Dhamma in English. by ktbf cm

Chapter I The Four Noble Truths (Catt ri Ariyasacc ni) Objectives of study 1. To enable the students understand the technical terms and meanings of the Four Noble Truths (Catt ri Ariyasacc ni). 2. To enable the students explain the Four Noble Truths (Catt ri Ariyasacc ni) into the English effectively. 3. To enable the students discuss the stories of the Four Noble Truths. Topics • The First Noble Truth: Dukkha sacca • The Second Noble Truth: Samudayasacca • The Third Noble Truth: Nirodhadacca • The Fourth Noble Truth: Magga sacca These Four Noble Truths are fundamental teaching. The heart of the Buddha’s teaching lies in the Four Noble Truths (Catt ri Ariyasacc ni) which He taught in his first sermon to his old companions, the five ascetics, at IsipatanaDeer Park (modern Sarnath) near Benares. In this sermon, as we have it in the original texts these four truths are given briefly. They are: 1. Dukkha saccca - the Truth of suffering. 2. Samudaya sacca - the Truth of the cause of suffering. 3. Nirodhasacca - the Truth of cessation of suffering. 4. Magga Sacca - the Truth of the Path leading to the cessation of suffering. !

But there are innumerable places in the early Buddhist scriptures where they are explained again and again, which greater detail and in different ways. 1.1. The first noble truth: Dhukkha Sacca Meaning The Buddhaâ&#x20AC;&#x2122;s discovery of the solution to the problem of suffering began with the recognition that life is suffering. This is the first of the Four Noble Truths. The states of them are: birth is suffering, aging is suffering, sickness is suffering, and death is suffering. If people examine their own experiences or look at the world around them, they will see that life is full of suffering or unhappiness. Suffering may be physical or mental. The suffering is divided in to two types namely: 1.1.1 Physical suffering Physical suffering takes many forms. People must have observed at one time or another, how their aged relatives suffer. Most of them suffer aches and pains in their joints and many find it hard to move above by themselves. With advancing age, the elderly find life difficult because they cannot see, hear or eat properly. The pain of disease, which strikes young and old alike, can be unbearable. The pain of death brings much suffering. Even the moment of birth gives pain, both to the mother and the child who is born. The truth is that the suffering of birth, old age, sickness and dead are unavoidable. Some fortunate people may now be enjoying !

happy and carefree lives, but it is only a matter of time before they too will experience suffering. What is worse, nobody else can share this suffering with the one that suffers. For example, a man may be very concerned that his mother is growing old. Yet he cannot take her place and suffer the pains of aging on her behalf. Also, if the boy falls very ill, his mother cannot experience the discomfort of his illness for him. Finally, neither mother nor son can help each other when the moment of dead comes. 1.1.2 Mental suffering Besides physical suffering, there are also various forms of mental suffering. People feel sad, lonely or depressed when they lose some one they love through separation or death. They become irritated or uncomfortable when they are forced to be in the company of those whom they dislike or those who are unpleasant. People also suffer when they are unable to satisfy there need and wands. Teenagers, for example, feel frustrated and angry if their parents refuse to let them go to a late-night party or spend large sums of money on expensive fashionable clothing or toys. Adults, on the other hand, may be unhappy if they are unable to gain wealth, power and fame. Reading comprehension on Kis gotam â&#x20AC;&#x2122;s Grief Kis Gotam was a young beautiful woman from a rich family who was married to a wealthy merchant. When her only son was about a year old, he suddenly fell ill and died. Overwhelm with grief, Kis gotam took the dead child in her arms and went from one house to another house for asking !

people if anyone knew a medicine that could restore her child’s life. Of course no one was able to help her. Finally, she met a follower of the Buddha, who advised her to see the Buddha. When she carried the dead child to the Buddha and told Him her sad story, He listened with patience and compassion. He said to her by these words: “There is only one way to solve your problem. Go and get me five mustard seeds from any family in which there has never been a dead” Kis Gotam set off to look for such a household but without success. Every family she visited had experienced the dead of one person or another. At last, she understood what the Buddha had wanted her to find out for herself-that death comes to all. Accepting the face that death is inevitable, she no longer grieved. She took the child’s body away and later returned to the Buddha to become one of his followers. “The Buddha taught us to recognize that suffering is a fact of life and that no one can avoid it, as stated in the first Noble Truth” 1.2. The Second Noble Truth: Samudaya sacca Meaning The cause of suffering are three craving; sensual craving, craving for existence and craving for non existence based on greed and selfishness. The Buddha saw that the cause of suffering which are selfishness, craving and greed. People want all kinds of things and want to keep them forever. !

However, greed is endless, like a bottomless pit that can never be filled. The more you want, the more unhappy life is. Thus, our limitless want and desires are the cause of our suffering. Many children who have had a taste for chocolate will keep asking for more. When they do not get it, they will feel upset and even angry. Although they know that eating too much chocolate may cause them to have a stomachache and a toothache, they still want more. The things we want most can cause us the most suffering. The following is the example of the cause of suffering. Reading comprehension on the monkey trap In China, monkeys are caught in a very special way. The trapper first takes a coconut. He then makes a hole on its side just big enough for a hand to go through when it is not clenched in to a fist. He then places some peanuts in the coconut and puts it in spot where monkeys usually visit. Before leaving the coconut behind, he would scatter peanuts around the coconut. Sooner or later, a curious monkey would come along. It would first eat the peanuts on the ground. Then, it would find the coconut and see that it is full of peanuts. When it puts its hand into the hole to help itself to the peanuts, it would be unable to withdraw its hand, which is now a fistful of peanuts. No matter how hard it struggles and pulls, it would not get free. It would cry out loud and become very anxious. Every monkey has to do it to let go of the peanuts to get free, but it would not want to do that. In this situation, the monkey is easily caught by the trapper. â&#x20AC;&#x153;We are like the monkey. We want to be free from suffering, but we are not willing to let go of our desires, !

which so often get us into trouble. This is the second Noble Truth.â&#x20AC;? 1.3. The Third Noble Truth: Nirodha sacca Meaning The Nirodha Sacca means having no craving caused suffering. In which, there are three kinds of craving namely; sensual craving, craving for existence, and craving for nonexistence. It all of them are removed, that is called Nirodha Sacca. The end of suffering, craving must be removed. Just as a fire dies when no fuel is added, so unhappiness will end when the fuel of craving is removed. When craving is completely removed, there will be no more suffering. Our mine will be in a state of perfect peace. We shall always be happy. Buddhists call the state without suffering and having only peace with happiness called Nivarna. It is an everlasting state of great joy and peace. It is the greatest happiness in life. The following is the example of the cessation of suffering. Reading comprehension on A Happy Monkâ&#x20AC;&#x2122;s Exclamation There was once a man of wealth and high position who realized that suffering was the same for the rich and the poor. So he became a monk to practice meditation in order to develop his mind. Soon, that old monk had 500 monks as follower. One of these monks was always in a good temper, unlike the others who usually looked serious. The monk was the only one who knew his source of happiness, and this !

happy monk was soon appointed chief assistant. A year later, which they were spending the rainy season in the royal garden according to the king’s invitation, the old monk was asked to stay at the residence in the palace. The happy monk became the new leader of the group. One day, this happy monk went to pay respect to the old monk and visit at the palace. All would stay in the residence on seeing him mumbling as follow; “Here what happiness! Here what happiness!” The king, who happened to visit the old monk at that time, felt insulted when he was not greeted by this happy monk, who was not even aware of the king’s entrance. Seeing the king’s displeasure, the old monk said to him: “have patience, my king, and I will tell you the source of this monk’s happiness. Not many people know of it. He was once a king like you. But having given up his kingly life for that of a monk, he had found his present joy! Sitting alone in the forest, he had nothing to fear and no need for armed guards to surround him. Free from the worry over wealth and power, his wisdom now protects himself and others. He has found such inner peace in meditation that he cannot help saying: “here what happiness here what happiness!” the king finally understood what true happiness was. He honored the two monks before returning to his palace. “Unattached to wealth and power, happiness increases. This is the Third Noble Truth.” 1.4 The Fourth Noble Truth: Magga Sacca Meaning !

