เอกสารประกอบการบรรยาย Dhamma in Advanced English

Dhamma in Advanced English P a g e | 135

- Taking food after the sun had crossed the zenith.
- Dancing, singing, music, unseemly how’s, the use
of garlands, perfumes, unguents and things that tend to
beautify and adorn the person, and
- Using high and luxurious seats.
Some people find it hard to understand the

significance of a few of these
precepts. They think that
Buddhists are against dancing,
singing, music, the cinema,
perfume, ornaments, and
luxurious things.

There is no rule in
Buddhism that states that
every lay Buddhist must
abstain from these things. The people who choose to abstain
from these entertainments are
devout Buddhists who observe
these precepts only for a short
period as a way of self-
discipline.
The reason for keeping away
from these entertainments and
ornamentations is to calm down
the senses even for a few hours and to train the mind so as
not to be enslaved to sensual pleasures.

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These entertainments increase the passions of the
mind and arouse emotions which hinder a person's spiritual

development.
By occasionally restraining

himself from these entertainments, a
person will make progress towards
overcoming his weaknesses and
exercise greater control over
himself.

However, Buddhists do not
condemn these entertainments.

Observance of precepts ( both
the Five and Eight precepts) , when performed with an
earnest mind, is certainly a meritorious act.

It brings great benefits to this life and the lives
hereafter. Therefore, a person should try his best to observe
the precepts with understanding and as often as he can.

The Loving-Kindness

In the world today, there is sufficient material wealth.
There are very advanced intellectuals, brilliant writers,

talented speaker, philosophers,
psychologists, scientists, religious
advisors, wonderful poets, and
powerful world leaders.

In spite of these intellectuals,
there is no real peace and security
in the world today. Something must be lacking. What is
lacking is loving-kindness or goodwill amongst mankind.

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The material gain in itself can never bring lasting
happiness and peace. Peace must first be established in

man's own heart before he can bring
peace to others and to the world at
large. The real way to achieve peace
is to follow the advice given by
religious teachers.

In order to practice loving-
kindness, one must first practice the
Noble Principle of non-violence and
must always be ready to overcome
selfishness and to show the correct path to others.
The fighting is not to be done with the physical body,
because the wickedness of man is not in his body but in his
mind. Non- violence is a more effective weapon to fight
against evil than retaliation. The very nature of retaliation is
to increase wickedness.
In order to practice loving-kindness, one must also be
free from selfishness. Much of the love in this world of self-

centered, only a love of one is own
self:

'Not out of love for the husband
loved; but the husband is loved for
love of self. Children are loved by
the parents, not out of love for the
children, but for love of self. The
gods are loved, not out of love for
the gods, but for love for self. Not out of love is anybody
loved, but for love of self are loved.'

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A man should learn how to practice selfless love to
maintain real peace and his own salvation. Just as suicide

kills physically, selfishness
kills spiritual progress.
Loving- kindness in Buddhism
is neither emotional nor
selfish.

It is loving- kindness that
radiates through the purified
mind after eradicating hatred,
jealousy, cruelty, enmity, and
grudges. According to the Buddha, Metta Loving-kindness
is the most effective method to maintain the purity of mind
and to purify the mentally polluted atmosphere.
The word 'love' is used to cover a very wide range of
emotions human beings experience. Emphasis on the base
animal lust of one sex for another has much debased the
concept of a feeling of amity towards another being.
According to Buddhism, there are many types of
emotions, all of which come under the general term 'love'

First of all, there is selfish
love and there is selfless
love. One has selfish love
when one is concerned only
with the satisfaction to be
derived for oneself without
any consideration for the
partner's needs or feelings.
Jealousy is usually a symptom of selfish love. Selfless
love, on the other hand, is felt when one person surrenders
his whole being for the good of another _parents feel such
love for their children.

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Usually, human beings feel a
mixture of both selfless and
selfish love in their relationships
with each other. For example,
while parents make enormous
sacrifices for their children, they
usually expect something in
return.
Another kind of love, but closely related to the above,
is brotherly love or the love between friends. In a sense, this
kind of love can also be considered selfish because love is
limited to particular people and does not encompass others.
In another category, we have sexual love, where
partners are drawn towards each other through the physical

attraction. It is the kind that is
most exploited by modern
entertainment and it can cover
anything from uncomplicated
teenage infatuations to the most
complex of relationships
between adults.

On a scale far higher than
these, is Universal Love
or Metta. This all- embracing love is the great virtue
expressed by the Buddha. Lord Buddha, for example,
renounce His kingdom, family, and pleasures so that He
could strive to find a way to release mankind from an
existence of suffering. In order to gain His Enlightenment,
he had to struggle for many countless lives.

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A lesser being would have been disheartened, but not
the Buddha- elect. It is for this He is called 'The

Compassionate One'. The
Buddha's boundless love
extended not only to human
beings but all living creatures. It
was not emotional or selfish, but
love without frontiers, without
discrimination.
Unlike the other kinds of love,
Universal love can never end in disappointment or
frustration because it expects no reward. It creates more
happiness and satisfaction. One who cultivates universal
love will also cultivate sympathetic joy and equanimity and
he will then have attained to the sublime state.
In this book, The Buddha's Ancient Path Ven.
Piyadassi says:
'Love is an active force. Every act of the loving one is
done with the stainless mind to help, to succor, to cheer, to
make the paths of others easier,
smoother and more adapted to
the conquest of sorrow, the
winning of the highest bliss.
'The way to develop love is
through thinking out the evils of
hate, and the advantages of non-
hate; through thinking out
according to actuality, according to karma, that really there
is none to hate, that hate is a foolish way of feeling which

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breeds more and more darkness, that obstructs right
understanding.

