saengdhamma Vol.39 No.466 February 2014

The Buddha’s Words .......................................... 1 ÙöÙĉéßĊüĉêÜćöǰēé÷ǰĀúüÜêćßĊǰǰ................................ 2 The shorter analysis of action ............................ 3 .BHIBǰǰ1VKBǰ by Du Wayne Engelhart .................... 6ǰǰǰ øć÷îćöđÝšćõćóìĞćïčâǰĶĂćÙćøǰ��ǰðŘǰĀúüÜêćßĊķ.................. 10 ðøąöüúõćóÖĉÝÖøøöđéČĂîöÖøćÙöǰ........................................... 15 Ăîčēöìîćóĉđýþǰ�ǰ4QFDJBMǰ5IBOLT............................ 21 ĒÝšÜ×ŠćüðäĉïĆêĉíøøöðøąÝĞćđéČĂîÖčöõćóĆîíŤǰ........... 22 đÿĊ÷Üíøøö��ÝćÖüĆéĕì÷......................ĀúüÜêćßĊǰ 23 ðøąöüúõćóÖĉÝÖøøöìĞćïčâüĆî×ċĚîðŘĔĀöŠ�üĆîđéĘÖǰ........... 30 đÿĊ÷Üíøøö��ÝćÖĀúüÜêćßĊǰ...................................... 32ǰ ìŠĂÜóöŠćǰĒéîöĀćđÝéĊ÷ŤìĂÜÙĞćǰéø�óøąöĀćëîĆéǰ��ǰ 39ǰ ÿćøíøøöÝćÖ��óøąĕêøðŗãÖǰ��ǰ��ǰǰ ÿøčð×ŠćüđéČĂîöÖøćÙöǰǰēé÷ǰĒÿÜêąüĆîǰ��ǰ�� +BOVBSZĴTǰ%POBUJPOǰ#Zǰ7FO�ǰ4BSBXVUǰ....... �� øć÷îćöñĎšïøĉÝćÙĂĂöïčâðøąÝĞćðĊĒúąđÝšćõćóõĆêêćĀćøđßšć 52ǰ øć÷îćöđÝšćõćóëüć÷đóúǰ�ǰ-VODI��ǰ��ǰ ÖĞćĀîéÖćøìĞćïčâüĆîöćÛïĎßćǰǰ��ǰ��

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OBJECTIVES

ĴġþďĚĚĘสารบัญ

Contents

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ÙèąñĎšÝĆéìĞć

��ĐýÚëööô�� Saeng Dhamma1

The Buddha’s Wordsñċêëýċóąüćè

� � ġįġįùŀ�ĞČ�āĬĞĩĘ� Ĥįġıġįøıĳøġį�ĤĐįġıġįøĩ� � Ĥįġıġįøıĳøġį�ĘĐįġıĳġġį� ĞīĢĚĩĘ�ĤĐįġıġįøĩ�Ħ�ńŌŌ�Ħ� ĶĐĢĘİţĘĐįĠęŧ�ēİŤĘĬûĞĩĘøĚħĞĐøĚħĞĩę� ĕĞøĳĚĩķĘţøĚħĞĐøĚħĞĩę� āţĩþĤęİţĳĒūĐġįùġđĩęÿĚīþĢĐĤ��ĶĐĢĘİţĘĐįĠęŧ�ēİŤĘĬûĞĩĘøĚħĞĐøĚħĞĩę� ĕĞøĳĚĩĤęİţĒĚĩğÿĩøûĞĩĘøĚħĞĐøĚħĞĩę Happily indeed do we live not anxious among those anxious men.

Among many anxious men, thus we dwell unanxious.