Magga Sacca means the path leading to the end of suffering or the way to the cessation of suffering called “Noble Eightfold Path or Middle ways” (Majjhim pa ipad ). 1. Right understanding (Samm di hi) means correct understanding in these topics; the Four Noble Truths, the five Aggregates, the Three Characteristics, the Dependent Origination and the action and means correct understanding of oneself and the world. If we understand things as they really are, we would be able to live happier and more meaningful life. 2. Right Thought (Samm sa kappa) means correct thought these topics; the aim towards renunciation, the aim towards benevolence, the aim towards kindness, the aim towards non-violence and the aim towards universal love and to think in the right way.Those who harbour thoughts of greed and anger will easily get into trouble. But if we think correctly, we would end up doing the right things. 3. Right Speech (Samm v c ) means to avoid fakes speech, slanderous speech, and idle chatter. Harsh words can wound more deeply then weapons, white gentle words can change the heart of a hardened criminal. This shows the effect on others on the way we speak. The Buddha said, “Pleasant speech is as sweet as honey; truthful speech is beautiful like a flower; and wrong speech is unwholesome like filth” Therefore, we should speak words that are truthful, meaningful, and with good will. !

4. Right Action (Samm kamma ta) means to refrain from three kinds of unwholesome deeds. They are abstaining from taking life, abstaining from taking what is not given, and abstaining from sexual misconduct. 5. Right Livelihood (Samm j va) means earning oneâ&#x20AC;&#x2122;s living in a righteous way do the worth that would not in any way bring harm to living beings. Buddhists are discouraged from engaging in the following five kinds of livelihood: Trading the living beings, weapons, animals, for slaughter, intoxicating drink and drugs. The Buddha said that â&#x20AC;&#x153;Do not earn your living by harming others. Do not seek happiness by making others unhappyâ&#x20AC;?. 6. Right Effort (Samm v y ma) means to do the best to become a better person. Examples of this are to work hard at school and to drop bad habits such as laziness, quick temper, smoking and drugs. 7. Right Mindfulness (Samm sati) means to be always aware and attentive. We should always be aware of what we think, say and do. We must concentrate on everything we do before we can do it well. For instance, if we concentrate in class, we would not miss anything the teacher says. 8. Right Meditation (Samm sam dhi) means to keep the mind steady and calm in order to see clearly the true nature of things. This type of mental practice can make us become more understanding and a happier person. !

The Noble Eightfold Path can help us prevent problems or deal with any problems we may come across in our daily life. If we follow it, we are on the way to less suffering and more happiness. The following is the example of the path leading to the cessation of suffering. Reading comprehension on of Raft A man who was escaping from a group of bandits came to a vast stretch of water that was in his way. He knew that this side of the shore was dangerous and the other side was safe. However, there was no boat going to the other shore, nor was there any bridge for crossing over. So he quickly gathered wood. Branches and leaves to make a raft, with the help of the raft, he crossed over safely to other side. “The Noble Eight Path taught by the Buddha is like the raft. It would take us from the suffering of this shore to the other shore of no suffering.” Conclusion The fundamental of the Buddha’s teaching is “the Four Noble Truths” there are: Dukkha sacca: the truth of suffering Samudaya sacca: the truth of the cause of suffering Nirodha sacca: the truth of the Cessation of suffering Magga sacca: the truth of the path leading to the cessation of suffering 1. The first Noble Truth (Dukkha sacca ) the truth of suffering is the nature of life, its suffering, its sorrows and joys, its imperfection and unsatisfactoriness, its impermanence and substantiality. !

2. The Second Noble Truth (Samudaya sacca) the truth of the cause of suffering is the origin of dukkha, which is desire accompanied by all other passion, defilements and impurities. 3. The Third Noble Truth (Nirodha sacca) the truth of the cessation of suffering is nirvana the absolute truth the ultimate reality. 4. The Four Noble Truth (Magga sacca) the truth of the path leading to the cessation of suffering is the path leading to the realization of Nibb na.

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Chapter II Virtues for a Good Household Life (Ghar v sa-dhamma) Objectives of study 1. To enable the students understand the technical terms and the meanings of the life (Ghr v sa-dhamma) including the Three Wholesome Course of Action and Six Directions. 2. To enable the students explain the Virtue for a Good Household Life (Ghar v sa-dhamma) in English effectively. 3. To enable the students appreciate and apply the Virtue for Good Household Life. Topics: • Virtue for a good household life. • Three wholesome courses of actions kammapatha). • Six directions for house holder’s life (Dis )

(Kusala-

2.1. The Virtue for a Good Household Life The Buddhism emphasizes realization of the fact of nothing surpasses of the love of oneself. With such realization, Buddhism says that one should examine and judge one’s own self. Any action, which is for one’s own benefit, should be hurriedly carried out, since each one is living in the midst of emotional social turmoil. Important principles for guiding life to the prosperity are provided by Buddhism as follow:!

2.1.1 Truth and Honesty (Sacca) Meaning Sacca means to be true and honest to oneself, oneâ&#x20AC;&#x2122;s duty, responsibility, people concerned, supervisors, followers, society and nation; beings honest to others and having sincerity to oneself and conduct oneself as firm inner foundation. It is meant husband and wife truth each other i.e. the husband does not propose other woman as a wife. In contrast, the wife is to follow the same act. Husband and wife not only observe good conduct in the manner, but also in usage of their treasure i.e. money, house, car, gold, ring etc. Thus, they have to trust each other. 2.1.2 Taming Oneself (Dama) Meaning Dama means to tame oneself regularly and to enable to suppress some thoughts, in which, if it appears, would become dangerous to both oneself and others. In other word it means patience, renouncement, and pressure of oneâ&#x20AC;&#x2122;s own mind. One has to find the code of Dhamma for daily life e.g. One may remind oneself that I am not angry, hatred, greedy because to be angry is fool, to hate is mad, to dislike anyone is burning oneâ&#x20AC;&#x2122;s mind. !

2.1.3 Tolerance (Khanti) Meaning Khanti means to tolerate natural abnormality and irregularity, difficulties in carrying out one’s duties, physical as well as mental suffering, brought about by either wellwishers or not. It is being patient to hungriness, to trouble, to tiredness, to instruction, to law and to Buddhist doctrine. This is the great quality of a man. 2.1.4 Liberality or Generosity (C ga) Meaning C gga means to be kind to others and sharing happiness for people, thus creating a sense of friendliness. It is a gift of happiness from one’s selfishness, of a lot of things from one’s a little thing. It is a share of thing, of spirit to each other in order to produce good social relation. This is positive Dhamma. Generally, a quality of Buddhist householder has to follow these virtues. The Buddha instructs householders to develop confidence in the Triple Gem; the Buddha, His teaching, and His disciples. He has to develop knowledge about the law of causation, the Four Noble Truths, and the three common characteristics. The Buddha laid down the way of the five qualities of an excellent lay disciple (Up saka-dhamma) as follows: 1. To be endowed with faith 2. To have good conduct !

3. Not to be superstitious, being in deeds, not luck 4. Not to seek for the rift-worthy outside of the Buddhaâ&#x20AC;&#x2122;s teaching 5. To do his first service in the Buddhist cause 2.2 Three Wholesome Courses of Actions (Kusalakammapatha) The Buddha taught the wholesome course of actions (Kusala-kammapatha) consisting of three ways of action namely, bodily action (K ya-kamma), verbal action (Vac kamma) and mental action (Mano-kamma). 2.2.1 Bodily action 1. To avoid the destruction of life and be anxious for the welfare of all lives.

