Master Nun Wanjai Chookorn
Biography
Reverend Wanjai Chookorn (Archan Maechee Wanjai Chookorn) was
born on Saturday, 15 October 1934 in Samutsongkram Province, Thailand. When she was twelve year old, she had an
opportunity to practice meditation with the Most Venerable Phramongkolthepmuni
(Luang Por Wat Paknam) for the first time. Then, in 1952, she was ordained to be a
Buddhist nun at Wat Paknam and practiced advanced Dhammakaya meditation with
Luang Por at the meditation workshop of Wat Paknam until Luang Por passed
away. Later on, Reverend Wanjai Chookorn
established a nunnery center for Dhamma study and meditation practice in
Rajaburi province where she runs many religious services and activities to
promote peace and the cultivation of virtuous perfections among people from all
walks of life.
1944 - Finished Grade 4 at Wat Suan Kaew School in
Samutsongkram Province
1945 – Started practicing meditation with
Phramongkolthepmuni, the great master of Dhammakaya meditation
1952 - Ordained to be a Buddhist nun at Wat Paknam when she
was 18 year old
1958 – Taught Dhamma at Wat Khlong Bho in Rajaburi
1993 – Received an honorary doctorate degree in education
from Rajabhat University, Jombueng Campus
1993 – Received the Dhamma wheel trophy from Her Royal
Highness Princess Sirindhorn in recognition for her works which benefit Buddhism
in term of promoting meditation practice
1994 - Received a certificate and an honorific pin from the Teacher
Training Division, Ministry of Education, in recognition for her contribution
for building a Buddha shrine for Rajabhat University, Jombueng Campus
1996 - Reverend Wanjai Chookorn Foundation received an
honorific plaque from the National Foundation League of Thailand for its
running many activities which benefit Buddhism and the public in a broader
context
2002 - Received an honorific certificate from the World
Fellowship of Buddhists (WFB) in recognition for her dedication as a Buddhist
nun who propagates Buddhism
2008 - The Suan Kaew Dhamma Center was selected by the Office
of Cultural Affairs of Rajaburi Province to be a leading Dhamma center which is
capable of joining the virtues and morality promotion projects. Its information was publicized in the
government’s religious services website at www.dra.go.th
2008 – Reverend Wanjai Chookorn Foundation was selected by
the Division of Religion, Ministry of Cultural Affairs, and Rajaburi Province,
according to the ‘Thailand Has Good People Project,’ to be an organization that
benefits the local community, sub-district, district, and the province of
Rajaburi.
2008 – The Suan Kaew Sunday Dhamma Study Center was selected by the Religious Division, Ministry of Cultural Affairs, and the Sangha of area 15, to be their model Dhamma study center.
For more information, please see
www.suankaew.net
The Voice of Dhamma from Suan Kaew
By
Master
Nun Wanjai Chookorn
www.suankaew.net
Translated
by
Pirajak
Suwapatdecha
(formerly
Pittaya Wong)
www.meditation101.org
Published by the Disciple Group of Suan Kaew
Meditation Center
1st Thai Hard Copy Edition: 1 August
2002
1st English Electronic Edition: 6 June
2019
ISBN: 974-528-014-3
Copyrighted 2019 by Suan Kaew Meditation Center, Thailand
Note: The pdf file of this e-book is available for download at the bottom of this page.
Preface
Since the Lord Gotama Buddha’s lifetime until the present, the teaching
of Dhamma has been timeless (akaliko) for the practitioners and believers to implement
as it can be known by oneself. Most of
all, the teaching of Dhamma can elevate one’s mind to be better by lessening
the mental defilement and preventing one’s mind from being downgraded.
I myself had studied and practiced the Dhamma and meditation with the
Most Venerable Phramongkolthepmuni (Sodh Candasaro) or Luang Por Wat Paknam who
instructed Dhammakaya Meditation which enabled me to see and understand the
Dhamma with insight. Hence, I am able to
teach and train my disciples accordingly to my own experience.
All the Dhamma teachings made available in this book are the collection
of my teachings published in Duangkaew Newsletter and my lectures given to
disciples in many occasions such as on Buddhist Holy Days, Father’s Day,
Mother’s Day, as well as the question & answer sessions between me and my
disciples. My disciples published this
book as they foresaw that these teachings should be collected for further
benefits to those who wish to study and practice the Dhamma and Dhammakaya meditation
as well as to prolong the availability of Dhamma.
May the virtues of those who took part in publishing this book and those
who managed the printing as well as the donators prosper in longevity, good
health, happiness, energy, wit, and wealth.
May all of your good wishes come true.
Most of all, may you prosper in Buddhism and achieve human wealth and
celestial wealth until you enter the ultimate Nirvana as the final destination
forever.
[Signed]
Master Nun Wanjai Chookorn
Headmaster of Suankaew Meditation Center, Rajchaburi Province, Thailand
Chairperson of Master Nun Wanjai Chookorn Foundation
Director of Sunday Buddhist School
at Suankaew Meditation Center, Rajchaburi Province, Thailand
(Page 1)
Arrive Well – Stay
Well – Depart Well
We come alone and go alone, and we assume that different individuals are
our father, mother, siblings, and teachers.
We meet in this world and depart each other by the end of our lives. We also have to leave our belongings, wealth,
gain, praise, and fame, which we rely on them only temporarily. This includes our own human body which we
have to leave and end up at the crematorium or cemetery. We have to return our body to the nature when
the body’s cognition no longer works.
Then, we die and reborn per causal factors.
Life is a journey – We are fortunate to be born in this world and learn
Buddhism. The Dhamma teachings comprise
of cause and effect. Everything stems
from a cause, so there is an effect.
Buddhism is the religion of wisdom which concerns of actions or
karma. It is not about praying to request
for this and that. The Buddhist teachings
are truths. For example, doing good
deeds, we receive good consequences and doing bad deed, we receive bad consequences. We cultivate people’s faith by making them
believe in the Law of Karma. Do not live
our lives recklessly, and be mindful always.
We have to urge ourselves to accumulate good deeds by doing it seriously
so we can take it as our own refuge.
This will lead us to attain Dhammakaya.
Be mindful upon our own breaths.
Realize what we are living for and what our duty is. Be in line to our duty and responsibility. Purify and cleanse our mind. Our past is like a dream, and we live in the
world of drama with an uncertain future.
So, keep up with doing good deeds in the present.
(Page 3)
Life Map of Humans
How life come about? Who destine
our life?
Decode our life and find out the come about of each life.
Ask ourselves for the answers.
What did we commit in the past?
Whatever we do, think, and speak in every second of our inhaling and
exhaling are recorded into the mental recorder with our “cognition sphere.” Inside each of our cognition sphere,
different stories are recorded whether they are good, fun, appreciated, bad, unpleasant,
or unappreciated.
The
cognition sphere is conditioned always, at all time. When it is about time to disembody or die as
the body starts to malfunction, decay, and perish, the cognition sphere is not
destroyed by the nature, but the very same cognition sphere has to be relocated
in search for a new body.
The
cognition sphere which can also be called ‘the spirit’ or ‘vinna dhatu’
which has the cognitive system or ‘mind.’
The
cognition sphere is a kind of element which is ‘nama rupa’ or
immaterial. It is refine and unphysical. However, it is not beyond our capability to
know and understand the mind with our insight.
In Buddhism,
the mind training is called ‘meditation’ or ‘citta sikkha’ (the study on
mind). Meditation practitioners can
achieve the results by controlling the mind to be focused.
When the
same mind is reborn in the new body amidst the suitable surroundings, the
cultivated nature in the mind will be carried on. As such, humans and animals are differed by
their committed deeds which are called ‘the karma.’
The Mind is Like a Mango Seed
A mango
fruit has accumulated its tasty nutrients from roots to trunk and
branches. The accumulation continues on
until the flowers turn into mango fruits.
The fruits later ripe and fall down from branches. Then, the process continues further as the
mango fruits perish until there remain only the seeds.
When the
mango seeds are in the suitable conditions such as surrounding, area,
temperature, fertilizer, and water, their embryos grow to be other mango trees
which are likely to bear fruits with similar tastes such as sweetness, sourness,
and chewy.
Therefore,
ten mango trees in an orchard bear fruits of various tastes depending on the
seeds that carry on the distinctiveness.
If we consider various fruit trees in an orchard, we can see that there
are differences in taste and form which are caused by gene, temperature, land,
water, fertilizer, and planting technique.
Origination of the Human Life
Every ‘human’ is the incorporation of tens of
thousand types of cell with the birth components as follows:
-
Father & Mother who enable the birth
-
The mind or spirit
-
Meeting the required conditions such as the mother’s menstruation,
father’s sperm, the engagement between father’s sperm and mother’s egg, and
pregnancy.
In Buddhism, we call this phenomena as the ‘initiation
of a spirit‘ which is the
continuation of deed (karma) or, on the other hand, the birth of another human
as a result of the incorporation of the six elements namely solid, liquid,
temperature, combustion, air, and spirit.
The six elements can be clarified as follows:
1.
Solid Element (patthavi dhatu) means the natural solid parts of
humans such as bones, hairs, skin, and flesh.
2.
Liquid Element (apo dhatu) means the parts of humans which are
liquid such as blood, sweat, and pus.
3.
Temperature Element (tejo dhatu) means the heat which penetrates
throughout a human body for various beneficial functioning such as digestion, absorption,
and discretion.
4.
Combustion Element (vayo dhatu) means the moving force that flows
through the empty space such as our breaths and gas in our stomach.
5.
Air Element (akasa dhatu) means the airy volume in our body such
as oxygen.
6.
The Spirit (vinna dhatu) means the mind or cognition system that
allows us to know things.