��ĐýÚëööô��Saeng Dhamma2

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Cula-kammavibhanga Sutta :

The Shorter Analysis of ActionTranslated from the Pali by Thanissaro Bhikkhu

Alternate translation: Ñanamoli

http://www.accesstoinsight.org/tipitaka/mn/mn.135.than.html

Cula-kammavibhanga Sutta: The Shorter Analysis of Action

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. Then Subha the stu-dent, Todeyya’s son, went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courte-sies, he sat to one side. As he was sitting there, he said to the Blessed One: “Master Gotama, what is the reason, what is the cause, why baseness & ex-cellence are seen among human beings, among the human race? For short-lived & long-lived people are to be seen, sickly & healthy, ugly & beautiful, XQLQÀXHQWLDO�� LQÀXHQWLDO�� SRRU�� ULFK�� ORZ�ERUQ�& high-born, stupid & discerning people are to be seen. So what is the reason, what is the cause, why baseness & excellence are seen among human be-ings, among the human race?” “Student, beings are owners of kamma, heir to kamma, born of kamma, related through kam-ma, and have kamma as their arbitrator. Kamma is what creates distinctions among beings in terms of FRDUVHQHVV��UH¿QHPHQW�´ “I don’t understand the detailed meaning of Master Gotama’s statement spoken in brief without explaining the detailed meaning. It would be good if Master Gotama taught me the Dhamma so that I might understand the detailed meaning of his brief statement.” “In that case, student, listen & pay close atten-

tion. I will speak.” “As you say, Master Gotama,” Subha the stu-dent responded. The Blessed One said: “There is the case, stu-dent, where a woman or man is a killer of living be-ings, brutal, bloody-handed, given to killing & slay-ing, showing no mercy to living beings. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in the plane of deprivation, the bad destination, the lower realms, hell. If, on the break-up of the body, after death — instead of reappearing in the plane of deprivation, the bad destination, the lower realms, hell — he/she comes to the human state, then he/she is short-lived wherever reborn. This is the way leading to a short life: to be a killer of living beings, brutal, bloody-handed, given to killing & slaying, showing no mercy to living beings. “But then there is the case where a woman or man, having abandoned the killing of living beings, abstains from killing living beings, and dwells with the rod laid down, the knife laid down, scrupulous, merciful, & sympathetic for the welfare of all living beings. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination, in the heavenly world. If, on the break-up of the body, after death — instead of reappearing in a good destination, in the heavenly world — he/she comes to the human state, then he/she is long-lived wherever reborn. This is the way leading to a long life: to have aban-doned the killing of living beings, to abstain from


killing living beings, to dwell with one’s rod laid down, one’s knife laid down, scrupulous, merciful, & sympathetic for the welfare of all living beings. “There is the case where a woman or man is RQH�ZKR�KDUPV�EHLQJV�ZLWK�KLV�KHU�¿VWV��ZLWK�FORGV��with sticks, or with knives. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in the plane of deprivation... If instead he/she comes to the human state, then he/she is sickly wherever reborn. This is the way leading to sickliness: to be one who harms EHLQJV�ZLWK�RQH¶V�¿VWV��ZLWK�FORGV��ZLWK�VWLFNV��RU�with knives. “But then there is the case where a woman or PDQ�LV�QRW�RQH�ZKR�KDUPV�EHLQJV�ZLWK�KLV�KHU�¿VWV��with clods, with sticks, or with knives. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination... If instead he/she comes to the human state, then he/she is healthy wherever re-born. This is the way leading to health: not to be one ZKR�KDUPV�EHLQJV�ZLWK�RQH¶V�¿VWV��ZLWK�FORGV��ZLWK�sticks, or with knives. “There is the case, where a woman or man is ill-tempered & easily upset; even when lightly criti-cized, he/she grows offended, provoked, malicious, & resentful; shows annoyance, aversion, & bitter-ness. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in the plane of deprivation... If instead he/she comes to the human state, then he/she is ugly wherever reborn. This is the way lead-ing to ugliness: to be ill-tempered & easily upset; even when lightly criticized, to grow offended, pro-voked, malicious, & resentful; to show annoyance, aversion, & bitterness. “But then there is the case where a woman or man is not ill-tempered or easily upset; even when heavily criticized, he/she doesn’t grow offended, provoked, malicious, or resentful; doesn’t show an-noyance, aversion, or bitterness. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination... If instead he/she comes to the human state, then he/she is beautiful wherever reborn. This