2. T avoid stealing, not violating the right to private property of others. 3. To avoid sexual misconduct, not transgressing sex

morals.

2.2.2 Verbal action 1. To avoid lying, not knowingly speaking a lie for the sake of any advantage.

2. To avoid malicious speech, unite the discordant, encourage the united and utter speech that makes for harmony. 3. To avoid hard languages and speak gentle, loving, courteous, dear and agreeable words.

4. To avoid frivolous talk: to speak at the right time, in accordance with facts, what is useful, moderate and full of sense. 2.2.3 Mental action 1. To be without covetousness. 2. To be free from ill-will, thinking, Oh that beings were free from hatred and ill-will, and would lead a happy life free from trouble. 3. To possess right view such as that gifts, donations and offerings are not fruitless and that there are results of wholesome and unwholesome actions. 2.3 Six Directions for Householderâ&#x20AC;&#x2122;s Life (dis )

Meaning A word â&#x20AC;&#x2DC;the Six Directionsâ&#x20AC;&#x2122; can be divided into two meanings, namely; the meaning in geography and the meaning in Buddhism. Geographically, the first meaning refers to the four cardinal directions and another two directions are comparative directions. The Buddhist meanings of the comparative directions are; The east (Puratthima-disa) stands for the parents The south (Daksin-disa) stands for the teachers The weast (Pacchima-disa) stands for the wife and children. The north (Uttra-disa) stands for the friends and associates. The nadir (He hima-disa) stands for the servants, and employees. !

The zenith (Uparima-disa) stands for the ascetics and Brahmans. 2.3.1 The first direction: parents are looked upon as the east or the direction in front. The duty of sons and daughters to their parents make the family institution strong. As a son or daughter, one should honor one’s parents, who are compared to the “forward direction” in the following ways: return.

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

2. One helps them in their business and work. 3. One continues the family line. 4. One conducts oneself as is proper for their. 5. After their death, one makes offering, dedicating the merit to them. Parents help their children by: 1. Cautioning and protecting them from evil. 2. Nurturing and training them in goodness. 3. Providing an education. 4. Seeing to it that they obtain suitable spouse. 5. Bequeathing the inheritance to them at the proper time. 2.3.2 The second direction: teacher as the south or the direction in the right. The duty of teacher to students and study of students to teacher are pointed out in this discourse. The right duty supports education institution. As a student, one should show respect to one’s teacher, as the “right direction” as follows: !

them.

1. One rises to greet the teacher and shows respect to

2. One approaches the teacher to attend him, serve him, to consult, query and receive advice from him, etc. 3. One hearkens well so as to gain understanding. 4. One serve the teacher and runs errands for him. 5. One learns the subject respectfully and earnestly, giving the task of learning its due importance. A student supports his students by: 1. Teaching and training them to be good. 2. Guiding them to thorough understanding. 3. Teaching the subject in full. 4. Encouraging and praising his studentsâ&#x20AC;&#x2122; goodness and abilities. 5. Providing a protection for all direction; 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. 2.3.3 The third direction: Wife and children are observed as the west or the direction behind. Household life is a matter of general public, thus problems of the majority of the people are in household life. Buddhism provides principles of household life, beginning from the choice of spouse and how to live together. The choice of spouse is quite important since two people will have to live together for a long time. The choice of spouse, therefore, begins from the choice of a person of the same ideal as followsQ The mate of choice must have more or less the same belief and equal confidence, being equally aware of !

regulations and disciplines. Also the two are too selfsacrificing and intelligent and have similar background. The husband must act towards his wife as if he were a father, or a brother, a friend or a master; likewise, the wife must act towards her husband as if she were a mother, a sister, a friend or a mistress. The husband must respect the status of his wife and not to disdain her. He must have no sexual relations with other women. He is to give her household responsibilities, ornaments, gifts and others as deemed appropriate. The wife, however, is to possess wife’s virtues, namely, carrying out her responsibilities properly, being kind to those close to him, honest to him, keep and protect his treasures and be diligent in all her responsibilities. As a husband, one should honor and supports one’s wife, compared to the “rearward direction” as follow: 1. One honors her in accordance with her status as wife. 2. One does not disparage her. 3. One does not commit adultery. 4. One keeps her control of household concerns. 5. One gives her occasional gifts ornaments and clothing. A wife supports her husband by: 1. Keeping the household tidy. 2. Helping the relations and friends of both sides. 3. Not committing adultery. 4. Safeguarding any wealth that has been acquired. 5. Being diligent in all her work. 2.3.4 The fourth direction: Friends and companions are regarded as the north or the direction in the left. !

The duty of friend to friend is explained in Sing lavada Sutta. Right practice on one’s duty makes friendship long lasting. As a friend, one should conduct oneself toward one’s friends, as the “left direction” as follows: 1. One shares with them. 2. One speaks kindly to them. 3. One helps them. 4. One is constant through their ups and downs. 5. One is faithful and sincere. Friends reciprocate by: 1. Protecting their friend when he is off guard. 2. Protecting their friend’s property when he is off guard. 3. Being a refuge in times of danger. 4. Not deserting their friend in times of need. 5. Respecting their friend’s family and relations. nadir.

2.3.5 The fifth direction: Servants and workman as the

The duty of employees to the employer and duty of employer to the employees are expounded in this discourse. Right practice to duty makes employer institution excellent relationship. As an employer, one should support one’s servants and employees, as the “lower direction” as follows: 1. One assigns them work in accordance with their strength, sex, age, and abilities. 2. One pays those wages commensurate with their work and adequate for their livelihood. 3. One grants them fringe benefits by, for example, providing medical care in times of sickness. !

4. One shares with them a portion of any special profits that may accrue. 5. One gives them appropriate holidays and time to rest. A servant or employee helps his employer by: 1. Starting work before him. 2. Stopping work after him. 3. Taking only what is given by his employer. 4. Doing his job well and seeking ways to improve on it. 5. Spreading a good reputation about his employer and his business. zenith.

2.3.6 The sixth direction: Monks are observed as the

The duty of the monks to the lay people and duty of the lay people to the monks are expressed in this discourse. So, right practice on their duties support religions institute strong and progressive. As a Buddhist, one should show respect to the monks, as the â&#x20AC;&#x153;upper directionâ&#x20AC;? as follows: 1. One acts toward them with goodwill. 2. One speaks to them to tem with goodwill. 3. One thinks of tem with goodwill. 4. One receives them willingly 5. One supports them with the four requisites (alms food, robes, shelter and medicine). Monks help lay people by: 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, explaining and clarifying those things they have already heard. 5. Pointing out the way to the heaven, teaching them the way to happiness and prosperity. Conclusion: In this chapter, all Buddhists in the world should understand and follow these virtues for happy and peaceful life in everyday. They are:The Virtues for a Good Household Life (Ghar v sa-dhamma); The Truth and Honesty (Sacca), the Taming and Training oneself (Dama), the Tolerance or Forbearance (Khanti) and the Liberation or Generosity (C ga), the Three Wholesome Courses of Action; Bodily action (K ya-kamma), Verbal action (Vac kamma) and Mental action ( Mano- kamma) and Six Direction; the east (Puratthima- dis ) standing for the parents; they are to be served by children, the South ( Daksindisa) standing for the teachers; they are to be served by students, the West (Pacchima-disa) standing for the wife and children; they are to be taken care of husband and father, the North (Uttra-disa) standing for friends and associates; who are served by friends, the Nadir (He hima- disa) standing for the servants, employees, they who are served by employers, the Zenith (Uparima-disa) standing for Samanas, Br hma as; they who are served by householders.

