as the dhammadesaka-dhamma: B.

Anupubbikatha: teaching step-by-step, in proper sequence; he teaches the principles or subject matter in order, from easy to abstruse, shallow to profound, in logical progression.

1.

Pariyayadassavi: expanding on and clarifying the main points; he explains; he brings forth reasons to clarify the meaning of each aspect and point; he varies his explanations to enable his listeners to clearly see his points in the light of reason.

2.

Anudayata: teaching with a heart of goodwill; he teach with a mind imbued with goodwill and sincere desire for his listeners’ benefit.

3.

Anamisantara: aiming not for material gain; he does not teach out of desire for any material reward, payment or personal benefit.

4.

Anupahacca: speaking impartially and unabrasively; he teaches according to the principles, according to the content, with the intention of revealing the truth and the meaning, neither exalting himself nor satirizing or belittling others.

5.

145 .

: 1.

2.

3.

4.

.

3 : 1.

2.

3.

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: 1.

2.

3.

4.

5.

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Black magic or superstitious beliefs and practice is ‘a sleeping faith’ that thrives by ignorance or ‘avicca’, while Buddhism is an awakened faith which thrives

by knowledge or ‘vicca’. Therefore be careful of any action or deed that concerns the statue of the Buddha or the amulet for it can be taken as a gesture of belief in true Buddhism or as a ritualistic practice of black magic depending on whether one is driven by the power of ‘vicca’ or knowledge, or by the influence of ‘avicca’ or ignorance and ‘upadana’ or attachment.

146 C.

He maintains the fourfold grace of a teacher: a capable teacher has the following techniques of teaching: Sandassana: making clear; no matter what he teaches, he explains the reasons behind it and analyzes it so that his listeners understand it clearly, as if leading them by the hand to see it for themselves.

1.

Samadapana: inviting practice; he teaches in such a way that (his listeners) see the important of doing what needs to be done, appreciate its value, become convinced, accept it and are motivated to implement it or put it into practice.

2.

Samuttejana: arousing courage; he rouses his listeners to zeal, interest, fortitude and firm resolve to consummate the practice, to fear no difficulty or hardship.

3.

Sampahamsana: inspiring joy; he creates an atmosphere of fun, cheerfulness, joyousness and delight; he inspires his listeners with hope and vision of a good result and the way to success.

4.

In brief, this can be summarized as: teaching to clarify, motivate, rouse and delight.

D. He uses the three gauges: briefly speaking, a teacher may examine himself with the three kind of manner that that characterized how the Buddha taught: 1.

He teaches with true knowledge: having first himself acquired true knowledge and

2.

He teaches logically, so that his listeners can clearly see the meaning with their own

3.

He teaches pragmatically, accomplishing the objective of the teaching by, for

accomplished his goal, he teaches others.

wisdom.

example, guiding his listeners to truly understand , to see the truth, to actualize the practice and to attain the results of the practice.

E. He performs the duties of a teacher to a student: he conducts himself toward his students by helping them according to the teachings compared to the “right direction, � as follows: 1.

He trains them to be good.

2.

He guides them to thorough understanding.

3.

He teaches the subject in full.

4.

He encourages and praises his students’ goodness and abilities and allows their full

expression.

147 5.

He provides a protection for all directions, that is, teaching and training them so that

they can actually use their learning to make a living and know how to conduct themselves well, having a guarantee for smoothly leading a good life and attaining happiness and prosperity.

Nothing venture, nothing gain. .

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:

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.

2.

.

2 1.

2.

3.

4.

5.

6.

7.

1.

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148

9. THE LEARNER ( A pupil, student or researcher ) For one who is learning, whether a pupil, a student or researcher, the teachings for one

who is to be successful, namely the four wheels (cakka ) and the four pathways to success

(iddhipada ) are not the only thing to bear in mind. There are also the following principles to learn and practices to observe.

A. Knowing the heralds of learning : he understands the two factors for Right View, which are: 1.

Good external factor : having good friends, which refers to associating with

teachers, advisors, friends and (other vehicles of learning such as) books. It also includes having general social conditions that are wholesome and helpful. All of these will encourage or arouse the arising of wisdom, through the processes of listening, discussing, seeking advice, querying, reading, and researching. This also entails being selective about the use of mass media.

2.

Good internal factor : yonisomanasikara, which is the proper use of thinking,

knowing how to think, or being skilled in thinking; that is, seeing things with critical

reflection, tracing their causes and effects; analyzing an object or problem in order to see it as it is and in terms of its causal conditions until one sees its true nature and can solve the problem or bring about benefit.

In short: 1.

2.

Knowing how to rely beneficially on the people and thinks around one.

Knowing how to be self-reliant and also make oneself a refuge to others.

B. Having the guarantee of a life that is progressing: Having learned of the two heralds of learning, one must put them into practice in one’s own life and also develop another five qualities, bringing the total to seven, which are known as the auroras of a good life, or the dawn of education. The Buddha compared them to the light

of the dawn, which always precedes sunrise, because these qualities are the capital foundation

149 which guarantees that learning will advance and life will progress to virtue and success that are exalted and noble. They are as follows: 1.