is the way leading to beauty: not to be ill-tempered or easily upset; even when heavily criticized, not to be offended, provoked, malicious, or resentful; nor to show annoyance, aversion, & bitterness. “There is the case where a woman or man is envious. He/she envies, begrudges, & broods about others’ gains, honor, respect, reverence, salutations, & veneration. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in the plane of deprivation... If instead he/she comes to the human state, then he/VKH� LV� QRW� LQÀXHQWLDO�ZKHUHYHU� UHERUQ��7KLV� LV� WKH�ZD\�OHDGLQJ�WR�QRW�EHLQJ�LQÀXHQWLDO��WR�EH�HQYLRXV��to envy, begrudge, & brood about others’ gains, honor, respect, reverence, salutations, & veneration.“But then there is the case where a woman or man is not envious. He/she does not envy, begrudge, or brood about others’ gains, honor, respect, rever-ence, salutations, or veneration. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination... If instead he/she comes to the human VWDWH��KH�VKH�LV�LQÀXHQWLDO�ZKHUHYHU�UHERUQ��7KLV�LV�WKH�ZD\�OHDGLQJ�WR�EHLQJ�LQÀXHQWLDO��QRW�WR�EH�HQYL-ous; not to envy, begrudge, or brood about others’ gains, honor, respect, reverence, salutations, or ven-eration. “There is the case where a woman or man is not a giver of food, drink, cloth, sandals, gar-lands, scents, ointments, beds, dwellings, or light-ing to brahmans or contemplatives. Through having adopted & carried out such actions, on the break-up of the body, after death he/she reappears in the plane of deprivation... If instead he/she comes to the human state, he/she is poor wherever reborn. This is the way leading to poverty: not to be a giver of food, drink, cloth, sandals, garlands, scents, oint-ments, beds, dwellings, or lighting to brahmans or contemplatives. “But then there is the case where a woman or man is a giver of food, drink, cloth, sandals, scents, ointments, beds, dwellings, & lighting to brahmans & contemplatives. Through having adopted & car-ried out such actions, on the break-up of the body, after death, he/she reappears in a good destination...


If instead he/she comes to the human state, then he/she is wealthy wherever reborn. This is the way leading to great wealth: to be a giver of food, drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, & lighting to brahmans & contempla-tives. “There is the case where a woman or man is obstinate & arrogant. He/she does not pay homage to those who deserve homage, rise up for those for whom one should rise up, give a seat to those to whom one should give a seat, make way for those for whom one should make way, worship those who should be worshipped, respect those who should be respected, revere those who should be revered, or honor those who should be honored. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in the plane of deprivation... If instead he/she comes to the human state, then he/she is low-born wherev-er reborn. This is the way leading to a low birth: to be obstinate & arrogant, not to pay homage to those who deserve homage, nor rise up for... nor give a seat to... nor make way for... nor worship... nor re-spect... nor revere... nor honor those who should be honored. “But then there is the case where a woman or man is not obstinate or arrogant; he/she pays hom-age to those who deserve homage, rises up... gives a seat... makes way... worships... respects... reveres... honors those who should be honored. Through

having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination... If instead he/she comes to the human state, then he/she is highborn wherever reborn. This is the way leading to a high birth: not to obstinate or arrogant; to pay homage to those who deserve homage, to rise up... give a seat... make way... worship... respect... revere... honor those who should be honored. “There is the case where a woman or man when visiting a brahman or contemplative, does not ask: ‘What is skillful, venerable sir? What is un-skillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cul-tivated? What, having been done by me, will be for my long-term harm & suffering? Or what, having been done by me, will be for my long-term welfare & happiness?’ Through having adopted & carried out such actions, on the break-up of the body, af-ter death, he/she reappears in the plane of depriva-tion... If instead he/she comes to the human state, then he/she will be stupid wherever reborn. This is the way leading to stupidity: when visiting a brah-man or contemplative, not to ask: ‘What is skill-ful?... Or what, having been done by me, will be for my long-term welfare & happiness?’ “But then there is the case where a woman or man when visiting a brahman or contemplative, asks: ‘What is skillful, venerable sir? What is un-skillful? What is blameworthy? What is blameless?