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Chapter III The Five Precepts Objectives of Study 1. To enable the students understand and tell the technical terms and meaning of The Five Precepts (PañcaS la) 2. To enable the students explain the Five Precepts (Pañca S la) into English effectively. 3. To enable the students describe the stories about the Five Precepts (Pañca S la) Topics • To abstain from taking life (P

tip t verama )

• To abstain from taking what is not given (Adinn d n verama ) • To abstain from sexual misconduct (K mesumicch c r verama ) • To abstain from false speech (Mus v d verama ) • To abstain from taking intoxicants causing heedlessness (Sur merayamajjapam da h n verama ) There are three fundamental modes of training in Buddhist practice: morality, concentration, and wisdom. The English word morality is used to translate into the P li term s la, although the Buddhist term contains its own particular connotations. The word s la, denotes a state of normalcy, a condition which is basically unqualified and !

unadulterated. When one practices s la, one returns to one’s own basic goodness, the original state of normalcy, unperturbed and unmodified. Killing a human being, for instance, is not basically human nature; if it were, human beings would have ceased to exist a long time ago. A person commits an act of killing, because he or she is blinded by greed, rage or hatred. Such negative qualities as anger, hatred, greed, ill will, and jealousy are factors that alter people’s nature and make them into something other than their true self. To practice s la, is thus to train in preserving one’s true nature, not allowing it to be modified or overpowered by negative forces. The five precepts (Pañca S la) are also recited in P li, and their meanings are generally known to most Buddhists. English translation is given side by side: 1. P tip t verama sikkh padam sam diy mi. I observe the precept of abstaining from killing 2. Adinn d n verama sikkh padam samadiy mi I observe the precept of abstaining from stealing 3. K mesu micch c r verama sikkh padam sam diy mi I observe the precept of abstaining from sexual misconduct 4. Mus v d verama sikkh padam sam diy mi I observe the precept of abstaining from false speech 5. Sur merayamajjapm datth n verama sikkh padam sam diy mi

I observe the precept of abstaining from taking intoxicants causing heedlessness. !

3.1 To abstain from killing (P

tip t verama )

Meaning: The Buddha said, â&#x20AC;&#x153;Life is dear to all.â&#x20AC;? All beings fear death and value life, and we should therefore respect life and not kill anything. This precept does not abstain only killing people but also any creature, especially if it is for money or sport. We should have an attitude of loving-kindness towards all beings, wishing them to be always happy and free. Caring for the Earth, its rivers, forests and air, are also included in this precept. Five conditions of killing (P

tip t )

1. The being must be alive. 2. There must be the knowledge that it is a live being. 3. There must be an intention to take life. 4. An act must be done to cause death. 5. There must be death, as the result of the said act. If all the said five conditions are fulfilled, the first precept is violated. Reading comprehension on Wild Deer Park A long time ago, there was a beautiful forest. Many deer lived there. One day, a king took his men there to hunt. The king shot an arrow and hit a mother deer. She ran away in pain. Later the king found her hiding in some bushes with her baby deer. Even though she was bleeding and had tear in her eyes, she still fed her baby with milk. She soon died. !

The king felt very sorry. He picked up the baby deer and said to it “I will now take care of you.” He then broke his bow in two and said, “I’ll never hunt again.” In remembrance of that day, he named the forest wild Deer Park. Like people, animals also have feelings. We should not kill them for fun or sport. It is unkind and selfish. 3.2. To abstain from taking what is not given (Adinn d n -verama ) Meaning We have the right to own things and give them away as we wish. However, we should not take the things that do not belong to us by stealing or cheating. Instead, we should learn to give, to help others, and always take good care of the things that we use, whether they belong to us or to the public. In a broader sense, this precept means being responsible. If we are lazy and neglect our studies or work, we are said to be ‘stealing time’. This precept also encourages us to be generous. Buddhists give to the poor and the sick and make offerings to monks and nuns to practice being good. Buddhists are usually generous to their parents, teachers and friends to show gratitude for their advice, guidance and kindness. Buddhists also offer sympathy and encouragement to those who feel hurt or discouraged. Helping people by telling them about the Dhamma is considered to be the highest form of giving. Five conditions of stealing (Adinn d n )

1. The property must be in the possession of another person. 2. There must be the knowledge that the property is in the possession of another person. 3. There must be an intention to steal. 4. There must be an act of stealing. 5. By that act the property must have been taken. If all the said five conditions are fulfilled, the second precept is violated. Reading comprehension on the Moon is looking at you

Once there was a very poor family. They often went to their neighbor’s garden to steal some vegetables. One night, the father took along his little son into their neighbor’s garden to steal some carrots. While the father was pulling out some carrots, his little boy stood beside him. Suddenly, his son whispered, “Daddy, someone is looking at us.” The father became afraid. He quickly looked around, but he could not see anyone. “Where? Who?” he asked. The son pointed at the sky, “There, Daddy. It’s the moon. The moon is looking at us.” The father was shocked by what his son said. He thought that nobody could see what he was doing at night. His son’s words made him feel ashamed. He threw the carrots down and took his son by the hand. They both walked back home in the moonlight. After that he never stole anything again. If we steal, people will know !

3.3. To abstain from sexual misconduct (Kamesumicch c r verama ) Meaning To abstain from sexual misconduct is respect for people and personal relationships. Much unhappiness arises from the misuse of sex and from living in irresponsible ways. Many families have been broken as result, and many children have been victim of sexual abuse. For the happiness of ourselves as well as others, sex should be used in a caring and loving manner. When observing this precept, sexual desires should be controlled, and husbands and wives should be faithful towards each other. This will help to create peace in the family. In a happy family, the husband and wife respect, trust and love each other. With happy families, the world would be a better place for us to live in. Young people should keep their minds and bodies pure to develop their goodness. It is up to them to make the world a better place in which to live. Four conditions to sexual misconduct (Kamesumicch c r verama ) 1. There must be a man or a woman with whom it is improper to have sexual intercourse. 2. There must be an intention to have such sexual misconduct with such man or woman. 3. There must be an act done to have such intercourse. 4. There must be enjoyment of the contact of the organs. If all the said four conditions are fulfilled, the third precept is violated. !

Reading comprehension on Habit of committing adultery There was once a man who had the habit of committing adultery. Even though he had been arrested a number of times for his misconduct, he did not change his ways. In desperation, his father brought him to the Buddha for advice. The Buddha pointed out that a person who indulges in sexual misconduct creates problems and suffering for himself as well as others. He not only squanders his money and loses his reputation but also creates enemies for himself. Serious consequences often result from sexual misconduct, but they are usually overlooked at the time when it is being committed. 3.4. To abstain from false speech (mus v d verama )

Meaning We should respect each other and not tell lies or gossip. This would result in fewer quarrels and misunderstanding, and the world would be a more peaceful place. In observing the fourth precept, we should always speak the truth. The fourth precept is an important factor in social life and dealings. It concerns respect for truth. A precept for truth is a strong deterrent to inclination or temptation to commit wrongful actions, while disregard for the same will only serve to encourage evil deeds. The Buddha said: â&#x20AC;&#x153;There are few evil deeds that a liar is incapable of committingâ&#x20AC;? !

The practice of fourth precept, therefore, have to preserve one’s credibility, trustworthiness, and honor. Four condition of telling lies (mus v d ) 1. The thing said must be untrue. 2. There must be an intention to deceive. 3. There must be an effort made as a result of the said intention. 4. The other must know the meaning of what is said. If these conditions are fulfilled, the fourth precept is violated. Reading comprehension on the Buddha and r hula R hula, the only son of the Buddha, became a monk. He was the youngest in the Sangha. All the monks loved and spoiled him. R hula did whatever he liked. Sometimes he told lies just for the fun of it. One day, the Buddha said to R hula, “Please bring me a basin of water. I want to wash my feet.” He washed his feet in the basin of water and asked R hula, “Would you drink this water?” “No it is duty!” R hula replied. Then the Buddha asked R hula to throw the water away. The Buddha told R hula, “When water gets dirty, no one wants it. It is the same for those who tell lies; no one cares for them anymore.” Tears of the shame come to R hula’s eyes. He never told another lie. We should always tell the truth. !

