เอกสารประกอบการบรรยาย Dhamma in Advanced English

Dhamma in Advanced English P a g e | 85

If they approach proper persons who have studied the
real Teachings of the Buddha and Buddhist tradition, they

could receive advice on how to
perform Buddhist funeral rites in
the correct manner.

It is most unfortunate that a bad
impression has been created that
Buddhism encourages people to
waste their money and time on unnecessary rites and rituals.
It must be clearly understood that Buddhism has nothing to
do with such debased practices.

Buddhists are not very particular regarding the burial
or cremation of a dead body. In many Buddhist countries,
cremation is customary. For hygienic and economic reasons,
it is advisable to cremate.

Today, the population in the world is increasing and if
we continue to have dead bodies occupying valuable land,

then one day all remaining
available land will be occupied
by the dead and the living will
have no place to live.

There are still some people
who object to the cremation of
dead bodies. They say that cremation is against God's law,
in the same way they have objected to many other things in
the past. It will take some time for such people to understand

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that cremation is much more appropriate and convenient
than burial.

Besides, Buddhists do not
believe that one day someone will
come and awaken the departed
persons' spirits from their
graveyards or give life to the
ashes from their urns and decide
who should go to heaven and who should go to hell.

The consciousness or mental energy of the departed
person has no connection with the body left behind or his or
her skeleton or ashes. A dead body is simply the rotten old
empty house which the departed person's life occupied.

The Buddha called it ‘a useless log'. Many people
believe that if the deceased is not given a proper burial or if
a sanctified tombstone is not placed on the grave, then the
soul of the deceased will wander to the four corners of the

world and weep and wail and
sometimes even return to disturb
the relatives. Such a belief cannot
be found anywhere in Buddhism.

Some people believe that if the
dead body or the ashes of the
departed person is buried or
enshrined in a particular place by spending a big amount of
money, the departed person will be benefited.

Dhamma in Advanced English P a g e | 87

If we really want to honor a departed person, we must
do some meritorious deeds such as giving some donations

to deserving cases and charitable
or religious activities in memory

of the departed ones, and not by
performing expensive rites and
rituals.

Buddhists believe that when a

person dies, rebirth will take

place somewhere else according to his or her good or bad
actions. As long as a person possesses the craving for
existence, that person must experience a rebirth.

Only the Arahants, who have gone beyond all passions

will have no more rebirths and so after their death, they will
attain their final goal Nirvana.
**Read ‘Day-To-Day Buddhist
Practice' by the same author.

Buddhist Ethics of Leadership:
Study of Buddhist ethics of
leadership on the following

issues.

Exercise (Translate to Thai)

1. What Was Buddha a good leader?
Despite much hardships and setbacks, the Buddha

never veered from his course but persevered until he
achieved his goal, the Enlightenment. ... The most important
was that the Buddha never gave the impression to his
followers that he was imposing leadership on them.

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2. What is the leadership of Buddhism?

There are many schools of Buddhism, each with its
own leadership hierarchy. The most well- known Buddhist
leader is undoubtedly the Dalai Lama, who is the head of
the Gelugpa sect, one of the four main schools of Tibetan
Buddhism. However, while he is widely respected, he
doesn't speak for all Buddhists.

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Dhamma in Advanced English P a g e | 89

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3. What are Buddhist religious leaders called?

Tenzin Gyatso is the fourteenth Dalai Lama of Tibetan
Buddhism. He was born in 1935 and recognized as the
reincarnation of Thubten Gyatso at a young age. His
Holiness, Tenzin Gyatso, was born Lhamo Dhondrub on
July 6, 1935, to a peasant family in the province of Amdo,
in a village called Takster in northeastern Tibet.

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4. What are the major beliefs of Buddhism?

The principles of Buddhist philosophy ( The Core
Beliefs in Buddhism) in practice are The Four Noble Truths,
the Noble Eightfold Path, and The Five Precepts. . .
Unsatisfactoriness and suffering exist and are universally
experienced. Desire and attachment are the causes of
unsatisfactoriness and suffering.

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90 | P a g e Dhamma in Advanced English

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5. What are the four main teachings of Buddhism?

The Four Noble Truths contain the essence of the
Buddha's teachings. It was these four principles that the
Buddha came to understand during his meditation under the
bodhi tree. The Buddha is often compared to a physician. In
the first two Noble Truths, he diagnosed the problem
(suffering) and identified its cause.

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6. What are the Five Precepts of Buddhism?

All Buddhists live by the Five Moral Precepts which
are refraining from: harming living things. taking what is
not given. sexual misconduct. lying or gossip. taking
intoxicating substances egg drugs or drink.

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7. What are the three universal truths of Buddhism?

These teachings are summed up by the Three
Universal Truths, the Four Noble Truths, and the Eightfold
Path, which together are known as the Dharma. The Three
Universal Truths: 1. Everything is impermanent and

Dhamma in Advanced English P a g e | 91

changing 2. Impermanence leads to suffering, making life
imperfect 3.

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8. How does a Buddhist eliminate suffering?

The basis of Buddhism is a doctrine known as the Four
Noble Truths. The First Truth is that all life is suffering,
pain, and misery. The Second Truth is that this suffering is
caused by selfish craving and personal desire. ... The Fourth
Truth is that the way to overcome this misery is through the
Eightfold Path.

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9. Who leads the worship in Buddhism?

Worship in Mahayana tradition takes the form of
devotion to Buddha and to Bodhisattvas. Worshippers may
sit on the floor barefoot facing an image of Buddha and
chanting. They will listen to monks chanting from religious
texts, perhaps accompanied by instruments, and take part in
prayers.

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10. What does a Buddhist believe in?

Buddhism believes in reincarnation ( rebirth) . The
ultimate goal of a Buddhist is to get enlightenment
(Nirvana) and be free of endless reincarnation and suffering.
Some see Buddhism as a religion, others see it is a
philosophy, and others think it is a way of finding reality.

