ODB27-2564

NAMO TASSA BHAGAVATO ARAH
Homage to the Blessed One, the Perfe

Tisaraṇa
Taking the Th

Buddhaṁ saraṇaṁ gacch
I go to the Buddha for r

Dhammaṁ saraṇaṁ gacc
I go to the Dhamma for

Saṅghaṁ saraṇaṁ gacch
I go to the Saṅgha for re

Dutiyampi . . .
For the second time . . .

Tatiyampi . . .
For the third time . . .

1

HATO SAMMĀ-SAMBUDDHASSA.
fect One, the Fully-Enlightened One.

agamana
hree Refuges

hāmi.
refuge.
chāmi.
r refuge.
hāmi.
efuge.

.

Pañca

The Five

Pāṇātipātā veramaṇī sikkhāpadaṁ sam

I undertake to observe the precept
Adinnādānā veramaṇī sikkhāpadaṁ sa

I undertake to observe the precept
given.
Kāmesumicchācārā veramaṇī sikkhāpa

I undertake to observe the precept
misconduct.
Musāvādā veramaṇī sikkhāpadaṁ sam

I undertake to observe the precept
Surāmerayamajjapamādaṭṭhānā veram

I undertake to observe the precept
causing carelessness.

2

a-Sīla
Precepts

mādiyāmi.
t to abstain from taking life.
amādiyāmi.

t to abstain from taking what is not

adaṁ samādiyāmi.
t to abstain from sexual

mādiyāmi.
t to abstain from false speech.
maṇī sikkhāpadaṁ samādiyāmi.

t to abstain from intoxicants

Cattāri Ari
The Four No

1. Dukkhaṁ Ariyasaccaṁ.
The Noble Truth of Suf

2. Dukkhasamudayo Ariyas
The Noble Truth of the

3. Dukkhanirodho Ariyasac
The Noble Truth of the

4. Dukkhanirodhagāminīpa
The Noble Truth of the

Suffering,

3

iyasaccāni
oble Truths

ffering.
saccaṁ.
Cause of Suffering.
ccaṁ.
Cessation of Suffering.
aṭipadā āriyasaccaṁ.

Path leading to the Cessation of

Ariya-Aṭṭhaṅg
The Noble Ei

1. Sammādiṭṭhi Right Und

2. Sammāsaṅkappa Right Tho

3. Sammāvācā Right Spe

4. Sammākammanta Right Act

5. Sammāājīva Right Live

6. Sammāvāyāma Right Effo

7. Sammāsati Right Min

8. Sammāsamādhi Right Con

4

gika-Magga
ightfold Path

derstanding
ought
eech
tion
elihood
ort
ndfulness
ncentration

Pañca-K
The Five Aggrega

1. Rūpa-khandha Aggregate o
2. Vedanā-khandha Aggregate o
3. Saññā-khandha Aggregate o
4. Saṅkhāra-khandha Aggregate o
5. Viññāṇa-khandha Aggregate o

Ti-Lakk
The Three Character

1. Sabbe saṅkhārā aniccā. All condit
2. Sabbe saṅkhārā dukkhā. All condit

and confli
3. Sabbe dhammā anattā. All things

5

Khandha
ates of Existence

of Corporeality
of Feeling
of Perception
of Mental Formations
of Consciousness

khaṇa
ristics of Existence

tioned things are impermanent.
tioned things are subject to stress
ict.
s are not-self or soulless.

Avijjāpaccayā Paṭicca-Sa
Saṅkhārā The Dependen

Saṅkhārapaccayā Dependen
Viññāṇaṁ Ignorance
Kamma-
Viññāṇapaccayā Formatio
Nāmarūpaṁ Dependen
Kamma-
Formatio
Consciou
Dependen
conscious
arise Min
Matter.

6

amuppāda
nt Origination

nt on
e arise

ons.
nt on

ons arises
usness.
nt on
sness
nd and

Nāmarūpapaccayā Dependen
Saḷāyatanaṁ
Mind and
Saḷāyatanapaccayā
Phasso arise the S
Phassapaccayā Vedanā Sense-Ba

Vedanāpaccayā Taṇhā Dependen

Six Sense

arises Co

Dependen

Contact a
Feeling.

Dependen

Feeling a
Craving.