Hate restricts; love
release. Hatred strangles; love
enfranchises. Hatred brings
remorse; love brings peace.

Hatred agitates; love
quietens, stills, calms. Hatred
divides; love unites. Hatred
hardens; love softens. Hatred hinders; love helps. And thus,
through a correct study and appreciation of the effects of
hatred and the benefits of love, should one develop love.'
In Metta Sutta, the Buddha has expounded the nature
of love in Buddhism. 'Just as a mother would protect her
only child even at the risk of her own life, even so, let him
cultivate a boundless heart towards all beings.
Let his thoughts of boundless love pervade the whole
world, above, below and across without any obstruction,
without any hatred, without any enmity.'

Conclusion

Buddhist ethics are traditionally based on what
Buddhists view as the enlightened perspective of the

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Buddha or other enlightened beings such as Bodhisattvas.
The Indian term for ethics or morality used in Buddhism is
Śīla.

Śīla in Buddhism is one of three sections of the Noble
Eightfold Path and is a code of conduct that embraces a
commitment to harmony and self-restraint with the
principal motivation being nonviolence or freedom from
causing harm. It has been variously described as virtue, right
conduct, morality, moral discipline, and precept.

Sīla is an internal, aware, and intentional ethical
behavior, according to one's commitment to the path of
liberation. It is an ethical compass within self and
relationships, rather than what is associated with the English
word "morality".

Sīla is one of the three practices foundational to
Buddhism and the non-sectarian Vipassana movement sīla,
samādhi, and paññā as well as the Theravadin foundations
of sīla, Dāna, and Bhavana. It is also the second pāramitā.
Sīla is also a wholehearted commitment to what is
wholesome.

Two aspects of sīla are essential to the training: right
"performance" (caritta), and right "avoidance" (varitta).
Honoring the precepts of sīla is considered a "great gift"
(mahadana) to others because it creates an atmosphere of
trust, respect, and security. It means the practitioner poses
no threat to another person's life, property, family, rights, or
well-being.

Moral instructions are included in Buddhist scriptures
or handed down through tradition. Most scholars of

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Buddhist ethics thus rely on the examination of Buddhist
scriptures, and the use of anthropological evidence from
traditional Buddhist societies, to justify claims about the
nature of Buddhist ethics.

Exercise (Translate to Thai)

1. What is the morality of Buddhism?
The Indian term for ethics or morality used in

Buddhism is Śīla (Sanskrit: शी ल) or sīla (Pāli). ... It has
been variously described as virtue, right conduct, morality,
moral discipline and precept. Sīla is an internal, aware, and
intentional ethical behavior, according to one's commitment
to the path of liberation.

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2. What are the 5 rules of Buddhism?
All Buddhists live by the Five Moral Precepts which

are refraining from: harming living things. taking what is
not given. sexual misconduct.

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3. What are the main principles 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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4. What are the ethical principles of Buddhism?

The common ethical principles of Buddhism were
articulated by Gautama Buddha. They include the Five
Precepts ( or virtues) and three of the eight points on the
Noble Eightfold path to enlightenment.

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5. What is Sila in Buddhism?

Sila or moral conduct is the principle of human
behavior that promotes orderly and peaceful existence in a

Dhamma in Advanced English P a g e | 145

community. It yields in particular, a very special benefit (to
be discussed later). Rules of moral conduct are to be found
in every religion.

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6. What does the moral of the story mean?

Moral/morale. A moral is the lesson of a story. . . .
Moral comes from the Latin word mores, for habits. The
moral of a story is supposed to teach you how to be a better
person. If moral is used as an adjective, it means good, or
ethical.

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7. What is the meaning of Sila?

Sıla (pronounced as "sla") is a Turkish masculine and
feminine name. It has a meaning of " reunite with relatives
and loved ones who live in the birthplace/hometown" It may
refer to Sıla Gençoğlu ( born 1980) , Turkish singer and
songwriter known mononymously as Sıla.

146 | P a g e Dhamma in Advanced English

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8. What does Morales mean in English?

A topographical surname was given to someone who
lived near a mulberry or blackberry bush, from mora,
meaning " mulberry" or " blackberry. " The " es" ending
indicates a patronymic surname, so more specifically the
name Morales means " son of Moral," or son of someone
who lived near a mulberry or blackberry tree.

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9. Why is morale important?

Morale is boosted also by employees feeling that they
are valued, with gratitude being expressed and given by
superiors proving important. ... Flexibility in the workplace
is also important to increase morale, as studies have shown
that it produces less absenteeism, higher engagement, and
productivity.

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Dhamma in Advanced English P a g e | 147

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Vocabulary

Universal ศีลธรรมสากล Five Precepts ศีล หา้
Morality รักเมตตา
Eight Precepts ศีลแปด Loving- ถอ้ ยคาํ สงั คม
Kindness ละเมิด
considered ไดร้ ับการพิจารณา social context แกไ้ ขได้
action กรรม จรรยา
sensitivities ความรู้สึกไว transgress การประดิษฐ์
reliable guide คาํ แนะนาํ ท.ีน่าเช.ือถือ จริยธรรมชนเผา่
applied แระยกุ ตใ์ ช้ flexible กฏสากล
human minds ใจมนุษย์ มารยาท
humanistic มนุษยศาสตร์ morality เหตุทางกาย
effect (kamma) ผลของกรรม คาํ ถามท.ีเดด็ ขาด
benefit ผลประโยชน์ invention หลกั การของกรรม
mental pain ความเจบ็ ปวดทางจิต เจตนา
tribal ethics ดาํ เนินการ
judge ผวู้ นิ ิจฉยั อโทสะ
motivation เหตุจูงใจ universal law อกศุ ล
originates ริเร.ิม กศุ ล
out of greed อโลภะ manner กศุ ลมูล ๓
out of delusion อโมหะ วจีกรรม
charity ทาน causes physical ภยั หรือ ตณั หา
Three Evil Root อกศุ ลมูล ๓ ขาดปัญญา
crucial
disguise ซ่อนเร้น question หยาบคาย
ignorance อวชิ ชา action hinges
divine beings เทวดา
the intention
being punished ลงโทษ
performs