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11. Do Buddhist drink alcohol?

What would Buddha drink? It's a question with an
easy answer, at least according to Fifth Precept of a
practicing Buddhist: Do not take intoxicants. The precept
does not cast alcohol as a sin.

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Dhamma in Advanced English P a g e | 93

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12. Does Buddhism believe in an afterlife?

Many religions, whether they believe in the soul's
existence in another world like Christianity, Islam and many
pagan belief systems, or in reincarnation like many forms of
Hinduism and Buddhism, believe that one's status in the
afterlife is a reward or punishment for their conduct during
life.

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13. What is a Buddhist belief?

The belief that there is an afterlife and not everything
ends with death, that Buddha taught and followed a
successful path to nirvana; according to Peter Harvey, the
right view is held in Buddhism as a belief in the Buddhist
principles of karma and rebirth, and the importance of the
Four Noble Truths and the True.

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14. What is the purpose of the Four Noble Truths?

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The Four Noble Truths comprise the essence of
Buddha's teachings, though they leave much left
unexplained. They are the truth of suffering, the truth of the
cause of suffering, the truth of the end of suffering, and the
truth of the path that leads to the end of suffering.

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15. What are the Buddhist ethics?

The foundation of Buddhist ethics for laypeople is The
Five Precepts which are common to all Buddhist schools.
The precepts or "five moral virtues" (pañca-silani) are not
commands but a set of voluntary commitments or guidelines
to help one live a life in which one is happy, without
worries, and able to meditate well.

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16. What happens after death in Buddhism?

Reincarnation in these traditions is the transmigration
of the atman of a dead individual into a new body. The
Buddha explicitly said that there is no atman, however. . . .

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The Buddha rejected an " eternalist" view, which in the
Buddhist sense means a belief in an individual, eternal soul
that survives death.

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17. What color do Buddhists wear to funerals?

When attending a Buddhist funeral, you should dress
in simple clothing, as displays of wealth are deemed
inappropriate. The appropriate color to wear to a Buddhist
funeral can depend on the bereaved's heritage. For example,
Japanese Buddhists may wear black to a funeral, but other
nationalities wear white.

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18. What is a Buddhist funeral called?

Buddhist Funeral Traditions. . . . While there are a
number of different denominations within Buddhism,
Buddhists commonly believe that life and death are a part
of a cycle known as samsara, in which one's actions in this

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life and all previous incarnations of life lead to further
reincarnation.

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19. What is the Eightfold Path of Buddhism?

The Eightfold Path of Buddhism, also called the
Middle Path or Middle Way is the system of following these
eight divisions of the path to achieve spiritual enlightenment
and cease suffering: Right understanding: Understanding
that the Four Noble Truths are noble and true.
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traditional Vocabulary ศลี , กฎ, ขอ5 บัญญัติ
concepts
มโนคติทางประเพณี precepts ศลี ธรรม
equalities ความแตกตาk ง
ความเสมอภาค principles ปมด5อย
relationship ความสัมพนั ธก4 ัน distinction พฤตกิ รรม
ลักษณะส่ิงมชี วี ติ demeritorious ความปรารถนา
aspect of living ไรเ5 หตผุ ล deed
การครุนk คิด Intention
arbitrarily

considerations

Dhamma in Advanced English P a g e | 97

Buddhist ethics จริยธรรมเชิงพุทธ extension การขยายออก
unchanging law กฎทเี่ ปนt อมตะ aversion ความรังเกยี จ
Leadership ภาวะผูน5 ำ condensation ภาวะทร่ี วมตวั
Emancipation การปลดเปล้ือง consequences ผลทต่ี ามมา
salvation การชวk ยให5รอด pure religious วิสุทธศิ าสนา
development การภาวนา commentary ขอ5 คดิ เหน็
commandments บทบัญญตั ิ discipline ระเบียบวินัย
shameful นkาละอายใจ จติ ภาวนา
developed
wretched นkาเวทนา spiritually บญั ญตั ิ
unworthy ไรค5 kา prescribed แรงบีบบงั คบั
blasphemous อัปมงคล การติเตียน
expression การแสดงออก constraints ทายาท
more liberal โอบอ5อมอารมี าก หมู่พระสงฆ์
criticism
devotees ผ5ูมีใจศรทั ธา การปฏิรูปสงั คม
conservative นักอนุรกั ษ4นิยม successor ปฏิรูปสงั คม
violations การละเมิด การเคารพ นบั ถือ
spiritual needs. Sangha การบูชา
surroundings ความจำเป5นทางจิตใจ Community ขอ้ ดี ๑๐ ประการ
Ten Evil Changing Society บาํ รุงนIาํ ใจ
Actions ส่งิ แวดลอ5 ม
performance social reform สนบั สนุนส่งเสริม
opportunity กรรมชว่ั ๑๐ ประการ เป็นผคู้ งแก่เรียน
Generosity respect ศีล
Mental culture การปฏิบัติ ความเคารพ
โอกาสทดี่ ี reverence การอุทิศช่วยเหลือ
Service in helping ทาน การเสียสละ Ten Meritorious การเผยแผ่ แสดงธรรม
ภาวนาปญn ญา การทาํ จิตใหต้ รง
Rejoicing ไวยาวจั มยั encourages สวสั ดีการ
การแผkสวk นชkวยบญุ การใหท้ ีRแทจ้ ริง
Listening to facilitator
recipients การฟังธรรม
encouraging ผรู้ ับ scholarships
บาํ รุงนIาํ ใจ
Morality

respect

Transference

Preaching

Straightening
welfare
Real Charity

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possessions การครอบครอง material things สRิงทีRเป็ นเครRื องอาศยั
compassion ความสงสาร testimony หลกั ฐาน พยาน

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References

James Whitehill, Enter the Quiet ( San Francisco: Harper & Row,
Publishers, 1980), 60-74,

