หนังสือเรียน ม 5/ M5 Book in Buddhism

Buddhism 2 (M. 4-6) for M. 5 Complier Phra Suphat Siribhaddo M.A. in Buddhist Studies International Program (IMAP) Mahachulalongkornrajavidyalaya University Potisarn Pittayakorn School 14/2 Moo 2 Phutthamonthon Sai 1 Road Bang Ramat, Taling Chan, Bangkok 10170

i Preface There are probably some questions about learning Buddhism from student. Why should we learn Buddhism? How can we achieve happiness and peace? The answer I would like to tell my student should be like this; everyone in this world desires happiness. Happiness can be temporary or eternal. The happiness we’ve experienced thus far has been temporary, unstable, and ephemeral. Eternal happiness can only happen when we reach enlightenment. It will transform our present experience of fleeting happiness and fleeting suffering into pure, unchanging happiness. Totally true, we can find out the inner happiness in the Buddha teaching. This Buddhist education book is a gradual training course in Buddhism for high students, Matthayomsuksa 5, Potisarn Pittayakorn School. The emphasis is given on the Buddha, Dhamma and Sangha as an exemplar, Therefore, students can apply the Buddha teachings and the application in daily life. This students book is designed at four learning unit: the Buddha, the Dhamma, the Sangha and practice for a good Buddhist. I feel sure this book will establish guidelines for even broader knowledge on Buddhism in Thailand and it would be useful and indispensable work-tool for EP students. If this books go mistake or wrong in some points, please accept my apology. This is designed for only temporary term in the second semester. Phra Suphat Siribhaddo

ii Learning Area of Social Studies, Religion and Culture Why it is necessary to learn social studies, religion and culture The learning area of social studies, religion and culture enables learners to acquire knowledge and understand the lives of human beings as both individuals and as coexisting members of a society. The area addresses self-adjustment in accord with exigencies of environmental situations and management of limited resources. Learners acquire understanding of development and change in accord with exigencies of various periods, times and factors, leading to understanding of oneself and others. Learners also acquire patience, forbearance and acceptance of differences. They are endowed with morality and the ability to adjust knowledge gained for application in leading their lives as good citizens of the country and desirable members of the world community. What is learned in social studies, religion and culture The learning area of social studies, religion and culture focuses on coexistence in societies that are interlinked and that have many differences, enabling the learners to adjust themselves to various environmental contexts. They will thus become good, responsible citizens, are endowed with knowledge, skills, morality and desirable values. The main strands prescribed are as follow:  Religion, Morality and Ethics: fundamental concepts about religion, morality, ethics and principles of Buddhism or those of learners’ religions; application of religions, principles and teachings for self-development and peaceful and harmonious coexistence; ability to do good deeds; acquisition of desirable values; continuous self-development as well as provision of services for social and common interests and concerns. Learners’ Quality Grade 12 graduates  Have wider and more profound knowledge about world affairs  Are endowed with qualities of good citizens, morality and ethics; observe principles of their religions as well as are endowed with desirable values; are able to live happily with others and in society; have potential to continue their education at higher levels as intended  Have knowledge about wisdom, pride in Thai-ness, history of the Thai nation; adhere to the way of life and democratic form of government under constitutional monarchy  Have good consumption habits; appropriately choose and decide on consumption; are aware of and participate in preservation of Thai traditions, culture and the environment, and love their local areas and the country; are dedicated to providing services and creating things of value for social benefit  Have knowledge and capability of managing their own learning; are able to guide themselves and seek knowledge from various learning sources in society throughout their lives

iii Strand 1: Religion, Morality and Ethics Standard So1.1: Knowledge and understanding of the history, importance, the Masters and moral principles of Buddhism or of one’s faith and other religions; having the right faith; adherence to and observance of moral principles for peaceful coexistence Key stage indicators Matthayomsuksa 5 (Grade 10-12) 1. Analyse Indian society and religious beliefs before the period of the Buddha or past societies of the Masters of students’ own religions. 2. Analyse the Buddha as a supreme human being for self-training for enlightenment, the founding, teaching methods and dissemination of Buddhism or analyse lives of the Masters of students’ own religions as prescribed. 3. Analyse the life of the Buddha regarding religious administration or analyse the lives of the Masters of their religions as prescribed. 4. Analyse the practices of the Middle Path in Buddhism or the concepts of students’ own religions as prescribed. 5. Analyse development of proper faith and wisdom in Buddhism or concepts of students’ own religions as prescribed. 6. Analyse democratic characteristics in Buddhism or democratic concepts in students’ own religions as prescribed. 7. Analyse Buddhist principles and scientific principles or concepts of students’ own religions as prescribed. 8. Analyse self-training and self-development, self-reliance and determination to attain liberation in Buddhism or similar concepts in the students’ own religions as prescribed. 9. Analyse Buddhism as the science of education that emphasises the relationship between the root causes and methods for problem-solving or similar concepts in students’ own religions as prescribed. 10. Analyse Buddhism regarding self-training to avoid heedlessness; aim to achieve the benefits and personal, social and world peace or concepts of students’ own religions as prescribed. 11. Analyse Buddhism and Sufficiency Economy Philosophy and national sustainable development or the concepts of students’ own religions as prescribed. 12. Analyse the importance of Buddhism regarding complete education, politics and peace or the concepts of students’ own religions as prescribed. 13. Analyse the principles within the framework of the Four Noble Truths or the principles of the teachings of students’ own religions. 14. Analyse the insights and models of living from the lives of the disciples, stories of the Buddha’s previous lives, other tales and exemplary believers as prescribed. 15. Analyse the value and importance of settling questions of doctrine and fixing the text of the Tipitaka (the three divisions of the Buddhist Canon) or the scriptures of students’ own religions and dissemination of doctrine. 16. Firmly believe in the effects of doing good deeds and evil; be able to analyse situations and decide to take action or conduct themselves reasonably and appropriately in accord with moral and ethical principles, and set goals and roles in life for peaceful coexistence and harmonious coexistence as a nation. 17. Explain in brief the lives of the Masters of other religions. 18. Appreciate and realise the importance of ethical values that determine the different beliefs and behaviours of believers of various religions for eliminating conflicts and for

iv peaceful coexistence in society. 19. Appreciate the value of, firmly believe in and show determination for personal improvement through spiritual and learning development by adopting the Yonisonamasikara way of thinking, or spiritual development in accord with the guidelines of students’ own religions. 20. Pray for the spreading of loving-kindness and train their spirit and acquire wisdom in accord with the principles of the Foundations of Mindfulness or the guidelines of their religions. 21. Analyse major moral principles for peaceful coexistence of other religions, and persuade, encourage and provide support for others to recognise the importance of mutually doing good deeds. 22. Propose guidelines for organising cooperative activities of all religions for problem- solving and social development. Strand 1: Religion, Morality and Ethics Standard So1.2: Understanding, awareness and self-conduct of devout believers; and observance and furtherance of Buddhism or one’s faith Key stage indicators Grade 10-12 1. Conduct themselves as good believers towards disciples, family members and those around them. 2. Conduct themselves correctly in religious rites and ceremonies in accord with the principles of their religions. 3. Profess themselves as Buddhists or believers of their religions. 4. Analyse the moral principles and doctrines related to important days and festivals of their religions, and conduct themselves correctly. 5. Organise seminars and propose guidelines for the upholding of their religions conducive to development of self, the nation and the world.

v Pālī Alphabet The Pālī alphabet consists of 41 letters 8 Vowels อ อา อิ อี อุ อู เอ โอ a āiīuūeo 33 Consonants (Pālī-Thai and Pālī-English) กข คฆง จ ฉ ช ฌญ k kh g gh ṅ c ch j jh ñ ฏ ฐ ฑฒ ณ ตถทธ น ṭ ṭh ḍ ḍh ṇ t th d dh n ปผ พภ ม ย ร ล ว ส หฬ˚ p ph b bh m y r l v s h ḷṃ Examples Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi ปาณาติปาตา เวระมะณี สิกขาปะทงั (ท˚) สะมาทิยามิ Attāhi attano nātho อตั ตาหิ อตั ตะโน นาโถ

Contents Page Preface ................................................................................................................................ i Learning Area .................................................................................................................... ii Pāli Alphabet ...................................................................................................................... v Learning Unit 1: The Buddha.......................................................................................... 1 Key stage indicators ...................................................................................................... 1 Learning substance ....................................................................................................... 1 Ideas & Discussion ....................................................................................................... 1 1 The Importance of Buddhism ................................................................................. 1 1.1 Significance of Buddhism.................................................................................. 2 1.2 The Principles of Buddhism and Sciences......................................................... 2 1.3 Faith in Buddhism and Science.......................................................................... 5 2 History of the Buddha ............................................................................................. 8 2.1 Buddha’s Conduct.............................................................................................. 8 3 Jataka (Birth stories of the Buddha).................................................................... 10 3.1 Meaning of Jataka ............................................................................................ 10 3.2 Mahosadha ....................................................................................................... 10 Learning Unit 2: The Dhamma ..................................................................................... 12 Key stage indicators .................................................................................................... 12 Learning substance ..................................................................................................... 12 Benefit to be expected................................................................................................. 12 1 Buddhist doctrines ................................................................................................. 13 1.1 The Triple Gems .............................................................................................. 13 1.2 The Four Noble Truths..................................................................................... 15 2 Buddhist Proverbs ................................................................................................. 25 3 Tipitaka................................................................................................................... 27 3.1 Buddhist Councils & Tipitaka ......................................................................... 28 3.1 The Significance of Buddhist Councils ........................................................... 30 Questions Test ........................................................................................................... 31

Learning Unit 3: The Sangha......................................................................................... 34 Key stage indicators .................................................................................................... 34 Learning substance ..................................................................................................... 34 Benefit to be expected................................................................................................. 34 1 Sāvaka and Sāvikā ................................................................................................. 35 1.1 Anuruddha Thera ............................................................................................. 35 1.2 Anggulimala Thera .......................................................................................... 36 2 Buddhist models ..................................................................................................... 38 2.1 King Narai the Great ....................................................................................... 38 2.2 Most Venerable Buddha-dasa .......................................................................... 41 Questions Test ........................................................................................................... 48 Learning Unit 4: Practice for Being a Good Buddhist ................................................ 50 Key stage indicators .................................................................................................... 50 Learning substance ..................................................................................................... 50 Benefit to be expected................................................................................................. 50 1 The Duties of Buddhist .......................................................................................... 51 1.1 The four Buddhist’s duties to maintain Buddhism .......................................... 51 1.2 Six directions ................................................................................................... 51 2 Thai manners.......................................................................................................... 53 2.1 Presenting to and receiving from a Buddhist monk......................................... 54 2.2 Welcoming....................................................................................................... 54 3 Buddhist rituals...................................................................................................... 56 3.1 What Rituals Mean .......................................................................................... 56 3.2 Types of Buddhist Rituals................................................................................ 57 3.3 Ordination ....................................................................................................... 61 Questions Test........................................................................................................ 66 4 Buddhist Important Days...................................................................................... 68 4.1 Māgha Pūjā Day .............................................................................................. 68 4.2 Visākha Pūjā Day............................................................................................ 69 4.3 Aṭṭhamī Pūjā Day............................................................................................. 69 4.4 Āsāḷaha Pūjā Day............................................................................................. 70 4.5 Buddhist Lent Day ........................................................................................... 71 4.6 Lent Ending Day .............................................................................................. 72 4.7 Dhammasavana Day ........................................................................................ 73