out of hatred

unwholesome

wholesome

Three Good
Roots
Speech action

fear or desire

lacking in
wisdom
naughty

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strength ตรงไป provides เตรียมการ
Law of Kamma กฏแห่งกรรม uprooting ถอนรากถอนโคน
embodying ปรากฏรูปราง spiritual จุติจิต
journey ระเบียบวนิ ยั
voluntarily ต7งั ใจ disciplining สูงส่ง
abstention การละเวน้ Ennoblers ความมกั นอ้ ย
renunciation เนกขมั มะ contentment สติ
truthfulness ความจริงแท้ mindfulness ยกเลิก สลดั ทิ7ง
non-attachment อุเบกขา withdrawn เหตุจูงใจท.ีเห็นแก่ตวั
crude passions อารมณ์หยาบ selfish motive ชีวติ หลงั ความตาย
luxurious seats ท.ีนงั. หรูหรา lives hereafter สถาปนา, ยกระดบั
brilliant โชติช่วง established ความเลวทราม
achieve peace บรรลุสนั ติ wickedness รักท.ีเห็นแก่ตวั
Emphasis ความเขม้ ขน้ selfish love ทาํ ใหท้ อ้ แท้
Jealousy ความอิจฉา disheartened

References

The Teaching of Buddha" (Bukkyo Dendo Kyokai, 1966)
62,53

Rodney Smith, "Stepping Out of Self Deception"
(Shambhala Publications, 2010) 12-15

Houston Smith and Philip Novak "Buddhism: A Concise
Introduction" (HarperCollins Publishers, 2003) 43

Walpola Rahula, "What the Buddha Taught: Revised and
Expanded Edition with Texts from Suttas and
Dhammapada" (Grove Press, 2007) Kindle
Edition, Chapter 3 Keith Yandell and Harold

Netland, "Buddhism: A Christian Exploration and
Appraisal" (IVP Academic, 2009) 193



Chapter 6:

Unity in Diversity

PhraCoopothiseelacoon
(Anan Pengchaiyamo)

Objectives of the Study

After studying this chapter, students will be expected

to be able
1. To explain the meaning and Unity in Diversity
2. To apply the teaching to the Unity in Diversity to
Buddhists effectively.

Topics

• What is the Unity in Diversity?

• Unity in Diversity?
• About Buddhism.

• Schools of Buddhism.

• The Four Noble Truths and the Eightfold Paths

• Significant Buddhist festivals and celebration
dates.

• 4 virtues and Secular Dharma 4 for the ruler.

• Conclusion

Dhamma in Advanced English P a g e | 153

Introduction

Unity in diversity is a concept of "unity without uniformity
and diversity without fragmentation" that shifts focus from unity
based on a mere tolerance of physical, cultural, linguistic, social,

religious, political, ideological and/ or psychological differences
towards a more complex unity based on an understanding that

difference enriches human interactions.
It has applications in many fields, including ecology,

cosmology, philosophy, religion, and politics. ( Effendi, Shoghi,
1938: pp. 41–42)

The idea and related phrase are very old and date back to

ancient times in both Western and Eastern Old-World cultures. The
concept of unity in diversity was used by
both the indigenous peoples of North

America and Taoist societies in 4 0 0 –5 0 0
B.C.

In premodern Western culture, it
has existed in an implicit form in certain
organic conceptions of the universe that
developed in the civilizations of ancient

Greece and Rome. (Lalonde (April 1994)

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Unity in Diversity

Study the oneness of diversity in the following issues.
Followers of the teachings of the
Buddha are called Buddhists.
Buddhist staff and students form a
substantial part of the Flinders
community.
Acknowledging and respecting
Buddhist identities at Flinders,

therefore, requires, in part, a basic understanding of what
Buddhism and being a Buddhist is about.

About Buddhism

Buddhism began in India during late 500 BCE from
the teachings of a prince named Siddhartha Gautama who

later came to be known as Gautama
Buddha, meaning ‘enlightened one’.

In Sanskrit ( ancient Indian
language), the term Buddha means
“The Awakened One.” A Buddha is a
person who is self- aware and has
wisdom and compassion.

Buddhists, therefore, celebrate
and revere the Buddha as an
enlightened human being rather than as a god or an
incarnation of God.
The main source of faith and practice for Buddhists is
the Dharma (the teachings of the Buddha).

Dhamma in Advanced English P a g e | 155

Most Buddhists believe:

• in the ‘Four Noble Truths’ and follow the ‘Eightfold Path’
• nothing in the world is fixed or permanent
• everyone is influenced by past actions (karma)
• rebirth can occur in human form, animal form, like a ghost
in a blissful state or in a state of woe, although beliefs about rebirth
vary.