3.5. To abstain from intoxicant causing heedlessness (sur merayamajjapam da h n verama ) Meaning The firth precept is based on self-respect. It guards against losing control of our mind, body and speech. Many things can become addictive. They include alcohol, drugs, smoking and unhealthy books. Using any of these will bring harm to us and our family. One day, the Buddha was speaking Dhamma to the assembly when a young drunken man staggered into the room. He tripped over some monks who were sitting on the floor and stared cursing aloud. His breath stank of alcohol and filled the air with a sickening smell. Mumbling to himself, he staggered out of the door. Everyone was shocked at his rude behavior, but the Buddha remained calm, “Great assembly!” He said. “Take a look at this man! I can tell the fate of a drunkard. He will certainly lose his wealth and good name. His body will grow weak and sickly. Day and night, he will quarrel with his family and friends until they leave him. The worst thing is that he will lose his wisdom and become confused. By observing this precept, we can keep a clear mind and have a healthy body. The three condition of taking intoxicants 1. There is intoxicant 2. There must be an intention to consume 3. It is consumed !

If these conditions are fulfilled, the fifth precept is violated. However, taking intoxicant for medicine purpose does not violate this precept. Reading comprehension on a Fly and Elephant One day, a dump fly tasted a bit of liquor left in a coconut shell. After that, he felt heavier and stronger than before. So he went back to the dump again. As soon as he landed on the dump, the dump heap was lowered a little. The fly thought, “Look, I am so strong” At this time, an elephant happened to pass by .The fly said, “My dear friend, have you come here for a fight? I am ready today”. The elephant walked over to the dump. He did not say a single word but just gave a big thump with its hoof and killed all the flies Taking intoxicant drinks and drugs will make us lose our senses like the fly. That is why the Buddha wanted us to refrain from using them. Conclusion: The five precepts (pañca s la) are related to the spiritual qualities that they are likely to produce and promote as follows; the first precept helps to promote goodwill, compassion, and kindness.The second precept can be instrumental in developing generosity, service, altruism, nonattachment, contentment, honesty, and right livelihood. The third precept helps to cultivate self-restraint, mastery over the emotions and senses, renunciation, and control of sensual desire. The fourth precept leads to the development of the !

honesty, reliability, and moral integrity. The fifth precept helps to promote mindfulness, clarify of mind, and wisdom.

Vocabulary Integrity

Wisdom

[

Y \

Morality Anger

Greed

Preserve

] = E

Condition Violate Intention

)5 = )5 T

0^ M& ^ 0C;

+ 5

. F 0 `0

Unmodified Hatred

Jealousy

a , b

Intercourse

Possession

= = =

Property

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Mental cultivation Denote

= W 5

Consume !

Chapter IV Superknowledge (Abhiññ ) Objectives of Study 1. To enable students understand the technical terms and meaning of the Superknowledge (Abhiññ ). 2. To enable students understand the qualities of an Archonship. 3. To enable students understand the distinction between the Archonship getting Superknowledge (Abhinn ). 4. To enable students understand relation between the Super knowledge (Abhiññ ) and the great meeting, the origin and the importance of Magha Puja Day. Topics • Introduction • Super knowledge(Abhiññ ) 4.1. Introduction In Buddhism, there are three worship days, namely; 1. M gha P j Day 2. Vis kha P j Day 3. s lha P j Day M gha P j Day is the full moon day of M gha month, this day hold that the origin of Dhamma or the origin of the Buddha’s Teachings. This is the day of laying down the fundamental rules (P timokkha) by the Buddha. The importance of this day is Mah sa gha Sannip ta Meaning the !

great meaning of Sa gha meeting in amount of 1,250 members, at R jagriha, Magadha State, India as the center for the propagation of Buddhism. Before details of this case, may I return to the first year! In the first year of the Buddha’s Enlightenment, he had given the first sermon called Dhammacakkappavattana-sutta to the five ascetics, at Isipatana, B r nas , India. In this sermon, the Buddha got the first follower his name is Kondanana, the leader of five ascetics. He, (ko dañña) got the vision of Dhamma (Dhammacakkhu), after that, the Buddha had given another discourse (sutta) its names is Anattalakkhanasutta (non-self sutta) to the five ascetics (Pa cavakk ) and another sutta named Anupupp kath with C tur riyasacca for Mr.Yasa and his friends in amount of 54. Finally, the first year the Buddha gives the sermons to two groups namely: 1. The group of five ascetics and 2. The group of Yasa and his 54 friends Both groups numbering 60 attained Arahantaship, free from defilements, they are the first Sangha followers of the Buddha. In the second year,(vassa 2) the Buddha, returned to Buddhagay , in the place of Enlightenment, the kingdom of Macadam ruled by King Bimpis ra. The Buddha met three brothers of Ja ilas with their 1,000 followers, and gave themthe sermon. All of them attained Arahntaship. Meanwhile, He had got the 250 followers of S r putta and Moggall na. Total of the followers out of Ja illas and the followers out of Sar putta and Moggall na amount of 1250, They are arahants with special qualities namely the Superknowledge (Abhiññ ). These qualities make them con to join in the great meaning without appointment because they !

have Superknowledge or divine in mind etc. Its details are said by the Buddha as follows:4.2 Super knowledge (Abhiññ ) Meaning and forms The Superknowledge means transcendental knowledge or supernatural knowledge. The forms of Superknowledge are these; Magical Power (Iddhividhi), Divine Ear (Dibbasota), Penetration of the others’ mind (Cetopariññ ya) Remembrance of former existence (Bubbeniv s nusstiññ a), Divine Eye (Dibbacakkhu), Knowledge of the exhaustion of all mental intoxicants ( savakkhaya a a). The following is the description of the each Superknowledge: 4.2.1 The Magical Power ( Iddhividh ) is mainly defined that

space,

1. 2. 3. 4.

One body becomes many bodies, Many bodies become one body, The body appears and disappears, The body dives mountain wall like going by

5. The body arises and dives to a land like waterdiving, 6. The body the walks the on water unbreaking like on a land, 7. The body goes into air like a bird flying, 8. The hands can touch the moon and the sun, 9. The bodily power tours around Brahmaloka, 4.2.2. Divine Ear (Dibbasoto) is mainly defined that: !

The monk can hears two kinds of sound i.e. the sound of the divine and the sound of men talking far and near over all men. 4.2.3. Penetration of the minds (Cetopariññ a) is mainly defined that:

others

When the mind is lust, hatred and delusion, that monk is able to know the mind is lust, hatred and delusion, when the mind is not lust, not hatred and not delusion, that monk is able to know the mind is not, not hatred and not delusion. When the mind is anxiety, that monk is bale to know ‘the mind is anxiety’, when the mind is not anxiety that monk is able to know ‘the mind is not anxiety. When the mind is calm, that monk is able to know ‘the mind is calm’ when the mind is free, that monk is able to know ‘the mind is free’. 4.2.4. Remembrance of former (Pubbeniv s nusstiñ a) is mainly defined that:

existence

1. The remembrance about 2-3-4-5-9-100… of existences, 2. The monk gets such name, such pleasant and unpleasant in those existences etc. that:

4.2.5. Divine Eye (Dibbacakkhu) is mainly defined

The monk experience with seeing all beings regarding as arising, ceasing, bad, good, trouble, happy etc. 4.2.6 Knowledge of the exhaustion of all mental intoxicants ( savakkhaya単単 a) is mainly defined that: The monk realizes the freedom of mind, of wisdom being un-defilement. The Superknowlege, as above mentioned, are real, true, stable, and righteous, enlightened by the Buddha. Conclusion The superknowledge is the special qualities of the Arahants that is divine being. So the Arahants come to join meeting without appointment, they know all things by themselves. The case is one of 4 components in the great meeting (Mah sa gha Sannip ta). And the superknowledge and the special qualities are junction Arahant. Vocabulary Arahant One who is free from defilements One who has attained Nibb na s lha P j Day Worship on the full-moon day of s lhamonth. (The eighth lunar month) !