5 Mind training and wisdom practice ..................................................................... 74 5.1 Satipaṭṭhana Meditation ................................................................................... 74 5.2 Walking Meditation ........................................................................................ 78 5.3 Chanting and Metta radiating........................................................................... 81 5.4 Wisdom Practice .............................................................................................. 85 Questions Test........................................................................................................ 86 6 Yoniso-manasikara ................................................................................................ 88 6.1 Ten methods of Yonisomanasikara.................................................................. 88 7 Seminar on Buddhism ........................................................................................... 89 7.1 Buddhism and Volunteerism............................................................................ 89 7.2 A Brief History of Buddhist Volunteerism ...................................................... 90 7.3 Benefits of Being a Volunteer.......................................................................... 90 7.4 How to Motivate Volunteers............................................................................ 92 7.5 Brahma-vihara.................................................................................................. 94 Questions................................................................................................................ 96 APPENDIX O-net Test.......................................................................................................................... 97 Tipitaka Abbreviation .................................................................................................... 100 Bibliography ................................................................................................................. 101

Learning ~1~ Unit Buddha 1 Key stage indicators 1. Understand the principle of Buddhism & Sciences 2. Analyze the thinking approach in Buddhist and scientific aspects 3. Analyze democracy in Buddhist perspective Learning substance The importance of Buddhism Buddha History of Buddhism Dissemination of Buddhism Jataka Mahosod jataka Ideas & Discussion 1. How is it difference and similarity between Buddhism & Science? 2. Does Buddhism get along well with political science? Discuss 3. How Buddhism and Modern sciences parallel and come to the same point?

~2~ 1.1. Significance of Buddhism Eighty years before the commencement of the Buddhist Era, a great man was born into the world. He was the son of King Suddhodana and Queen Siri Maha Maya of Kapilavastu of the Sakka country which is now within the boundaries of Nepal. His name was “Siddhattha”. Thirty five years later, thereafter became known as the “Enlightened One” or the “Lord Buddha” as he is call in Thai. He proclaimed his “Dhamma” or Universal Truth to the people; and, thereafter, the Buddhist religion (the Teachings of the Buddha) and the Buddhist community of disciples come into existence. The community was composed of Bhikkhus or monks (including Samaneras or male novices), Bhikkhunis or nuns (including Samaneris or female novices), Upasakas or male lay followers and Upasikas or female lay followers. At present, in Thailand, we have only monks and novices, Upasakas or Buddhist laymen and Upasikas or Buddhist lay women. A monk is a man who has been ordained and conducts himself in accordance with the precepts lain down for a monk. A novice is a person under or over 20 years of age who has been ordained and conducts himself in accordance with the precepts laid down for a novice. A Buddhist layman or laywoman is one who has taken refuge in the Triple Gem, i.e. the Buddha, the Dhamma and the Sangha, and observes the precepts applicable to laymen and laywomen. At present we call laymen and laywomen, whether of age or under age, “Buddhanamaka” and “Buddhanamika” respectively, meaning “he or she who believes in the Buddha”. Buddhism has spread from its place of birth into the various countries of the world. The Principles of Buddhism & Sciences What is Buddhism? Buddhism may be defined and explained from various standpoints as follows: 1. Buddhism is a religion to about 300 million people around the world. The word comes from 'Budhi', 'to awaken'. It has its origins about 2,500 years ago when Siddhartha Gotama, known as the Buddha, was himself awakened (enlightened) at the age of 35. 2. Buddhism, the teaching of the Buddha (Enlightened One), proposes to develop humankind through purity (by means of morality), calmness (by means of concentration) and clarity (by means of wisdom). 3. Buddhism is a religion founded by the Buddha for the welfare of many, for happiness of many and for helping the world. People from all walks of life can apply the teaching to practice in accordance with their ability and free will. 4. Buddhism is a religion of reason and practice and self-reliance and for extending a helping hand to others out of loving-kindness and compassion. 5. Buddhism is both philosophy and practice. Though it accepts the existence of divine beings, it did not put belief in a supreme being as a significant part of the religion. Instead it teaches the followers to have qualifications such as moral shame and moral fear, making one divine in the Dhamma in this life; to be endowed with right faith, morality,

~3~ learning, generosity and wisdom. Furthermore, Buddhism teaches that one who is free from defilements of greed, hatred and delusion is reckoned as superior. The Principle of Buddhism 1. Admit the others kind of truth, not only the matters and energies. 2. The intangibles are accepted. 3. Acknowledge the six sensations including the mind. 4. Intend to teach the people to be a good man. 5. Focus on the mind or mental happiness. 6. To help the people free from suffering. And there are 3 important principles, they are :- 1. To Avoid all Bad 2. To do all Good 3. Purify of Mind These are about the body and mind, the Buddha said that “I laid down the world, cause of the world, the cessation of the world, and the part leading to the cessation of the world”. What is Sciences? Science is the study of the reality of the universe based on observed facts, and systematic research, analysis and experimentation. Science provides the basis of modern technology that improves the living standard of human beings. The Contribution of Science to Human Beings. One of the main characteristics of science is its great emphasis on facts gathering and systematic research. During the process of investigating what is right and wrong, what is true and false, science has remarkable advancement. Science has broken up the ignorance and stupidity that had been with mankind for thousands of years. Things that were unknown to us have now become necessities in our daily lives, such as lighting, electric fans, televisions, electric kettles, oven, etc. To fly to anywhere in the world, you do not have to rely on mystic and psychic power. You just board a plane and relax. While you are resting, enjoying your meal or engaging in a conversation, the plane flies through the cloud, over the mountains and the oceans. You need no effort to arrive at the destination. Moreover, with the aid of telephone, you can talk to anyone thousands of miles away. Moon is no longer a mystery nowadays with spaceships launched to explore it. Deep seas have become bases for submarines. All these indicate that the continuous advancements of science and technology have benefited our lives tremendously.

~4~ The Principle of Sciences 1. It emphasizes and focus on the matter and energy 2. What they believe must be able to be noticed by the five senses (sight, sound, smell, taste, and touch sensation). 3. It does not accept the thing that is unable to be touched or provable. 4. Teach the people to search for the physical happiness and comfort. 5. Regard to the importance of the princes and success. Correspondence between Buddhism & Sciences The dialogues between Buddhist masters such as His Holiness the Dalai Lama and scientists have focused so far primarily on three areas. One is astrophysics, concerning primarily how the universe developed. Does it have a beginning? Was it created or is it part of an eternal process? Another topic is particle physics, regarding the structure of atoms and matter. The third is neurosciences, about how the brain works. These are the main areas. One of the conclusions that both science and Buddhism reach in common is that there is no creator. In science, the theory of the conservation of matter and energy states that matter and energy can neither be created nor destroyed, only transformed. Buddhists totally agree and extend the principle to mind as well. \"Mind\" in Buddhism means awareness of phenomena - either conscious or unconscious - and awareness of phenomena can neither be created nor destroyed, only transformed. Thus, rebirth is simply a transformation in the ongoing continuity of an individual's awareness of phenomena, but now with the physical basis of another body. Particle physicists emphasize the role of the observer in defining anything. For example, from a certain point of view, light is matter; from another point of view, it is energy. What type of phenomenon light seems to exist as depends on many variables, particularly on the conceptual framework the investigator is using to analyze it. Thus, phenomena do not exist inherently as this or that from their own sides, unrelated to the consciousness that perceives them. Buddhism asserts the same thing: what things exist as depends on the observer and the conceptual framework with which the person regards them. For example, whether a certain situation exists as a horrible problem or as something solvable depends on the observer, the person involved. If somebody has the conceptual framework, \"This is an impossible situation and nothing can be done,\" then there really is a difficult problem that cannot be solved. However, with the frame of mind that thinks, \"This is complicated and complex, but there is a solution if we approach it in a different way,\" then that person is much more open to try to find a solution. What is a huge problem for one person is not a big deal for another. It depends on the observer, for our problems do not inherently exist as monstrous problems. Thus, science and Buddhism come to the same conclusion: phenomena exist as this or that dependent on the observer. Similarly, neurologists and Buddhists both note the dependently arising relationship of things. For example, when the neurologists examine the brain in an attempt to find what makes our decisions, they find that there is no separate \"decisionmaker\" in the brain. No little person called \"me\" sits inside the head, receiving information from the eyes, ears and so on, as if on a computer screen, and makes decisions by pushing a button so that the arm does this and the leg does that. Rather, decisions are the results of complex interactions of an enormous network of nerve impulses and chemical and electrical processes. Together, they bring the result, a decision. This happens without there being a distinct entity that is a decision- maker. Buddhism emphasizes the same thing: there is no \"me\" which is permanent and solid sitting

~5~ in our heads, which makes our decisions. Conventionally, we say, \"I'm experiencing this. I’m doing that,\" but actually, what occurs is the result of a very complex interaction of many different factors. Science and Buddhism are very close in this regard. Faith in Science and Buddhism In Science, it emphasizes what we believe, we must to proof before. Science believe the reason and it is not depend upon the faith, but it believe in Scientific the way of thinking : Observation, Comparison, Classification, Analyzing, Seeking data, Test, Proof etc. In Buddhism, there are two prominent principles of personal feeling to ensure that something is real or true, these are, the Four Point of Buddhist Faiths, Beliefs or Confidences and the Buddhist Advice on how to investigate a doctrine, as contained in the Kalamasutta. In Buddhism, the Buddha presented two prominent principles of personal feeling to ensure that something is real or true, these are, 1. The Four Points of Buddhist Faiths, Belief or Confidence comprise of - belief in Kamma or confidence in accordance with the law of action (Kamma-saddha), - belief in the consequences of actions (Vipaka-saddha), - belief in the individual ownership of action (Kammasaka-saddha), - confidence in the Enlightenment of the Buddha. 2. The Buddhist advice on how to investigate a doctrine, as contained I the Kalamasutta are 1. Do not believe simply because you have heard it. 2. Do not believe simply because you have learn it. 3. Do not believe simply because you have practice it. 4. Do not believe simply because it is rumored. 5. Do not believe simply because it is in the scriptures. 6. Do not believe simply on logic. 7. Do not believe simply through guesswork. 8. Do not believe simply because it conforms to your theory. 9. Do not believe simply because it seems credible. 10. Do not believe simply out of faith in your teacher. Be sure only when 1. Having realized by oneself that these or those things are evil, bad, harmful, when they are done, they will reward you with nothing, but suffering or problems. Therefore, stay away or avoid doing them. 2. Having realized by oneself that these or those things are meritorious, benefitial, unharmful, everyone who has heard about appraises one, when they are done, you will receive fruitful results and well-being. Therefore, practice all of these. We can see clearly that Buddha’s Statement in the advice on how to investigate a doctrine, as contained in the Kalamasutta was the instruction that. He gave people a hint before believing, but in the Buddhist four faiths, they have fully borne their cause and effect and can be proven true at all time from the first to the third. The fourth is about the belief in the Buddha’s Enlightenment. It is based upon the cause that is,