Seeking out sources of wisdom and good examples.

2.

Having discipline as a foundation for one’s life development.

3.

Having a heart that aspires and constructive action.

4.

Dedicating oneself to training for realization of one full human potential.

5.

Adhering to the principles of conditionally; seeing things according to cause and

effect.

6.

Establishing oneself in heedfulness.

7.

Thinking wisely so as to realize benefit and see the truth.

For explanations, see Introductory Section: Human Beings and Being Human, 1.

Man, The Noble Being.

.

2 () 4 1.

2.

3.

4.

.

: . ( ) 5 :

1.

2.

3.

4.

5.

To tighten your belt or else you’ll suffer.

150 Practicing according to the principles for encouraging wisdom: in practice, he may bring about the two conditions for Right View mentioned above by following the principles known as the four Vuddhi-dhamma (conditions conducive to the development of wisdom): C.

Sappurisasamseva: associating with the wise, he knows how to select sources of knowledge, and associates with learned people who are virtuous, wise and worthy of respect.

1.

Saddhammassavana: hearkening to the teaching; he listens attentively to teachings and advice; he searches for knowledge from people and from books or mass media; he applies himself to learning and researching, seeks advice and makes queries so that he attains real knowledge.

2.

Yonisomanasikara: thinking wisely; having learned, seen, read or heard about something, he reflects on it for himself, analyzes it to see its true nature and looks into it to see the what, when, where, why and how of it; he sees its merits demerits, benefit and harm, etc.

3.

Dhammanudhammapatipatti: practice in accordance with principles; the things he has learned, heard and thoroughly considered he puts into practice correctly in accordance with the principles and their objectives, so that the minor principles accord with the major ones and the minor practices are harmonious with the overall objective; he practices the teaching with its objective in mind;

4.

for example, contentment as a support for effort, but not leading to laziness.

D. Learning to be learned: whatever he learns or studies, he makes himself well versed in that field by increasing and clarifying his knowledge and understanding until he is endowed with the five qualities of learned one (bahussuta): Bahussuta: hearing much; he learns, hears, sees, experiences, reads and amasses a large and extensive amount of knowledge in his field.

1.

Dhata: retaining; he grasps the gist or essence and remembers the subject matter accurately.

2.

Vacasa paricita: becoming fluent; he recites or speaks about the subject often so that he is fluent in and clear about it, and can answer any queries about it.

3.

Manasanupekkhita: becoming thoroughly familiarized; he thinks about the subject so often that he is thoroughly familiar with it; whenever he calls it to mind the content is vivid to him, and he perceives it clearly and thoroughly.

4.

Ditthiya supatividdha: having penetrated; he clearly understands the overall meaning and rationale of the subject; he thoroughly and penetratingly knows its source, its logic and the

151 relationship of the content and details within the subject itself and in relation to other subjects within that field or theory.

What is worth doing is worth doing well. .

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2.

3.

4.

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2.

3.

4.

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152 7.

8.

9.

10.

A friend in need is the friend indeed.

E. Honoring the “lighter of the lamp”: in terms of their relations with the teacher, students should show respect to him as the “right direction” according to the teachings on the six directions: 1.

Rising to greet the teacher and showing respect to him.

2.

Approaching the teacher to care for and attend him, to consult, query and receive

3.

Hearkening well so as to gain wisdom.

4.

Serving the teacher and running errands for him.

5.

Learning the subject respectfully and earnestly; giving the task of learning its due

advice from him.

importance.

10. THE DEVOTEE ( A lay follower ) Buddhists express their relationship to their religion through the following principles of

conduct:

A.

Supporting the monks : treating the monks as the “upper direction,” by: 1.

Acting toward them with goodwill.

2.

Speaking to them with goodwill.

3.

Thinking of them with goodwill.

4.

Receiving them willingly.

5.

Suporting them with the four requisites [alms food, robes, shelter and medicine].

153 Making merit: performing good deeds through the various means known as the three punnakiriya-vatthu (bases of meritorious action ): B.

1.

Dana-maya: making merit through sharing out material things.

2.

Sila-maya: making merit through virtuous conduct or moral behavior.

Bhavana-maya: making merit through mind training,i.e, developing mental qualities and wisdom.

3.

Buddhists should also make an effort to perform these seven more specific kinds of merit, bringing the total to ten: 4.

Apacayana-maya: making merit through polite and modest conduct.

Veyyavacca-maya: making merit through efforts to give practical help, offer service or do the common good.

5.

6.

Pattidana-maya: making merit through involving others in doing good deeds.

7.

Pattanumodana-maya: making merit through rejoicing in the good deeds of others.

Dhammassavana-maya: making merit through listening through the teachings and acquiring knowledge that is free of harm.

8.

Dhammadesana-maya: making merit through explaining the teachings and imparting knowledge that is beneficial.