The Birth Initiation of Humans
After the engagement
between a sperm and an egg, while a spirit rests inside the mother’s womb, the
liquid forms up to be an embryo. One
week later, the embryo develops to be dense liquid, buttons, and chunk,
respectively. Then, the embryo develops
into head, hands, feet, eyes, ears, tongue, body, mind, in the form of 32
organs. (the internal attractions or ayatana)
At the same time, the cognition element starts its function meaning that
the embryo turns alive in the mother’s womb whereas various attractions or
ayatana are nourished
with nutrients via the umbilical cord which is directly connected to the
mother’s stomach. Normally, after seven
months, the baby’s body development is complete, and the mother usually gives
birth after nine or ten months.
Birth of Living Beings
Birth of creatures in the Existence can be
classified as follows:
-
Birth from womb: such as humans, elephants, horses, cattle, cats
and dogs.
-
Birth from egg: such as serpents, birds, chicken, and gecko.
-
Birth from damp: such as worms
-
Birth with a dependent arising means those who arise as a fully
matured beings and leave no remain when they die such as angels and hell
creatures.
What is
Life?
The
components of life.
‘Life’ means
the living of beings. ‘Living’ means not
‘dying.’
‘Being’
means availability including breath and elements.
‘Human life’
means the living of humans.
‘Animal’s
life’ means the living of animals.
So, life is
the equivalent of ‘living’ whilst ‘being’ means the available breathing,
eating, roaming, speaking, excreting, enjoying, suffering, laughing, crying,
and etc.
‘Life’ is
essential for everyone’s mind. When
there is something related to birth or death, it is regarded as a big
issue. So, common people importantly express
their concern over such birth and death.
Saving life is the top of helpfulness and sacrificing life is the top of
bravery.
As we know
that life is beloved and the most concerned among humans and animals, we always
refer to ‘life’ when we wish to express our concern or commitment about
something or someone.
Moreover,
life is more important than all other belongings. It is the most precious for us. When someone wants to exchange someone else’s
life with properties, most people would refuse.
This is because common people and animals love and afraid of losing
their lives.
Components of Life
A human life
comprises of two major components namely:
(1) The physical body
(2) The immaterial mind
In addition,
the mind can be divided into five components or the five aggregates (five khanda).
The Physical
Body
1. The physical
body is touchable and can be seen with naked eyes. Physical body is structured with skeletons
and flexed with tendons whereas it is bound by flesh and enclosed with
skin. Thus, one’s body is the assembling
of the aforesaid parts. If the skeletons
are taken away, the body will not be able to keep balance. Then, it will collapse and become a pile of
tendons, flesh, and skin. This is
similar to a pile of clothes that we put off.
One’s body
is the assembly of the four material elements namely solid, liquid, combustion,
and temperature, which form up organs like hands, feet, arms, and legs.
The factors
that sustain our body which is the assembly of four material elements are as
follows:
- Food which
provides nutrients to nourish our life.
- Shelter
which is necessary for safety when we rest and sleep.
- Cloth which
prevents us from heat and chillness caused by nature.
- Medicine
which cures us from illness and bodily malfunctioning.
The Mind
2. ‘Vedana’
is the realization of emotions whether it is happiness, comfort, mental
pleasant, suffering, bodily and mental discomfort, or equanimity which is
neither happiness nor suffering.
The function
of vedana is to reflect the mental emotion when the cognition is
affected by contributing factors. Hence,
the cognition needs to have the strength to sustain whatever affects it;
otherwise, one’s mind will fluctuate per contributing factors. As a result, the mind will be conditioned to
be excited, surprised, nervous, shy, and sulky beyond the normal level. In order to immune the mind against these
undesirable experiences, we have to ‘train the mind.’
3. ‘Sanna’
means the memorizing of sight, sound, smell, taste, bodily feeling, and mental
thought as well as emotion. The main
function of Sanna is to memorize whatever one experiences by way of
seeing, hearing, smelling, tasting, touching, and thinking. The memorizing component differs from person
to person. Some individual can memorize
better than others. The way to solve regressive
memorizing is to train the mind in the part of Sanna as well.
4. ‘Sankhara’
is the emotions that occur to the mind or the component that leads to
thought. The thinking can be wholesome (kusala),
unwholesome (akusala), or neither wholesome nor unwholesome (abhayagata). The main function of Sankhara is to
think. It means that the mind thinks at
all time and at any moment whether one is standing, walking, running, speaking,
writing, and listening. Each person has
more or less competency of thinking ability.
Some can think quickly while others think slowly, and some can think
more profoundly than others. The way to
solve this problem is to train the mind to think.
5. ‘Vinna’
means the perception through the six sensory namely sight, sound, smell, taste,
bodily feeling, and thought. The main function
of Vinna is to perceive through the aforesaid six sensories.
Who owns our lives?
Life as the
Bodily Kingdom
Nobody owns
our lives, and no one can force and control life. We borrow our lives from the mother-nature. What did we borrow? We borrow the four material elements namely
solid, liquid, combustion, and temperature.
We cannot control or force our body to stop aging or having illness.
Some people
can borrow life for thirty years, sixty years, or even eighty years. Some people can borrow life for several days
only, and they have to return to the nature because their lives are demanded by
death. When we are demanded by nature to
return our lives, we start to have blurred vision, grey hair, losing teeth, and deaf. If we wish to deal with these, we can improve
them by:
Eye vision
can be improved with glasses.
Poor hearing
can be improved with hearing aids.
Body full of
wrinkles can be improved with medical surgery or cosmetics.
Loosen teeth
can be replaced with dentures.
Grey hair
can be perm at a salon.
Simply
speaking, we strive to replace, change, transform, or add things to our body in
order to hold on to youthfulness. Humans
are quite smart about these even though we finally have to return the degraded
quality of our human body to the mother-nature.
This means that we still cannot do the aforesaid forever.
The harden
parts are borrowed from solid
The flowing
parts are borrowed from liquid
The heating
parts are borrowed from temperature
The moving
parts are borrowed from combustion
We borrowed
all of these and we have to return them all when it is about time. The importance is when the borrowed is with
us. If we use them well, they will be
beneficial; otherwise, they will cause harms.
So, our body is borrowed for the sake of doing good deeds. If we do not use it well, we will have
problems when we return it to the nature.
Therefore, when ‘life’ is still with us, we should use it appropriately
by doing only good deeds.
Life within the Bodily Kingdom
Our human
body is like a kingdom with certain extents of width and height. This kingdom has nine channels of entrance
and exit which are two eyes, two nostrils, two ears, one mouth, one annul, and
one urine channel.
The bodily kingdom
is ruled by ‘vinna’ or the mind as the king who is capable of emotion
realization (joyful, sorrowful, or indifferent) whereas memory and thoughts are
the courtiers. This bodily kingdom has to face with the enemies namely birth,
aging, illness, and death who ruin the bodily kingdom until it collapses or
die.
Thus, the
mind-king who rules the bodily kingdom has to flee away when the kingdom is badly
damaged and seek for establishing a new kingdom. However, after the new kingdom is established,
the same enemies which are birth, aging, illness, and death will ruin the new
kingdom again. This happens repeatedly
and we question if anyone can stop it.
The mind as
the ruling king has the three common characteristics which are impermanence (anicca),
suffering (dukkha), and non-self (anatta) as his spiritual
masters who advise over the comprehension on how to defeat the enemies (birth,
aging, illness, and death) until achieving victory which is the state of
Nirvana where one no longer subjects to birth, aging, illness, and death.
Life’s Attire & Nature of Life
Time is like the attire of life which is
subject to changes from time to time. An
attire is with our body temporarily, and it will be changed. However, the attire of life is different from
clothing that, once it is removed, the attire of life cannot be brought back
again. On the other hand, the attire of
life means the three phases of life as follows:
(1) The early phase or childhood and teenage which
an individual learns about life. During
the era when human’s lifespan is about 100 years, the early phase ranges from 1
to 30 year-old.
(2) The middle phase or adulthood when an
individual invests time and effort on working and having a spouse and
family. The adulthood ranges from 30 to
60 year-old.
(3) The final phase or the senior years is when
an individual retires from work and seeks for spiritual guidance as a
preparation for the end of one’s life.
Also, one takes time to rest after working throughout adulthood. This phase ranges from 60 year-old onward.
The Nature of Life
A human life
can continue on with foods which can either benefit or harm. If one consumes too much, it will lead to
obesity and several diseases such as heart disease, diabetes, blood pressure,
gout, and high cholesterol. If one
consumes too little, it will cause diseases such as anorexia.
Foods for
humans can be classified into two groups as:
(1) Foods for the human body
(2) Foods for the human mind
(1) Foods for the human body are available in
different tastes and provide various nutrients which empower and sustain the
human body. The sources of foods for human
body are either from agriculture or food industry.
(2) Foods for the human mind is ‘mental calm’
which empowers the mind. The source of
foods for the human mind is religion such as Buddhism.
Normally,
humans give priority to foods for the body and spoil themselves too much in
consuming foods, and this leads to many problems. However, foods for the mind are also very
important, but they can be neglected.
To keep
one’s body healthy, it is necessary to exercise in various activities such as
working out or playing sports.
To keep
one’s mind healthy, we have to practice meditation which is to focus the mind
to achieve mental calm and stillness.
The mother-nature
gives us the human body whilst Buddhism allows the mind within the body to be
free, pure, and peaceful.
One has to
foster oneself in doing good deeds more than other humans and animals if one
wishes to reborn as an ethical human who is superior to them. Otherwise, one will be no different from
other humans and animals in term of common instinctive activities such as
eating, sleeping, securing oneself, and having sexual intercourse.
Hence, it is
necessary for humans to have a ‘religion’ that provides answers, solutions,
paths, and guideline for living which explains why we are born and why we live
on for certain benefits.