Buddhism The teaching of the Buddha The system of belief according to the Buddha’ teaching. Dhammacakkappavattana-sutta The discourse on the Motion of the wheel of Dhamma. The first sermon of the Buddha’s preaching. The discourse on the Middle Path which is the middle between sensual indulgences (K masukhallik nuyoga) and self-mortification (Attakilamath nuyoga). This discourse is the guarantee of the Buddha’ Enlightenment. This discourse makes Ko dañña as one of the five ascetics gets the vision of Dhamma. (Dhammacakkhu) Ja ila

One who worship fire because they believe that the fire can destroy their defilements and then into salvation. King Bimbis ra The king who rules the state of Magadha The ling who gives the bamboo part to the Buddha in order to be the Buddhist Temple. Moggall na The follower of the Buddha who is important in working on the left of the Buddha. M hga P j Day The day of the Full-Moon Day of the M gha month (February) !

The holy day of Buddhism The day for the recitation of P timokkha (the fundamental rules of the order) to the Buddhist followers. The great meeting of Sangha for laying down the fundamental teaching. P timokkha The principal and fundamental rules or the teaching of the Buddha i.e., not to do any evil, to do good, to purify one’s own mind etc. R jagriha The main city of Magadha State in India. It is the city of the Buddha’s Enlightenment S r putta The follower of the Buddha who is importance in working on the right of the Buddha. Vis kha P j Day Worship on the Full-Moon Day of the Vis kha month (sixth lunar month) The day of the Buddha’s birth The day of the Buddha’s enlightenment The day of the Buddha’s passing away The day is regarded as international important day of the world.

Chapter V The Noble Eightfold Path (Ariya Magga) Objective of study 1. To enable the students understand the technical terms and Meanings of the Noble Eightfold Path. 2. To enable the students explain the Noble Eightfold Path effectively. 3. To enable the students appreciate and apply the Noble Eightfold Path in daily life. Topics • Right View (Samm di hi) • Right Thought (Samm sa kappa) • Right Speech (Samm v c ) • Right Action (Samm kamma ta) • • • •

Right Livelihood (Samm - j va) Right Effort (Samm v y ma) Right Mindfulness (Samm sati) Right Concentration (Samm sam dhi) The Buddha taught the word is a place suffering that there is cause for this suffering which is craving and an escape from or end to suffering is Nibb na. These are the first four Noble Truths. First, here is an analysis of our present state. Second, the Buddha explains the cause of suffering state that we are facing. Third, he promises a place beyond suffering to be realized in the near or distant future, that depending on our !

own efforts .The missing link, of course, is how to achieve this place of peace in which all craving and suffering have come to an end? The answer to this question is provided by the fourth Noble Truth, the Noble Eightfold Path. It is also called â&#x20AC;&#x2DC;The Middle wayâ&#x20AC;&#x2122;. The Noble Truth of the Path is the path leading to the cessation to suffering. The meanings of the Noble Eightfold Path or the Middle Way are as follow: 5.1Right View or Understanding (Samm di hi) is defined in these topics; The Four Noble Truths, the Five Aggregates, the Three Characteristics, the Dependent Origination and the Action. It means to have a correct view or understanding of oneself and the nature of the world. Although we may have our own view about the natural world. It may not always be right, if we view things as they really are, we would be able to live happily and more meaningful life. For example, Students who understanding their own value and benefit could to learn more to work hard and do better, hence, to do all works would begin to the Right View or Understanding. 5.2 Right Thought (Samm sa kappa) is defined in these topics; the aim towards renunciation, the aim towards benevolence, the aim towards kindness, the aim towards nonviolence and the aim towards universal love. It means how to think in the right way and attention could be free from all bonds of Dukkha, such intention should be free from revenge, hatred and harmfulness. Therefore, if we think correctly, we would end up doing the right things. !

For example, if the student harbors the right thoughts, they will know that being lazy may make them fail in exams. This means spending another year doing the same things. So they would decide to work hard rather grumpy about school work. 5.3 Right Speech (Samm v c ) is defined in these topics; to abstain from lying, to abstain from slander, to abstain from abuse and to abstain from idle talk. It means abstinence from lying, from tale-bearing and foolish talk, gossiping, backbiting, idle talk and harsh words. Harsh words can would more deeply than weapons; while gentle words can change the heart is of a hindered criminal.This shows the effect on other in how to speak. The Buddha said, pleasant speech is as sweet as honey. Truthful speech is beautiful like a flower; and a wrong speech is unwholesome like filth. Therefore, we should speak words with truth, meaningful and good will. 5.4 Right Action (Samm kammanta) is defined in these topics; to abstain from killing life, to abstain from taking what is not given and to abstain from sexual misconduct. It means not to arm or destroy any living being, not to steal or taking what is not given and not to do sexual misconduct. 5.5 Right Livelihood (samm - j va) is defined in this topic; to abstain from immoral livelihood. It means to reject of wrong means of livelihood and living on by right means. To live on work in any way bring harm to living beings. Buddhists are discouraged from engaging in the five kinds of livelihood; trading people, weapons, animals for slaughter, intoxicating drinks and drugs. !

The Buddha said â&#x20AC;&#x153;Do not earn your living by harming others, Do not seek happiness by making others unhappyâ&#x20AC;? 5.6 Right Effort (Samm v y ma) is defined in these topics; the effort to avoid evil and unwholesome, the effort to abandon evil and unwholesome, the effort to develop wholesome and the effort to maintain unwholesome deeds. Effort means to avoid the arising of evil; effort to overcome evil and demeritorious states that have already arisen. It means also to do our best to become a better person, Examples of this are to work hard at the school and drop bad habits such as laziness, quick temper, smoking and drugs. 5.7 Right Mindfulness (Samm sati) is defined in these topics; the four foundations of mindfulness, i.e. contemplation of the body, contemplation of feeling, contemplation of mind and contemplation of mind-objects. It means to be always aware and attentive before doing and working. For instance the Satipathana or Four foundations of Mindfulness which are the Body, Sensation, Mind and Dhamma. We should always be aware of what we think how we say and do. We should say and do with mindfulness on everything. 5.8 Right Concentration (Samm sam dhi) is defined in these topics; the four stage of absorptions (Jhana) i.e. the First Absorption, the Second Absorption, the Third Absorption and the Fourth Absorption. It means to keep the mind steady and calm in order to see clearly the true nature of things. This type of mental !

practice can make us become more understanding, and calm person; we can face any problem and trouble in our daily life with heedfulness and mindfulness. Conclusion The eight factors of the Noble Eightfold Path can be grouped into three strands-wisdom, morality and concentration. Wisdom consists of two factors, Right Understanding and Right Thought. The first of these is to do with developing an understanding of the Buddha’s principal teachings, including the Four Noble Truths, the law of karma (good deeds lead to happy states, bad deeds to miserable ones) and the three marks of existence (suffering, impermanent and not-self). Right Thought is thought free from ill-will, cruelty and lust. Like all other religions, Buddhism encourages its followers to adhere to a robust moral code. In the Noble Eightfold Path, this is represented by Right Speech Right Action and Right Livelihood. Consequently a Buddhist endeavors to abstain from lying, harsh or malicious speech, gossip and table- bearing. Similarly, by Right Action, a Buddhist abstains from killing (including animals), stealing and unlawful sexual intercourse. The last of these would include rape, cheating on your partner and visiting prostitutes. Right Livelihood would preclude any occupations that would involve the breaking of the five precepts. Consequently, jobs which involve killing (a butcher, for example) or drinking (a publican) would be seen as unwholesome.The final three factors, Right Effort, Right Mindfulness and Right Concentration can be classed under the umbrella term ‘Concentration’. Right Effort involves avoiding or overcoming unwholesome states and developing and !