~6~ 1. The belief I the status of Buddha as the Founder of Buddhism which, is analyzed or concluded by historical evidence such as Buddha’s Biography and the Holy Places of Buddhism in India, 2. The belief in the fruitful result of conducts, mind cultivation or mind-development in the Buddhist Doctrine that is everyone will gain enlightenment through the performance of mind training with effort and wisdom our using one’s wisdom. Comparison between Buddhism & Science After we’ve known what are the same and different of Buddhism & Science, we can make a synopsis as followed :- 1. Similarities : 1) The fact must come from the evidence meaning already prove. 2) Their intend is the same, to serve the mankind. 3) The way seeking the truth comes from experiment and evidence; the one that is not yet to be proved is not accepted. 2. Differences : Buddhism wants mainly aim at the mind satisfaction but in the other hand, science with matter. Science uses the technique of amassing knowledge in order to find truth. This amassing of knowledge is completely divorced from concerns of life-style, whereas in Buddhism, the method of attaining knowledge is part of the way of life. Science has no concern with life-style, it seeks truth for its own sake, but in Buddhism, method is part of the way of life -- in fact it is the way of life. Consider, for example, the effect of clear awareness, without the bias of delight and loathing, on the quality of life. The Buddhist search for knowledge has great worth in itself, regardless of whether or not the goal is attained. Science takes its data exclusively from the experiences arising through the five senses, while Buddhism includes the experiences of the sixth sense, the mind -- a sense which science does not acknowledge. Buddhism states that the sixth sense is a verifiable truth. However, verification can only really be done through the respective senses from which that data arose. For instance, to verify a taste we must use the tongue; to verify volume of sound we must use the ear, not the eye. If we want to verify colors, we don't use our ears. The sense base which verifies sense data must be compatible with the kind of data that is being verified. Speculation of Buddhism & Science 1. Scientific Way of Thinking : to think by using reason or process thinking of scientific way by beginning with observation, find the information, hypothesis, making an experiment respectively. 2. Buddhist Way of Thinking : is the process to consider, search and find the result of the Buddha enlightenment. 1. Reasoned attention 1.1 Condition factor 1.2 Investigation 2. Systematic attention

~7~ 3. Ordinary thinking 4. Noble thinking or by way of problem solving 5. Principled thinking 6. Agreeable thinking 7. True of false assumption idea 8. Encourage thinking of trick in virtue 9. Mindfulness thought 10. Distinguished thought Democratic Features in Buddhism There are many democratic features in Buddhism, it can be summarized; 1) To hold the supremacy of the Dhamma, not in individual. 2) Do not enforce, Buddhist has freedom by thought and practice. 3) Be listened the opinion of the Buddhist Assembly and considered. 4) Letting Sangha Community’s be change. 5) The goal of Buddhism is liberation (it means liberation from suffering, it is called Vimutti). 6) Equality of person. 7) To hold the righteousness. 8) To have principle in meeting of Sangha Community and respect the regulations (Aparihaniyadhamma : to hold regular and frequent meetings, to meet together in harmony, disperse in harmony, and do the business and duties of the Order in harmony, etc.)

~8~ Learning Unit 1.2 History of the Buddha Buddhacariya (Buddha’s Conduct) The word ‘Cariya’ means conduct/functions or services. Therefore, the Buddhacariya means the Buddha’s conduct / functions or services. There are 3 conducts:- • Lottha – Cariya : Conduct for the well-being of the world. • Ñatattha – Cariya : Conduct for the benefit of his relatives. • Buddhatta – Cariya : beneficial conduct as functions of the Buddha. 1. Lottha – Cariya : Conduct for the well-being of the world. The Buddha's daily routine was divided into five parts: 1. The morning session 2. The afternoon session 3. The first watch 4. The middle watch 5. The last watch The Morning Session (4.00 a.m. to 12.00 noon) The Buddha would get up at 4.00 a.m. and as soon as he had had a wash would sit down to meditate for an hour. From 5.00 to 6.00 a.m. he would look around the world with his mental eye to see if anybody needed help. At 6.00 a.m. he would put on his robe and either go out and help the needy or beg for food. When on alms round the Buddha would go from house to house, eyes fixed to the ground, receiving in silence any food that was put into his bowl. Sometimes he would go begging with his disciples, who would walk behind him in single file. Often people would invite him to their houses for lunch and he would give a discourse to them and his followers. The Afternoon Session (12.00 noon to 6.00 p.m.) In the afternoon the monks would usually go to the Buddha to ask questions and be taught and advised. The Buddha would then retire to his room and look around the world with his mental eye to see if anyone was looking for his help. He would then go and meet people who were waiting for him. He would teach to them in such a way that everybody felt that the Buddha was teaching to each one of them separately, \"giving joy to the wise, promoting the intelligence of the average people and dispelling the darkness of the dull- witted\". The First Watch (6.00 p.m. to 10.00 p.m.) During this time the followers would come again to the Buddha to either listen or ask questions to clarify their doubts. The Middle Watch (10.00 p.m. to 2.00 a.m.) During this period the devas would seize the opportunity to go to see the Buddha and learn the truth of life. The Buddha, on answering their questions, would complete the middle watch of the night. The Last Watch ( 2.00 a.m. to 4.00 a.m.) For the first hour the Buddha would walk up and down meditating and freeing himself from the discomfort of sitting all day. He then would sleep for an hour. Thus we can see the Buddha was busy the whole day. In fact he only slept one hour each day during this 45 years of teaching. During the early hours of the day he saw the whole universe, blessed it with his boundless love and brought happiness to millions.

~9~ 2. Ñatattha – Cariya : Conduct for the benefit of his relatives. What did the Buddha concern with his relatives? - Preaching his father - Preaching Pimpa and Rahula - Giving the ordination to Pajapati 3. Buddhatta – Cariya : beneficial conduct as functions of the Buddha. What did the Buddha concern with himself? - Buddha – Puggala : means the Prince Siddhattha who was born on Vesak day, and ordained at the ages of 29 years old until for 6 years he attained the enlightenment. He passing away at 80 years old. - Preaching the his Teaching to followers. - To lay down the Vinaya

~ 10 ~ Learning Unit1.3 Jataka (Birth stories of the Buddha) 1. Meaning of Jataka The Jataka Tales are narratives about the previous lives of the Buddha (that is, before he was born for the last time to become the Buddha). Jataka means the stories of the Buddha’s previous live. The last 10 previous lives of the Buddha are below: Temiya = Perfection of Renunciation Mahajanaka = Perfection of Perseverance Suvanasama = Perfection of Loving – Kindness Nemiraja = Perfection of Resolution Mahosadha = Perfection of Wisdom Bhuridatta = Perfection of Morality Chadakumara = Perfection of Forbearance Naradhabrahma = Perfection of Equanimity Vidhurapanthita = Perfection of Truthfulness Mahosadha : The Clever Sage (Supreme Perfection of Wisdom) Once on the Kingdom of Mithila ruled a king called Vedeha, who was one morning awakened by a fantastic dream. His four sages interpreted the dream that a fifth sage would soon appear. One that day, a Bohisatta was conceived in the womb of Lady Sumana, the wife of a wealthy merchant of Mithila. On his birth, Mahosadha clasped a medicinal herb which could cure his father’s baldness and other sick people. Seven years later, the king recalled his dream and sent his ministers to search for the fifth sage. The ministers found Mahosadha demonstrating his talent and wisdom in many different ways : designing a beautiful stupa ; running after the eagle’s shadow for the meat in its mouth and roaring to frighten it to drop out the meat ; making a clever judgment on many different cases, i.e. to clarify the real mother of a child who was kidnapped by a giant – disguised mother, to prove the true owner of a cow by a simple question on what sort of food the cow was fed and also to clarify the true husband of a woman by asking them question about their parents’ names.

~ 11 ~ At last the king decided fetch Mahosdha. The four sages were so jealous and thus accused him of stealing the king’s decorations. Mahosadha failed to clarify the king on the accusation, thus he fled. But later his wife could prove the truth and brought the four sages bound in mat with baldness to admit themselves guilty before the king. The deity dwelling the king’s umbrella asked the king a question through his dream. Therefore the king called Mahosadha back again. During these years, King Culani, with his wicked sage called Kevatta, set out to conquer Mithila. Kevatta proposed Mahnsadha a ruse that whoever does obeisance is conquered. Mahosadha carried a gem on his hand, pretending tooffer it to Kevatta. Mahosadha dropped the jewel into the dirt near his feet Kevatta immediately lunged to retrieve it as he knelt on the ground, Mahosadha held Kevatta’s shoulder blades so that the grasping sage could not stand up. King Culani observing the event thus fled. Later Kevatta devised a new plan for defeating Mahosdha by proposing King Culani to offer King Vedeha his beautiful daughter. King Vedeha set out to Culani’s kingdom for the princess and Mahosadha planned to set about outwitting Kevatta and King Culani by proceeding to construct a palace for King Vedeha with the princess back to Mithila for marriage. Then King Culani succumbed to Mahosadha’s wisdom and called Mahosadha to serve him. This Jataka.

Learning ~ 12 ~ Unit Dhamma 2 Key stage indicators 1. Analyse the principles within the framework of the Four Noble Truths or the principles of the teachings of students’ own religions. 2. Analyse the practices of the Middle Path in Buddhism or the concepts of students’ own religions as prescribed. 3. Analyse the value and importance of settling questions of doctrine and fixing the text of the Tipitaka (the three divisions of the Buddhist Canon) or the scriptures of students’ own religions and dissemination of doctrine. Learning substance Buddhist D- octrine - The Triple Gems - The Four Noble Truths Dhamma Tipitaka - Rehearsal and dissemination Benefit to be expected 1. Behave according to Buddhist doctrines and apply those doctrines into daily life. 2. Appreciate the value of rehearsal and dissemination of Tipitaka.