7

nt on
d Matter
Six
ases.
nt on the
e-Bases
ontact.
nt on
arises

nt on
arises

Taṇhāpaccayā Dependen
Upādānaṁ Craving a
Clinging.
Upādānapaccayā Dependen
Bhavo Clinging
the Proce
Bhavapaccayā Jāti Becomin
Dependen
Jātipaccayā Jarā- Process o
maraṇaṁ soka- Becomin
parideva-dukkha- Birth.
domanass-upāyāsā Dependen
sambhavanti Birth aris
and Death
lamentati
grief and

8

nt on
arises
.
nt on
arises
ess of
g.
nt on the
of
g arises

nt on
se Decay
h, sorrow,
ion, pain,
despair.

Evametassa kevalassa Thus aris
dukkhak- whole ma
suffering
khandhassa samudayo
hoti.

[Somdet Phra Buddhaghosacharya (P.
Buddhism (41st ed.), Bangkok: petand

9

ses the

ass of
.

A. Payutto). (1918). Dictionary of
dhome, pp.382-384.]

The Best Arising is That

Happiness is the most desirable st
looking for it. In fact, we can eas
immediately, for it is everywhere w
faithful, generous, and compassionate,
our minds.

Today is a special day, for it is you
today full of generosity and compassion
deed will be made. Therefore, the day
birthday. Such an occasion causes the s
mind. As the Buddha said, the arising o

Today is your birthday. When you w
begin the cultivation of meritorious d
birthday, only after meritorious deeds
good deed born within. Then and onl

10

of a Meritorious Deed*

tate for all individuals. Everybody is
sily make it possible. It can arise
within our minds. Whenever we are
happiness suddenly comes to exist in

ur birthday. If we can possibly make
n, then the foundation of a meritorious
will be truly characterized as a happy
spirit of wholesomeness to arise in the
of a good deed is best for all.
were born, the best thing to do was to
deeds in your mind. With regard to a
have been instilled in your mind is a
ly then will it become a truly happy

birthday. Such a day should be celeb

always do the righteous thing because

As I have already said, human bein
looking for happiness. We should so
proverb which states his fundamental
born is to suffer.” To be born is some
contradiction here in the Buddha’s teac

We must keep in mind that the Bu

said it was in accordance with the law

condition, a state of compounded thing

the law of nature.

The law of nature involves a sta

soulnessness. Everything comes into e

time, and then disappears. Everything c

time. This conditioning is not the same

law of nature controls all beings. Suff

physical phenomenon, is not really suff

11

brated. The Buddha said we should
it will bring us real happiness.
ngs who exist in the world are always
ometimes reflect upon the Buddha’s
l principle, or basic teaching, “To be
ehow full of the suffering. Is there a
ching?
ddha said to be born is suffering. He
w of nature and called it, as regards
gs. This means that we are born under

ate of impermanence, suffering and
existence, stays for a certain period of
constantly changes with the passing of
e as occurs with cause and effect. The
fering in nature, however, which is a
fering in our mind. Whether there will

be suffering in nature for us or not
correctly or incorrectly according to
develops in accordance with its own law
itself, by itself, of itself, and is governe

12

is dependent upon how we perform
the law of nature. For itself, nature
w. More precisely, nature exists within
ed by its own law.

With Skillful Practice
and No More Su

All compounded things are depend
example, the state of impermanence. T
can argue against it. If we practice uns
turn back against us. This is consistent
become the victims of suffering, b
accordance with the law of nature. If w
nor does nature suffer. Moreover, by p
If we know how to handle suffering sk
real happiness.

“Suffering is prinaiya,” the Buddha
means we ought to understand, to gra
aware of suffering and knowing what s
If we fully understand the meaning of s
suffering and suffering are different ma

13

e, Happiness Results,
uffering Follows

dent on the three states of being, for
This is undeniable, and no individual
skillfully, the suffering in nature will
t with the law of nature. Then we will
because we practiced incorrectly in
we perform correctly, we do not suffer
practicing correctly, happiness arises.
killfully, the Buddha said, we will find

a said. To say that suffering is prinaiya
asp, the meaning of suffering. Being
suffering is beforehand are paramount.
suffering, we will not suffer. Knowing
atters. The Buddha never meant for us

have suffering but told us to find true h
knowledge of suffering so that we un
With this understanding of suffering w

If we deal with suffering skillfull
possible to change the suffering to b
practice correctly enable themselves to
An arahant, one who has attained N
himself from suffering, and eventually
person.

So suffering has a secret of its own.
secret and then live our lives according
our lives flawless and manage them wit
amount of suffering we experience wil
it will disappear. Finally, total peace an
us.