maintaining wholesome states. For example, you decide to avoid losing your temper and instead develop and maintain a sense of equanimity. Right Mindfulness and Right Concentration relate to two approaches to meditation, Nibb na canâ&#x20AC;&#x2122;t be won-morality and understanding on their own are not enough. In fact, all three strands, all eight factors are necessary. Vocabulary Right View

YC F = c

Right Thought

9 W =

Right Speech

YCN,

= E

Right Action

Right Livelihood

YC<6 4) = " g YCNL

Right Mindfulness

Right Concentration

i "

Attention

Intention

Slaughter

Wisdom

7) 5 +

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P # 6 4)

h L

= 0P = 7

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]

Universal love

Morality

C 5= f

Right Effort

Non-violence

- " 5

)0 \

Intercourse

Temper

8@ S C D

Equanimity

Meditation

= 7

Concentration

Abstinence

k; : X Y

Y Y

Chapter VI Dependent Origination (Pa icca – samupp da) Objectives of Study 1. To enable the students understand the technical term and meanings of the Dependent Origination (Pa icca – samupp da) 2. To enable the student explains the Dependent Origination (Pa icca–samupp da) effectively. 3. To enable the student understand the relativity life. Topics • Ignorance (Avijj ) • Kamma-Formation (Sa kh ra) • Consciousness (Viññ na) • Mind-Matter (N ma-R pa) • Six sense-Bases (Sa yatana) • Contact (Phassa) • Feeling (Vedan ) • Craving (Ta h ) • Clinging (Up d na) • Becoming (Bhava) • Birth (J ti) • Decay and Death (Jar -Mara a) !

Introduction Upon the Full Moon of the month of Visakha, now more than two thousand five hundred years ago, the religious wanderer known as Gotama, formerly Prince Siddhartha and heir the throne of the Sakiyan people, by his full insight into the Truth called ‘Dhamma’ which is this mind and body, became the One Perfectly Enlightened by himself. His enlightenment or awakening called ‘Sambodhi’, abolished in himself unknowing and craving, destroyed greed, aversion and delusion in his heart, so that “vision arose, superknowledge arose, wisdom arose, discovery arose, light arose-a total penetration into the mind and body, its origin, its cessation and the way to its cessation which was at the same time complete understanding of the “world,” its origin, its cessation and the way to its cessation. He penetrated the Truth underlying all existence. In meditative concentration throughout one night, but after years striving, from being a seeker, he became “the Enlightened One, the Awaken One”. When he came to explain His great discovery to others, he did so in various was suited to the understanding of those who listened and suited to help to relieve the problems with which they were burdened. He knew with his Great Wisdom exactly what these were even if his listeners were not aware of them, and out of His Great Compassion taught Dhamma for those who wished to lay down their burdens. The burdens which men, indeed all beings, carry round with them are no different now from the Buddha’s time. For then as now men were burdened with unknowing and craving. They did not know of the Four Noble Truths or of Dependent Arising and they craved for five and poison and were then as now, consumed by fears. !

Lord Buddha, One attained to the Secure, has said: “Profound, Ananda, is this Dependent Arising, and it appears profound. It is through not understanding, not penetrating this law that the world resembles a tangled skein of thread, a woven nest of birth, a thicket of bamboo and reeds, that man does not escape from (birth in) the lower realms existence, from the states of woe and perdition, and suffers from the round of rebirth.” The not-understanding of Dependent Arising is the root of all sorrows experienced by all beings. It is also the most important of the formulations of Lord Buddha’s Enlightenment. For a Buddhist it is therefore most necessary to see into the heart of this for oneself. This is done not be reading about it nor by becoming expert in scriptures, nor by speculations upon one’s own and others’ concepts but by seeing Dependent Arising in one’s own life and by coming to grips with it through calm and insight in one’s “own” mind and body. “He, who sees Dependent Arising, sees the Dhamma.” Dependent Origination is which that all things depend each other, one arises one another ends like chain. There are12 factors namely:6.1 Ignorance (Avijj ) This Pali word “Avijj ” is a negative term meaning “not knowing completely” but it does not mean “knowing nothing at all.” This kind of unknowing is very special and not concerned with ordinary ways or subjects of knowledge, for here what one does not know are the Four Noble Truths, one does not see them clearly in one’s own heart and one’s own life. In past lives, we did not care to see ‘Dukkha’, so we !

could not destroy ‘the cause of Dukkha’ or craving which has impelled us to seek more and more lives, more and more pleasures. ‘The cessation of Dukkha’ which perhaps could have been seen by us in past lives, was not relished, so we come to the present existence inevitable burdened with Dukkha. And in the past we can hardly assume that we set our feet upon the ‘practice-path leading to the cessation of Dukkha’ and we did not even discover Stream-entry. We are now paying for our own negligence in the past. And this unknowing is not some kind of first cause in the past, for it dwells in our heart now. But due to this unknowing, as we shall see, we have set in motion this wheel bringing round old age and death and all other sorts of Dukkha. Those past “selves” in previous lives who are in the stream of individual continuity did not check their craving and so could not cut at the root of unknowing. On the contrary they made karma, some of the fruits of which in this present life as their causal resultant. Dependent on the existence of unknowing in the heart there was volitional action, karma or abhisankhara, made in those past lives. 6.2 Kamma-Formation (Sa kh ra) Intentional actions have the latent power within them to bear fruit in the future-either in a later part of the life in which they were performed, in the following life, or in some more distant life, but their potency is not lost with even the passing of an eon and whenever the necessary conditions obtain that past karma may bear fruit. Now, in past lives we have made !

karma, and due to our ignorance of the Four Noble Truths we have been “world-upholders” and so making good and evil karma we have ensured the continued experience of this world. Beings like this, obstructed by unknowing in their hearts have been compared to a potter making pots: he makes successful and beautiful pottery (skillful karma) and he is sometimes careless and his pots crack and break up from various flaws (unskillful karma). And he gets his clay fairly well smeared over himself just as purity of heart is obscured by the mud of karma. The simile of the potter is particularly apt because the word ‘(Sa kh ra)’ means “forming,” “shaping,” and “compounding,” and therefore it has often been rendered in English as “Kamma-Formation. (Sa kh ra)” Depending on the existence of these volitions produced in past lives, there arises the Consciousness called “relinking” which becomes the basis of this present life. 6.3 Consciousness (Viññ a) This relinking consciousness may be different qualities, according to the kamma upon which it depends. In the case of all those who read this, the consciousness “leaping” into a new birth at the time of conception, was a human relinking consciousness arising as result of having practiced at least the Five Precepts, the basis of “humanness” in past lives. One should note that this relinking consciousness is a resultant, not something which can be controlled by will. If one has not made kamma suitable for becoming a human being, one cannot will, when the time of death comes round, “Now I shall become a man again!” the time for intentional !