The Journal of Religious Ethics, Vol. 7 No. 1 (Spring 1979), 38-52.
Rita Gross, " Buddhism and Feminism: Toward their Mutual
Transformation," The Eastern Buddhist 19 (Autumn 1986), 62-74.
Winston L. King, " Buddhist Self- World Theory and Buddhist Ethics,"
The Eastern Buddhist (New Series) 22 (Autumn 1989), 14- 26.
Damien Keown, The Nature of Buddhist Ethics (New York: St. Martin's
Press, 1992).
Richard Kieckhefer and George S. Bond ( Berkeley: University of
California Press, 1988).
Robert Aitken, The Mind of Clover: Essays in Zen Buddhist Ethics (San
Francisco: North Point Press, 1984), 158.
Ken Jones, The Social Face of Buddhism: An Approach to Political and
Social Activism (London: Wisdom Publications, 1989).
Anthony Quinton, " Character and Culture," in Vice and Virtue in
Everyday Life, ed. Christina & Fred Sommers ( New York: Harcourt Brace
Jovanovic, Publishers, 1989), 613-22.
Robert H. Scharf, " Being Buddha: A Performative Approach to Ch'an
Enlightenment" (unpublished manuscript, 1989).

Chapter 4:
Buddhism and Sustainable Development

PhraCoopothiseelacoon
(Anan Pengchaiyamo)

Objectives of the Study

After studying this chapter, students will be expected
to be able

1. To explain the meaning and Buddhism and
Sustainable Development

2. To apply the teaching to the Buddhism and
Sustainable Development to Buddhists effectively.

Topics

• What is Buddhism and Sustainable Development?
• Buddhism and Sustainable Development?
• Conclusion
• What are the Sangha and development?
• Four types of noble disciples
• The Sangha, the State, and the Ideal World

Community
• Conclusion

Dhamma in Advanced English P a g e | 101

Introduction

The understanding of the basic of Buddhist teaching
leads to the better understanding of many social science
theories both in politics and in economics. And the
understanding of both Buddhism and science is
complementary in order to enable any individual to live a
full and meaningful human life.

Buddhism and sustainable development

Just as in a market economy, life and how we make
choices with our life dictates
what is right and what is wrong.
It is not right or wrong because
it is illegal or forbidden.

But it is right or wrong because
it will either lead our life to
suffering or lasting happiness.

The teaching of Lord Buddha
on leading life along the middle
path is, therefore, teaching on
making a choice in life. The
practice of the middle path
consists of eight deeds of
righteousness.
They are the righteousness in
perception, thought, speech, work, earning the living,
diligence, conscience, and determination Simply put, this is
the teaching of the science of making a choice in life for a
sufficing and moderate living, the science of learning to

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make the right choice and observe the distinction between
what choice is right and what choice is wrong.

Teachings in the paticcasamupada are the guiding
principles toward learning how to make a choice that will

produce the outcome beneficial to
life, to last and to sustain for they
will constantly keep the people far
away from the unbounded desires.

Non-violence is a fundamental
tenet in Buddhism. Ahimsa (non-
violence) promotes non- harming
attitudes toward fellow human
beings and ecosystem. Reverence for all forms of life is a
crucial practical virtue in this tenet.
Gentleness in all actions of body, speech, and mind
creates a healthy cultural and religious value that celebrates
the sustainable environment.
Nowadays, it is just not possible to discuss anything
without touching upon the issues of the environment and
climate change.

Their impacts on our daily life
are becoming immeasurable both
through natural calamities of
greater and more unpredictable
scales and through direct
manmade disasters.
Highlighting the significance of religious teachings on
the ecology, recently an Encyclopedia of Religion and
Nature has been produced by drawing attention to
ecological concerns. We certainly need one and a half more

Dhamma in Advanced English P a g e | 103

of this planet earth if we are to sustain our natural resources
at the present exploitation rate.

The Buddha, with great
compassion for the world,
required his followers to practice
the four boundless states
(appamaňňã) of loving-kindness
(mettã), of compassion (Karuna),
of sympathetic joy (muditã), and
of equanimity (upekkhã).
This practice of ‘mettã’ or universal love, begins by
suffusing one’s own mind with universal love (mettã) and
then pervading it to one’s family, then to the neighbors, then
to the village, country and the
four corners of the Universe.

It is time we all took the middle
path in using our natural
resources. We could no longer
senselessly overexploit our
resources and use up our natural
energy without sustaining them
for the future generations.
Buddhism teaches us the
manner in which to consume these elements.
To a monk who has newly been initiated into the
sangha, the knowledge of such matter is fundamental to the
learning to the learning and practicing of the Buddhist
precepts. It teaches him to use his intellect to examine

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carefully the objects being consumed and their end results.
He is trained to be vigilant over the five sensual organs.

Once fully understood how
these senses interact on the mind,
he is made to learn to have
command over them so they do
not veer from the desired path. I
have no doubt in my mind that the
Buddhist middle path is the way
to solve many of today’ s world
crises.
But the sufficiency economy is the philosophy that has
been developed based on both the Buddhist middle path
principle and the practical understanding of the modern
economy.
We can witness Buddhist teaching at work and hope
to leave our children and their children with a better
economy and environment; an economy that is more
humanly sound, and an
environment that is more
sustainable and safer for every
being on this planet earth. We are
in an ecological crisis.

What is happening all across
the globe shows that we, human
beings and the natural environment are in crisis - due to the
lack of some careful and forward thinking? Environmental
scientists have shown that the globe is in crisis now: ice is
melting in Iceland and the ozone layer is damaged.

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Recent activities such as Kyoto protocol direct us to
take effective measures to overcome global crisis. Plenty of

signs in natural disasters
demonstrate that earthly
resources are also limited and
the development process in
many developing nations that
aims at eliminating poverty
from the globe can move
smoothly only to a limited extent.
When the planet is in crisis, we are obligated and
forced to rethink our actions in the past and present and take
creative precautions to prevent the imminent disaster.
Over the centuries, Buddhism as a religion has shaped
society, social customs, practices, and way of thinking in

many nations in Asia. In
shaping morals and ethical
concerns of these nations,
Buddhism has contributed
substantially.