14

happiness. He said that we must have
nderstand precisely what suffering is.
we will not be subject to it any longer.
ly, we will certainly be happy. It is
be a factor of happiness. Those who
o be supporting factors of happiness.
Nirvana, practices correctly, liberates
y becomes the most absolutely perfect

The Buddha told us to understand this
g to it. Consequently, when we make
th care, we experience happiness. The
ll constantly decrease until eventually
nd tranquility will emerge from within

The Less We Carry Out Properly, the M

The Buddha gave details about
happiness and suffering. He made four
suffering and being happy. I summari

1. Do not bring suffering to the one
2. Never ignore ethical happiness.
3. Do not to be enamored of well-b
4. Attempt to develop to the highes
These are essential principles. If we
known as righteous followers in the ma
The Buddha told us not to let suffer
This means that as we live in the world
conditions of beings. They are uncertai
a self according to the natural law. W
carry on our lives with moral conduc
way. In such a case, we never make

15

More Worthless We Become

t fundamental principles regarding
r main points regarding taking care of
ize his points as follows:
e who has never suffered.

being.
st possible level of happiness.
follow these principles, we will be
atter of happiness.
ring pile up on one who never had it.
d, we lead our lives accordingly to the
in, in a state of suffering, and without
We should be well behaved in order to
ct. Natural suffering exists in its own
any argument with it. However, we

should try not to follow the path of i
misconduct have an influence over us
properly, we will lead blissful lives.

On the contrary, if we manage our li
which exists in nature will arise and
suffering take us over. Furthermore,
carelessly. The careless way of life easi
into a person’s life.

With reference to this matter, I gi
They were in favor of practicing tapa
shame, offend, or embarrass a person
divided into many categories. It can
when the hair is not cut but rather pulle

In ancient times there were man
example, in summer ascetics normally
winter, however, they slept in the wa
comfortably on the floor, they slept o

16

immoral conduct. We should not let
s. If we are able to conduct ourselves

ives unskillfully, the state of suffering
d transform our minds. We then let
, we have seen people living lives
ily paves the way for suffering to enter

ive the example of Nikonta ascetics.
a, selfchastisement. This practice can
n a great deal. Its methods have been
be called self-mortification, such as
ed out one strand at a time.
ny methods of practicing tapa. For
y went to lie out in the sunshine. In
ater. Furthermore, instead of sleeping
on beds of nails. The purpose was to

mortify the body, to cause suffering. W
The intent was to rid the person of d
arise. We become enamored of what w
this way suffering arises. So we mortif
tendencies. This was the method of Nik
a sort of adding up of suffering for one

17

Why did the ascetics act in such a way?
defilements, which cause suffering to
we like, hooked on what defiles us. In
fy ourselves to get rid of our harmful
konta ascetics. The Buddha said it was
e who had no suffering.

When Good Fortune Tu
but when a Fateful Event

Human beings live in the world but
properly in this world. So they do not
The variety of things about which we
But we live our lives carelessly. Our h
and become overwhelmed with negati
us. So suffering occurs in our minds. E
us processes itself naturally. If we are a
terms of the law of nature. But if we ov
to the law of suffering.

There are events that have occurred
luck, or good fortune. These things, ca
are essential factors in making a man h
we do not do our duty with purpose,

18

urns Up, Utilize It for Merit,
Occurs, Take It for Developing

t are not likely to perform their duties
t develop their lives in the right way.
are concerned exists as its own law.
hearts are really not in the right place
ive attitudes toward all that is around
Every common thing that is all around
aware of this fact, we look at things in
verlook this, we immediately succumb

in our lives that are sometimes called
alled by the monks “worldly things,”
appy or sorrowful when they occur. If
happiness can change into suffering.

The suffering that already exists grow
ourselves carefully, suffering naturally

What are worldly things? They are
society, especially in social life. They
luck, misfortune, admiration, gossip, h
things the Buddha said commonly exis
We are not able to escape from them. W
to worldly things, there can be great su

When we have good luck, we natur
desirable. However, when it ceases, w
have lost something. If we do not con
bad about what has happened. We will d
or cry out to protest our lives. In thi
miserable. The sum of suffering gradua

Simply speaking, words of praise ar
we naturally feel happy. Our minds bec
words of gossip, we become sad. Wha

19

ws greater and greater. If we conduct
y turns into happiness.
e the things of the world that exist in
y have to do with, for example, good
happiness, and suffering. These are the
st in society when we are in the world.
We have to live with them. With regard
uffering in our lives.
rally feel happy, because good luck is
we feel pain and sadness because we
ntrol our mind skillfully, we will feel
do something detrimental to ourselves
is way we can make our lives more
ally increases itself.
re desirable to us. When we hear them,
come excited. However, when we hear
at is the source of this suffering? Why

does this bad feeling occur? Feelings li
things, we attach to things in our minds

Now if we use our minds properly,
experiences in the world. The Buddha
come across worldly conditions. We ha
know that the world will be real for us i
the world more and more.