action was when one had the opportunity to practice Dhamma. Although our relinking-consciousness in this birth is now behind us, it is now that we can practice Dhamma and make more sure of a favorable relinking consciousness in future that is, if we wish to go on living in Sa s ra. This relinking-consciousness is the third constituent necessary for conception, for even though it is the mother’s period and sperm is deposited in the womb, if there is no “being” desiring to take rebirth at that place and time there will be no fertilization of the ovum. Dependent upon relinking-consciousness there is the arising of Mind-Matter. 6.4 Mind-matter (N ma-R pa) This is not a very accurate translation but gives the general meaning. There is more included in R pa that is usually thought of as body, while mind is a compound of feeling, perception, volition and consciousness. This mind and body are two interactive continuities in which there is nothing stable. Although in conventional speech we talk of “my mind” and “my body”, implying that there is some sort of owner lurking in the background, the wise understand that laws govern the workings of both mental states and physical changes, and mind cannot be ordered to be free of defilements, nor body told that it must not grow old, become sick and die. But it is in the mind that a change can be wrought instead of drifting through life at the mercy of the inherent instability of mind and body. So in the illustration, mind is !

doing the work of punting the boat of psycho-physical states on the river of cravings, while body is the passive passenger. With the coming into existence of mind-body, there is the arising of the Six Sense-bases. 6.5 Six sense-Bases (Sa yatana) A house with six windows is the usual symbol for this link. These six senses are; Eye (cakkhu), Ear (sota), Nose (Ghana), Tongue (j vh ), Touch or body (k ya), Mind (mana) and these are the bases for the reception of the various sorts of information which each can gather in the presence of the correct conditions. This information falls under six headings corresponding to the six spheres; Sights (r pa), Sounds (sadda), Smells (gandha), Tastes (rasa), Tangibles object (photthabba) and Mind-objects (dhamma). Beyond these six spheres of sense and their corresponding sex objective spheres, we know nothing. All our experience is limited by the senses and their objects with the mind counted as the sixth. The five outer senses collect data only in the present but mind-object, the sixth, where this information is collected and processed, ranges through the three times adding memories from the past and hopes and fears for the future, as well as thoughts of various kinds relating to the present. It may also add information about the spheres of existence which is beyond the range of the five outer senses, such as the various heavens, the ghosts and the hell-states. A mind developed through collectedness (Sam dhi) is able to perceive these worlds and their inhabitants. The six sense-bases existing, there is contact. !

6.6 Contact (Phassa) A couple embracing depicts the contact of the sense organs with their objects. With this link, the psychophysical organism begins to interact with the world. The sensuous impression is symbolized by a kiss. This indicates that there is a meeting with an object and a distinguishing of its prior to the production of feeling. This means the contact between the six senses and the respective objects. For instance, when the necessary conditions are all fulfilled, there being an eye, a sight-object, light and the eye being functional and the person awake and turned toward the object, there is likely to be eyecontact, the striking of the object upon the sensitive eye-base. The same is true for each of the senses and their type of contact. The traditional symbol for this link shows a man and a woman embracing. In dependence on sensuous impressions, arises Feeling. 6.7 Feeling (Vedan ) When there have been various sorts of contact through the six senses, feeling arise which are the emotional response to those contacts. Feelings are of three sorts: Pleasant feeling (Sukha-Vedan ) Painful feeling (Dukkha-Vedan ) Neither pleasant nor painful feeling (Adukkhamasukhavedan ) The first are welcome and are the basis for happiness, the second are unwelcome and are the basis for Dukkha while the third are the neutral sort of feeling which we experience so often but hardly notice. !

But all feeling are unstable and liable to change, for no mental state can continue in equilibrium. Even moments of the highest happiness whatever we consider this is, pass away and give place to different ones. So even happiness which is impermanent based on pleasant feeing is really Dukkha, for how can the true unchanging happiness are found in the unstable. When feeling arise, Cravings are (usually) produced. 6.8 Craving (Ta h ) Up to this point, the succession of events has been determined by past kamma. Craving, however, leads to the making of new kamma in the present and it is possible now, to practice Dhamma. What is needed here is mindfulness (sati), for without it no Dhamma at all can be practiced while one will be swept away by the force of past habits and let craving and unknowing increase themselves within one’s heart. When one does have mindfulness one may and can know “this is pleasant feeling,” “this is unpleasant feeling,” “this is neither pleasant nor unpleasant feeling,” and such contemplation of feelings leads one to understand and beware of greed, aversion and delusion, which are respectively associated with the three feelings. With this knowledge one can break out of the Wheel of Birth and Death. But without this Dhamma-practice, it is certain that feelings will lead on to more cravings and whirl one around this wheel full of Dukkha. Where the kamma of further craving is produced there arises clinging. !

6.9 Clinging (Up d na) This is the mental state that clings to or grasps the object. Because of this clinging which is described as craving in a high degree, man becomes a slave to passion. The (Up d na) is fourfold: 1. Attachment to sensual pleasures (K mupad na) 2. Attachment to wrong and evil views (Di hup d na) 3. Attachment to mere external observances, rites and rituals (Silabbatup d na) and 4. Attachment to self, an erroneous lasting soul entity (Attav dup d na) Man entertains thoughts of craving, and in proportion as he fails to ignore them, they grow till they get intensified to the degree of tenacious clinging. This is an intensification and diversification of craving which is directed to four ends: sensual pleasures, views which lead astray from Dhamma, external religious rites and vows, and attachment to the view of soul or self as being permanent. When these become strong in people they cannot even become interested in Dhamma, for their efforts are directed away from Dhamma and towards Dukkha. The common reaction is to redouble efforts to find peace and happiness among the objects which are grasped at. Where this grasping is found there, becoming Bhava is to be seen. 6.10 Becoming (Bhava)

With hearts boiling with craving and grasping, people ensure for themselves more and more of various sorts of life, and pile up the fuel upon the fire of Dukkha. The ordinary person, not knowing about Dukkha, wants to stoke up the blaze, but the Buddhist way of doing things is to let the fires go out for want of fuel by stopping the process of craving and grasping and thus cutting off ignorance at its root, if we want to stay in Sa s ra we must be diligent and see that our ‘becoming’, which is happening all the time shaped by our Kamma, is ‘becoming’ in the right direction. This means ‘becoming’ in the direction of purity and following the white path of Dhamma-practice. This will contribute to whatever we become, of do not become, at the end of this life when the pathways to the various realms open and we ‘become’ according to our practice and to our death-consciousness. In the presence of becoming, there is arising in a new birth. 6.11 Birth (J ti) Birth means the appearance of the five aggregates in the mother’s womb. The five aggregates Pañca-khandha are; material form R pa-khandha, feeling Vedhan -khandha, perception Saññ -khandha, kamma-formation Sa kh rakhandha and consciousness Viññ a-khandha Birth, as one might expect, is shown as a mother in the process of childbirth, a painful business and a reminder of how Dukkha cannot be avoided in any life. Whatever the future life is to be, if we are not able to bring the wheel to a stop in this life, certainly that future will arise conditioned by the Kamma made in this life. But it is no use thinking that since there are going to be future births, one may as well put !

off Dhamma practice until then-for it is not sure what those future births will be like. And when they come around, they are just the present moment as well. So no use waiting! Naturally where there is birth, is also decay and death. 6.12 Decay and Death (Jar -mara a) In future one is assured, given enough of unknowing and craving, of lives without end but also of deaths with end. The one appeals to greed but the other arouses aversion. One without the other is impossible. But this is the path of heedlessness. The Dhamma-path leads directly to deathlessness, the going beyond birth and death, beyond all Dukkha. This is very brief outline of the workings of this wheel which we cling to for our own harm and the hurt of others. We are the makers of this wheel and the turners of this wheel, but if we wish it and work for it, we are the ones who can stop this wheel. Conclusion This wheel of life teaches and reminds us of many important features of the Dhamma as it was intended by the teachers of old. Contemplating all its frequently helps to give us true insight into the nature of Sansara. With its help and our own practice, we come to see Dependent Arising in ourselves. When this has been done thoroughly, all the riches of Dhamma will be available to us, not from books or discussions, nor from listening to othersâ&#x20AC;&#x2122; explanations. The exalted Buddha has said: !

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