Schools of Buddhism

Although there may be different traditions within each
school, the central teaching is common the teaching of

Buddha Shakyamuni.
The differences between the

schools of Buddhism rest on the
emphasis they place on particular
aspects of the teachings and the
interpretation of rules governing
the conduct of the sangha
(Buddhist spiritual community).
Theravada
The Theravada School adheres strictly to the original
teachings of Buddha as contained in the Pali canon
(scripture) and emphasizes the goal of personal salvation for
the individual follower.
The importance of the community of monks is also
characteristic of the Theravada tradition. Theravada
countries include Thailand, Burma, Sri Lanka, Cambodia,
and Laos.
Mahayana

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The Mahayana School is not as strict as the Theravada
School in its interpretation of the monastic code of conduct.
The importance of followers becoming Buddha’ s for the

salvation of living beings is also
emphasized.
Zen Buddhism, a branch of
Mahayana Buddhism, strongly
emphasizes the practice of
meditation. Mahayana countries
include China, Japan, Vietnam,
and Korea.
Vajrayana
The Vajrayana School’ s interpretation of the
teachings is essentially the same as the Mahayana School
but differs in that it emphasizes the importance of
acceptance of a personal guru ( teacher) who initiates his
followers into what has been called ‘ secret teachings’
(tantra).

Meditation and special sayings
known as mantras are also
characteristic of the Vajrayana
tradition. Vajrayana countries
include Tibet, Mongolia, and
Nepal.

The Four Noble Truths and the Eightfold Path

The central teachings of all schools of Buddhism are
based on the Four Noble Truths:

Dhamma in Advanced English P a g e | 157

1. Life is subject to mental and physical suffering and

frustration (dukkha).

2. The origin or cause of

dukkha can be attributed to

selfishness and

desiring/ craving things for

oneself, for example, sensual

pleasures, wealth and power.

3. The overcoming of

dukkha is known as nirvana –

a state of mind that transcends

desire and suffering.

4. One attains the state of nirvana by following the

Eightfold Path:

• Right Understanding – knowledge that the Four

Noble Truths lead to overcoming dukkha.

• Right Thought – genuinely wishing to break free

from desire.

• Right Speech – controlling one’ s speech so that it

does not harm others, for example, avoiding lying, gossip,

and slander.

• Right Action – avoiding actions considered harmful

to oneself or any other living creatures.

• Right Livelihood – earning a living in a way that

does not cause harm or suffering to others, for example,

avoiding occupations that involve the selling of intoxicants,

firearms or animals for slaughter.

• Right Effort – exerting a constant attentiveness to

lifestyle.

• Right Mindfulness – constant awareness about the

effects of one’s actions so as to avoid harmful actions.

158 | P a g e Dhamma in Advanced English

• Right Concentration – attaining serenity by
cultivating the mind through meditation.

ABC 2014, Religion: Buddhism, ABC. BBC 2014, Religion:
Buddhism, ABC, www.bbc.co.uk/religion/religions/buddhism/
Buddha net 2015, Buddha net, Buddha Dharma Education
Association Inc.

Significant Buddhist festivals and celebration
dates

Buddhist festivals provide an opportunity for
celebrating and expressing devotion

and appreciation of the Buddha and his
teachings. The dates and the way that
festivals are celebrated vary between
countries and Buddhist traditions. With
the exception of Japan, most Buddhists
use the lunar calendar.

Buddha Day

Considered the most important festival of the Buddhist year,
Buddha Day commemorates the birth and enlightenment of Buddha
in Mahayana Buddhist countries. In Theravada countries, Buddha
Day is also known as Wesak Day.

It differs from Mahayana Buddhism in that it celebrates the
birth, enlightenment, and death of the Buddha. Buddha Day is

commonly celebrated with the ‘Bathing of
Buddha’ whereby water is poured over the
shoulders of the Buddha as a reminder of
the need to purify the heart and mind.

Dancing dragons, lanterns made out
of paper and wood, releasing caged birds
and making origami paper crane
decorations are others ways in which
Wesak Day is celebrated across different traditions. Offerings of food

Dhamma in Advanced English P a g e | 159

to monks and flowers/incense for shrines and temples are also made
as signs of respect.

Buddha Day is celebrated on the first full moon day in May
except in a leap year when it is held in June.

Dharma Day (Asalha Puja Day / Buddhist Teaching)

The teachings of the Buddha are known as the Dharma. This
is celebrated on Dharma Day. Dharma Day is often celebrated with

readings from Buddhist scriptures,
providing an opportunity to reflect on their
contents. Collective ritual celebrations in a
ceremonial manner are also common.
Dharma Day is celebrated on the full moon
day of July.

Sangha Day ( Magha Puja Day /

Spiritual Community)
The second most important Buddhist Festival is Sangha Day

which celebrates the community of followers of the teachings of

Buddha.
The Sangha specifically includes those who have left home to

follow the spiritual path such as monks and nuns but can also include

lay followers of the teachings of Buddha. Sangha Day has become a
prominent festival amongst Western Buddhists and is considered a

traditional time for the exchange of gifts.

Parinirvana Day (Nirvana Day/Death of the Buddha)

This is a Mahayana Buddhist date that celebrates the passing

away of Buddha. It provides an
opportunity to reflect on one’ s own
future death and on people who have

recently died. Meditations are
conducted for those recently deceased,

providing them with help and support.
Parinirvana Day is also known as

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Nirvana Day. This festival is celebrated in January by Vietnamese
Buddhists.

4 virtues (Gharavasa-dhamma)

Royal guidance His Majesty King Bhumibol
Adulyadej Granted to the Thai people. 200 years of Rattanakosin

period.

The first is to maintain the self-
esteem to behave. But what is fair and
secondly is to recognize the self-
restraint to train ourselves to behave
in truth the good, the Third is
tolerance and austerity will not
conduct offensive faithfulness. No
reason whatsoever Fourth is to leave behind the known evil of
corruption and recognize the sacrifices of their minority. For the
benefit of the majority of the country.