The rapid growth of
science and technology,
trends of secularization, individual and profit driven
capitalism, the increasing influence of consumerism are
gradually challenging the values and ethos of Buddhist
civilization and lives.

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The most Ven. Professor Dr. Phra Dharmakosajarn,
the rector of Mahachulalongkornrajavidyalaya University

and the chairperson of the
committee, stated that the
United Nations and the ideals of
Buddhism are sharing the same
objective, which is to bring
world peace.

Conclusion

As for the sustainable development issue, he
commented that besides from concentrating on economic
and social developments, humanity has to keep the
environmental factors in mind.

According to Buddhism, conflict, intolerance, and
disharmony arise out of desires, hatred and ignorance.

To develop confidence, tolerance, and harmony it is
important to cultivate common values or universal ethics.
Therefore, promotion of education, dialogue, social and

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economic development would lead to sustainable
development of peace in the world.

The Buddha welcomed teachers of other religions, but
he never attempted to convert any or urged anyone to
change their beliefs, traditions or teachers.

In this regard, we find evidence throughout the Pali
Canon where wandering ascetics, sophists and philosophers
come to meet the Buddha and discussed or exchanged their
different views concerning the way of spiritual practice and
liberation

Exercise (Translate to Thai)

1. What are the 17 sustainable development goals?
The 17 sustainable development goals ( SDGs) to

transform our world:

GOAL 1: No Poverty.
GOAL 2: Zero Hunger.
GOAL 3: Good Health and Well-being.
GOAL 4: Quality Education.
GOAL 5: Gender Equality.
GOAL 6: Clean Water and Sanitation.
GOAL 7: Affordable and Clean Energy.
GOAL 8: Decent Work and Economic Growth.
GOAL 9: Industry, Innovation, and Infrastructure
GOAL 10: Reduced Inequality
GOAL 11: Sustainable Cities and Communities
GOAL 12: Responsible Consumption and Production
GOAL 13: Climate Action
GOAL 14: Life Below Water
GOAL 15: Life on Land
GOAL 16: Peace and Justice Strong Institutions
GOAL 17: Partnerships to achieve the Goal

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2. What is an example of sustainable development?
Wind Energy. Harnessing wind energy to provide

power for homes, offices, and other buildings or to pump
water is one of the best examples of sustainable
development.

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3. What is the purpose of sustainable development?

The Sustainable Development Goals ( SDGs) ,
otherwise known as the Global Goals, are a universal call to
action to end poverty, protect the planet and ensure that all
people enjoy peace and prosperity.

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4. Is sustainable development possible?

Sustainable development is not possible without
sustainable energy. In June, leaders from around the world
will gather in Rio de Janeiro to explore ways that
governments, the private sector, and global institutions can
promote sustainable development. Apr 16, 2012.

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5. What is the main aim of sustainable development?

The challenge of sustainable development is to put
this understanding into practice, changing our unsustainable
ways into more sustainable ones. The aim of sustainable
development is to balance our economic, environmental and
social needs, allowing prosperity for now and future
generations.

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6. What is the need for sustainable development?

The doctrine of Sustainable Development has most
commonly been defined as development that meets the
needs of the present, without compromising the ability of
future generations to meet their own needs.

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7. Why is sustainable development important?

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Sustainable development is a development that meets
the needs of the present without compromising the ability
of future generations to meet their own needs. ... The goal
of which is to achieve balance/ harmony between
environmental sustainability, economic sustainability, and
socio-political sustainability.

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8. What are the principles of sustainable development?

The interests of sustainable development are focused
on people. The development and environmental needs of
present generations must be addressed without
compromising the ability of future generations to meet their
own needs. The principle of social justice.

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9. What is the sustainability concept?

Sustainability is a complex concept. The most often
quoted definition comes from the UN World Commission
on Environment and Development: “ sustainable
development is a development that meets the needs of the

Dhamma in Advanced English P a g e | 111

present without compromising the ability of future
generations to meet their own needs.”

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Sustainable Vocabulary ทางสายกลาง
Development
social science การพฒั นาท.ียงั. ยนื middle path
theories
complementary ทฤษฎีสงั คมศาสตร์ righteousness ความชอบธรรม

individual ทาํ ใหส้ มบูรณ์ perception ความเขา้ ใจ
ส่วนบุคคล earning the living รายไดก้ ารเล7ียงชีพ
market economy ธุรกิจการตลาด diligence ความมานะ
คาํ สง.ั conscience สติสมั ปชญั ญะ
dictates ถูกหรือผดิ determination การยตุ ิ
ผดิ กฏหมาย moderate living อยอู่ ยา่ งพอเพียง
right or wrong สิ.งตอ้ งหา้ ม observe สงั เกตการณ์
หลกั ศีลธรรม distinction ความแตกต่าง
illegal ผลลพั ธ์ sustain ค7าํ จุน
ไม่มีขอบเขต Non-violence ไมมีความรุนแรง
forbidden ขอคิดเห็น non-harming ไม่มีการเบียดเบียน
เดด็ ขาด Gentleness มีน7าํ ใจ
principles สิ.งแวดลอ้ ม climate change เปลี.ยนฤดูกาล
เหลือคณานบั calamities เคราะห์ร้าย
outcome