~ 13 ~ Buddhism has a history of more than two thousand five hundred years. After the Buddha’s Parinivana, His Dhamma continued to develop and grow in India. Later, it spread throughout the countries of Asia, adapting its forms and rituals to individual cultures. During its development and propagation, the teachings of the Buddha were enriched and necessarily employed skillful means in order to assist the transmission of the Dhamma to different individuals. The Dharma which the Buddha realized and taught may be translated as the Noble Truth, because it shows us the reality of our existence and helps us lead a respectable harmless life to find liberation. 1. Buddhist Doctrine In fact, there are many Dhamma for study and practice. The Dhamma can be tested by practice and therefore he who follows it will see the result by himself through his own experience. 1.1 The Triple Gems The term Tiratana is a Pali word meaning 'The Triple Gems' or 'The Three kinds of Gem. It is invaluable in that it bestows an immeasurable benefit upon the aspirants who realize its nature. Such a benefit is incomparable to any worldly treasure or wealth, however vast, which is but temporary and always beset with untold suffering. Thus realization of the Triple Gem yields a steadily progressive benefit and happiness, steering the aspirants away from all ills. The Triple Gems in Buddhist terminology refers to : Buddha means 'Enlightened One' or 'Awakened One,' and is generally used to refer to the founder of Buddhism. There have been other Buddhas before him, however, and will be other Buddhas in the future. The word Dhamma (in Sanskrit, Dharma) is often used to refer to the Buddha's teachings, but it also means the eternal Truth which the teachings convey to us. Dhamma is threefold: the Dhamma that we study, that which we practice, and the Dhamma of Realization. Sangha literally means 'community' or 'assembly.' The word has two meanings in proper Buddhist usage: the community of disciples (whether ordained or not) who have gained Realization of any of the stages of Awakening; and the community of ordained disciples--bhikkhus (monks) and bhikkhunis (nuns).

~ 14 ~ Meaning and Significance of Dhamma 1. The meaning of Dhamma For practicing Buddhists, references to \"dharma\" (dhamma in Pali) particularly as \"the Dhamma\", generally means the teachings of the Buddha, commonly known throughout the East as Buddha-Dhamma. The status of Dharma is regarded variably by different Buddhist traditions. Some regard it as an ultimate truth. Others, who regard the Buddha as simply an enlightened human being, see the Dharma as the essence of the \"84,000 different aspects of the teaching\" that the Buddha gave to various types of people, based upon their individual propensities and capabilities. Dharma refers not only to the sayings of the Buddha, but also to the later traditions of interpretation and addition that the various schools of Buddhism have developed to help explain and to expand upon the Buddha's teachings. For others still, they see the Dharma as referring to the \"truth,\" or the ultimate reality of \"the way that things really are\" The Dharma is one of the Three Jewels of Buddhism in which practitioners of Buddhism seek refuge, or that upon which one relies for his or her lasting happiness. The Three Jewels of Buddhism are the Buddha, meaning the mind's perfection of enlightenment, the Dharma, meaning the teachings and the methods of the Buddha, and the Sangha, meaning those awakened beings who provide guidance and support to followers of the Buddha. 2. The value of Dhamma The Teaching of the Buddha also has six supreme qualities. These qualities compare Buddha to an experienced and skilful doctor, and the Dhamma to proper medicine. The practice of the Dhamma is the only way to attain the final deliverance of Nibbana because however efficient the doctor or wonderful the medicine may be, the patients cannot be cured unless they take the medicine properly.

~ 15 ~ 1. Svakkhato (Pali). The Dhamma is not a speculative philosophy, but is the Universal Law found through enlightenment and is preached precisely. Therefore it is Excellent in the beginning (Sīla — Moral principles), Excellent in the middle (Samadhi — Concentration) and Excellent in the end (Pańña — Wisdom). 2. Sanditthiko (Pali). The Dhamma can be tested by practice and therefore he who follows it will see the result by himself through his own experience. 3. Akāliko (Pali). The Dhamma is able to bestow timeless and immediate results here and now, through no matter which means of travel, for which there is no need to wait until the future or next existence. 4. Ehipassiko (Pali). The Dhamma welcomes all beings to put it to the test and to experience it for themselves. 5. Opāneyiko (Pali). The Dhamma is capable of being entered upon and therefore it is worthy to be followed as a part of one's life. 6. Paccattam veditabbo viññūhi (Pali). The Dhamma may be perfectly realized only by the noble disciples (Pali: ariyas) who have matured and who have become enlightened in supreme wisdom. Buddhists believe that they will attain the greatest peace and happiness through the practice of the Dhamma if they knew these attributes. Each person is therefore fully responsible for himself to put it in the real practice. These teachings ranged from understanding karma (Pali: kamma) (literal meaning 'action')) and developing good impressions in one's mind, to reach full enlightenment by recognizing the nature of mind. 1.1 The Four Noble Truths The first teaching ever given by the Buddha was to five student monks in a deer park. The Buddha spoke of the Four Noble Truths he had discovered while struggling for enlightenment, these are the central teachings of Buddhism. It was the Buddha's first awareness that life brings with it illness, age, misery and death that lead him to search for a deeper understanding of how we live, and ways to end suffering. The Buddha decided that it was possible to help others to realise the Truth for themselves and gain Enlightenment and began to formulate the Dharma, the teaching that leads to Enlightenment. So he put his realisation, which is essentially beyond words, into the conceptual form of the Law of Conditionality. The Four Noble Truths are an application of the Law of Conditionality to the problem of human suffering. This teaching follows an ancient Indian medical formula:- illness, cause, cure, remedy.

~ 16 ~ The Noble Eightfold Path is the fourth Noble Truth - the remedy for human suffering. The Four Noble Truths Buddhism begins by addressing suffering because no-one can deny the existence of pain. Simply put, the Four Noble Truths are: Dukkha PAIN - physical suffering, psychological pain and existential Samudaya dissatisfaction Nirodha The ORIGIN of Pain, which is craving. The CESSATION of Pain, which is achieved by overcoming craving. The Third Noble Truth asserts that man can achieve Enlightenment through his own efforts. Magga The WAY to the Cessation of Pain, which is the following of the Noble Eightfold Path. The Four Noble Truths are a fundamental Buddhist teaching. Despite their concise and simple format, they are a profound teaching that can be understood on deeper and deeper levels. So, does that mean that cancer is the result of craving? It might be. Lung cancer could be caused by craving for cigarettes, for example. It is also dependent on a number of other conditions: nuclear fallout, genetic predisposition, etc. However we must distinguish between physical suffering and psychological suffering. Buddhists who believe in the teaching of rebirth might say (without any sense of blame) that a person's cancer was partly the result of their being born in a physical body, yet again, as a result of their endless craving for physical existence, when they could have chosen to practise the Dharma more, leading to a rebirth in a different, non-physical state. Other Buddhists might just say that cancer is one of the many difficult things we may have to face in life, which are hard to explain. What matters is how we respond to it. One person with cancer may be eaten up with bitterness: \"Why me? It's not fair\" etc. This is the kind of suffering which comes with aversion - craving for things to be other than the way they are. This person now has two kinds of suffering. Another person with cancer could choose to see their illness as an opportunity for changing lifestyle, making the most of the time they have left, making sure their friendships are in good repair etc. Because they don't resist the reality of their situation by craving for things to be different, they suffer less emotional and psychological pain. Of course, many people with any kind of suffering will experience a mixture of these two attitudes. ความทุกขไ์ ม่ใช่สิ่งที่ตอ้ งละ แต่เป็นส่ิงที่ตอ้ งรู้ เหตุแห่งทุกขต์ ่างหากละ่ ท่ีตอ้ งละ ...

~ 17 ~

~ 18 ~ Dukkha (Suffering) The Pali word, dukkha, means \"incapable of satisfying\" or \"not able to bear or withstand anything\": always changing, incapable of truly fulfilling us or making us happy. The sensual world is like that, a vibration in nature. It would, in fact, be terrible if we did find satisfaction in the sensory world because then we wouldn’t search beyond it; we’d just be bound to it. However, as we awaken to this dukkha, we begin to find the way out so that we are no longer constantly trapped in sensory consciousness. Lokadhamma is translated as 'worldly conditions': 'Eight things are called worldly conditions, since they arise in connection with worldly life, namely: Lokadhamma 'worldly conditions' Gain (มลี าภ) Loss (เลอื่ มลาภ) Fame (มยี ศ) Anonymity (เลอื่ มญศ) Praise (มสี รรเสริญ) Happiness (มสี ุข) Blame (มีนินทรา) Misery (มที ุกข์)

~ 19 ~ Samudaya (Cause of suffering) (Suffering) Samudaya (Pali, Sanskrit; Tibetan: kun 'byung) is a Buddhist term that literally means the \"origin\" or \"source\". As the second of the four noble truths, it refers specifically to the origin of dukkha (suffering, anxiety, dissatisfaction). Niyama (นิยาม) means the law of nature or the five aspects of natural law. There are five laws : Utuniyama is physical inorganic order; biological Laws. อตุ นุ ยิ าม Bijaniyama is physical organic; biological Laws. พีชนิยาม Cittaniyama is psychic law. จิตตนยิ าม Kammaniyama is order of act and result; the law of Kamma; moral Laws’ กรรมนยิ าม Dhammainyama is the general law of cause and effect; ธรรมนยิ าม Kamma Niyama Kamma, or karma in Sanskrit, is the law of moral causation. All of our volitional thoughts, words and deeds create an energy that brings about effects, and that process is called karma. The important point here is that Kamma Niyama is a kind of natural law, like gravity, that operates without having to be directed by a divine intelligence. In Buddhism, karma is not a cosmic criminal justice system, and no supernatural force or God is directing it to reward the good and punish the wicked. Karma is, rather, a natural tendency for skillful (kushala) actions to create beneficial effects, and unskillful (akushala) actions to create harmful or painful effects. 12 kinds of Kamma 1. Ditthadhamma-vedaniya-kamma: karma to be experienced here and now, immediately effective kamma) ทิฏฐธรรมเวทนียกรรม คือ กรรมใหผ้ ลในปัจจุบนั คือในภพน้ี 2. Upapajja-vedaniya-kamma: karma to be experienced on rebirth; kamma ripening in the next life) อุปปัชชเวทนียกรรม คือ กรรมใหผ้ ลในภพท่ีจะไปเกิดคือในภพหนา้ 3. Aparapariyavedaniya-kamma: karm to be experienced in some subsequent becoming; indefinitely effective kamma) อปราปริยเวทยนียกรรม คือ กรรมใหผ้ ลในภพต่อๆ ไป 4. Ahosi-kamma: lapsed or defunct kamma) อโหสิกรรม คือ กรรมเลิกใหผ้ ล 5. Janaka-kamma: productive karma; reproductive kamma) ชนกรรม คือ กรรมแต่งใหเ้ กิด, กรรมท่ีเป็ นตวั นาไปเกิด 6. Upatthambhaka- supportive karma; consolidating kamma) อุปัตถมั ภกกรรม คือ กรรม สนบั สนุน กรรมที่เขา้ ช่วยสนบั สนุนหรือซ้าเติมต่อจากชนกกรรม