ûįĊġįāĩČī�ğĚĬĳøČįġįù�ĎŀĩđįĄčĞĩęĳĕĜĳĐĮĻĤþĶĐĞĨĐĳøīċĴĜħĀĜĤþĚŤĩĐûĚđ�ň�Ēś��ńŉ�Ę�û��


What should be cultivated? What should not be cul-tivated? What, having been done by me, will be for my long-term harm & suffering? Or what, having been done by me, will be for my long-term welfare & happiness?’ Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination... If instead he/she comes to the human state, then he/she is discerning wherever reborn. This is the way leading to discernment: when visiting a brahman or contemplative, to ask: ‘What is skillful?... Or what, having been done by me, will be for my long-term welfare & happiness?’ “So, student, the way leading to short life makes people short-lived, the way leading to long life makes people long-lived; the way leading to sickliness makes people sickly, the way leading to health makes people healthy; the way leading to ug-liness makes people ugly, the way leading to beauty makes people beautiful; the way leading to lack RI� LQÀXHQFH� PDNHV� SHRSOH� XQLQÀXHQWLDO�� WKH� ZD\�OHDGLQJ� WR� LQÀXHQFH�PDNHV� SHRSOH� LQÀXHQWLDO�� WKH�way leading to poverty makes people poor, the way leading to wealth makes people wealthy; the way leading to low birth makes people low-born, the way leading to high birth makes people highborn; the way leading to stupidity makes people stupid, the way leading to discernment makes people dis-cerning.

To be Continued

Beings are owners of kamma, heir to kamma, born of kamma, related through kamma, and have kamma as their arbitrator. Kamma is what creates distinctions among beings in terms of coarseness & UH¿QHPHQW�� When this was said, Subha the student, 7RGH\\D¶V�VRQ��VDLG�WR�WKH�%OHVVHG�2QH��³0DJQL¿-FHQW�� 0DVWHU� *RWDPD�� 0DJQL¿FHQW�� -XVW� DV� LI� KH�were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

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Magha Puja By Du Wayne Engelhart

Magha Puja�ðāÕéĈÙā � µ³$QG� WKHQ� WKH� /RUG� %XGGKD� 9LSDVVƯ� >WKH�nineteenth of the twenty-four Buddhas] gave to the assembled monks the following precepts:

� ³3DWLHQW�IRUEHDUDQFH�LV�WKH�KLJKHVW�VDFUL¿FH�� 6XSUHPH�LV�1LEEƗQD��VR�VD\�WKH�%XGGKDV�� +H¶V�QRW�µRQH�JRQH�IRUWK¶�ZKR�KXUWV�RWKHUV�� 1R�DVFHWLF�KH�ZKR�KDUPV�DQRWKHU� � 1RW�WR�GR�DQ\�HYLO��EXW�FXOWLYDWH�WKH�JRRG�� 7R�SXULI\�RQH¶V�PLQG��WKLV�WKH�%XGGKDV�WHDFK� � 1RW�LQVXOWLQJ��QRW�KDUPLQJ��UHVWUDLQW�DFFRUGLQJ�� WR�WKH�UXOH�� 0RGHUDWLRQ�LQ�IRRG��VHFOXVLRQ�RI�GZHOOLQJ�� 'HYRWLRQ�WR�KLJK�WKLQNLQJ��WKLV�WKH�%XGGKDV�� WHDFK�´¶´� ²'ƯJKD�1LNƗ\D��³0DKkSDGƗQD�6XWWD�´�LL��:DOVKH�WUDQVODWLRQ��S�� ,��,QWURGXFWLRQ

� 7KHUH�DUH�¿YH�PDLQ�7KHUDYƗGD�%XGGKLVW�KRO\�days that are celebrated in Thailand: Magha Puja, Visakha Puja, Alsalha Puja, Khao Phansa (the beginning of lent, the rainy season), and Ok Phansa (the end of lent). The Magha Puja holy day occurs on the full moon day of the third lunar month. This is the PRQWK�RI�0ƗJKD� LQ�3ƗOL��öćÛ in Thai. This day is in the middle of February to early March on the FDOHQGDU�WRGD\��3XMD��SǌMƗ�LQ�3ƗOL�DQGǰïĎßćǰin Thai,

mean “veneration” or “offering.” So we can say that Magha Puja day is a day for the veneration of the Buddha. It is a day to venerate the Triple Gem (the Buddha, the Dhamma, and the Sangha) as the faithful walk around the Buddha hall three times (triple circumambulation). It is also a day to make food offerings to the monks on their alms walk in the morning.