unbounded

tenet

crucial

environment

immeasurable

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attention การพิจารณา exploitation การใชเ้ พื.อหากาํ ไร
boundless states สภาพไร้ขอบเขต loving kindness เมตตา
compassion ความสงสาร sympathetic joy มุทิตา
equanimity อุเบกขา universal love รักไม่มีประมาณ
pervading แผไ่ ปทว.ั corners หวั ต่อ
natural resources วธิ ีการทางธรรมชาติ generations การกาํ เนิด
consume การบริโภค Buddhist precepts ศีลธรรมชาวพทุ ธ
intellect สติปัญญา veer ปล่อย คลาย
modern economy เศรษฐกิจยคุ ใหม่ crisis วกิ ฤติการณ์
scientists นกั วทิ ยาศาสตร์ activities กิจกรรม
natural disasters ภยั ทางธรรมชาติ demonstrate การสาธิต
eliminating poverty กาํ จดั ความยากจน limited extent ขอบเขตจาํ กดั
obligated ภาระหนา้ ท.ี precautions ระมดั ระวงั ไวก้ ่อน
imminent ฉุกเฉิน shaped society กรอบสงั คม
shaping morals กรอบศีลธรรม ethical concerns กงั วลเร.ืองศีลธรรม
contributed อุดหนุน influence อิทธิพล
consumerism บริโภคนิยม challenging ทา้ ทาย
chairperson ประธาน world peace สนั ติภาพโลก
concentrating ต7งั อกต7งั ใจ intolerance ความอดทน
disharmony ความไม่ลงรอยกนั evidence พยานหลกั ฐาน
wandering ascetics นกั พรตพเนจร sophists นกั ปรัชญา
exchanged แลกเปลี.ยน liberation ปลดปล่อย
different views นานาทศั นะ transform ปฏิรูป
Harnessing เครื.องบงั เหียน prosperity ความรุ่งเรือง
sustainable energy พลงั งานท.ียง.ั ยนื challenge คาํ ทา้ ทาย

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Sangha and development

Buddhism and Sustainable Development Study
Buddhism and Sustainable
Development in the
following areas. Sangha ( 1.
Monastic community; 2.
The community of Noble
( Awakened) Ones) . See
also Monastic life; Tiratana
( Triple Gem) . " Sangha" in
the Path to Freedom.

Seven conditions for no
decline of the Sangha: AN 7.21. Concord in the Sangha: Iti
19. Sangha members are dependent on the lay
community: Iti 107. As one of the ten Recollections:
See Recollections, ten.

" If you can't recollect the Dhamma, then you should
recollect the Sangha: 'The Sangha of the Blessed One's
disciples who have practiced well. . . who have practiced
straight- forwardly. . . who have practiced methodically. . .

who have practiced
masterfully in other words,
the four types of noble
disciples when taken as pairs,
the eight when taken as
individual types [ SN 11. 3
PTS: Si 218 CDB i 319] they
are the Sangha of the Blessed
One's disciples: worthy of
gifts, worthy of hospitality, worthy of offerings, worthy of

114 | P a g e Dhamma in Advanced English

respect, the unexcelled field of merit for the world. ' For
when you have recollected the Sangha, whatever fear,
terror, or horripilation there it will be abandoned.

Why is that? Because the Tathagata worthy & rightly
self- awakened is devoid of passion, devoid of aversion,

devoid of delusion. He feels
no fear, feels no terror, feels
no dread. He doesn't run
away."

" There is the case where
the disciple of the noble ones
recollects the Sangha, thus:
'The Sangha of the Blessed
One's disciples who have practiced well. . . who have
practiced straight- forwardly. . . who have practiced
methodically. . . who have practiced masterfully in other
words, the four types [ of noble disciples] when taken as
pairs, the eight when taken as individual types they are the
Sangha of the Blessed One's
disciples: worthy of gifts,
worthy of hospitality, worthy
of offerings, worthy of
respect, the incomparable
field of merit for the world.'

As he is recollecting the
Sangha, his mind is calmed,
and joy arises; the defilements of his mind are
abandoned, just as when clothing is cleansed through the
proper technique.
And how is clothing cleansed through the proper
technique? Through the use of salt earth & lye & cow dung
& the appropriate human effort. This is how clothing is

Dhamma in Advanced English P a g e | 115

cleansed through the proper technique. In the same way, the
defiled mind is cleansed through the proper technique.

And how is the defiled
mind cleansed through the
proper technique? There is
the case where the disciple of
the noble ones recollects the
Sangha...

As he is recollecting the
Sangha, his mind is cleansed, and joy arises; the defilements
of his mind are abandoned. He is thus called a disciple of
the noble ones undertaking the Sangha-Uposatha.

He lives with the Sangha. It is owing to the Sangha
that his mind is calmed, that joy arises, and that whatever
defilements there are in his mind are abandoned. This is how
the mind is cleansed through the proper technique.

"Furthermore, there is the case where you recollect the
Sangha: 'The Sangha of the Blessed One's disciples who

have practiced well. . . who
have practiced straight-
forwardly. . . who have
practiced methodically... who
have practiced masterfully in
other words, the four types
[ of noble disciples] when
taken as pairs, the eight when
taken as individual types they are the Sangha of the Blessed
One's disciples: worthy of gifts, worthy of hospitality,
worthy of offerings, worthy of respect, the incomparable
field of merit for the world.'

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At any time when a disciple of the noble ones is
recollecting the Sangha, his mind is not overcome with

passion, not overcome with
aversion, not overcome with
delusion.

His mind heads straight,
based on the Sangha. And
when the mind is headed
straight, the disciple of the
noble ones gains a sense of
the goal, gains a sense of the
Dhamma, gains joy connected with the Dhamma. In one
who is joyful, rapture arises.
In one who is rapturous, the body grows calm. One
whose body is calmed experiences ease. In one at ease, the
mind becomes concentrated.
"Of one who does this, Mahanama, it is said: 'Among
those who are out of tune, the disciple of the noble one’ s
dwells in tune; among those who are malicious, he dwells
without malice; having
attained the stream of
Dhamma, he develops the
recollection of the Sangha.'