~ 20 ~ 7. Upapilaka-kamma: obstructive karma; frustrating kamma) อุปปี ฬกกรรม คือ กรรมบีบค้นั กรรมที่มาใหผ้ ลบีบค้นั ผลแห่งชนกกรรมและอุปัตถมั ภกกรรมน้นั ให้แปรเปล่ียนทุเลาลงไป บนั่ ทอนวบิ ากมิให้ เป็ นไปไดน้ าน 8. Upaghataka-kamma: destructive karma; supplanting kamma) อปุ ฆาตกรรม คือ กรรมตดั รอน กรรมที่แรง ฝ่ ายตรงกนั ขา้ มกบั ชนกกรรม และอปุ ัตถมั ภกรรม เขา้ ตดั รอนการใหผ้ ลของกรรมท้งั สองอยา่ งน้นั ให้ ขาดไปเสียทีเดียว เช่น เกิดในตระกลู สูง มง่ั คง่ั แตอ่ ายสุ ้นั เป็ นตน้ 9. Garuka-kamma: weighty kamma) ครุกรรม คือ กรรมหนัก ให้ผลก่อน ได้แก่ สมาบัติ 8 หรือ อนนั ตริยกรรม 10. Bahula-kamma, - : habitual kamma) พหุลกรรม หรือ อาจิณณกรรม คือ กรรมทามากหรือกรรมชิน ใหผ้ ลรองจากครุกกรรม 11. Asanna-kamma: death-threshold kamma; proximate kamma) อาสนั นกรรม คือ กรรมจวน เจียน หรือกรรมใกลต้ าย คือกรรมทาเมื่อจวนจะตายจบั ใจอยใู่ หม่ ๆ ถา้ ไมม่ ี 2 ขอ้ ก่อน กจ็ ะใหผ้ ลก่อน 12. Katatta-kamma: reserve kamma; casual act) กตตั ตากรรม คือ กรรมสกั วา่ ทา กรรมที่ทาไวด้ ว้ ย เจตนาอ่อน หรือมิใช่เจตนาอยา่ งน้นั โดยตรง ตอ่ เมื่อไมม่ ีกรรมอ่ืนใหผ้ ลแลว้ กรรมน้ีจะใหผ้ ล Wrong Commerce (Micchavanijja) 1. Trading in things which kill living 2. Trading in human beings (slave trading). 3. Trading in animals which are to be slaughter for food 4. Trading in intoxicating liquors. 5. Trading in poisons Samudaya (Cause of suffering) (Suffering) The second noble truth is the truth of the origin of dukkha. Within the context of the four noble truths, the origin (Pali: samudaya) of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). This craving runs on three channels: - Craving for sense-pleasures (kama-tanha): this is craving for sense objects which provide pleasant feeling, or craving for sensory pleasures. - Craving to be (bhava-tanha): this is craving to be something, to unite with an experience. This includes craving to be solid and ongoing, to be a being that has a past and a future, and craving to prevail and dominate over others. - Craving not to be (vibhava-tanha): this is craving to not experience the world, and to be nothing; a wish to be separated from painful feelings. Nirodha literally refers to the absence or extinction of a given entity. As the third of the four noble truths, it refers specifically to the cessation of dukkha (suffering) and its causes; it is commonly used as a synonym for nirvana.

~ 21 ~ Wimutti 5 วมิ ตุ ติ คอื ความหลดุ พ้นจากกิเลสไว้ ๕ อยา่ งคือ ๑. วิกขมั ภนวิมตุ ติ ความหลดุ พ้นจากกิเลสด้วยการขม่ ไว้ด้วยอานาจของฌาน เพยี งปฐมฌานก็สามารถขม่ ธรรม อนั เป็ นข้าศกึ คอื นวิ รณ์ ๕ มีกามฉนั ทะนิวรณ์ได้แล้ว แตไ่ มอ่ าจละนวิ รณ์ ๕ ให้ขาดไปจากใจได้ หมดอานาจฌาน กิเลสคอื นิวรณ์กเ็ กิดได้อีก ๒. ตทงั ควมิ ตุ ติ ความหลดุ พ้นจากกิเลสด้วยองค์นนั้ ด้วยอานาจของวิปัสสนาญาณ เพยี งได้นามรูปปริจเฉทญาณ ปัญญาที่แยกนามกบั รูปวา่ เป็ นคนละอยา่ ง ก็สามารถละความเหน็ ผิดวา่ นามรูป เป็ นตวั ตนได้ชวั่ คราว ๓. สมจุ เฉทวมิ ตุ ติ ความหลดุ พ้นจากกิเลส ด้วยการตดั ขาด ด้วยมรรคญาณ กิเลสทถ่ี กู ตดั ขาดไปแล้วยอ่ มไม่ กลบั มาเกิดได้อีก ๔. ปฏิปัสสทั ธิวิมตุ ติ ความหลดุ พ้นจากกิเลส เพราะกิเลสทงั้ หลายสงบระงบั ไปในขณะแหง่ ผลจิต ๕. นิสสรณวมิ ตุ ติ ความหลดุ พ้นจากกิเลสด้วยการสลดั ออกจากธรรมอนั เป็ นข้าศกึ คอื กิเลส ด้วยนพิ พาน ในวมิ ตุ ติ ๕ อยา่ งนี ้ วมิ ตุ ติ ๒ อยา่ งแรกเป็ นโลกียะ สว่ นวมิ ตุ ติ ๓ อยา่ งหลงั เป็ นโลกตุ ตระ ปัญญาคอื ความรู้ในวิมตุ ติ ๕ อยา่ งนนั้ เรียกวา่ วมิ ตุ ตญิ าณ Vimutti means Release; freedom from the fabrications and conventions of the mind. The suttas distinguish between two kinds of release. Discernment-release (pañña-vimutti) describes the mind of the arahant, which is free of the asavas. Awarenessrelease (ceto- vimutti) is used to describe either the mundane suppression of the kilesas during the practice of jhana and the four brahma-viharas, or the supramundane state of concentration in the asava-free mind of the arahant. 1. Liberation by suppression 2. Liberation by substitution of opposites 3. Liberation by cutting off or extirpation 4. Liberation by tranquillization 5. Liberation by getting freed (escape Magga (The way to the cessation of pain.) 1. Papanoika – Dhamma (ปาปณิธรรม): Qualities of a successful shopkeeper or business 1. Cakkhuma : Shrewd 2. Vidhuro : Capable of administering business. 3. Nissayasampanno : Having a good credit rating 2. Dittha dhammikattha - samvattanika – dhamma (ทฎิ ฐธัมมกิ ตั ถประโยชน์) On the level of seeking and safeguarding wealth: practicing according to the principles that lead to immediate benefit, or that aid in the attainment of basic benefit. 1. Utthana-sampada: endowment of industry; he is energetic and applies himself to his

~ 22 ~ duties and making an honest living; he trains so that he acquires skills and true knowledge; he wisely scrutinizes [his undertakings] and seeks skillful means to manage and conduct his work for good results. 2. Arakkha-sampada: endowment of protection; he knows how to protect from risk and loss the wealth and fruits of his labor, gained through his own honest efforts. 3. Kalyanamittata: association with good friends; he discerns which people are worth associating with and which not, and does not associate with or emulate those who would lead him downward, but associates with, studies and emulates people who are learned, worthy, capable, honorable and endowed with qualities that are helpful to his livelihood. 4. Samajivita: balanced life-style; he keeps track of his income and expenditure and lives within his means so that he is neither deprived nor extravagant, and has income left over for saving. 3. Aparihāniya-dhamma: 'conditions of welfare' lit. of non-decline, for a nation. Seven such conditions are mentioned in the Mahā-Parinibbāna Sutta. They are followed by five sets of 7, and one set of 6 conditions, conducive to the welfare of the Community of people. 1. Regular and frequent meeting 2. Assemble and leave their assemblies in harmony and do the business and duties in harmony 3. Refrain from ordaining what has not been ordained before, refrain from abolishing what has been ordained before, act in accordance with the ancient, established practices, customs and institutions 4. Treat elders with respect, esteem and reverence, and deem them worthy of heeding 5. Treat women with respect and refrain from forcibly abducting women and girls or detaining them 6. Show respect, esteem and reverence towards shrines, and cause appropriate offerings and oblations to be made to those shrines without neglect or omission 7. Take appropriate measures to afford proper care, protection and security to priests so that they can teach people about moral values with ease and comfort. 4. Bhoga – adiya : Five uses to which wealth can be put (โภคอาทยิ ะ 4) 1. Comfortable support of oneself, one's family and dependents 2. Sharing with one's friends and associates 3. Investment against future misfortune 4. The fivefold offering a. To relatives b. To guests (inreception) c. To the departed (by dedicating merits) d. To the government (i.e., taxes etc.) e. To the deities (according to one's faith) 5. Support of spiritual teachers and virtuous monks

~ 23 ~ 5. Ariya-vaddhi : Noble growth, Development of a civilized or righteous man. Accepting responsibility for one's dependents : he has good and harmonious relations 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): 1. Growth in faith: encouraging them to have firm belief and faith in 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. 2. Growth in morality: encouraging them to have good conduct, to be honest and maintain good livelihood and to be disciplined and well-mannered. 3. Growth in learning: encouraging them to acquire knowledge through learning and hearing, by advising them or encouraging them to learn those things that will revive and improve their lives and minds. 4. Growth in giving: encouraging them to be generous, to be thoughtful to one another and to derive satisfaction in helping their fellow man. 5. Growth in wisdom: encouraging them to be reflective, to understand reason, to 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 tasks effectively. 6. Mangala : Blessings 38 (มงคล 38 ประการ) 1. Sorrowlessness (Asoka - citta) : Beyond the realms of suffering. (Mangala 36) 1.1) Meditation practice to have mind which is free from sorrow. And it should recollect human life that it follows the principle of the Three Characteristics, impermanence, suffering, and non – self. 1.2) The benefit of sorrowlessness is to be happy in life, calm, a bright face, good health, and growth in the education and works. 2. Stainlessness (Virajacitta):The end of the obscuring defilements. (Magala 37) 2.1) The mind is not be tainted, it is purify the mind without the passion. 2.2) The cause of tainted mind is Raga (lust), Dosa (anger), and Moha (delusion). 2.3) The way make mind is not be tainted :- a) Control the body, speech and mind, that have patience. b) Be always mindfulness, be wisdom solve the problems c) Association with good persons and hearing the good teachers, for decrease the tainted mind less. 2.4) The result of untainted mind is cheerful, calmness and liberate from suffering.

~ 24 ~ 3. Secure (Khemacitta) : Once found it cannot be lost. (Magala 38) Secure is to have the mind which is undefiled. It is without from Yog (the four bonds), liberates from desire. It is the mind of Arantas and it is highest blessing. Without the Yoga (the four bonds) : a) Kama - yoga : bond of sense – desire. Sensual pleasures; visible, sound, smell, taste and touch. b) Bhava – yoga : bond of becoming. c) Diddhi – yoga : bond of views or speculation – d) Avijja – yoga : bond of ignorance. The benefits of Khema – citta :-

~ 25 ~ Learning Unit 2.2 Buddhist Proverbs Benefit to be expected 1. Understanding the Buddhist proverbs 2. Analyzing the Buddhist proverbs 3. Integrating these into daily life. Meaning: Industrious person who works hard, do proper seed can seek treasure. Goal: How to teach Buddhists worked hard in their works. Meaning: Contentment is the sublime treasure. His Majesty accentuated that: the most important word is \"sufficient\". If we are satisfied with living at a sufficient level which is reasonable for our status, we will then learn the true meaning of happiness.