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�� 7KH�¿UVW�0DJKD�3XMD�GD\�RFFXUUHG�QLQH�PRQWKV�after the Buddha had attained Enlightenment. He was staying at the Veluvana Bamboo Grove near 5ƗMDJDKD��$V�GHVFULEHG�LQ�WKH�&RPPHQWDU\�RQ�WKH�³0DKƗVDPD\D�6XWWD´�LQ�WKH�'ƯJKD�1LNƗ\D��IRXU�special things happened:

� z�$�JURXS�RI��PRQNV�FDPH�WRJHWKHU�WR�VHH�the Buddha.� z�All these monks were arahants, enlightened ones.� z�All had been ordained by the Buddha himself.� z All the monks came together on the day of WKH�IXOO�PRRQ�LQ�WKH�WKLUG�OXQDU�PRQWK��0ƗJKD��

Because of these four special things, Magha Puja day is called the day of the Fourfold Assembly. The Buddha gave a teaching called in Thailand the “heart of Buddhism” to the monks who had come together. This teaching is the RYƗGDSƗWLPRND��³1RW�WR�GR�DQ\�HYLO��EXW�FXOWLYDWH�the good, / To purify one’s mind, this the Buddhas teach.” (This is the same teaching the nineteenth


%XGGKD�� 9LSDVVƯ�� KDG� SUHYLRXVO\� JLYHQ� WR� WKH�monks when he was teaching the Dhamma.)

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There are four main activities in the celebration of Magha Puja today:� z Making merit (ìĞćïčâ). On Magha Puja day the faithful make merit (do good things) by donating to the temple, attending Dhamma talks, and helping with the preparation of the food for the monks. � z Following the (Five) Precepts (øĆïýĊú). They are not destroying living things, not taking things not given to us, not getting involved in sexual mis-conduct, not lying, and not using intoxicants. � z Offering food to the monks (ĔÿŠïćêø). The lay people offer food to the monks on their alms walk at the temple. This is another way to make merit. Some of the faithful observe the Eight Precepts and practice meditation, staying at the temple and wear-ing white clothes. (The three additional precepts are not eating after midday; not engaging in danc-ing, singing, or music or using cosmetics or jew-elry; and not using beds that give great pleasure and comfort.) � z Walking around the Buddha hall three times FDUU\LQJ� ÀRZHUV�� LQFHQVH�� DQG� FDQGOHV� �đüĊ÷îđìĊ÷î). The lay faithful and the monks walk around the temple three times clockwise (triple circumambula-tion) in a candlelight procession to show reverence to the Triple Gem: the Buddha, the Dhamma, and the Sangha (the community of the monks).

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The lessons of Magha Puja day include the IROORZLQJ��VHH�'1�LL��DERYH��

� z�Practicing forbearance (khanti). Forbearance is not just patience as usually understood. It is more than this. Forbearance is putting up with whatever people do to us for as long as necessary without ever complaining or getting angry. It is never getting upset if people are not nice to us or even try to hurt us. It is always showing kindness and gentleness to others no matter what they do to us. Forbearance FDQ�EH�LQWHUSUHWHG�QRW�RQO\�DV�WKH�³KLJKHVW�VDFUL¿FH´�but also as the very perfection (with paramam in