"Furthermore, there is the
case where you recollect the
Sangha: 'The Sangha of the
Blessed One's disciples who
have practiced well. . . who
have practiced straight-
forwardly... who have practiced methodically... who have
practiced masterfully in other words, the four types [ of
noble disciples] when taken as pairs, the eight when taken

Dhamma in Advanced English P a g e | 117

as individual types they are the Sangha of the Blessed One's
disciples: worthy of gifts, worthy of hospitality, worthy of

offerings, worthy of respect,
the incomparable field of
merit for the world.'

At any time when a
disciple of the noble ones is
recollecting the Sangha, his
mind is not overcome with
passion, not overcome with
aversion, not overcome with
delusion. His mind heads straight, based on the Sangha.
And when the mind is headed straight, the disciple of
the noble ones gains a sense of the goal, gains a sense of the
Dhamma, gains joy connected with the Dhamma. In one
who is joyful, rapture arises.
In one who is rapturous, the body grows calm. One
whose body is calmed experiences ease. In one at ease, the
mind becomes concentrated.

" Mahanama, you should
develop this recollection of
the Sangha while you are
walking, while you are
standing, while you are
sitting, while you are lying
down, while you are busy at work, while you are resting in
your home crowded with children. Recollection of the
Sangha (sanghanussati): SN 11.3, AN 3.70, AN 11.12, AN
11.13, Thag 6.2

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"Four types of noble disciples...

"In this community of monks there are monks who are
arahants, whose mental effluents are ended, who have

reached fulfillment, done the
task, laid down the burden,
attained the true goal, totally
destroyed the fetter of becoming,
and who are released through
right gnosis: such are the monks
in this community of monks.

" In this community of monks there are monks who,
with the total ending of the first set of five fetters, are due
to be reborn [ in the Pure Abodes] , there to be totally
unbound, never again to return from that world: such are the
monks in this community of monks.

" In this community of monks there are monks who,
with the total ending of [the first] three fetters, and with the

attenuation of passion, aversion,
& delusion, are once- returners,
who on returning only one more
time to this world will make an
ending to stress: such are the
monks in this community of
monks.

" In this community of monks,
there are monks who, with the total ending of [ the first]
three fetters, are stream- winners, steadfast, never again
destined for states of woe, headed for self-awakening: such
are the monks in this community of monks." (MN 118)

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The Sangha, the State, and the Ideal World
Community

In carrying out its mission, the main concern of the
monastic Sangha is surely the good and happiness of the
people. However, throughout its history, all evidence shows

that the Bhikkhu-Sangha has
been in a relationship with
another central institution of
the society, that is, the state,
as represented by the king or
the ruler.

In the Buddha's time,
King Bimbisara and King Pasenadi were in a close personal
relationship with the Buddha and were patrons of the
Bhikkhu-Sangha. In Thai history, the monastic Sangha, by
tradition, has been patronized by all the kings.

There are at least two reasons that account for this
relationship. First, the people are subjects of the state. Their

destinies, their suffering, and
happiness are to a large
extent subject to the
conditions of the state and to
the acts of the king or ruler.

For any organization to
deal with the people as a
whole or to work for their
benefit, it is impossible to avoid some contact with the state
or with the ruler. Because of this, if possible, a good
relationship should be maintained with the state, so that the

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Sangha will find no difficulty in working for the welfare of
the people.

Secondly, the goal of a
good government is similar to
that of the Sangha, that is, the
achievement of the good and
happiness for the people. Then,
if the government or the ruler is
a good one, the cooperation
between the Sangha and the
ruler or the government will render the mission more
effective.
The government or the ruler can even be a medium
through which the monastic Sangha carries out its mission
for the good of people. At least, a good government or ruler
can provide the people with conditions and circumstances
that are favorable to the practice of the Dhamma.

Conclusion

Accordingly, the duties of the monastic Sangha in
connection with the state or ruler are twofold. First, it should

counsel him so that he is a
good ruler or that a good
government is secured.

Secondly, it should act in
such a righteous way that there
will be good cooperation with
the ruler or the government in
operating for the benefit of the people, or at least that the
way will be open for the Sangha to achieve that goal.

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On the whole, the point is that the secular part of the
work for the good of the people should be played by one

who should account for it, that
is, the ruler or government.
If he does not do so, it is also an
obligation of the monastic
Sangha to see to it that he does,
that is, to try to induce him to be
a good ruler.
The real monastic part of the
work under the charge of the
Sangha is the more sublime
inner life of man.
Although the monastic Sangha has developed new
roles, whether central or peripheral, whether temporary or
lasting, through the different circumstances of space and
time, its real and fundamental mission remains the same all
throughout the ages, that is, to
perpetuate the Noble Sangha of
disciples.
In the future, the monastic
Sangha, because of the factors of
space and time, may have to
change some existing roles and
play some more different ones,
but as long as it keeps to the real
mission, the spirit of the Sangha is well preserved.
The reason is that the conventional Sangha of monks
has been entrusted by the Buddha with the task of leading
all people in creating the ideal world community of noble
disciples or truly civilized people.

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Let us hope that all the
members of the Sangha of
monks will exert themselves
and cooperate with one
another in working out the
ideal of producing more and
more members of the Noble
Sangha of disciples and that Sangha of disciples will grow
ever more for the freedom, peace, and happiness of all
mankind. (Prayudh Payutto Bangkok, Thailand, 1986)

Exercise (Translate to Thai)

1. What does the Sangha do?
Sangha, Buddhist monastic order, traditionally

composed of four groups: monks, nuns, laymen, and
laywomen. The sangha is a part together with the Buddha
and the dharma ( teaching) of the Threefold Refuge, a basic
creed of Buddhism.

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2. What do you mean by Sangha?

Sangha is a Sanskrit word that means " association,"
"assembly," "company" or "community." It is mostly used
to describe the Buddhist community of ordained monks and
nuns. ... In Buddhism, the Sangha is the third of the Three
Jewels, along with the Buddha and the dharma ( the
teaching).

Dhamma in Advanced English P a g e | 123

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3. Why is Sangha important in Buddhism?