The Bad Human Mind
All humans
are almost similar in term of bodily components and functioning. Notwithstanding, humans are very much
different in term of their mind. What
makes the human mind different are the ‘wholesome Dhamma sphere’ and
‘unwholesome Dhamma sphere’ within each human.
The
unwholesome Dhamma sphere within a human’s mind comprises of the following sixteen causes of sorrow or uppakilesa namely
(1) greed and covetousness (2) malevolence or ill-will (3) anger (4) grudge (5)
detraction (6) rivalry (7) jealousy (8) stinginess (9) deceit (10) hypocrisy
(11)obstinacy (12) presumption (13) conceit (14) contempt (15) vanity, and (16)
negligence
The above 16
qualities, more or less, are the characteristics of ‘unwholesomeness’ within a
human’s mind. They can be referred to as
contamination of the mind similar to a clean fabric which is dyed with various
dark colors and dirt.
The Butcher
Once upon a
time, there was a butcher family. The
son of this family carried on his parents’ business. He relied on his occupation to earn for his
family’s living. There was a Buddhist
temple in his neighborhood, and Buddhist monks from the temple had their alms
round every morning. However, the members
of butcher’s family never gave alms to the monks.
In addition
to selling beef to others, the butcher had beef with his every meal; otherwise,
he would lose his appetite. One day, his
shop ran out of beef, but the butcher spared a chunk of beef for his own
consumption. As the butcher returned
home, he handed the beef chunk to his wife for cooking. After that, the butcher had a shower.
While the
butcher was taking a shower, there was a neighbor coming over to the butcher’s
house in order to buy beef. “Do you have
beef? I have to cater guests at my house.”
the neighbor said. “No, it is sold out”
the butcher’s wife replied. “Not at
all?” the neighbor questioned. “Nope,
but there is only one chunk left which I need to cook for my husband, but if
you have guests at home, I will sell it to you.” So, the neighbor took the last
chunk of beef.
After the
butcher finished taking a shower, he sat down to have his meal. But he saw no beef in his meal, so he asked
his wife “where is my beef?” “There is
no more.” His wife replied. “But I gave it to you before I took a
shower.” “Our neighbor bought it because
she had to cater guests at home.” “If
there is no beef, I cannot eat my meal.
Find beef for me!” The upset
butcher replied. “Where can I find
it? It is not a big deal to have no beef
for one meal.” The wife said. “No! I cannot eat.” The butcher said and walked away to grab a
knife heading to the cattle corral behind
his house.
As the
butcher arrived the cattle, he caught a cattle and forced to open its
mouth. Then, he pulled out the cattle’s
tongue and cut it with his knife. Then,
the butcher went to the kitchen to grill the cattle’s tongue. Once the cattle’s tongue was well done, he
placed it in his meal set preparing to eat.
By the time
he picked the cattle’s tongue and put into his mouth, the butcher’s tongue torn
off and dropped down onto his plate, and the wound kept bleeding badly. The butcher crawled into his bedroom crying
like the cattle that he just cut its tongue before meal. Soon after that, the butcher died and reborn
as a hell being receiving severe punishment.
According to
the modern science, the story about the butcher is like a fiction. However, if we consider the religious
teaching, it is possible because the supernatural phenomena can occur due to
the followings:
(1) Related to the Lord Buddha
(2) Related to the supernatural ones
(3) Related to the fruition of karma
Therefore,
it is still true that good deeds bear good results, and bad deeds bring about
bad results. Merit and sin are not for sale, they are available for those who
cultivate them either good or bad.
The butcher
rarely committed wholesome deeds. On the
contrary, he mostly had only bad karma(s) that lead to sufferings. So, he received severe punishment from his
karma both in his lifetime and the future.
The butcher’s mind comprised of the unwholesome qualities, so he
thought, spoke, and acted unwholesomely.
He could not take himself as his own refuge, and nobody else could take
him as a refuge as well. Finally, he
became the disastrous in his lifetime and onward.
“Like a
brown leaf which is to fall down from a tree, the hell denizen appears in front
of him. He heads toward the tragedy sparing
no food for his journey.”
The Good Human Mind
The good
human mind has the following 18 qualities.
- Having no
greed
- Having
patience
- Having
gratitude
- Appreciate
others’ success
- Having
truthfulness with no pretension
- Being humble
- Positioning
oneself appropriately
- Recollecting
always
- Being
optimistic
- Having no
revenge and forgiving others
- Honoring
others
- Being
generous
- Having no
boasting
- Being no
rivalry
- Respecting
others’ rights
- Being mindful
all over oneself
The above 16
qualities are the characteristics of a wholesome mind of humans. They are like the detergents for washing
clothes to be clean and pure.
The Old Lady
Once upon a
time, there was an old lady who was faithful in Buddhism. She granted her only son to become a Buddhist
monk. The monk was very diligent in
studying Dhamma and strict in obeying his moral conducts until he became
knowledgeable in both Dhamma doctrine and Dhamma practice.
In one year,
after the end of rain retreat, he bid farewell to his preceptor monk to visit
his mother. So, in the morning, he left
his temple to see his mom. On his way,
he spent a night at a temple in the neighborhood of his mother’s village.
In the
morning, he walked out from the temple for an alms round. When the old lady saw her son, she was very
happy. She invited her son to enter the
house and offered a meal to him. After
meal, she questioned the monk about his living.
“Venerable, I heard that you studied until becoming knowledgeable in both
Dhamma doctrine and Dhamma practice.
This deserves appreciation.”
“Who told
you, mom?” The monk responded.
“The earth
sprites told me. They rejoiced in your
merit by exclaiming ‘sadhu’ [very well] out loud. I heard that, so I asked them why. They told me this fact, then I had an
intention to listen to your sermon when I meet you.” “Venerable, I will hire people to build a
sermon hall, and I will invite you to deliver a sermon.” Then, the monk agreed by remaining silent.
On the date
of scheduled sermon, the old lady prepared meals for offering at the new sermon
hall of her village. There was only one
servant left at the old lady’s mansion.
When it was about time, the monk started delivering his sermon.
By that
time, there were 900 robbers who looked for an opportunity to rob the old
lady’s mansion. But they had had no
opportunity because the mansion was well secured by seven layers of wall, and there are
guarding dogs at every entrance and exit.
The inner zone of mansion was surrounded by an iron wall and a ditch. With such protection, the robbers had had no
opportunity to rob when the old lady was at home.
On the
scheduled sermon date, the robbers knew that the old lady and her subordinates
were out to listen to the sermon, so they dug a tunnel which reached the inner
residence. The robbers agreed for the
chief robber to keep an eye at the sermon hall.
If the old lady and her subordinates returned home when the robbers were
still there, they planned to kill the old lady and her subordinates.
Therefore,
the chief robber had to listen to the sermon as well whilst the rest of the
robbers were busy relocating the senior lady’s properties.
The old
lady’s servant saw that the robbers entered the mansion, so she rushed to see
the old lady at the sermon hall and informed her that “Madam, the robbers
entered your house. They destroyed the
money security room and took money away.”
The old lady replied “Let them take money away. I want to listen to my son-monk’s
sermon. Do not distract me! You should return to the house.”
After the
robbers took away all the money, they destroyed the gold security room. As the servant saw that, she rushed to see
the old lady at the sermon hall again and said “My master, the robbers are
taking away gold.” The old lady
responded “let them take away as they wish, you should return to the house.”
Soon after
the robbers took away all the gold, they started to take all other precious
that they could take with them. Again,
the servant went to see the old lady and said “Master, the robbers took all the
properties from your house!”
Instead of
being surprised to know that, the old lady scolded the servant that “Listen! I
told you many times that the robbers can take anything as they wish. I want to listen to the sermon from my
son-monk. Do not district my sermon
listening. You don’t obey my words, you
returned and came back over and over. If
you come back again for one more time, I will punish you. Go! Return to the house.”
The chief
robber who was keeping an eye at the old lady heard the conversation between
the old lady and her servant. He
realized that he should not rob the properties of such an ethical old
lady. So, he went to see his fellow
robbers and told them to bring the properties back to their places.
The robbers: “Madam… we would like to apologize.” They said and bowed to the old lady’s feet.
Old
Lady: “What’s the matter, guys?”
The
robbers: “We committed misdeeds against
you.” Then, they told the story.
Old
Lady: “Is it so? I forgive you.”
The robbers: “Could you sponsor our ordination?”
Old
Lady: “If you really wish to ordain, I
will sponsor your ordination.”
The moral of
the story of this old lady reflects the truth that “Dhamma protects the one who
practices Dhamma. The Dhamma which one
cultivates will bring peace and happiness to oneself. This is according to the karmic fruition of
practicing the Dhamma as it will lead one to the good destination.”
Question
yourself how the poor, the fool, the rich, and the wise are different. The answer is that they do not differ in many
ways. When they are hungry, they eat
until becoming full. When they are
sleepy, they sleep until they have enough sleep. When they wish to release the bodily waste,
they do so. Finally, they die, and they
take turn to cry and burry or cremate.
Those who
have bad qualities of mind are very much concerned of being poor, fool, rich,
or wise as they continue their living, but people who have good qualities of
mind are not attached to them as their minds are well guarded by the ten merit
trees namely (1) generosity (2) moral discipline (3) renunciation (4) wisdom
(5) perseverance (6) patience (7) truthfulness (8) resolution (9) compassion
and (10) equanimity.
However,
there are also other sin trees which give bad fruition. The fruits from merit trees are peace and joy
whilst the sin trees give fruits which are anxiety and suffering. The unwholesome people plant sin trees
whereas the wholesome people plant merit trees. The butcher planted sin
trees. So, he suffered from the bad fruition
both in his lifetime and the future. The
old lady planted merit trees. So, she
enjoyed happiness both in her lifetime and the future. Let’s plant the merit trees as they are
auspicious. Let’s uproot the sin trees
as they are disastrous.