Four virtues If each person tries to cultivate and nourish it to
flourish. It will help the country to enjoy peace. And the opportunity

to improve. This is a great way to get
started. The four virtues are the direct
teachings of living beings. The rulers
of the so-called "secular four virtues"

"Secular Dharma 4" is a doctrine. Of
the Prophet Lord Buddha His
Majesty the King ruled Thailand with
Dharma. Have a say "The secular Dharma 4" is not always old, as
Agaligo is not up to the times. I do not want to go to the age of
time. Because of the past or present, or future, there will still be
secular. The need to embrace secular virtues 4 to adorn it. Behave
yourself to become an entity in the future.

Dhamma in Advanced English P a g e | 161

The secularism that surrounds the "secular Dharma 4" to train
their own development that will be comparable. He is a layman,
loyal and loyal. In God, in the Prophet, I really do not care.

Secular Dharma 4 for the ruler.

"Secular Dharma" is the principle for the ruler. A must
have routine to enhance happiness. There are four main
types of the Buddha in the name of the Buddha (15/29).

1. Sacca is the truth is true in truth, honest, honest,
true, true or trustworthy

2. Tama is self- improvement, self- control,
adaptive. And improve they're Always keep up. Including
the acceptance and correction of their defects.

3. Tolerance is patient tolerance to cold, hungry,
thirsty, resistant to pain Ability to suppress their
emotions. Tolerate to seduction, tolerance to low
power. Patience to work.

4. Caga is a sacrifice, support, a sacrifice, a sacrifice,
anger, selfishness. Be generous with other people. The
emotions in the mind.

This is a "heart" of the other very much if you do not
have this. Life is not progressing. I do not think it is a
practice or improvement. That means Who has the right to
be in the mind.

Conclusion

" Unity in diversity" is used as a popular slogan or
motto by a variety of religious and political groups as an
expression of harmony and unity between dissimilar
individuals or groups.

The phrase is a deliberate oxymoron, the rhetorical
combination of two antonyms, unites " unity, oneness" and

162 | P a g e Dhamma in Advanced English

varietals " variety, variousness" . When used in a political
context, it is often used to advocate federalism and
multiculturalism.

That guy winds up. Is able to practice and improve. To
improve to a higher order. Until the maximum is not
difficult. But that's just ordinary happiness. We have to
accept that fact.

All the people who are born will have to have
" infection of the stupid" to be more or less. So, who was
born? No training for improvement. It will be treading on
foot. Whether it is taught. Or what education? I cannot
improve myself. If he is short.

Hope for progress Hope for the body and mind. Hope
complete happiness It is necessary to bring the Tama into
it. Then the other Dharma will come into line.

That is, life will surely succeed. Not only the
ruler. Even in the life of the priest, it will achieve the highest
truth. That is to attain nirvana. The top of happiness.

Good people are more important than anything.

Exercise (Translate to Thai)

1. What does it mean by unity in diversity?
Unity in diversity means oneness in the varieties. India

is the best country proving this concept for many years. . . .
Unity in diversity focuses on the existence of unity even
after lots of differences of cultural, social, physical,
linguistic, religious, political, ideological, psychological,
etc.

………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
2. What is the difference between diversity and unity?

The difference between the diversity of life and unity
of life is that the diversity of life is the tolerance and the
unity of life is sharing. . . India is a land of “ Unity in
diversity” . . . . The term “ Unity in diversity” refers to the
state of togetherness or oneness in- spite of the presence of
immense diversity.

………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
3. What is unity in diversity in biology?

164 | P a g e Dhamma in Advanced English

There are genetic similarities between the DNA of
organisms as different as bacteria and animals. Unity is also
evident in many features of cell structure. Common ancestry
means that all living things past, present, and future share
an ancestor, and all descended from that one individual. Jul
9, 2015.

………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
4. What is the meaning of unity in diversity?

Unity in diversity is a concept of " unity without
uniformity and diversity without fragmentation" that shifts
focus from unity based on a mere tolerance of physical,
cultural, linguistic, social, religious, political, ideological
and/ or psychological differences towards a more complex
unity based on an understanding ...

………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
5. What does unity and diversity of life mean?

The great diversity of life is easy to see, but the unity
(common ancestry) of life can be a little harder to wrap your
mind around. . . . Common ancestry means that all living
things—past, present, and future—share an ancestor, and all
descended from that one individual.

Dhamma in Advanced English P a g e | 165

………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
6. How does evolution explain the unity and diversity of
life?

Evolution is considered a unifying theory of biology.
It explains the unity and diversity of life. 1)Descents from a
common ancestor explain the unity of life. 2) the unity of
life = living things share common chemistry and cellular
structure (DNA, RNA, and cell membrane).

………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
7. Is there a self in Buddhism?

Anatta is a central doctrine of Buddhism and marks
one of the major differences between Buddhism and
Hinduism. Buddhists do not believe that at the core of all
human beings and living creatures, there is an " eternal,
essential and absolute something called a soul, self or
atman".

………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………

166 | P a g e Dhamma in Advanced English

8. What is the self in Buddhism?
Anatta, (Pali: “non-self” or “substanceless”) Sanskrit

anatman, in Buddhism, the doctrine that there is in humans
no permanent, underlying substance that can be called the
soul. . . . The concept of anatta, or anatman, is a departure
from the Hindu belief in atman (“the self”).

………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
9. What does emptiness mean in Buddhism?

"Emptiness" is a central teaching of all Buddhism, but
its true meaning is often misunderstood. ... In other words,
emptiness is not some kind of heaven or separate realm
apart from this world and its woes. The Heart Sutra says,
"all phenomena in their own-being are empty. "Mar 6, 2013.