'1�LL��FRPSDUH�SƗUDPL��RI�WKH�PRUDO�SUDFWLFH�� z� 1RW� KDUPLQJ� DQRWKHU� SHUVRQ�� 7KLV� LV� WKH�¿UVW� RI� WKH� )LYH� 3UHFHSWV�� 7KLV� SUHFHSW�� WRJHWKHU�with other four, is at the core of Buddhist morality. 7KH�SUDFWLFH�RI�YLSDVVƗQD�PHGLWDWLRQ�LWVHOI�DVVXPHV�that we are trying to live a moral life following the precepts. � z� 1RW� GRLQJ� HYLO�� GRLQJ� JRRG�� DQG� SXULI\LQJ�WKH�PLQG��RYƗGDSƗWLPRNKD��7KLV�VWDWHPHQW�RI�WKH�heart of Buddhism teaches us that it is not enough to just avoid evil and do what is good: it is also necessary to purify the mind. Purifying the mind means going beyond the very opposition between JRRG�DQG�HYLO��,Q�7KHUDYƗGD�%XGGKLVP��ZH�GR�QRW�prefer, or choose, one thing over another because we move beyond all preferring into a state in which there is no self making a choice. � z Exercising moderation in our activities. The 1REOH�(LJKWIROG�3DWK� LV� WKH�0LGGOH�3DWK�EHWZHHQ�WKH�H[WUHPHV�RI�VHQVXDO�OXVW�DQG�VHOI�PRUWL¿FDWLRQ�� z Being devoted to high thinking. High think-LQJ��DGKLFLWWH�LQ�'1�LL��FDQ�EH�XQGHUVWRRG�DV�WKH�Higher Mentality that, with Higher Morality and Higher Wisdom, results from the threefold training, WKH�WKUHHIROG�GLYLVLRQ�RI�WKH�HLJKW�SDUW�RI�WKH�1REOH�Eightfold Path in terms of concentration, morality, DQG�ZLVGRP��VHH�1\DQDWLORND��%XGGKLVW�'LFWLRQDU\��S��

�� :ULWLQJ� DERXW� 0DJKD� 3XMD�� WKHQ�� /XDQJ� 7D�&KL�VD\V�LQ�KLV�HVVD\�³'KDPPD�*ORU\�´�

�� :KHQ�ZH�ORRN�EDFN�DW�>WKH�%XGGKD¶V�GLVFRXUVH�RQ� WKH� ¿UVW�0DJKD�3XMD� GD\@��ZH� XQGHUVWDQG� WKDW�WKHVH�YHU\�VDPH�SULQFLSOHV�>²QRW�WR�GR�HYLO��WR�GR�good, and to purify the mind—] are very important and proper for everyone to practice, even today, RYHU��\HDUV�ODWHU� . . . It is possible for anyone to attain the goal of a pure mind. To purify one’s mind is one of the most important goals for Buddhists, for without a pure mind a person cannot travel the correct path toward other Buddhist goals. For this reason, most Buddhist activities are directed toward helping people to purify their minds.� � � � � � � � � � 7KH� ¿QDO� JRDO� RI� %XGGKLVP� LV� WR� VKRZ�people how they can break out of the cycle of VXIIHULQJ�DQG�DWWDLQ�QLUYƗQD�� 7KH�%XGGKD� WDXJKW�


WKDW�QLUYƗQD�LV�WKH�JUHDWHVW�DQG�WKH�KLJKHVW�JRDO�RI�the Buddhist practice.*

*Luang Ta Chi, “Dhamma Glory,” in Essays RQ�WKH�'KDPPD��S�� 7KH�)LYH�3UHFHSWV�÷Ąô��

� � � � �)RU�7KHUDYƗGD�%XGGKLVP��PRUDOLW\� �VƯOD��¿UVW�means following the Precepts. The Five Precepts �SDxFD�VƯOD��DUH� WKH� OHDVW� WKLQJV� OD\�SHRSOH�VKRXOG�do to be moral. ��7KH�)LYH�3UHFHSWV�DUH�WKH�SDxFD�VLNNKƗSDGD��WKH�¿YH�SUHFHSWV�RU�WUDLQLQJ�UXOHV��RU�WKH�SDxFD�VƯOD��WKH�¿YHIROG�PRUDOLW\��7KH�)LYH�3UHFHSWV�VWDWHG�DV�WKH�¿YHIROG�PRUDOLW\�are the following:

� z�1RW�GHVWUR\LQJ�OLYLQJ�WKLQJV� z�1RW�WDNLQJ�WKLQJV�QRW�JLYHQ�WR�XV� z�1RW�JHWWLQJ�LQYROYHG�LQ�VH[XDO�PLVFRQGXFW� z�1RW�O\LQJ� z�1RW�XVLQJ�LQWR[LFDQWV