If one
wishes to make merit,
One should
do it frequently
And be
satisfied with such merit making
As merit
cultivation brings about happiness
The Moral Discipline
We are so
fortunate to be born as humans because this is a rare opportunity. This statement is reaffirmed by the Lord
Buddha’s saying.
The human
being or the birth to be a human in the human realm(s) cannot be achieved by just
anyone. The human-to-be is required to
have ‘guru dhamma,’ the karma that leads to the birth as a human, which
is ‘sila samadhana’ or the
observance of moral disciplines.
In addition,
the celestial beings and the Nirvana beings also need to have moral discipline
as their common ground all alike.
If it is
questioned that:
“What is
moral discipline?”
“What it
means to be moral discipline?”
“What are
the characteristic, duty, the appearing to be, and the grounding of moral
discipline?”
“What are
the consequences of moral discipline?
“What is the
number of moral discipline?
“What makes
the moral discipline blemished?
“What makes the
moral discipline pure?
According to
the above questions, we can answer that:
The
abstention from unwholesome deeds such as killing is the moral discipline
because the action and speech are controlled to be peaceful, thus, they uphold
all other wholesomeness.
The moral
discipline has the characteristic of controlling bodily action and speech
only. It gets rid of bad action and
speech, so the purity appears whereas the shame and afraid of sin are the foundation.
The
consequence of moral discipline are the prosperity in wealth and honor as one
will be graceful among the assembly of people and will not die in
delusion. After passing away, one will
pass to the wholesome realm.
Moreover,
one who observes moral discipline will be loved, respected, favored, and
associated by others. In general, we can
say that the observance of moral discipline is to control oneself to refrain
from all unwholesomeness.
The moral
discipline will be blemished when it is partially or completely violated. On the other hand, the moral discipline
observance is clean when there is no violation either partially or totally.
The wise one
should observe moral discipline which is the foundation for the establishment
of human wealth, heavenly wealth, and the wealth of Nirvana. All the sages such as the Lord Buddha pursue
their path in moral discipline until they achieve their destination in samsara,
the cycle of birth. Any other sages who wish
to pursue the same path of moral discipline will have their suffering relieved
and their perfection crystallized further even though they cannot leave the samsara
in the present lifetime.
There is a
story about the heron who achieved the human wealth as well as the human being,
and the story about a poor worker who achieved the celestial wealth and celestial
being with the power of moral discipline observance. These stories are good examples for all of
us.
Once upon a
time, there was a heron whose feathers were completely shiny white. Before she reborn as a heron, she was a human
who did not make any merit. But she
usually spent time to make up and decorate herself to be beautiful. After the end of her lifetime, she reborn as
a heron whose feathers were beautifully shiny white.
One day,
Indra, the Lord of Tavatimsa Heaven, who is the king of all angels, had
investigated the human world with his divine eye. He saw the heron and felt pity upon her
because the heron used to be his wife when they were humans. So, Lord Indra headed to the heron’s place to
ask about her well being. As he learned
about her living, he wished to free the heron from being an animal. Lord Indra advised the heron to observe five
precepts. Especially, the first precept
which is to abstain from killing, he advised the heron to eat only dead
fishes. The heron agreed, then, Lord
Indra returned to his heavenly palace.
Later on,
Lord Indra wished to test the heron if she would keep her words about observing
precepts. So, he disguised himself to be
a dead fish floating along the stream.
Once the heron saw the dead fish, she was glad to eat it. She rushed to pick the fish with her beak as
she had no food for many days. After she
picked the fish, the fish swiped its tail.
When the heron saw that the fish was still alive, she opened her beak to
let go of the fish.
The Lord
Indra tested the heron like this for three times until he was confident that
the heron kept her words honestly as agreed that she would observe the precepts
by eating only dead fishes, not the living fishes. Thus, the Lord undisguised himself to tell
the truth to the heron. He encouraged
the heron to be patient and continue observing precepts.
As the heron
rarely found dead fishes as her food, someday she had nothing to eat at all,
she frequently had to starve. As a
result, she got skinnier, but she did not violate her precepts which she
promised to Lord Indra. The heron who
was steadfast in her moral precepts observation died and reborn as a female
human being again. She became a daughter
of a well-to-do family having wealth and many subordinates.
Another
story is about the three millionaires who were very much wealthy. They were close friends who associated in
harmony. They promised to support around
500 hermits who moved from the forest to the millionaires’ village temporarily
during rainy season. The three
millionaires provided accommodations to the hermits for four consecutive
months. After rainy season, the hermits
returned to live in the forest and had fruits and plants as their foods during
winter and summer totaling eight months.
One year, when
it was close to the rainy season, the hermits left the forest and entered the
millionaires’ village. As the hermits
were traveling to the village, in the afternoon, they passed by a big shady
banyan tree situated on the way toward the millionaires’ mansions. So, the hermits took a rest by sitting under
the banyan tree whereas they were still distant from the village. It would take one more day and one more night
to reach the village. Thus, the hermits
agreed to spend a night under the big banyan tree.
At dawn, the
hermits wondered where they could find foods as the fruits were available in
the distant forest. If they travel to
the village, the time for having food would be over.
The chief
hermit wished to find a solution for his fellow hermits, so he looked upward to
the shady banyan leaves above and made a wish that “O.. the deity who dwells at
this big banyan tree, you must not be the helpless deity. It seems that you are a great deity. May you, the great deity, provide foods and
drinks to all of us, the hermits who strive in travelling through this uneasy
trip. This will be very great of you.”
Upon the end
of the chief hermit’s wish, the tree sprite who dwelled at the big banyan tree
amazingly made foods and drinks appeared to the hermits. After the hermits had their meal, the chief
hermit wished to know the karma that made the tree sprite becoming a powerful
deity who dwelled at the banyan tree.
So, he made a wish for the deity to appear and tell them about the
karma. The hermits learned that the tree
sprite reborn as a powerful deity because of moral discipline observance. The tree sprite told the hermits that:
“When I was
an underprivileged person, I earned for living by becoming a worker at an
ethical millionaire’s mansion. In
addition to working for the millionaire, I observed five precepts
strictly. On the Buddhist observance
day, I observed eight precepts. The
millionaire would remind his subordinates at the mansion to observe eight
precepts on the Buddhist observance days without exception to infants and
kids. They observed precepts like this
consistently.
One day, it
was a Buddhist observance day, all the members of millionaire’s family observed
eight precepts, but the millionaire forgot to tell myself who was the new
worker. On the Buddhist observance day,
the new worker left the mansion early to work outside the mansion and returned
at dusk. The new worker found that the
mansion was quiet, and nobody was busy cooking and having meals like the day
before. There was only one set of meal
that the millionaire ordered to prepare for the new worker. All the kids entered their bed room to chant
before they went to bed. So, the new worker
asked others and found out that it was a Buddhist observance day which everyone
at the mansion observed eight precepts.
The new worker was very faithful upon hearing that, so he vowed to
observe precepts for the rest of the day which is over the night until dawn
only. Then, in the middle of the night,
the new worker had gastric problem in his stomach because he worked hard during
the daytime and had no meal after that.
As a result, the new worker died of stomachache in the middle of the
night. After he died, he reborn as the
tree sprite at the big banyan tree with the merit from observing eight precepts
flawlessly for only one night.”
After the
deity told the hermits about his karma, he disappeared and returned to his
celestial residence which was at the banyan tree.
This story
reaffirms the truth that ‘one earns good results from doing good deeds, and one
earns bad results from doing bad deeds.’
Simply speaking, we reap what we sow.
As we learn this, we should not be reckless by committing more good
deeds to be our own refuge, so that our lifetime will not be useless. Most of all, we should adhere to the
observation of moral discipline or precepts per the Buddha’s saying.
Sentient
beings head toward the wholesome realms such as the human world and heaven
because of moral discipline. They
achieve wealth and fellows because of moral discipline, and they can ultimately
achieve the Nirvana which is the state of cessation and peacefulness.
The Renunciation
Goodness is
the holy power that enhances the living of those who do good deeds and enjoy calmness,
brightness, and peacefulness against the heat from mental defilements such as
greed (lobha), anger (dosa), and delusion (moha).
A peaceful
and bright life is made possible with renunciation. It means that one renounces the world to
enter ordination in search for the ultimate Dhamma that can free one from
mental defilements and restlessness that bring about sufferings.
When we mention
the term ‘ordination,’ most people have the stereotype that one put on robes
and shave one’s head only. Indeed, the
term ‘ordination’ means ‘lessening,’ ‘abandoning,’ and ‘giving up’ the causes
of suffering, mental defilements, and evilness.
Ordination
can be classified into 3 groups:
(1) Temporary ordination
(2) Partial ordination
(3) Absolute ordination
The
temporary ordination is to lessen, abandon, and give up the cause of sufferings
and mental defilements for a period of time, and one will be obsessed again
later on similar to the drunkard or drugs addicted who can give up drinking and
using drugs temporarily only such as during the Buddhist lent or Buddhist rain
retreat. After the lent, they return to
drink alcohol and use drugs again.
The partial
ordination means the partial lessening, abandoning, and giving up the cause of
sufferings and mental defilements. In
this case, the drunkard and drug addicted who strive to give up can give up
only something. This is like one who can
stop using opium and heroin, but one still drinks alcohol and smokes marijuana. So, one is still enslaved by some other addictives
and still heads toward the devastation in one’s life.
The absolute
ordination means the complete lessening, abandoning, and giving up the causes
of suffering and mental defilements without being obsessed to them again forever. This is like a drunkard and drug addicted who
strives to give up the addiction and able to give up completely without
returning to be enslaved by alcohol and drugs again.