~ 26 ~ To Live in Accordance with the Principles of Self-sufficiency Economy 1. One must adhere to a frugal style of living and try to cut down daily expenses especially for extravagant items as stated in the Royal speech, \". . .One should not live luxuriously and must cut down expenses in an appropriate manner. . .\" 2. One must be true to oneself and work righteously as well as honestly, even under harsh living conditions according to the Royal speech, \". . .Success of all people comes from good conduct and proper work. . .\" 3. One must stop selfish competition and the habit of taking advantage of others when doing business as commonly happened in the past. This is defined in the following excerpt from the Royal speech, \". . .The meaning of genuine happiness is the happiness derived from one's fair conduct, both of intention and action, and not from coincidence or taking advantage of others. . .\" 4. One must not give up in finding ways to pull oneself out of hardship, by striving to learn more and more in order to earn sufficient income, as stated in the Royal speech, \". . .The reason for encouraging people to learn more and become stable in their life is for their own lasting happiness from, first, leading a sufficient lifestyle, and then from being proud of themselves for being able to stand on their own. . .\" 5. One must behave with good morality and refrain from all greeds. Thai society collapsed with this adverse economic situation because a lot of people betrayed their own country without any shame. His Majesty the King graciously delivered a Royal speech that conveys a similar message, as follows: \". . .Avoid committing wrongdoings that will destroy oneself or others, eliminate one's inner greed, remain true to oneself, as well as preserve and enhance the good virtues within oneself. . .\"

~ 27 ~ 3. Tipitaka พระไตรปิ ฎก 1. Collections & Classification of Dhamma & Vinaya : The scripture enshrining the word of the Buddha--the Dhamma and Vinaya--is generally known to the Westerner as the Pali Canon, or Buddhist Canon because it contains the fundamental principle of a religion, Buddhism in this case, and the text of this canon is recorded in the Pali language. The Pali term for the Pali Canon. however, is Tipiaka, from ti 'three' pitaka 'tex, scripture, or basket (where things are collected)', which literally designates its three major divisions of teachings: - The Vinayapitaka is the collection of monastic rules laid down by the Buddha for monks and nuns. - The Suttantapitaka is the collection of discourses, or specific teachings that were adaptively expounded by the Buddha to suit the individual, place, and event or situation in question, together with supplemental material. - The Abhidhammapitaka is the collection of the teachings that are purely substantive or academic, without reference to any individuals or events and without any supplemental material. The Pali Canon refers to the set of scriptures in which the Buddha's teaching, the Dhamma 'Doctrine' and Vinaya 'Discipline' are enshrined. The Pali term Tipptaka 'three baskets (of teachings)' denotes the three major divisions of the Canon. As the Buddha clearly stated that the Dhamma and Vinaya were to succeed him as Teacher after his passing. it follows that the Pali Canon is in effect where Buddhists can still have an audience with their Teacher and learn his Teaching even thought he passed away over 2,500 years ago. The First Rehearsal, whose purpose was to collect and organise the word of the Buddha, did not take place until three months after his demise. As it was conducted by an assembly of 500 Arahant elders (thera), this event also gave rise to what is now known as Theravada Buddhism. During the rehearsal, once any given portion of the teachings was agreed upon, it was chanted in unison by the assembly. The text chanted was thereby formally endorsed as the model to be committed word for word to memory and to be passed on to others and handed down to posterity. The teachings thus orally transmitted were first written down during the Fourth Rehearsal, conducted in Sri Lank around B.E. 460 The Pali Canon of Theravada Buddhism, after two and a half millennia and six major rehearsals, has been generally recognised as the oldest, most original, most complete, and most accurate record of the Buddha's teachings still available today. As the ultimate authoritative reference, the Pali Canon provides the standards of criteria for judging whether a given teaching or way of practice truly belongs to Buddhism. It is thus the duty and responsibility of all Buddhists to reserve and protect the Pali Canon, which is crucial for the survival of Buddhism, and hence also for the welfare and happiness of the world.

~ 28 ~ 2. Buddhist Councils & Tipitaka [Pali Canon] การสงั คายนาพระไตรปิ ฎก 1. The First Buddhist Council According to the scriptures of all Buddhist schools, the first Buddhist Council was held soon after the nirvana of the Buddha under the patronage of king Ajatasatru, and presided by the monk Mahakassapa, at Rajagaha (today's Rajgir). Its objective was to preserve the Buddha's sayings (sutta) and the monastic discipline or rules (Vinaya). The Suttas were recited by Ananda, and the Vinaya was recited by UPāli. According to some sources, the Abhidhamma Pitaka, or its matika, was also included. Also the Sangha made the unanimous decision to keep all the rules of the Vinaya, even the lesser and minor rules. Scholars regard these traditional accounts as greatly exaggerated, if not totally fictional. 2. The Second Buddhist Council The historical records for the so-called 'Second Buddhist Council' derive primarily from the canonical Vinayas of various schools (Theravada, Sarvastivada, Mulasarvastivada, Mahasanghika, Dharmaguptaka, and Mahisasaka). In most cases, these accounts are found at the end of the 'Skandhaka' portion of the Vinaya. While inevitably disagreeing on points of details, they nevertheless agree on roughly the following. 100 (or 110) years after the Buddha's Nibbana, a monk called Yasa, when visiting Vesali, noticed a number of lax practices among the local monks. A list of 'ten points' is given; the most important was that the Vesali monks, known as Vajjiputtakas, consented to accepting money. Considerable controversy erupted when Yasa refused to follow this practice. He was prosecuted by the Vajjiputtakas, and defended himself by quoting in public a number of canonical passages condemming the use of money by monastics. Wishing to settle the matter, he gathered support from monks of other regions, mainly to the west and south. A group consented to go to Vesali to settle the matter. After considerable maneuvering, a meeting was held, attended by 700 monks. A council of eight was appointed to consider the matter. This consisted of four locals and four 'westerners'; but some of the locals had already been secretly won over to the westerners' case. Each of the ten points was referred to various canonical precedents. The committee found against the Vajjiputtaka monks. They presented this finding to the

~ 29 ~ 3. The Third Buddhist Council So it was that in the seventeenth year of the Emperor's reign the Third Council was called. Thera Moggaliputta Tissa headed the proceedings and chose one thousand monks from the sixty thousand participants for the traditiona recitation of the Dhamma and the Vinaya, which went on for nine months. The Emperor, himself questioned monks from a number of monasteries about the teachings of the Buddha. Those who held wrong views were exposed and expelled from the Sangha immediately. In this way the Bhikkhu Sangha was purged of heretics and bogus This council achieved a number of other important things as well. The Elder Moggaliputta Tissa, in order to refute a number of heresies and ensure the Dhamma was kept pure, complied a book during the council called the Kathavatthu. This book consists of twenty-three chapters, and is a collection of discussions on the points of controversy. It gives refutations of the 'heretical' views held by various sects on matters philosophical. The Kathavatthu is the fifth of the seven books of the Abhidhamma Pitaka. The members of the Third Council also gave a royal seal of approval to the doctrine of the Buddha, naming it the Vibhajjavada, the Doctrine of Analysis. It is identical with the Theravada doctrine. 17

~ 30 ~ Conclusion of Buddhist Council No. Time President Supporter Members Place Of Sangha After Phramaha King Sattabappa Phramaha Ajatasattu Cave at Kassapa Kassapa Rajagaha,In Thera 500 dia King 500 1 Sattabappa Buddha’s Thera passing away (For 7 months) 100 year Phra Phra Kalasokaraja Vasikarama, Sappakami King Vesali in Sappakami Thera India Ajatasattu 700 2 King Cave at Rajagaha, India 700 Vasikarama, later (For 8 months) 218 years later Mahidha Thera King Asoka Tambapanni in Sri - 3 (9 months) 1,000 Lanka The Significance of Buddhist Councils Pāli Canon is the scripture collecting of the word of the Buddha. It’s right Tiratana’s worship of Buddhist; they must be emphasizing in the Buddha’s teaching. They are :- 1. it’s collected the Buddha’s teachings and classifies them in such a way as to facilitate memorization. 2. Correcting the deviation from accurate retention. 3. It’s textbook for study Dhamma – Vinaya correctly of the Buddhist, which it was cleaned up already. 4. It’s factor to heal Triple Gem. Tipitaka dissemination 1. They must be well – versed in the Buddha’s teachings and have proper conduct in accordance with the teachings; 2. They must be able to teach others, having learnt the teachings and conducted themselves well; 3. They must be able to confute false doctrines, or teachings that are distorted or different from the original Doctrine and Discipline, when such teaching arise.

~ 31 ~ Question Test 1. How does a student integrate Kammaniyama & Micchavanijja into resolution? please explain & take for example. นกั เรียนจะสามารถนาความรู้เกี่ยวกบั กรรมนิยามและมิจฉาวณิชชา 5 ไปปฏิบตั ิเพ่ือแกไ้ ข ปัญหาใดไดบ้ า้ ง อธิบายและยกตวั อยา่ งประกอบ ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… 2. Of the four noble truths, what do 5 kinds of liberation teach? หลกั ธรรมที่เก่ียวเนื่องในอริยสจั 4 เร่ืองวมิ ตุ ติ 5 สอนให้นกั เรียนรู้เกี่ยวกบั เรื่องอะไร ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… 3. How does a student integrate Magga into solution? please explain & take for example. นกั เรียนจะนาความรู้ในหลกั ธรรมท่ีเก่ียวเนื่องกบั มรรคไปปฏิบตั ิเพอื่ แกไ้ ขปัญหาใดไดบ้ า้ ง อธิบายและยกตวั อยา่ งประกอบ ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… …………………………………………………………………………………………………

~ 32 ~ 4. What is the background of Tipitaka? Please discuss in short พระไตรปิ ฎกมีประวตั ิความเป็ นมาอยา่ งไร ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… 5. Unless Tipitaka existed, what would impact on Buddhism? ถา้ ไมม่ ีพระไตรปิ ฎกะเกิดผลต่อพระพทุ ธศาสนาอยา่ งไร ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… 6. How does a good Buddhist treat to Tipitaka? ชาวพทุ ธที่ดีควรใหค้ วามสาคญั แก่พระไตรปิ ฎกอยา่ งไร ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… 7. What is the moral of a study of both good and bad householder? นกั เรียนไดข้ อ้ คิดอะไรจากการศึกษาเร่ืองคนครองเรือนท้งั ดีและร้าย ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… ………………………………………………………………………………………………… …………………………………………………………………………………………………