��7KH�)LYH�3UHFHSWV�VWDWHG�DV�WKH�¿YHIROG�WUDLQLQJ�rules are the following:

1. I undertake the training rule to avoid destroying life.� 3ƗQƗWLSƗWƗ�YHUDPDQƯ�VLNNKƗSDGDP�VDPƗGL\ƗPL�

� ��,�XQGHUWDNH�WKH�WUDLQLQJ�UXOH�WR�DYRLG�WDNLQJ�anything not given.�� $GLQQƗGƗQƗ�YHUDPDQƯ�VLNNKƗSDGDP�VDPƗGL\ƗPL�

3. I undertake the training rule to avoid sexual activities that hurt me and others. � .ƗPHVX� PLFFKƗFƗUƗ� YHUDPDQƯ� VLNNKƗSDGDP�VDPƗGL\ƗPL��

� ��,�XQGHUWDNH�WKH�WUDLQLQJ�UXOH�WR�DYRLG�XQWUXH�speech.� 0XVƗYƗGƗ� YHUDPDQƯ� VLNNKƗSDGDP�VDPƗGL\ƗPL�

5. I undertake the training rule to avoid intoxicants that may cause unmindfulness.� 6XUƗPHUD\DPDMMD� SDPƗGDWWKƗQƗ� YHUDPDQƯ�

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It is important to be clear about two things regarding the Five Precepts. First, they should not be looked at as rules telling us what we must not do. In other words, their meaning is not the same as that of the Ten Commandments in the Judeo-Christian tradition (“You must not kill,” and so on). They should be understood more as guides for conduct that, if followed, help bring a life free of problems. We should want to follow the precepts, not because we fear being punished by God if we do not, but because we understand that good effects that will UHVXOW� IURP�REVHUYLQJ� WKHP�� 7KHUDYƗGD�%XGGKLVW�morality is not about good versus evil, but about ZKDW� LV� EHQH¿FLDO� IRU� XV� DQG�ZKDW� LV� QRW��ZKDW� LV�kusala, skillful, happy, prosperous, good, bringing merit, wholesome, and healthy, and what is akusala, unskillfull, unhappy, unfavorable, bad for us, bringing no merit, unwholesome, and unhealthy.* Second, the Five Precepts are not just things ZH�VKRXOG�QRW�GR��³1RW�GHVWUR\LQJ�OLYLQJ� WKLQJV�´�for example): they also have positive meanings. So WKH� ¿UVW� SUHFHSW�PHDQV� VSUHDGLQJ� ORYLQJ�NLQGQHVV�toward all living things; the second being honest in one’s words and actions and respecting the rights of others; the third showing moderation in one’s sexual activities; the fourth being straightforward and VLQFHUH�LQ�VSHHFK��DQG�WKH�¿IWK�SUHVHUYLQJ��NHHSLQJ�the clarity of the mind by avoiding intoxicants. *The word kusala here is a word full of meaning: It means “‘karmically wholesome’ >FRQFHUQLQJ� YROLWLRQV� WKDW� DUH� ZKROHVRPH@� RU�µSUR¿WDEOH�¶� VDOXWDU\�� PRUDOO\� JRRG� �VNLOOIXO��&RQQRWDWLRQV� >VHFRQGDU\� PHDQLQJV@� RI� WKH� WHUP��DFFRUGLQJ�WR�>WKH@�&RP>PHQWDU\@��$VO��>$WWKDVDOLQL�(Commentary to the Dhammasangani)] are: of good health, blameless, productive of favorable karma-UHVXOW�� VNLOIXO� �� ´� 6HH� 1\DQDWLORND�� %XGGKLVW�'LFWLRQDU\�� HGLWHG� E\� 1\DQDSRQLND� � ��UG� HG��Singapore: Singapore Buddhist Meditation Centre, ��S��

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saengdhamma Vol.39 No.466 February 2014

Education

Transcript of saengdhamma Vol.39 No.466 February 2014