To be
precise, there are two types of ordination:
(1) The worldly ordination
(2) The noble ordination
The worldly
ordination means lessening, abandoning, and giving up temporarily as an
occasional suspension, and one becomes obsessed to the unwholesome mental
defilements again later similar to a calm bonfire which can be aflame
again. Thus, one is unable to reach the
true goal of life which are the calmness, brightness, and peacefulness in
living. This is the case of an evil
Buddhist monk called Devadatta.
Dated back
to the Lord Gotama Buddha’s lifetime, when Buddhism was widespread in the
East-Asian subcontinent, people who wished to free themselves from suffering
and have calm, bright, and peaceful living, entered ordination to become
Buddhist monks. Among them, there was
Prince Devadatta from Koliya Clan who acquainted five other princes from Sakya
Clan and another royal page officer.
Totally, there were seven of them.
When Devadatta
was new to the monastic order, he was able to remain in good conduct by being
strict in the monastic discipline. He
persevered in meditation practice until achieving some supernatural
powers. Thus, he was able to fly, vanish,
and disguise himself with the power of meditative absorption.
Later on,
Devadatta had a conspiracy to have himself replacing the Lord Gotama Buddha in
governing the Buddhist monastic order, so he joined Prince Ajhasattrus who was still young and naïve by misleading
the prince to follow his advices. Devadatta
impressed the prince by disguising himself to be a young man who had snakes
crowning his head and surrounding his neck, wrists, legs, and crossing from his
shoulder to his waste to have an audience upon the young prince and persuaded
the prince to agreed with his scheme.
Then, they started the plan that would make Devadatta to be the topmost
leader of the Buddhist monastic community whereas the Prince Ajhasattrus would dethrone
and kill his father and coronate himself.
Later on,
Devadatta lost his supernatural powers when he started his scheme. However, this did not make Devadatta giving
up his plan to govern the Buddhist monastic order as he was obsessed by the
mental defilements, greed, ambition, and jealousy, which destroyed everyone who
is enslaved by them including Devadatta.
Days after
days, Devadatta’s scheme was unsuccessful, and he became seriously ill. Finally, he realized in his mistakes and
wished to have an audience upon the Lord Gotama Buddha to make an apology. However, the serious karma(s) that Devadatta
committed prevented him from arriving the Lord Buddha’s place. He ended up being punished by the nature by
being sucked down by land submerging on his way.
Devadatta’s
life was almost totally wasteful since he did not achieve peace and calm. On the contrary, he faced with sufferings in
manifold because he was directed by mental defilements which he could lessen,
abandon, and give up partially and temporarily.
Then, the defilements returned to enslave Devadatta again when they had
opportunities.
Although
Devadatta’s life was almost useless in the Lord Gotama Buddha’s religion,
Devadatta’s ordination was not completely wasteful. This is because by the end of his life, he
made an apology to the Lord Buddha and took the Lord Buddha as his refuge. Devadatta changed his mind from being evil to
wholesome although he was not at the Buddha’s presence, and this is like a
correction at the end. Thus, this final
good karma will bear fruits in the future lifetime when Devadatta will attain
enlightenment to become a Silent-Buddha or the Buddha who does not establish a
religion.
The noble
ordination means the lessening, abandoning, and giving up mental defilements absolutely. Thus, one’s mind will not be obsessed to the
mental defilements again, not even a little more of them, and one will have a
calm, peaceful, and peaceful living. In
addition, one can be a refuge for others without any harm. The surrounding people will be able to feel
the calmness and peacefulness which stem from the meritorious cultivation of
oneself. The cultivation is made
possible through training towards holiness until attaining enlightenment and
having the virtues in guiding sentient beings to overcome the cycle of birth
which causes sufferings. Hence, the Lord
Buddha’s renunciation is an excellent example for all of us.
When the
Lord Buddha was still an unenlightened prince named Siddharta, he abandoned his
royal wealth and ordained himself to search for enlightenment with an intention
to free himself from sufferings in the cycle of birth or samsara. The prince strived in many ways for six years
to seek for calmness, brightness, and peacefulness in his living. His search went on until one year, in the
full moon night of the sixth lunar month, the prince, as an ascetic, was
steadfast toward his enlightenment. He
resolute to persevere in his meditation practice with the cost of his life that
“Although my blood and flesh will dry up until there remains only the skin
which enclose my skeletons, I shall not rouse from my seat until I pass away if
I do not attain the Buddhahood!”
Thereafter,
the prince sat in meditation posture on his seat under the Bodhi tree and the
clear shining full moon. The prince persevered in meditation, taking the firm
ground as his moral discipline (sila), his hands like the wisdom (panna)
that contemplated over the hidden truth, and mental concentration (samadhi)
that completely removed the barriers which were the embedded cravings in his
mind. The prince was like a man with
strength who stood firm on the ground lifting his very sharp sword to cut off a
big cluster of bamboo roots to be completely eradicated.
At dawn when
the sun gleamed its golden light, the prince who was the Lord Buddha, by then,
could lessen, abandon, and give up his mental defilement absolutely and detached
himself from unwholesomeness. Then, the
Lord uttered “Look! The workman who builds the building or craving whom I
discovered, you will never be able to build more building which is the being of
self, because I already broke down the ribs or all of your remaining mental
defilements. The peak of building’s roof
or ignorance (avijja) has also been dismantled by myself.”
My mind has no more conditioned factor.
I already attained the nature where it is the cessation of clinging.
The Lord Buddha’s utterance is the vital evidence which shows that his
renunciation is for lessening, abandoning, and giving up his mental defilements
as well as searching for calmness and peacefulness for his own life without
being attached to the worldly similar to a lotus flower that emerged above the
water surface without being wet by water.
Thus, the Lord Buddha could carry on his work to benefit the world.
Life in the
Present
Our life in the present is significant
Our life in the past was significant
Our life in the future will be significant
So, our life in the present is our priority
Whereas life in the past and future are our secondary
Nowadays, people’s life is burdened by many responsibilities that make
them too busy with the past and the future.
This adds troubles to their life which long for solutions. What should we do with this? In general, troubles in our life will be
dissolved if we live with the ‘present.’
This only one word can solve problems for the whole world.
How should we proceed in living with the present?
We should progress our life in the noble paths which are:
- Having right
views upon the present
- Having right
pondering upon the present
- Having right
speech upon the present
- Having right
action upon the present
- Having right
livelihood upon the present
- Having right
effort upon the present
- Having right
prudence and mindfulness upon the present
- Having right
mental concentration upon the present
l What does it mean to be ‘righteous upon the
present?’
This means
the balanced mind that does not wander to the past or the future as one cannot
change whatever already happened.
l In the present, human society is imbalanced
meaning that it does not give priority to the present.
The above
topic connotes that people are unable to balance their lives as they cannot
accept the truth. It is so because they
do not live upon the present.
l What are the truths that common people find
it hard to accept?
The truth
about all sentient beings who cannot solve the causes that lead to puzzlement
of life which are:
1. Want
something that already happened
2. Wish for
something that has not yet happened
3. Remember the
irritating that already happened
4. Think of the
irritating in that has not yet happened
5. Deluded by
something that already happened
6. Deluded by
something that has not yet happened
… without
realizing truths in the present.
l What are the truths that we can witness in
the present?
The truths
that are true to all living beings are:
1. As we have a
prosperous past, continue the causes that lead to such prosperity.
2. As we have a
prosperous present, continue the causes that lead to consistent prosperity in
the present.
3. The future
will be prosperous as well.
On the
contrary, if the past was regressive, but we commit the causes that lead to
prosperity in the present, our future will turn to be prosperous in the
future. If our past was prosperous, but
we committed the causes that lead to recession, our present turns to be
recessive. Likewise, if we commit the
causes that lead to recession in the present, our future will be recessive as
well.
l Should we correct our past, present, and
future?
Among the
three periods of time, we should correct ‘the present’ because the past cannot
be corrected and the future is too far ahead.
What should we do to correct the present? We can correct it by living upon the truths.
What should
we do if people keep competing and seek for taking advantages over each other
as well as lessening each others’ rights. These
seem to be more vital in the present.
This is one of the truths that we can experience by ourselves.
Which part
should be corrected first? The
correction should start from ourselves, and this is quite difficult. However, if we can do it, we will be able to
correct the errors of everyone else. The
principles for this practice are:
- If one
wishes others to be kind to oneself, one has to be kind to others first.
- If one
wishes others to be merciful to oneself, one has to be merciful to others
first.
- If one
wishes others to appreciate one’s achievement, one has to appreciate others’
achievement first.
- If one
wishes to live in peace, one must not harm others.
In addition,
if everyone aims to correct oneself first, the consequence will affect the
overall as well. Because, when the causes
of difficulties are eliminated whilst the causes of happiness are committed in
the present:
- Do not want
something from what already happened
- Do not wish
for something from what has not yet happened
- Do not
remember the irritating from what already happened
- Do not think
of the irritating from what has not yet happened
- Undeluded by
something that already happened
- Undeluded by
something that has not yet happened
Then, one
keeps oneself on the righteous paths upon the present which are:
- Having the
view
- Having the
pondering
- Having the
speech
- Having the
action
- Having the
livelihood
- Having the
effort
- Having the
mindfulness
- Having the
concentration
As per the
aforesaid, one will be able to live one’s life upon the present which is
balanced towards the righteous living.
Merit Energy
Rush up to make merit, and do not commit any sin.
If we are not quick in merit making, our mind may turn to sinful things
instead.
Buddhist teachings can be narrowed down to only one topic which is about
sufferings. Sufferings occur only to the
body and the mind. Body is the home of
mind, and the mind experiences emotions.
For example, when the mind recognizes what the eyes see, the mind
responses to be either favor or disfavor according to such sight.