Sangha Day is the second most important
Buddhist festival. It is a celebration in honor of the Sangha
or the Buddhist community. For some Buddhists Sangha
refers only to monks and nuns. It is a chance for people to
reaffirm their commitment to Buddhist practices and
traditions.

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4. What are the three marks of existence?

Three marks of existence. In Buddhism, the three
marks of existence are three characteristics ( Pali:
Tilakkhaṇa; Sanskrit: Trilakṣaṇa) of all existence and

beings, namely impermanence ( anicca) , unsatisfactoriness
or suffering (dukkha), and non-self (anattā).

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124 | P a g e Dhamma in Advanced English

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5. What is Sangha Day?

This festival is also known as Fourfold Assembly or
Magha Puja Day. Sangha Day is the second most important
Buddhist festival. It is a celebration in honor of the Sangha
or the Buddhist community. For some Buddhists Sangha
refers only to monks and nuns.

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6. What is Sangha Yoga?

Sangha: My Yoga Community. ... Although it can be
loosely defined as “ community,” the word, sangha,
originating in the Buddhist belief, traditionally refers to two
very specific types of groups, either 1. a community of
Buddhist monastic monks and nuns, or 2. a community of
awakened beings.

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7. What is Asalha Bucha?

Asalha Puja ( known as Asanha Bucha in Thailand,
Thai: อาสาฬหบูชา) is a Theravada Buddhist festival which

Dhamma in Advanced English P a g e | 125

typically takes place in July, on the full moon of the sixth
lunar month (the full moon of Cancer).

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8. What is the fourfold Sangha?

The Sangha is the Buddhist community; it is the men,
women, and children who follow the teachings of the
Buddha. ... Pāli texts refer to the “fourfold” Sangha, which
included bhikkhus ( monks) , bhikkhunīs ( nuns) , upāsaka
(laymen) and upāsikā (laywomen).

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Vocabulary

Sangha พระสงฆ4 disciples ศิษย,4 สาวก
คkคู วร
Monastic วดั , อาราม worthy ทำให5ขนลุก
ขาดแคลน, ประหาร
decline เอียง horripilation โลภะ, ความโลภ
โทสะ
dependent อาศัย devoid วางอำนาจ

community หมkูคณะ, สงั ฆะ passion

Recollections อนสุ สติ aversion

delusion โมหะ masterfully

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incomparable ดเี ลิศ defilements ความเศร5าหมอง
cleansed ชำระล5าง joy arises ปต† ิเกดิ ขน้ึ
abandoned ประหาร,สลัดทิง้ proper technique เทคนิคท่ีเหมาะสม
overcome มีชัย, พชิ ิต straight ตรงแนแk นวk
rapture arises ปสn สทั ธเิ กดิ ขึ้น Blessed One's เอกบรุ ษุ
right gnosis เร่อื งจริง community of หมkพู ระสงฆ4
monks
five fetters เคร่อื งพันธนาการ ๕ total ending ท่ีสุดท้งั สิน้
main concern ความเปนt หkวงหลัก
self-awakening ตรสั รู5ด5วยตนเอง patrons ผส5ู นับสนุน
ความสมั พันธ4 large extent ขอบเขตทใ่ี หญk
relationship เคราะหก4 รรม achievement การบรรลุผล
destinies อนุรักษ4 medium สายกลาง
maintained การรkวมมอื circumstances กาละเทศะ
cooperation ปฏิบัติตาม good ruler ผค5ู วบคุมท่ดี ี
carries out ภาระหน5าที่ righteous ชอบธรรม
duties มสี องสวk น induce ชักจงู
twofold พนั ธะ perpetuate ทำให5ถาวร
obligation ภายนอก real mission ภาระกจิ จรงิ
peripheral สงฆท4 รงสมณะศกั ด์ิ
Noble conventional ธรรมดา, สามญั
Sangha คุม5 ครอง ideal world โลกอดุ มคติ
preserved มอบความไวว5 างใจ noble disciples อริยสาวก
entrusted มีอารยะธรรม all mankind มนุษยชาติทุกคน
civilized อิสระภาพ Threefold Refuge ท่พี ่ึงสามอยาk ง
freedom สงบเงยี บ Three Jewels แก5วสามประการ
composed สมาคม unsatisfactoriness ความไมสk บายใจ
association อ5างองิ awakened beings ผต5ู ่ืนแล5ว
refers เทศกาลชาวพทุ ธ
Buddhist
festival

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References

Dr. Surakiart Sathirathai, Buddhism and Sustainable Development:
The Science of Sufficing and Moderate Living,

Chulalongkorn University, December 1st, 2010.
Dr. Pranab Kumar Baruya Secretary General, Bangladesh Bouddha

Kristi Prachar Sangha, World Peace through Buddhist

Education, Commemorative Book, 2006.
Dr. Jinabod, A Search for New Dimension of Universal Brotherhood,

Commemorative Book, 2006.
Encyclopedias of Religion and Nature, Ed. B. Taylor ( London:
Continuum International, 2005).
Excerpts from Commemorative book on Buddhist contribution to
World Peace and Sustainable Development 2006
Maser, Chris. ( 1997) . Sustainable Community Development:
Principles and Concepts. Delray Beach: St. Lucie Press.
Prof. Richard Gombrich, Buddhism and Non-violence Oxford, UK.
Rory Spowers and Tim Willmott, A Little Book of Hope (Hopsters,
2003).
Ven. Dr. Mahinda Deegalle, School of Historical and Cultural
Studies, Bath Spa University, UK.
Ven. Thich Nhat Tu. Department of Buddhist Philosophy, Vietnam

Buddhist University, Commemorative Book, 2006.
Ven. Dr. Mahinda Deegalle, School of Historical and Cultural
Studies, Bath Spa University, UK.