………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………

Dhamma in Advanced English P a g e | 167

References

Effendi, Shoghi ( 1938) , " Unity in Diversity" , World
Order of Bahá’ u’ lláh, Wilmette, Illinois, USA: Bahá'í
Publishing Trust, pp. 41– 42, ISBN 0- 87743- 231- 7,
retrieved 10 January 2014

" European Union official website" , Europa, and,
retrieved 10 January 2013 |chapter= ignored (help)

Godbout, Adelard ( April 1943) , Canada: Unity in
Diversity, 21 ( 3) , Council on Foreign Relations, retrieved
10 January 2014

"Gwich'in Tribal Council Annual Report 2012 - 2013:
Unity through diversity" ( PDF) , Gwich’ in Tribal Council,
2013, retrieved 5 September 2014

Roxanne, Lalonde (April 1994), "Edited extract from
M. A. thesis" , Unity in Diversity: Acceptance and
Integration in an Era of Intolerance and Fragmentation,
Ottawa, Ontario: Department of Geography, Carleton
University, retrieved 9 January 2014

Novak, Michael (1983), "Epigraph", in Carol L. Birch,
Unity in Diversity: An Index to the Publications of
Conservative and Libertarian Institutions, Metuchen, N. J. :
Scarecrow Press: New American Foundation, p. 263, ISBN
0-8108-1599-0, retrieved February 12, 2012

Nyiri, Nicolas A. ; Preece, Rod ( 1977) , Unity in
Diversity, 1, Waterloo, Ontario, Canada: Wilfrid Laurier
University Press, ISBN 0- 88920- 058- 0, retrieved 14
February 2012

Encyclopedia of Religion, volume 2, Macmillan, New
York, 1987, pages 440f; Cambridge Dictionary of
Philosophy, sv Buddhism.

168 | P a g e Dhamma in Advanced English

Hopkins, Jeffrey (1985) The Ultimate Deity in Action
Tantra and Jung's Warning against Identifying with the
Deity Buddhist-Christian Studies, Vol. 5, (1985), pp. 159–172
https: / / www. buddhanet. net/ e-
learning/buddhistworld/schools2.htm

Dhamma in Advanced English P a g e | 169

Chapter 7:
The Teachings Peculiar to 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 The Teachings
Peculiar to Buddhism

2. To apply the teaching to the Teachings
Peculiar to Buddhism to Buddhists effectively.

Topics

• What are the Teachings Peculiar to Buddhism?
• The Teachings Peculiar to Buddhism?
• Anatta & Vipassana.
• Vipassanā meditation.
• Insight in the Four Noble Truths.
• Vipassanā movement.
• Vipassana-meditation in the modern Vipassana

movement.
• Stages of Jhana in the Vipassana movement.
• Conclusion

170 | P a g e Dhamma in Advanced English

Introduction

Buddha's teachings are known as “dharma.” He taught
that wisdom, kindness, patience,
generosity, and compassion were
important virtues. Specifically, all
Buddhists live by five moral
precepts, which prohibit: Killing
living things.
Study the teachings that are
specific to Buddhism. In

Buddhism, the term anattā ( Pali) or anātman ( Sanskrit)
refers to the doctrine of " non- self" , that there is no
unchanging, permanent self, soul or essence in living
beings.

It is one of the seven beneficial perceptions of
Buddhism, and along with
Dukkha ( suffering) and Anicca
(impermanence), it is one of three
Right Understandings about the
three marks of existence.
(Christmas Humphreys, 2012: pp.
42–43)
The Buddhist concept of

Anattā or Anātman is one of the fundamental differences
between Buddhism and Hinduism, with the latter asserting
that Atman (self, soul) exists.

Dhamma in Advanced English P a g e | 171

Anatta

Anattā is a composite Pali word consisting of a ( not,

without) and attā ( soul) . The term refers to

the central Buddhist doctrine that

" there is in humans no permanent,

underlying substance that can be

called the soul."

It is one of the three

characteristics of all existence,

together with dukkha ( suffering,

unsatisfactoriness) and anicca

(impermanence). (Thomas William Rhys Davids; William

Stede, 1921: p. 22.)

Anattā is synonymous with Anātman ( an+ ātman) in

Sanskrit Buddhist texts. In some Pali texts, ātman of Vedic

texts is also referred to with the term Attan, with the sense

of soul.

Alternate use of Attan or Atta is "self, oneself, essence

of a person" , driven by the Vedic era Brahmanical belief

that the soul is the permanent,

unchangeable essence of a living being

or the true self. ( Johannes Bronkhorst,

2009: pp. 124–125).

In Buddhism- related English

literature, Anattā is rendered as " not-

Self" , but this translation expresses an

incomplete meaning, states Peter

Harvey; a more complete rendering is " non- Self" because

from its earliest days, Anattā doctrine denies that there is

anything called a 'Self' in any person or anything else and

172 | P a g e Dhamma in Advanced English

that a belief in 'Self' is a source of Dukkha ( suffering, pain,
unsatisfactoriness). (Peter Harvey, 2015: pp. 34–37).

It is also incorrect to translate Anattā
simply as " ego- less" , according to Peter
Harvey, because the Indian concept of
ātman and attā is different from the
Freudian concept of ego.

Anatta or Anatta- vada is also
referred to as the " no- soul or no- self-
doctrine" of Buddhism.

Vipassanā

"Insight meditation" redirects here. For the non-profit
organization, see Insight Meditation Society. Vipassanā

(Pāli) or vipaśyanā (Sanskrit: िवप'न)
in the Buddhist tradition means insight
into the true nature of reality.