Whereas the body is nourished by nutrients from foods such as savory and
sweet dishes as well as vegetables and fruits, the mind is nourished by merit
and sin energy. A healthy person has
less illness because he or she receives adequate nutrients from food
consumption according to the principle of good nutrition. If a person does not receive adequate
nutrients from good nutrition, he or she is likely to be weak and unhealthy.
A person with a healthy mind usually has a happy mind which is joyous
and clear, free from bad moods. On the contrary,
a person with an unhealthy mind always feels sufferings and moody as his mind
is nourished by sin and unwholesomeness.
The term ‘merit’ can be distinguished into ‘merit energy’ and
‘wholesomeness.’
The term ‘sin’ can be distinguished into ‘sin energy’ and
‘unwholesomeness.’
Merit is about mental happiness which has no revenge without being
conquered by greed, love, anger, hatred, recklessness, and delusion. These good mental qualities lead to mental
balance and fulfillment.
Wholesomeness is the intelligence which coexists with the meritorious
mind or the fruition of happiness from merit making. Simply speaking, it is the wisdom from
righteous thought, speech, and action.
Sin is about mental suffering from being revengeful, greedy, in love,
angry, hatred, unmindful, and deluded which obsess the mind. These bad mental qualities always lead to
‘imbalance of mind’ or ‘mental scarcity.’
Unwholesomeness means the foolishness which arises when the mind is
sinful. Also, it is the consequence of a
suffering sinful mind. The foolishness
causes people to have wrongful thought, speech, and action.
The 10 Meritorious Deeds
1. Merit from generous giving
2. Merit from observing moral precepts or practicing celibacy
3. Merit from practicing meditation or training the mind
4. Merit from being humble upon others
5. Merit from being helpful to others
6. Merit from sharing one’s meritorious deeds to others
7. Merit from appreciating others’ meritorious deeds
8. Merit from learning the Dhamma
9. Merit from teaching the Dhamma
10. Merit from having the right view
1. Merit from
Generous Giving
For this topic, we can exemplify the story of
Prince Vessandara. In one of the Lord
Gotama Buddha’s past lifetime, the Lord was born as Prince Vessandara who
donated nine things, 700 each. The
donated are as follows:
- 700
elephants
- 700 horses
- 700
dairy-cows
- 700 chariots
- 700 ladies
- 700 male slaves
- 700 female slaves
- 700 outfits
- Alcohol
beverages for the drunkards
Prince
Vessandara earned much merit from his donation because it enabled him to attain
the Nirvana in the following lifetime as Lord Gotama Buddha. The merit energy earned was not due to the
quantity of the given only, but it was because of the strong meritorious
intention in giving.
(1) Before giving, the giver’s mind is joyous.
(2) During giving, the giver’s mind is joyous.
(3) After giving, the giver’s mind is joyous.
As the giver
has pure and meritorious mind like this throughout the three phases of giving,
the much merit energy occurred to Prince Vessandara who can be the role model
for all in term of generosity practice.
2. Merit from
Observing Precepts and Practicing Celibacy
One can earn
merit from abstention from misdeeds. The
following story is a good example.
According to
the Buddhist scripture, once there was a poor man who was hired by a rich man
to be a worker. Early in the morning, on
a Buddhist observance day, the poor worker left the rich man’s mansion to work
outdoor as usual. However, nobody
reminded him that it was a Buddhist observance day.
In the
evening, the worker returned to the rich man’s mansion and found that a set of
meal was prepared for him while other people in the mansion already went to bed
including the kids. The poor worker
asked other fellows and found that it was the day that everyone at the mansion
observed eight precepts. So, the poor
worker vowed to observe eight precepts like others.
In the
middle of the night, the poor worker had a stomachache because he had no meal
throughout the day, and he did not eat anything before observing eight
precepts. This caused him to be sick,
but his precepts observance was flawless.
To make
merit by observing precepts, we have to be mindful and careful of our action
and speech. Thus, our precepts
observance will be flawless and clean like the poor man.
3. Merit from
Practicing Meditation
Meditation practice is the cultivation of
mind which eliminates mental evilness caused by the Mara namely:
(1) Greed (lobha)
(2) Anger (dhosa)
(3) Delusion (moha)
People from
all walk of life, no matter who they are, if they do not cultivate the mind
with meditation, although they have the followings:
(1) Properties from all over the world
(2) Male and female subordinates who can fulfill
all of one’s wishes
(3) Delicious foods and good medicines
Such
individual is still obsessed by the three evilness which are:
(1) Unsatisfied greed caused by lobha, the
evil mara
(2) Regular anger caused by dhosa, the
evil mara
(3) Delusion until death caused by moha,
the evil mara
Therefore,
the merit from mental cultivation can free one from the three evil mara(s) by:
(1) Balancing the demand
(2) Learning to forgive
(3) Being mindful without delusion in one’s death
4. Merit from
Being Humble
The expression of humbleness of oneself is
from:
(1) Action
(2) Speech
The
humbleness or respect which can be expressed physically are:
(1) Rising to welcome
(2) Placing one’s hands in the prayer position
(3) Bowing with
hands in the prayer position
(4) Kneeling down to bow
(5) Other signs of respect such as removing one’s
hat and shoes or putting off one’s umbrella at religious places such as the
Buddha hall, sermon hall, and the pagoda area.
The
humbleness or respect which can be expressed verbally are:
(1) Speaking the truth with gentle voice
(2) Speaking to encourage unity with gentle voice
(3) Speaking politely with gentle voice
(4) Speaking reasonably with gentle voice
Individuals
who deserve respect are:
(1) The Lord Buddha and religious founders
(2) Preceptors
(3) The ones who are senior-most in a family such
as parents
Individuals
who should show respect to others are:
(1) Religious disciples
(2) Students, either senior or junior
(3) The ones who are juniors in a family such as
sons and daughters.
Regarding
the expression of respect and humbleness, we can consider the story of Lord
Indra as an example.
According to
the Buddhist scripture, once there was a village called ‘Ajalakam.’ There was a young man full of gratitude. His name was ‘Maka.’ Maka normally had seven virtuous conducts as
follows:
(1) Looking after his parents throughout his life.
(2) Being respectful toward the senior-most of his
family such as parents.
(3) Speaking politely throughout his life.
(4) Never speak words that disunite others
throughout his life.
(5) Making generous donation throughout his life.
(6) Speaking only the truth throughout his life.
(7) Having no anger throughout his life.
In addition
to the above virtuous conducts, Maka also committed other charitable deeds such
as building the pavilions at rest areas for travelers, making roads, and
ponds. He also invited other generous
people to join his good deeds for the public.
Moreover, Maka established a group of people to sustain or taking care
of what they built for the public benefit.
These dissatisfied a group of people, led by the Chief Villager, who was
jealous at Maka.
The Chief
Villager attempted to get rid of Maka by making a false report to the statemen
that Maka and his fellows were accumulating forces to fight against the king’s
ruling. The Chief Villagers urged the
statemen to send their troops to arrest Maka and his fellows.
When the
king knew about this, he sent his armed force to arrest Maka and his
fellows. Thereafter, they were
questioned by the court. It was revealed
that Maka and his fellows did not attempt to fight against the king, but he
made numerous benefits for the public.
So, Maka and his fellows were released whereas the Chief Villagers was
fired and punished. Maka was appointed
to be the new Chief Villager, and he was able to make decision and take action
immediately upon things that he deemed appropriate without asking permission
from the king.
After Maka
passed away, with the merit from his wholesome deeds including the seven
virtuous conducts and generous charitable deeds for the public, Maka reborn as
Indra, the king of Tavatimsa heaven whereas his fellows reborn as Indra’s
courtiers whose lifespan last long as the angel’s age.
The karmic
consequence of being respectful and humble also yields results in the present
lifetime per the verse that “the four prosperity namely longevity, fine
complexion, happiness, and energy will occur to ones who usually show respect
and humbleness upon the virtuous people.”
5. The Merit
from Being Helpful
Helpfulness
on various errands either significant or insignificant with physical and mental
effort full of sincerity upon oneself, others, and the responsibilities can be
taken as ‘the merit from being helpful.’
When we help
others, although it is an insignificant deed with truly meritorious effort, it
can benefit oneself and others both in the present and future lifetime. There is a story from a Buddhist scripture
which is a good example as follows:
Once,
Venerable Kassappa, a Buddhist Saint was residing at Pippli Cave. There was a lady angel who wished to prosper
her celestial wealth, so she went to Pippli Cave for cleaning and preparing
drinking and using water for the Saint.
Venerable Kassappa was unaware of this as he thought that it was the
work of his young disciple monk or novice monk.
One day, the
Saint heard the sweeping noise, so he came out to take a look. He saw the lady angel who was cleaning and
working in his cave area, so he expressed his appreciation over her effort and
prohibited her from doing it again as he might be accused by others. The lady angel admitted, and she returned to
her celestial palace.
The lady
angel received benefit for her future lifetime as she was being helpful for
Venerable Kassappa. Her deeds brought
about merit that she would enjoy. Those
who are helpful in either significant or insignificant errands of others with
meritorious mind, freed from jealousy, they would enjoy the karmic fruition as
well.
The benefits
earn in the present lifetime are:
(1) Gain of wealth
(2) Fame
(3) Being praised
(4) Physical and mental happiness
6. The Merit
from Sharing Merit to Others
Being
generous in the merit means giving opportunities to others to take part in our
merit. This is called ‘sharing merit to
others.’
There is a
story as an example.
One day, the
master and servant went out to do some errand.
When they returned home, they found a Buddhist monk walking for an alms
round at the gate of their home. The
monk had not received any food, so the master told the servant “Look! Go into
the house to check if the chefs finished cooking. If it is finished, offer it to the
monk.” The servant rushed into the house
and returned, he said “It’s finished, master” with the food in his hands. “Put them into the alms bowl, I allow you to
take part in this merit.” The Master
said. “You can make any wish you want
out of this.” He added.