The real world becomes an area of
relationship with the world. Living in t
is. Now we can start playing with it. W
In this way we do not bring suffering u

Complications arise in our worldly
to them. If we are not attached to them,
Perhaps we make our minds wiser. W
training ourselves. When we have de
everything in a more new realistic way.
we look at them positively as things tha

20

ike this occur because we take hold of
s and so feel sad.
, at least we know these are common
said that we live in the world, and we
ave real encounters with the world. We
in this manner. We learn to understand

f study for us. We come to enjoy our
the world, we see its reality for what it
We are able to stand up and be happy.
upon ourselves.

experiences because we are attached
we can use them in a learning process.
We can think of this as the process of
ecided to train ourselves, we look at
. Even though objects are undesirable,
at test us. When we have looked deeply

at objects as things that test us, we alw
bad things result, we have an opportun
make us stronger. Because we have t
succeed in establishing ourselves as be

Normally, if any fortuitous conditio
delighted. Then we use that fortunate
about increased happiness. Our happin
other human beings. Happiness spre
However, if a fateful or unlucky situ
opportunity to improve ourselves. It b
the mind and developing wisdom to
knowledge helps us to develop into bet

So a disciple of the Buddha believ
mind is to investigate all aspects, fun
taking action. If we are really looking at
will be helpful to us, whether our exper

21

ways attain a benefit. Whether good or
nity to test our minds. The experiences
trained and developed ourselves, we
etter persons.
on arises in our lives, we are happy and
situation as an instrument that brings
ness can help improve the situation of
eads from us to others in the world.
uation arises, we can take this as an
becomes an instrument for training of
o solve our problems. This kind of
tter human beings.
ves that the basic characteristic of the
nctions, and qualities of being before
t things with mindfulness, this process
riences are good or bad. This is a basic

principle, the first principle. To sum up
in ourselves.

22

p, we must never let suffering add up

If We Fight for Happines
But if We Share Happiness

Another important point is that we d
our lives. We should reasonably expec
its causal conditions. There are many
entitled. But such happiness should be
question of material happiness, there sh
to other people. Rather, our happiness
generosity bringing about the greater
based on the suffering of others, it
happiness must be consistent with m
happiness must be consistent with the h
happy together.

23

ss, We Suffer Together,
s, We Are Always Happy

do not eschew justifiable happiness in
ct happiness in our lives according to
levels of happiness to which we are
e attained fairly. For example, if it is a
hould be no exploitation of or trouble
s should be consistent with a spirit of
happiness of all. If our happiness is

is improper and unfair. Therefore,
moral standards applied to all. Our
happiness of all. We should be equally

There are kinds, or levels, of hap
1. Happiness consists of exploiting
2. Happiness consists of sharing

another.
3. Happiness consists of freedom.
Pernicious happiness, in the first p
we are suffering, and if we are happy
happiness that is mostly concerned
happiness is involved with getting or ta
get it, we are happy; if we lose it, we s
happy at our expense, we experience
happy, but we are suffering. This kind
happiness of all. On the contrary i
individuals.
If we look closely at society, we s
happiness by getting and taking. The
exploit one another. Thus society suffe

24

ppiness:
g others.

together, or harmonizing with one

place, means that if others are happy,
y, others are suffering. It is a kind of

with materialistic values. Material
aking what a person wants. When we
suffer because of it. If someone else is
the loss. We have nothing. They are
d of happiness is not inducive to the
it actually creates problems among

see that human beings try to achieve
ey take advantage of each other and
ers and is in a crisis. Everybody fights

for happiness. Consequently, everyb
happiness. Therefore, if there is to
developed further at a higher level.

Another kind of happiness involve
happiness where there is harmony am
happiness. If we are happy, others are
arises from the development of the min
true love.

True love is wishing others to be we
term carefully, for the word love is ra
two kinds of love: true love and false lo
true love. This kind of love is wishing
significant concept of love and has a sp
love, that intends to make others physic

Another kind of love has the opposit
to cater to our happiness, to make us ha
hold of an object, taking possession of

25

body suffers, and nobody has real
be genuine happiness, it must be

es interdependence. It is the kind of
mong individuals and the sharing of
also happy. This is the happiness that
nd; it is the happiness that arises from

ell and happy. But we must define the
ather ambiguous. Generally, there are
ove. For us the most important love is
g others to be well happy. It is a most
pecial name, mettā. It is mettā, or true
cally and mentally happy.
te meaning: its purpose is to get others
appy. This kind of love entails getting

something.