In the Theravada tradition, this
specifically refers to insight into the
three marks of existence: impermanence,
suffering or unsatisfactoriness, and the
realization of non- self. ( Nyanaponika
1998: p. 107– 109) . Vipassanā meditation in conjunction
with Samatha meditation is a necessary part of all Buddhist
traditions.
Therefore, it is important to distinguish Vipassanā on
the one hand, and the Vipassana movement on the other,
which was represented in the Theravada tradition by Ledi
Sayadaw and Mogok Sayadaw and popularized by Mahasi
Sayadaw, V. R. Dhiravamsa and S. N. Goenka.

Dhamma in Advanced English P a g e | 173

Vipassanā meditation

Vipassanā can be cultivated by the practice that
includes contemplation and
introspection through primarily
awareness and observation of bodily
sensations.

The practices may differ in the
modern Buddhist traditions and non-
sectarian groups according to the founder but the main
objective is to develop insight. (Gunaratana 2011: p. 21.)

Insight in the Four Noble Truths

According to the Theravada- tradition, Buddhist
practices lead to insight in the Four Noble Truths, which can

only be reached by Practising
the Noble Eightfold Path.

According to Theravāda
tradition, enlightenment or Nibbana
can only be attained by discerning all
Vipassanā insight levels when the
Eightfold Noble Path is followed ardently.

This is a developmental process where various
Vipassanā insights are discerned; the final enlightenment
may come suddenly, as proposed by other schools.

174 | P a g e Dhamma in Advanced English

Vipassanā movement

The term vipassana is often conflated with
the Vipassana movement, a movement which started in the
1950s in Burma but has gained wide renown mainly through

American Buddhist teachers such
as Joseph Goldstein, Tara Brach, Gil
Fronsdal, Sharon Salzberg, and Jack
Kornfield.

The movement has had a wide appeal
due to being open and inclusive to
different Buddhist and non- Buddhist
wisdom, poetry as well as science.

It has together with the modern American Zen
tradition served as one of the main inspirations for the

'mindfulness movement' as developed
by Jon Kabat-Zinn and others.

The Vipassanā Movement, also
known as the Insight Meditation
Movement, is rooted
in Theravāda Buddhism, especially
from the Thai Forest Tradition and
the "New Burmese Method", as well
as the modern influences (Ingram, Daniel (2008),

Mastering the core teachings of the Buddha, Karnac
Books, p. 246) on the traditions of Sri
Lanka, Burma, Laos and Thailand originating from various
Theravāda teachers like Ledi Sayadaw, Mogok Sayadaw
( who was less known to the West due to lack of

Dhamma in Advanced English P a g e | 175

International Mogok Centres) , Mahasi Sayadaw, Ajahn
Chah, and Dipa Ma, as well as derivatives from those

traditions such as the movement led by S.
N. Goenka.

In the Vipassanā Movement, the
emphasis is on the Satipatthana Sutta and
the use of mindfulness to gain insight
into the impermanence of the self.

Vipassana- meditation in the modern Vipassana
movement

Vipassanā- meditation uses mindfulness of breathing,
combined with the contemplation of impermanence, to

gain insight into the true nature of this
reality. All phenomena are investigated
and concluded to be painful and
unsubstantial, without an immortal
entity or self- view, and in its ever-
changing and impermanent nature. (
Nyanaponika 1998: p. 107–109) (Gombrich 1997: p. 133).

Mindfulness of breathing is described throughout the
Sutta Pitaka. The Satipatthana Sutta describes it as going

into the forest and sitting beneath a tree
and then to simply watch the breath. If
the breath is long, to notice that the
breath is long, if the breath is short, to
notice that the breath is short. (Majjhima
Nikaya, Sutta No. 118, Section No. 2)

176 | P a g e Dhamma in Advanced English

By observing the breath, one becomes aware of the
perpetual changes involved in breathing, and the arising and

passing away of mindfulness. One
can also be aware of and gain insight
into impermanence through the
observation of bodily sensations and
their nature of arising and passing
away.

( Mr. S. N. Goenka in Berne,
Switzerland. Retrieved 2013- 05- 30. ) Eventually,
Vipassanā- meditation leads to insight into the
impermanence of all phenomena, the absence of a
permanent self, and the cause of suffering, thereby leading
to liberation from suffering. (Gombrich 1997: p. 133.)

Stages of Jhana in the Vipassana movement

Vipassanā jhanas are stages that describe the
development of Samatha in vipassanā meditation practice

as described in modern Burmese
Vipassana meditation.

(Ingram, Daniel, 2008: Mastering the
core teachings of the Buddha, Karnac
Books, p. 246) Mahasi Sayadaw's
student Sayadaw U Pandita described
the four vipassanā jhanas as follows:

The meditator first explores the
body/ mind connection as one, non- duality; discovering
three characteristics.

The first jhana consists in seeing these points and in
the presence of vitakka and vicara. Phenomena reveal
themselves as appearing and ceasing.

Dhamma in Advanced English P a g e | 177

In the second jhana, the practice seems effortless.
Vitaka and vicara both disappear.

In the third jhana, piti, the joy, disappears too: there is
only happiness (sukha) and concentration.

The fourth jhana arises, characterized by purity of
mindfulness due to equanimity.

Conclusion

In Buddhism, the term anattā refers to the doctrine of
"non-self", that there is no unchanging, permanent self, soul
or essence in living beings.

It is one of the seven beneficial perceptions of
Buddhism, and along with Dukkha ( suffering) and Anicca
( impermanence) , it is one of three Right Understandings
about the three marks of existence.

The practice leads to direct knowledge. The comfort
disappears because the dissolution of all phenomena is
clearly visible. The practice will show every phenomenon
as unstable, transient, disenchanting. The desire for freedom
will take place.

Exercise (Translate to Thai)

1. 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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……………………………………………………………
…………………………………………………………
2. What are the basic principles 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.