The servant
relied on the merit that his master granted him to join to make wishes for
future human wealth in the form of:
(1) Consumption wealth which includes properties,
the precious, and livestock.
(2) Fellow wealth which includes siblings, kin,
friends, fellows, and subordinates who are honest.
The two
kinds of wealth came true for the servant in the lifetime of Lord Gotama
Buddha. The servant reborn as a king of
Ujjeni Kingdom because of the merit that his master shared to him.
With the
merit from being generous in the merit of the master, the servant took part in
the merit making and received the good karmic fruition in the form of desirable
wealth. The servant became a king
because of his master’s generosity.
1. The Merit
from Appreciating Others’ Merit
The
delightfulness and appreciation when witnessing others’ meritorious deeds or
success in term of gain, fame, praise, and happiness with the thoughts like “It
is so delightful for the meritorious deeds of this person” or “It is so
delightful for the success of this person,” these are the expression of those
who have appreciation in others’ goodness.
We can
compare to a person who have beloved relatives such as parents, siblings,
husband, and wife who departed to live afar for a long time. When they return, we feel glad to meet them
and wait to welcome them at the gate. We
become enthusiastic and delightful for their return thinking “who will arrive
first?” Upon the safe arrival of our
relatives such as parents, siblings, and spouse, we rush to see them with
gladness saying “I am so glad to meet you again.” The delightfulness and appreciation from
witnessing others’ good deeds or success are the same as we meet with our
returning relatives who return home safely.
2. The Merit
from Learning Dhamma
Learning the
Dhamma which benefits oneself and others such as the story about the pursuit of
perfections of Lord Buddha, Silent Buddhas, Arahants or Buddhist Saints, and
disciple monks, are considered to be ‘Dhamma learning.’
Once, the
Lord Buddha resided at Veluvana Grove, he disclosed the past lifetime of
Venerable Kondanya to all disciple monks.
The story was about the Venerable’s karma that made him became the first
disciple who attained enlightenment second to the Lord Buddha. So, Venerable Kondanya was admired by the
Lord Buddha as the ‘senior- most’ disciple monk because he was the first
Buddhist monk in the Lord Gotama Buddha’s religion.
3. The Merit
from Teaching Dhamma
The teaching
of truths that do not harm oneself and others such as the Lord Buddha’s
teaching about the Four Noble Truths is considered to be ‘the teaching of
Dhamma.’
To make
merit from teaching the Dhamma, one has to know and understand the truths about
life, having the wisdom from insight, and teach the truths in order to promote
wellness of others, similar to the Lord Buddha who taught people for their
benefits.
4. The Merit
from Having the Right View
Our view
means thoughts from wisdom. So, the
right view is thoughts from righteous wisdom with the truthful comprehension
that ‘the world is impermanent, merit and sin are true, and heaven and hell do
exist in reality.’ If one’s views comply
to the aforesaid, it means that one ‘keeps one’s views righteous.’
Once we keep
our views to be righteous, we should have the incorporation of faith which is
the four reasonable beliefs as follows:
(1) Believing in the karma whereas the causes can
bring either good or bad results.
(2) Believing in the karmic fruition.
(3) Living beings have their own karma which they
have to bear.
(4) Believing in the Lord Buddha’s enlightenment
which enables the disclosure of Dhamma taught by the Buddha.
Conclusion
for the Ten Merit Makings
1. The karmic
consequence from generous donation by giving material objects is the
elimination of greed.
2. The karmic
consequence from observing moral precepts is to eliminate the evil mara who
brings about revenge and harm.
3. The karmic
consequence from practicing meditation can eliminate the evil mara who causes
mental darkness and blindness.
4. The karmic
consequence from being humble and respectful can eliminate the evil mara which
leads to arrogance.
5. The karmic
consequence from being helpful can eliminate the evil mara which leads to selfishness.
6. The karmic
consequence from sharing goodness to others can eliminate the evil mara which
leads to self-centeredness.
7. The karmic
consequence from appreciating others’ goodness can eliminate the evil mara
which leads to jealousy.
8. The karmic
consequence from learning the Dhamma can eliminate the evil mara which leads to
doubts.
9. The karmic
consequence from teaching the Dhamma can eliminate the evil mara which leads to
foolishness.
10. The karmic
consequence from having right views can eliminate the evil mara which leads to
wrong views.
The Lord
Buddha once said “it is easy to commit the unwholesome deeds which are not
beneficial to oneself. On the contrary,
it is not easy to commit the wholesome deeds which are beneficial.” “Notwithstanding, the wholesome deeds are
easy for good people to do whilst the unwholesome deeds are easy for bad
people.” Thus, “urge yourself in doing
good deeds. Do not familiarize yourself
to sin. Because, as you are slow in
making merit, your mind will be drawn toward sin.”
What did
Luang Por Sodh Teach?
“I do not
run out of wisdom. Both the good and bad
are clear to me. Why should I kill
myself out of this? Many people do not
know where-about and who-about of the term ‘Dhammakaya.’ Why should we let them accuse us who are the
experienced practitioners, because of their own ignorance? How could the ignorance remove the truth of
Buddhism as accused? It may be possible
only for temporarily, and the truth will be soon outstanding again like the
crystal ball that shines out for the wisdomful to witness. The righteous must have victory over the
wrongful always. So, we should not worry
about this as Dhammakaya is true.
Dhammakaya is not a fake or made up story. The Dhammakaya will appear to all of those
who attain.”
The above
statement is the saying of Luang Por Sodh or Phramongkolthepmuni (Sodh
Candasaro), the former abbot of Wat Paknam in Bangkok, given when he was alive
and accused of false teaching by those who disbelieved in his teaching on
Dhammakaya. Luang Por Sodh confirmed the
existence of Dhammakaya in Buddhism with good reasons that Dhammakaya will
appear to everyone who has commitment in meditation practice.
Where is
Dhammakaya?
Dhammakaya
is within the mind of ones with righteous practice and conduct.
What does Dhammakaya
mean?
Dhammakaya
means the virtuous mind of ones with righteous practice and conduct.
Indeed, if
we consider the literal meaning of the term ‘Dhammakaya,’ there may be
conflicts upon the truth. Thus, it
solely depends on the practitioners who have commitment in meditation practice
until attaining Dhammakaya by themselves.
For non-practitioners, it would be difficult to discuss about this
matter.
What is
Dhammakaya?
Dhammakaya
is both mind (nama) and form (rupa).
What is the
aforesaid mind (nama)?
Dhamma is
the mind (nama).
What is the
aforesaid form (rupa)?
Kaya or body is
the form (rupa).
The 18
Bodies
Luang Por
Sodh taught about the 18 bodies namely the physical human body, the refined
human body, the unrefined celestial
body, the refined celestial body, the unrefined Rupa Brahma body, the refined
Rupa Brahma body, the unrefined Arupa Brahma body, the refined Arupa Brahma
body, the unrefined Gotrabhu Dhammakaya, the refined Gotrabhu Dhammakaya, the
unrefined Sotapanna Dhammakaya, the refined Sotapanna Dhammakaya, the unrefined
Sagadagami Dhammakaya, the refined Sagadagami Dhammakaya, the unrefined Anagami
Dhammakaya, the refined Anagami Dhammakaya, the unrefined Arahat Dhammakaya,
and the refined Arahat Dhammakaya.
l What is the physical human body?
It is the
form (rupa khanda) mainly composed of the four material elements (solid,
liquid, temperature, and combustion).
l What is the refined human body?
It is the
mind (nama khanda) composed of the four immaterial elements (vedana,
sanna, sanghara, and vinna) which comprise of merit [energy].
l What is the unrefined celestial body?
It is the
form (rupa khanda) composed of merit fruition.
l What is the refined celestial body?
It is the
mind (nama khanda) composed of refined merit energy.
l What is the unrefined Rupa Brahma body?
It is the
form (rupa khanda) composed of refined merit fruition.
l What is the refined Rupa Brahma body?
It is the
mind (nama khanda) composed of more refined merit fruition.
l What is the unrefined Arupa Brahma body?
It is the
mind (nama khanda) as the result of more refined merit fruition.
l What is the refined Arupa Brahma body?
It is the
mind (nama khanda) composed of the most sublime merit energy.
l What is the [unrefined Gotrabhu] Dhammakaya?
This is the
Dhamma khanda [or Dhamma essence] which occurs from the most sublime
merit fruition.
l What is the refined [Gotrabhu] Dhammakaya?
This is the
Dhamma khanda [or Dhamma essence] composed of the state beyond merit and
sin.
l What is the unrefined Sotapanna Dhammakaya?
This is the
path (magga) of being Sotapanna.
l What is the refined Sotapanna Dhammakaya?
This is the
fruition (pala) of being Sotapanna.
l What is the unrefined Sagadagami Dhammakaya?
This is the
path (magga) of being Sagadagami.
l What is the refined Sagadagami Dhammakaya?
This is the
fruition (pala) of being Sagadagami.
l What is the unrefined Anagami Dhammakaya?
This is the
path (magga) of being Anagami.
l What is the refined Anagami Dhammakaya?
This is the
fruition (pala) of being Anagami.
l What is the unrefined Arahat Dhammakaya?
This is the
path (magga) of being Arahat.
l What is the refined Arahat Dhammakaya?
This is the
fruition (pala) of being Arahat.
We should
comprehend the terms ‘merit,’ ‘fruition of merit,’ ‘sublime merit energy,’ ‘fruition
of sublime merit energy,’ ‘more sublime merit energy,’ ‘more sublime of merit
energy fruition,’ the most sublime merit energy,’ and ‘the most sublime of
merit energy fruition.’