~ 33 ~ 1. การคิดตามหลกั อริยสจั 4 ขอ้ ใด เป็ นผลที่ตอ้ งสืบสาวไปหาสาเหตุ ก. วมิ ตุ ิ ข. นิพพาน ค. ทุกข์ , นิโรธ ง. สมุทยั , มรรค 2. หลกั อปริหานิยธรรม แสดงถึงลกั ษณะประชาธิปไตยในหมู่สงฆใ์ นพระพทุ ธศาสนาอยา่ งไร ก.ป้ องกนั การแบ่งช้นั วรรณะ ข.เนน้ การกระจายอานาจในการปกครอง ค.การใชเ้ สียงขา้ งมากเป็ นเกณฑต์ ดั สิน ง. ใหค้ วามสาคญั กบั การประชุม 3. การฝึ กอบรมตนเองตามกระบวนการของพระพทุ ธศาสนา ที่เรียกวา่ “ไตรสิกขา” ขอ้ ใด จะเกิดผลทาใหจ้ ิตบริสุทธ์ิ ผอ่ งใส คลายความวติ กกงั วล และมีอารมณ์ดี ก. ศีล ข. สมาธิ ค. ปัญญา ง. จาคะ 4. เป้ าหมายในการฝึ กฝนอบรมตนเองตามหลกั ไตรสิกขา คือ การมีอิสรภาพ หมายถึงขอ้ ใด ก. มีอิสระไมต่ กเป็ นทาสของกิเลสตณั หา ข. มีจิตใจหนกั แน่น เป็ นพทุ ธสาวกท่ีดี ค. เป็ นไทแก่ตวั ๆไมต่ กอยใู่ ตอ้ านาจของใคร ง.มีจิตใจบริสุทธ์ิอารมณ์แจ่มใสไม่วติ กกงั วลใด ๆ 5. คุณคา่ แห่งพระธรรม ตามทศั นะของชาวพทุ ธที่เขา้ ใจพระพทุ ธศาสนาอยา่ งถกู ตอ้ ง คือ ขอ้ ใด ก. เป็ นสจั ธรรมที่ปรบั เปล่ียนตามยคุ สมยั ข. พระพทุ ธเจา้ ทรงคิดข้นึ ดว้ ยพระองคเ์ อง ค. มีความศกั ด์ิสิทธ์ิ ถา้ นาไปปฏิบตั ิจะเกิดผลจริง ง.วญิ ญชู นยอ่ มเขา้ ใจแตกต่างจากสตั บุรุษ 6. ธรรมะขอ้ ใด สอดคลอ้ งกบั หลกั อริยสจั 4 ในขอ้ ทุกข์ ซ่ึงเป็ นธรรมะที่ควรรู้ ก.ปาปณิกธรรม 3 ข.กรรมนิยาม 12 ค.โลกธรรม 8 ง.วมิ ตุ ติ 5

Learning ~ 34 ~ Unit Saṅgha 3 Key stage indicators 1. Analyze the insights and models of living from the lives of the disciples, stories of the Buddha’s previous lives, other tales and exemplary believers as prescribed. 2. Understanding the biography and works of the qualified and excellent Buddhist disciples. 3. Analyze the value and importance of Dhamma from Buddha’s disciples and integrating their good points into daily life. Learning substance Saṅgha Sāvaka and Sāvikā Buddhist Models Most Venerable Buddha-dasa Anuruddha Thera King Narai the Great Anggulimala Thera Benefit to be expected 1. Understanding the biography & works of the qualified and excellent Buddhist disciples. 2. Analyzing their dhamma worthy of following. 3. Integrating their good points into daily life.

~ 35 ~ The meaning and Significance of Sangha The Sangha forms the third component of the Triple Gem. Sangha members represent the embodiment of the Dhamma and they have been, by and large, responsible for the preservation and promotion of the religion, both during and after the time of the Buddha. Two months after his enlightenment the Buddha began his teaching mission by delivering the first sermon, called the Dhammacakkappavattana Sutta, to a group of five ascetics, who were his former associates. They were Kondañña, Vappa, Bhaddiya, Mahanama, and Assaji. At the conclusion of the discourse, Kondañña is said to have attained the \"Eye of Truth,\" i.e., realized the Dhamma and achieved the first of four stages of transcendent spiritual attainment. With that, the Sangha came into being, bringing to completion the Holy Triple Gem. This happened on the full moon day of the month Asalha (eighth lunar month). Literally, Sangha means community. In its broadest sense, the term covers both the lay and the monastic communities. From the doctrinal perspective, it refers to those who have achieved any of the four stages of transcendent spiritual attainment. Such Sangha members are known as 'noble disciples' (ariyasangha). Technically, these are called Sotapanna (Stream Enterer), Sakadagami (Once Returner), Anagami (Non-Returner), and Arahanta (Worthy One). These noble disciples constitute the Sangha of the Triple Gem; they are Sangha by virtue of their special attainments. Thus anyone who has attained to that higher level is qualified to be included in this category of Sangha. Sāvaka and Sāvikā (สาวกและสาวกิ า) Anuruddha was the son of the Sakyan Amitodana and brother of Mahanaama. When members of other Sakyan families had joined the Order of their distinguished kinsman, Mahanama was grieved that none had gone forth from his own. He therefore suggested to his brother that one of them should leave household life, Anurddha was the first reluctant to agree, for he had been reared most delicately and luxuriously, dwelling in a different house for each season, surrounded by dancers and mimes. But on hearing from Mahanama of the endless round of household cares he agreed to go. He could not, however, get his mother’s consent until he persuaded his cousin Bhaddiya to go with him. Together they went with Ananda, Bhagu, Kimbila, Devadatta and their barber Upali, to the Blessed One at the Anupiya Mango Grove and were ordained. Before the rainy season was over Anuruddha acquired the Dibbacakkhu (having Divine Vision), and he was later ranked foremost among those who had obtained this attainment. He then received from Sariputt, as topic of meditation, the eight thoughts of a great man. Another conversation had with Sariputta before becoming an arahant. He went into the Pacinavamsadaya in the Ceti country to practice these. He mastered seven, but could not learn the eighth. Buddha, being aware of this, visited him and taught it to him. Thereupon Anuruddha developed insight and realized arahantship in the highest grade. Exemplary Virtues 1. Be determined 2. Having rhetoric in speaking 3. Be diligent.

~ 36 ~ King Prasenajit, the ruler of Kosala (was located on the northeast of modern Uttar Pradesh, India), was a disciple of Buddha. Shravasti was his capital. He respected the principle of non-violence that Buddha taught. One day, his royal priest Garg, came to him in distress. An astrologer had predicted that his newly born son was to become a robber and would be a menace to society. \"What should be done?\" asked Garg. The king asked Garg to educate his son well hoping that he may turn out to be a good citizen despite the astrologer's forecast. The son was named Ahimsaka, meaning a person who favors nonviolence. Ahimsaka proved to be very intelligent and was interested in learning the scriptures. When he was in his teens, he expressed his desire to go to Takshashila, a renowned educational center. His father agreed and Ahimsaka joined one of the most renowned teachers at Takshashila. Soon he became the most favored disciple of the teacher (guru). The teacher was so impressed by Ahimsaka's performance that he told his other disciples to follow Ahimsaka's footsteps. This made them jealous and they jointly made a heinous plan to turn the teacher against Ahimsaka. The teacher fell in their trap and banished Ahimsaka from school. Ahimsaka returned home with a heavy heart. When Garg, Ahimsaka’s father, learned that his son had been turned out of the school, he was furious. He accused Ahimsaka of disgracing his family and threw him out of the house. Poor Ahimsaka. He could not understand why his teacher turned against him and his family was unwilling to hear his side of the story. When he looked for a place to stay, no one was willing to help. He was badly hurt and felt rejected by the world. Finally Ahimsaka decided to leave Shravasti and move to Kaushambi, a nearby town. Deep in thought, as he was walking down the highway, that passes through a hilly forest, he was attacked by a highway robber. The robber demanded his valuables. Ahimsaka was so frustrated that he unloaded his frustration on the robber and gave him a big blow. The robber fell to the ground and was overpowered by Ahimsaka. He begged for mercy. Ahimsaka decided then that he could make his living as a highway robber. Soon he started to attack travelers and traders, looted them and killed them. His extreme frustration and anger against the society turned him into an animal. He not only robbed and killed his victims, he collected their little fingers to make a garland. So people called him Angulimal or the wearer of a garland made of little fingers. People approached king Prasenajit for help. But when Prasenajit sent a small army, Angulimal killed most of them by hurling down huge boulders. The king was amazed by his strength. Prasenajit finally advised his citizens to avoid the highway, until Angulimal was killed.

~ 37 ~ One day, Angulimal found the highway deserted. He was waiting for his prey when he saw a monk passing by. He was none other than Lord Buddha. Angulimal chased the monk for a long time but mysteriously the monk was always one step ahead of him. Angulimal shouted, “Stop moving.” The monk replied, “I am not moving, I am at rest. It is you who is in constant motion because of your discontent.” Angulimal threatened to kill Buddha and use his little finger for his garland. Buddha was not the least disturbed. He stretched his arms out and asked Angulimal to take his fingers if that would make him happy. Angulimal was baffled. He realized his mistake and fell to the feet of Buddha, seeking his mercy. Buddha took Angulimal to his monastery to teach him the life of an ascetic.. Angulimal listened to Buddha’s preaching everyday and started to serve in the monastery, taking care of the sick. Gradually, he transformed from a sinner to a saint. When king Prasenajit came to visit Buddha on his way to capture Angulimal, Buddha told him of the change that had come over Angulimal. The king was pleasantly surprised and left Angulimal in Buddha’s care. A few days later when Angulimal was collecting his alms as an ascetic, he met a boy whose father he had killed many years back. He felt depressed and hopeless. When Buddha inquired as to the cause of his depression, Angulimal said, “I am a sinner. My hands are stained with blood. I have no hope.” Buddha said, “Repentance is the only fire to burn the sins already committed. You are on the right path.” Angulimal came to his senses. One day people recognized Angulimal on the streets as he was out as an ascetic. They thought it to be his new trick and to beat him. Angulimal did not fight back. Later he dragged his half-dead body to the monastery where Buddha received him. He died on Buddha’s lap saying, “Father, I am at last at peace with the world.” Buddha, later commented that “Angulimal was a great soul. He had conquered vice, cruelty and anger. He had attained Nirvana (the Eternal Truth).” Exemplary Virtues 1.Be patient 2.Be diligent and eager to learn 3.Be solitary

~ 38 ~ Learning Unit 3.2 Buddhist Models 1. Buddhist Models To study of the Buddhist disciples and exemplary Buddhists which is divided into two parts as follow :- King Narai the Great and Phra Dhammakosacariya (Buddhadasa Bhikkhu). 1.1 King Narai the Great Somdet Phra Narai (Thai: สมเดจ็ พระนารายณ์ มหาราช; 1633 – 11 July 1688) or Somdet Phra Ramathibodi III (Thai: สมเด็จพระรามาธิบดีท่ี 3) was the king of Ayutthaya from 1656 to 1688 and arguably the most famous Ayutthayan king. His reign was the most prosperous during the Ayutthaya period and saw the great commercial and diplomatic activities with foreign nations including the Persians and the West. During the later years of his reign, Narai gave his favorite – the Greek adventurer Constantine Phaulkon – so much power that Phaulkon technically became the chancellor of the state. Through the arrangements of Phaulkon, the Siamese kingdom came into close diplomatic relations with the court of Louis XIV and French soldiers and missionaries filled the Siamese aristocracy and defense. The dominance of French officials led to frictions between them and the native mandarins and led to the turbulent revolution of 1688 towards the end of his reign. Narai’s reign was also known for a small war with England in 1687 and the invasion of Burmese Lanna in 1662. Nevertheless, the presence of numerous foreigners from the French Jesuits to the Persian delegates has left historians with rich sources of material on the city of Ayutthaya and its courtly life in the seventeenth century that otherwise would not have survived the complete destruction of the capital in 1767.