Chapter 5:
Universal Morality of Buddhism

PhraCoopothiseelacoon
(Anan Pengchaiyamo)

Objectives of the Study

After studying this chapter, students will be expected
to be able

1. To explain the meaning and Universal Morality of
Buddhism

2. To apply the teaching to the Universal Morality of
Buddhism to Buddhists effectively.

Topics

• What is the Universal Morality of Buddhism?
• Universal Morality of Buddhism?
• Five Precepts
• Eight Precepts
• Loving-Kindness
• Conclusion

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Introduction

Every country or society has its code of what are
considered to be moral actions within its social context.

These codes are often linked
to the society's interest and
its code of law.

An action is considered
right so long as it does not
break the law and transgress
public or individual
sensitivities. These man-
made codes are flexible and amended from time to time to
suit changing circumstances.
Important as they are to society, these man- made
standards cannot serve as a reliable guide to some principles
of morality which can be applied universally.
By contrast, Buddhist morality is not the invention of
human minds. Neither is it
based on tribal ethics which
are gradually being replaced
by humanistic codes.

It is based on the
universal law of cause and
effect (kamma) and considers
a 'good' or 'bad' action in terms
of the manner it affects oneself
and others. An action, even if it brings benefit to oneself,
cannot be considered a good action if it causes physical and
mental pain to another being.

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Buddhist morality addresses a very common, yet
crucial question: How can we judge if an action is good or

bad? The answer, according to
Buddhism, is a simple one. The
quality of action hinges on the
intention or motivation ( cetanā)
from which it originates. If a
person performs an action out of
greed, hatred, and delusion, his
action is considered to be
unwholesome.
On the other hand, if he
performs an action out of love, charity, and wisdom, his
action is a wholesome one. Greed, Hatred and Delusion are
known as the 'Three Evil Root', while loving, charity, and
wisdom as the 'Three Good Roots'. The word 'root' refers to
the intention from which that action originates.
Therefore, no matter how a person tries to disguise the
nature of his action, the truth can be found by examining his
thoughts which gave rise to that
action. And the mind is the
source of all our speech and
action.
In Buddhism, a person's first
duty is to cleanse himself of the
mental defilements of greed,
hatred, and ignorance. The
reason for doing this is not
because of fear or desire to please some divine beings. If
this is so, a person is still lacking in wisdom. He is only
acting out of fear like the little child who is afraid of being
punished for being naughty.

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The Five Precepts

A Buddhist should act out of understanding and
wisdom. He performs wholesome deeds because he realizes

that by so doing, he develops his
moral strength which provides the
foundation for spiritual growth,
leading to Liberation. In addition,
he realizes that his happiness and
suffering are self- created through
the operation of the Law of
Kamma.

To minimize the occurrence of
troubles and problems in his life,
he makes the effort to refrain from doing evil.
He performs good actions because he knows that these
will bring him peace and happiness.
Since everyone seeks happiness in life, and since it is
possible for him to provide the condition for happiness, then
there is every reason for him to
do well and avoid evil.

Furthermore, the uprooting
of these mental defilements, the
source of all anti-social acts, will
bring great benefits to others in
society.

Lay Buddhist morality is
embodying in the Five Precepts,
which may be considered at two levels. First, it enables men
to live together in civilized communities with mutual trust
and respect. Second, it is the starting point for the spiritual
journey towards Liberation.

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Unlike commandments, which
are supposedly divine commands
imposed on men, precepts are
accepted voluntarily by the
person himself, especially when
he realizes the usefulness of
adopting some training rules for
disciplining his body, speech,
and mind.
Understanding, rather than fear of punishment, is the
reason for following the precepts. A good Buddhist should
remind himself to follow the Five Precepts daily. They are
as follows:
- killing living creatures
- taking what is not given
- sexual misconduct
- false speech
- taking intoxicating drugs and liquor,

Besides understanding the
Five Precepts merely as a set of
rules of abstention, a Buddhist
should remind himself that
through the precepts he
practices the Five Ennoblers as
well.

While the Five Precepts tells
him what not to do, the Five
Ennoblers tells him which qualities to cultivate, namely,
loving kindness, renunciation, contentment, truthfulness,
and mindfulness.

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When a person observes the First precept of not
killing, he controls his hatred and cultivates loving

kindness. In the Second Precept,
he controls his greed and
cultivates his renunciation or
non-attachment.

He controls sensual lust and
cultivates his contentment in the
Third Precept. In the Fourth
Precept, he abstains from false
speech and cultivates truthfulness, while he abstains from
unwholesome mental excitement and develops mindfulness
through the Fifth Precept.
Therefore, when a person understands the ennoblers,
he will realize that the observance of the Five Precepts does
not cause him to be withdrawn,
self- critical and negative, but to
be a positive personality filled
with love and care as well as
other qualities accruing to one
who leads a moral life.

The precepts are the basic
practice in Buddhism. The
purpose is to eliminate crude passions that are expressed
through thought, word, and deed.
The precepts are also an indispensable basis for people
who wish to cultivate their minds. Without some basic
moral code, the power of meditation can often be applied
for some wrong and selfish motive.

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The Eight Precepts

In many Buddhist countries, it is customary among the
devotees to observe the Eight Precepts on certain days of

the month, such as the full moon
and new moon days.

These devotees will come to
the temple early in the morning
and spend twenty- four hours in
the temple, observing the
precepts.
By observing the Eight Precepts, they cut themselves
off from their daily life which is bombarded with material
and sensual demands. The purpose of observing the Eight
Precepts is to develop relaxation and tranquility, to train the
mind, and to develop oneself spiritually.
During this period of observing the precepts, they
spend their time reading religious books, listening to the
Teachings of the Buddha,
meditating, and also helping with
the religious activities of the
temple.

The following morning, they
change from Eight Precepts to the
Five Precepts intended for daily
observance and return home to
resume their normal life.
The Eight Precepts are to abstain from:
- Killing;
- Stealing;
- Sexual acts;
- Lying;
- Liquor