9.

Ditthujukamma: making merit through correcting one’s views, learning to see all things as they really are so that one attains Right Views, 10.

.

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2.

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154 3.

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Sunnata for the laity is meant for even women and children who do possess the potentials to develop mindfulness and wisdom to halt or check the tendency to get attached to anything love at all. Love, anger, hatred, fear, anxiety, feeling of missing, envy, possessiveness and jealousy all originate in the sense of having and being ‘I’ and ‘mine’.

The detachment to this entity of ‘self’ can be achieved through one’s own mindfulness and mental power. So let it be a special legacy for the laity.

Familiarizing oneself with the religion : if one wishes to practice more strictly, to be a male lay follower (upasaka) or female lay follower (upasika), one should establish oneself in the condition leading to prosperity for a lay follower known as the seven upasaka-dhamma, as follows: C.

1.

Not failing to visit or meet with the monks.

2.

Not neglecting to hear the teachings.

3.

Training oneself to progress in higher levels of morality.

4.

Being imbued with faith in the monks, be they elders, newly ordained or of

5.

Listening to the teaching not for finding fault or flaws to criticize.

6.

Not seeking the gift-worthy, or a field of merit, outside Buddhist principles.

7.

Giving first service to this religion; that is, applying oneself to supporting Buddhist

intermediate status.

activities.

155 Being leading lay follower : good Buddhist lay followers (upasaka-upasika) should be endowed with qualities known as the five upasaka-dhamma:

D.

1.

They have faith, rational belief and confidence in the attributes of the Triple Gem.

2.

They have morality, at least maintaining themselves in the five precepts.

3.

They reject superstition; they believe in deeds, not in luck; they aspire to results

through their own actions, not through lucky charms or things wildly rumored to be magical.

4.

They do not seek the gift-worthy outside of this teaching.

5.

They apply themselves to supporting and helping with Buddhist activities.

Regularly monitoring one’s progress : this is in belief to uphold the qualities for measuring progress in the Buddha’s teachings known as the five ariya-vaddhi: E.

1.

Suddha: having belief that accords with the principles of Buddhism,

not being credulous or easily led astray.

2.

Sila: having honest and exemplary conduct and livelihood.

Suta: having sufficient knowledge of the principles of Buddhism to be able to practice them and teach them to others.

3.

4.

Caga: sharing and giving, being ready to help those deserving of help.

Panna: understanding the true nature of life and the world so that one’s mind is not bound by them.

5.

.

The Holy or Noble Ones (Ariya-puggala) have three particular qualities:

clean, illuminating, and calm, and they meet the condition of being the core of the Triple Gems in Buddhism. Commit all that into the mind like a chapter of mantra and let it be a legacy for everyone.

. ()

156 : 1.

2.

3.

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5.

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4.

5.

6.

7.

8.

9.

10.

Grasp all lost all.

11.

THE PERPETUATOR OF THE RELIGION ( A Buddhist monk )

The Order of monks (Sangha ), who are the ordained members of the Buddhist religion,

have the responsibility of studying, practicing and teaching the Dhamma, thereby perpetuating the

157 religion. Monks have many rules of conduct to observe. Here only some of their duties in relation to lay people and some of the admonishments for practice will be given:

A. Helping householders: a monk helps lay people through the principles of practice for the “upper direction� as follows: 1.

Enjoining them from evil actions.

2.

Encouraging them in goodness.

3.

Assisting them with kind intentions.

4.

Making known to them things not heard before.

5.

Explaining and clarifying those things they have already heard.

6.

Pointing out the way to heaven, teaching them the way to happiness and prosperity.

Regularly examining oneself: a monk must be constantly cautioning himself in accordance with the ten themes to be frequently reflected on by a monk (pabbajita-abhinhapaccavekkhana): B.

1.

My standing is not the same as that of a layman. I have renounced all statuses; I

2.

My livelihood depends on others as I rely on them for my sustenance; I should

3.

The manner expected of me differs from that of a lay person; whatever is the

4.

In regard to moral conduct, am I still beyond self-reproach?

5.

In regard to moral conduct, am I still beyond the reproach of my friends in the

6.

I will have to be separated from all that is loved and dear.

7.

My kamma is my own; whatever my kamma I do, whether good or evil, of that I will

8.

The days and nights are passing; how am I using my time?

9.

Am I content with a secluded dwelling?

10.

Are there any of these supernormal attainments within me that will save me from

should live simply, and not try to get things my own way.

myself easily looked after and use the four requisites reflectively, not out of craving.

manner of a monk I must adopt; I must also constantly improve myself.

higher life (brahmacariya) who are wise?

surely be the heir.

embarrassment when later questioned by my fellow monks?

158 . The word ‘Dhamma’ has various meanings. If it were to have only one meaning, it

would be Duty that has been rightly carried out by one who acts and practices according

to the laws of Nature in order to bring about peace and happiness for every party, every period of time and every circumstance.

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