~ 39 ~ Succession Prince Narai was born in 1633 to King Prasat Thong and his Queen Sirikalayani who was a daughter of Songtham. Prasat Thong had just usurped the throne from the ruling Sukhothai dynasty in 1629 and founded the dynasty of his own. Narai had an elder half- brother Prince Chai and an uncle Prince Sri Sudharmmaraja. Upon Prasat Thong’s death in 1656, Prince Chai succeeded his father as King Sanpet VI. However, it was Thai tradition that gave brothers a higher priority over sons in succession. Prince Sudharmmaraja plotted with his nephew Prince Narai to bring Sanpet VI down. After nine months of ascension, Sanpet VI was executed in a coup. Narai and his uncle marched[1] into the palace and Sri Sudharmmaraja crowned himself king. Sri Sudharmmaraja appointed Narai as the Uparaja or the Front Palace. However, Narai himself was also an ambitious prince who had requested the Dutch for support against his uncle. Sri Sudharmmaraja’s rule was weak and he fell under the control of Chao Phraya Chakri – an ambitious mandarin who also wanted the throne himself. In 1656, Prince Narai and his uncle finally alienated each other. Sri Sudharmmaraja had affections of Narai’s sister Princess Rajakalayani. He ordered his soldiers to enclose her residence and himself invade the house. The princess hid in the book chest and was moved to the Front Palace were she met her brother. Enraged at his uncle behavior, Prince Narai decided to take actions. Prince Narai drew his supports from the Persian and Japanese mercenaries that were largely persecuted during the reign of his father. Among the Siamese he got his brothers and the Okya Sukhothai as supporters. On the Day of Ashura the commemorating Persian army stormed the palace along with the Japanese. The prince engaged in personal battle with his uncle until the latter fled to the Rear Palace. Sri Sudharmmaraja was captured and was brought to execution at Wat Kok Phraya in October 1656. King Narai also constructed a new palace at present-day Lopburi (\"Louvo\" in the French accounts) utilising the expertise of Jesuit architects and engineers. European influences are clearly evident in the architectural style, especially the use of wide windows. The move to Lopburi was arguably prompted by the Dutch naval blockade of Ayutthaya in 1664 to enforce a fur monopoly. Contemporary French depiction of King Narai. Although King Narai's reign witnessed the greatest extent of foreign influence at the Siamese court, his diplomatic achievements were to be reversed by his successor. It is debatable whether the new introspective attitude of his successors contributed to the weakening and eventual fall of Ayutthaya. On the other hand, the curtailing of foreign influences in the court may have prevented the colonisation of Ayutthaya. Nevertheless, his reign's diplomatic achievements contributed to him being posthumously styled \"the Great,\" one of seven recognised as such in the history of Thailand. At the same time, the records of those involved in the diplomatic missions, particularly those from the west, have allowed historians to obtain a rare glimpse into the

~ 40 ~ world of the Ayutthayan court as most original Ayutthaya records were destroyed with the city in 1767. These include the French accounts of the Chevalier de Chaumont, the Abb? de Choisy, Fr. Tachard, Claude de Forbin, de la Loubere and the Persian account of Muhammad Rabi' ibn Muhammad Ibrahim. Domestically, the relative stability during his reign also gave rise to the revival of Siamese literature during his reign.[11] Further afield, one of the main streets of the city of Brest as well as another in Marseilles have been named \"Rue de Siam\" to commemorate Narai's missions. In addition, among the gifts that were exchanged between the Siamese and the French courts, two items from Siam were to have an unexpected impact on French history. The items were a pair of silver cannons that were eventually stored in the Royal Furniture Repository in Paris since they were classed as gifts rather than weapons. After failing to find usable weapons at the Arsenal, rioting Parisians broke into the Repository and discovered some 20 cannons. However, the Siamese cannons were the only ones that still functioned, and so they were hauled to the Bastille. The date was 14 July 1789. สมเดจ็ พระนารายณ์มหาราชกบั พระพทุ ธศาสนา สมเด็จพระนารายณ์มหาราชนอกจากจะทรงเป็ นขตั ติยกวจี าเพาะพระองคเ์ องแลว้ หากแตใ่ นรัชสมยั ของพระองค์ ก็ยงั พรั่งพร้อมไปดว้ ยนกั ปราชญ์ ราชบณั ฑิต และพระมหาเถรานุเถระผแู้ ตกฉานในคมั ภีร์พระไตรปิ ฎกและทรงวทิ ยาคุณ พระองคท์ รงฝักใฝ่ ในทางพระธรรมและขอ้ วตั รปฏิบตั ิทางพระพทุ ธศาสนา ทรงวสิ าสะกบั พระเถรานุเถระท้งั หลาย เหลา่ น้นั อยเู่ นืองๆ ดงั จะเห็นไดจ้ ากพระราชปุจฉาหลายเร่ืองที่เกิดข้ึนในรัชกาลของพระองค์ ความหนกั แน่นทางพระพทุ ธศาสนาของสมเดจ็ พระนารายณ์มหาราชเห็นไดช้ ดั เมื่อมีการเผยแผศ่ าสนาคริสต์ มายงั ประเทศไทย บาทหลวงของศาสนาคริสตไ์ ดน้ าหลกั คาสอนในคมั ภีร์ไบเบิลมาใหพ้ ระองคท์ รงศึกษา วนั หน่ึงมี บาดหลวงถือไมเ้ ทา้ มีไมก้ างเขนอนั ใหญเ่ หมือนกบั โป๊ ปถือเขา้ ไปเฝ้ าพระองค์ บอกกบั พระองคว์ า่ “ถึงเวลาแลว้ เพราะหวา่ พระองคท์ รงรู้เรื่องของพระผเู้ ป็ นเจา้ ของพระเยซูคริสตด์ ีแลว้ ควรจะรับศีลเป็ นคาธอลิคเสียที” พระองคท์ รงตอบวา่ “ถา้ พระผเู้ ป็นเจา้ ในคมั ภีร์ของทานมอี ยจู่ ริง มีอานาจพเิ ศษจริง ๆ พระผเู้ ป็ นเจา้ ของท่านกค็ งทราบวา่ ประเทศไทยนี่ เป็ นเมือง นบั ถือพระพทุ ธศาสนา แลว้ พระผเู้ ป็นเจา้ ใหข้ า้ พเจา้ มาเกิดในประเทศไทยกเ็ ท่ากบั วา่ ใหม้ าเป็ นหวั หนา้ ของพทุ ธบริษทั นบั ถือพระพทุ ธศาสนา ถา้ ขา้ พเจา้ เปลี่ยนจิต เปล่ียนมานบั ถือศาสนาคาทอลิคที่พวกท่านใหข้ า้ พเจา้ นบั ถือ มนั กข็ ดั กบั ความ ตอ้ งการของพระผเู้ ป็นเจา้ จะเป็ นโทษเป็ นบาป” คณุ ธรรมทเ่ี ป็ นแบบอย่าง 1. สมเด็จพระนารายณ์มหาราช ทรงเป็นแบบอยา่ งในการใชธ้ รรมะนาการเมืองไทย ในสมยั น้นั มกี ารล่าอาณานิคม ท่าน สามารถนาหลกั ธรรมะมาใชใ้ นการบริหารบา้ นเมืองใหพ้ น้ จากการลา่ อาณานิคมของประเทศตะวนั ตกไดอ้ ยา่ งสง่างาม จึง ทรงรักษาไวไ้ ดท้ ้งั ชาติ ศาสนา และพระมหากษตั ริย์ 2. ทรงมีพระทยั หนกั แน่นในการนบั ถือพระพทุ ธศาสนา จะเห็นไดจ้ ากพระองคท์ รงปฏิเสธการเขา้ รีตศาสนาคริสต์

~ 41 ~ 1.2 Phra Dhammakosacariya (Buddhadasa Bhikkhu) Buddhadasa Bhikkhu (Servant of the Buddha) went forth as a bhikkhu (Buddhist monk) in 1926, at the age of twenty. After a few years of study in Bangkok, which convinced him \"purity is not to be found in the big city,\" he was inspired to live close with nature in order to investigate the Buddha-Dhamma. Thus, he established Suan Mokkhabalarama (The Grove of the Power of Liberation) in 1932, near his hometown of Pum Riang (now in Chaiya District). At that time, it was the only forest Dhamma Center and one of the few places dedicated to vipassana meditation in Southern Thailand. Word of Buddhadasa Bhikkhu, his work, and Suan Mokkh spread over the years so that they are easily described as \"one of the most influential events of Buddhist history in Siam.\" Here, we can only mention some of the most interesting services he has rendered Buddhism. Ajahn Buddhadasa worked painstakingly to establish and explain the correct and essential principles of what he called \"pristine Buddhism,\" that is, the original realization of the Lord Buddha before it was buried under commentaries, ritualism, clerical politics, and the like. His work was based in extensive research of the Pali texts (Canon and commentary), especially of the Buddha's Discourses (Sutta Pitaka), followed by personal experiment and practice with these teachings. Then he taught whatever he could say truly quenches dukkha (dissatisfaction, suffering). His goal was to produce a complete set of references for present and future research and practice. His approach was always scientific, straight-forward, and practical. Although his formal education only went as far as ninth grade and beginning Pali studies, he was given five Honorary Doctorates by Thai universities. His books, both written and transcribed from talks, fill a room at the National Library and influence all serious Thai Buddhists in Siam. Doctoral dissertations are still being written about him and his legacy. His books can be found in bookstores around the country and are favorites as gifts at cremations. Progressive elements in Thai society, especially the young, were inspired by his teaching and selfless example. Since the 1960's, activists and thinkers in areas such as education, ecology, social welfare, and rural development have drawn upon his teaching and advice. Most of the monks involved in nature conservation and community development