………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
…………………………………………………………

Dhamma in Advanced English P a g e | 179

3. What does nirvana mean in Buddhism?
Nirvana is a place of perfect peace and happiness, like

heaven. In Hinduism and Buddhism, nirvana is the highest
state that someone can attain, a state of enlightenment,
meaning a person's individual desires and suffering go
away.

………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
4. What is the middle way in Buddhism?

In this sutta, the Buddha describes the Noble Eightfold
Path as the middle way of moderation, between the
extremes of sensual indulgence and self- mortification:
Monks, these two extremes ought not to be practiced by one
who has gone forth from the household life.

………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
5. What is the self in Buddhism?

Anatta is a central doctrine of Buddhism and marks
one of the major differences between Buddhism and
Hinduism. Buddhists do not believe that at the core of all
human beings and living creatures, there is an " eternal,
essential and absolute something called a soul, self or
atman"

180 | P a g e Dhamma in Advanced English

………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
6. What is the Buddhist No self-doctrine?

In Buddhism, the term anattā ( Pali) or anātman
( Sanskrit) refers to the doctrine of " non- self" , that there is
no unchanging, permanent self, soul or essence in living
beings.

………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
7. What does Anatta mean?

Anatta is one of the three perceptions in good/ right
practice, the other two being stress ( dukkha) and
impermanence ( anicca) . It means that whenever we take
something as “ mine” or “ I” while it's subject to change,
impermanent, stress will rise.

………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………
……………………………………………………………

Dhamma in Advanced English P a g e | 181

References

Rahula, Walpola. ( 1974) . What the Buddha Taught, Second
Edition. New York: Grove Press.
Ajahn Sucitto (2010), Turning the Wheel of Truth: Commentary on
the Buddha's First Teaching, Shambhala

Anderson, Carol (2013), Pain and Its Ending: The Four Noble Truths
in the Theravada Buddhist Canon, Routledge

Carter, John Ross (1987), "Four Noble Truths", in Jones, Lindsay,
MacMillan Encyclopedia of Religions, MacMillan

Gethin, Rupert (1998), Foundations of Buddhism, Oxford: Oxford
University Press, ISBN 0192892231

Gombrich, Richard F. (1988), Theravāda Buddhism: A Social History
from Ancient Benares to Modern Colombo, London: Routledge,
ISBN 0415075858

Harvey, Peter ( 1990) , An Introduction to Buddhism: Teachings,
History and Practices, Cambridge University Press, ISBN
0521313333

Keown, Damien (2003), Dictionary of Buddhism, Oxford University
Press, ISBN 978-0191579172
Miller, Barbara Stoler (1996), Yoga: Discipline of Freedom: the Yoga
Sutra Attributed to Patanjali; a Translation of the Text, with
Commentary, Introduction, and Glossary of Keywords, University
of California Press

Nyanatiloka ( 1980) , Buddhist Dictionary, Buddhist Publication
Society

Rahula, Walpola ( 2014) , What the Buddha Taught, One World
Classics, ISBN 978-1780740003
Rhys Davids, T.W.; Stede, William (1921), The Pali Text Society's
Pali–English dictionary, Chip stead, London: Pali Text Society
Roach, Peter ( 2011) , Cambridge English Pronouncing Dictionary
( 18th ed. ) , Cambridge: Cambridge University Press, ISBN 978-
0521152532

Williams, Paul ( 1989) , Mahayana Buddhism: the doctrinal
foundations, London: Routledge, ISBN 0415025370

182 | P a g e Dhamma in Advanced English

Williams, Paul (2005), Buddhism: The early Buddhist schools and
doctrinal history; Theravāda doctrine, Taylor & Francis, ISBN 978-
0415332286

Wynne, Alexander ( 2007) , The Origin of Buddhist Meditation,
London: Routledge, ISBN 978-0415423878
Yin Shun ( 1998) , The Way to Buddhahood: Instructions from a
Modern Chinese Master, translated by Yeung H. Wing, Wisdom
Publications, ISBN 0861711335

Zürcher, Erik (1972), The Buddhist Conquest of China, Leiden E. J.
Brill

Dhamma in Advanced English P a g e | 183

Chapter 8:
A Buddhist Approach to Peace

PhraCoopothiseelacoon
(Anan Pengchaiyamo)

Objectives of the Study

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

1. To explain the meaning and A Buddhist Approach
to Peace.

2. To apply the teaching on A Buddhist Approach to
Peace to Buddhists effectively.

Topics

• What is A Buddhist Approach to Peace?
• A Buddhist Approach to Peace?
• How Buddhist Practice Can Help?
• Conclusion

184 | P a g e Dhamma in Advanced English

Introduction

What Buddhism has to say about Peace and the
Peaceful Resolution of Conflict. Like all of the major world

religions, at its core, Buddhism is a
religion of peace.

An early Buddhist collection of
verses on practice in everyday life, the
Pali ( Theravadin) Dhammapada,
makes this abundantly clear. Verse five
of the text (of 423 verses) states:

"Hatred is never appeased by hatred.
Hatred is only appeased by Love (or,
non-enmity).
This is an eternal law."
The Pali term for "eternal law" here is dhamma or the
Buddhist teachings. So, this verse on non-enmity has to do
with a tenet of the Buddhist faith that is
fundamental, namely, peace and non-
harm.
( Moreover, though not often cited,
the very last verses of the Dhammapada
condemn the class ( varna) and other
prejudicial distinctions that would
divide people.)

A Buddhist Approach to Peace

As we move ahead several centuries, we find the
famed 8th century Mahayana poet, Santi deva, saying pretty
much the same thing. For example, one finds in Santi deva’s