Merit
‘Merit’
means the merit energy earned from the 10 meritorious activities as follows:
(1) Giving or donating material objects
(2) Observing moral precepts
(3) Meditation or training one’s mind
(4) Being humble or respectful
(5) Being helpful toward others
(6) Sharing goodness with others
(7) Appreciating others’ goodness
(8) Learning the Dhamma
(9) Teaching the Dhamma, and
(10)
Having right views
Merit Fruition
Merit fruition means the consequence of a meritorious deed by resulting
the human quality to be more prosperous and complete.
Refined Merit
The refined merit or parami means the 10 virtues perfection which
one can pursue in three different levels.
Hence, totaling, there are 30 virtue perfections as follows:
1. Generosity with regular commitment
Generosity with living commitment
Generosity with life commitment
2. Moral discipline with regular commitment
Moral Discipline with living commitment
Moral Discipline with life commitment
3. Renunciation with regular commitment
Renunciation with living commitment
Renunciation with life commitment
4. Wisdom with regular commitment
Wisdom with living commitment
Wisdom with life commitment
5. Perseverance with regular commitment
Perseverance with living commitment
Perseverance with life commitment
6. Patience with regular commitment
Patience with living commitment
Patience with life commitment
7. Truthfulness with regular commitment
Truthfulness with living commitment
Truthfulness with life commitment
8. Resolution with regular commitment
Resolution with living commitment
Resolution with life commitment
9. Compassion with regular commitment
Compassion with living commitment
Compassion with life commitment
10. Equanimity with regular commitment
Equanimity with living commitment
Equanimity with life commitment
Refined Merit Fruition
The refined merit fruition means the result of thirty perfections
fulfillment which leads to achievement in human and heavenly wealth as well as the
attainment of the Nirvana.
The More Refined Merit
The more refined merit means the prospering of the four meditative
absorptions as follows:
(1) The first meditative absorption
(the first jhana)
(2) The second meditative absorption
(the second jhana)
(3) The third meditative absorption
(the third jhana)
(4) The fourth meditative absorption
(the fourth jhana)
The More Refined Merit Fruition
The more refined merit fruition is the result of prospering the four
meditative absorptions (jhana) which enables one to reborn in any of the
sixteen Rupa-Brahma realms.
The Most Sublime Merit
The most sublime merit is made possible by prospering the four formless
meditative absorptions as follows:
(1) The first formless meditative
absorption (the first Arupa-Jhana)
(2) The second formless meditative
absorption (the second Arupa-Jhana)
(3) The third formless meditative
absorption (the third Arupa-Jhana)
(4) The fourth formless meditative
absorption (the fourth Arupa-Jhana)
The Most Sublime Merit Fruition
The most sublime merit fruition means the result of prospering the four
formless meditative absorptions (Arupa-Jhana) which enables one to
reborn as an Arupa-Brahma in any of the four Arupa-Brahma realms.
The physical human body, the unrefined celestial body, the unrefined
Rupa-Brahma body, the unrefined Arupa-Brahma body, the unrefined [Gotrabhu]
Dhammakaya, the unrefined Sotapanna Dhammakaya, the unrefined Sagadagami
Dhammakaya, the unrefined Anagami Dhammakaya, and the unrefined Arahat
Dhammakaya, are like realms for dwelling whereas the refined human body, the
refined celestial body, the refined Rupa-Brahma body, the refined Arupa-Brahma
body, the refined [Gotrabhu] Dhammakaya, the refined Sotapanna Dhammakaya, the
refined Sagadagami Dhammakaya, the refined Anagami Dhammakaya, and the refined
Arahat Dhammakaya, are like the dwelling minds.
Conclusion
Humans and celestial beings belong to the realm of sensual desire.
Rupa-Brahmas belong to the realm of meditative absorption.
Arupa-Brahmas belong to the realm of formless meditative absorption.
Therefore, the mind [or spirit] that reincarnates in the aforesaid
realms needs to have merit energy which enables the sustaining.
The Dhamma which is Dhamma Khanda including Sotapanna,
Sagadagami, Anagami, and Arahat, are the Noble Beings whose mind prosper in
good deeds but do not cling to goodness.
They do not need merit energy to enable their sustaining because their
conditions do not comprise of merit as they are beyond merit and sin. This is because their sustaining is empowered
by the insightful mind.
Luang Por Sodh said “still the mind at a single mental focus. When the mind becomes still, it ceases and
re-arises. Without cessation, it won’t
arise. May you all ponder upon this
truth. This is genuine. The connection is there. If the mind does not reach meditative mental unification,
there will be no meditation achievement absolutely.”
“Our world is like a big theatre where people play like actors and
actresses. People keep up with their duties which seem not to make sense and
shouldn’t be taken into account seriously.
Finally, everyone dies. If we
think about this seriously, not a single person survives. Why?
Because people in this world are reckless. This world is just like a transit, but we
take it too serious that our home and country truly belong to us. We make it a too big deal out of this. So, we misunderstand it that way.”
Phramongkolthepmuni
(Sodh Candasaro)
The Superknowledge of Dhammakaya for Defeating the Evil Mara(s)
The Dhammakaya
Dhammakaya is the original mind of every living being which is pure,
clean, bright, clear, and unblemished.
Dhammakaya is located in the middle of the innermost refinement of
element and essence. This is verified by
the pali verse that (พระบาลี)
“Look!
Monks.. the mind is [originally] bright, pure, and clear.”
The Evil
Mara(s)
The evil
mara(s) mean mental defilements that enter our mind, and they are not
beneficial for the mind. When they
conquer the mind, the mind turns dull and blemished by mental impurities such
as greed, anger, and delusion.
Dhammakaya
belongs to the wholesome bright party and empowered by goodness. The evil mara belongs to the unwholesome dark
party and empowered by evilness. As
Dhammakaya enhances prosperity among sentient beings, the evil mara harms,
worsens, and destroys the sentient beings.
The Bright
Dhammakaya and the Dark Mara are Opponents
Whenever the
bright Dhammakaya, who is located firmly in the middle of the innermost
refinement of one’s element and essence, becomes more powerful as empowered by
wholesomeness and goodness, the dark mara will be limited and driven away from
one’s element and essence. On the other
hand, whenever the evil mara gains more strength as empowered by unwholesomeness
and evilness, it will be able to seize one’s origin of element and
essence. Thus, the bright Dhammakaya has
to retreat, and one’s mind will be conquered by the dark mara causing the mind
to become dark and blemished as well.
Location of
Dhammakaya
Dhammakaya
arises in the middle of the element and essence of human body, celestial body,
Brahma body, and Arupa-Brahma body, within the middle of Sila (moral
discipline) sphere, Samadhi (mental concentration) sphere, Panna (wisdom)
sphere, Vimutti (liberation) sphere, and Vimuttinanadassana (insight of
liberation) sphere.
Sila Sphere
or the Sphere of Moral Discipline controls the element and essence of human
body, celestial body, Brahma body, and Arupa-Brahma body to stop and abstain
from existing unwholesomeness and evilness.
Samadhi Sphere or
the Sphere of Mental Concentration controls the mind of human body, celestial
body, Rupa-Brahma body, and Arupa-Brahma body to be firmly powerful in getting
rid of the existing unwholesomeness and evilness as well as preventing them
from arising further.
Panna Sphere or
the Sphere of Wisdom controls the mind of human body, celestial body,
Rupa-Brahma body, and Arupa-Brahma body to know and understand the truth about
suffering caused by birth, aging, illness, and death.
Vimutti Sphere or
the Sphere of Liberation controls the mind of human body, celestial body,
Rupa-Brahma body, and Arupa-Brahma body to be free from bondage and
contamination which is ignorance (avijja), craving (tanha), and attachment
(upadana).
Vimuttinanadassana
Sphere or the Sphere of Insight of Liberation controls the mind of human body,
celestial body, Rupa-Brahma body, and Arupa-Brahma body to know that the mind
is already liberated from bondage and contamination which are ignorance
(avijja), craving (tanha), and attachment (upadana).
Location
of the Evil Mara
The evil mara
intervenes into the middle of the inner element and essence of human body,
celestial body, Rupa-Brahma body, and Arupa-Brahma body, at the center of
Dhusila (immoral) sphere, Mijja Samadhi (wrongful mental concentration) sphere,
Mijja Nana (wrongful insight) sphere, Mijja Vimutti (wrongful liberation)
sphere, and Mijja Vimuttinanadassana (wrongful insight of liberation) sphere.
Dhusila Sphere or
the Sphere of Immorality controls the element and essence of human body, celestial
body, Rupa-Brahma body, and Arupa-Brahma body to violate moral precepts and
commit misdeeds and evil deeds.
Mijja Samadhi
Sphere or the Sphere of Wrongful Mental Concentration controls the element and
essence of the mind of human body, celestial body, Rupa-Brahma body, and
Arupa-Brahma body to be wrongfully firmed without unwholesomeness and evilness
elimination.
Mijja Nana Sphere
or the Sphere of Wrongful Insight controls the element and essence of the mind
of human body, celestial body, Rupa-Brahma body, and Arupa-Brahma body to know
and understand wrongly, having no effort to correct one’s conducts with the
misunderstanding that the sinful and unwholesome fruitions are good.
Mijja Vimutti
Sphere or the Sphere of Wrongful Liberation prevents the element and essence of
the mind of human body, celestial body, Rupa-Brahma body, and Arupa-Brahma body
from liberation which is the freedom from bondage and contamination with the
misunderstanding that enjoyment from sensual desire is liberation despite of the
fact that such enjoyment is the evil mara’s bondage and contamination.
How to
Attain Dhammakaya
Settle the mind
which comprises of perception, memory, thought, and cognition to become still
at the center of our human body which is the point for reincarnation. Once the mind becomes still and full of
brightness and clarity, the first, the second, the third, and the fourth
meditative absorption will occur. This
means that the mind of the human body progresses into the meditative
absorptions. Then, the refined human
body will arise.
Settle the mind
which comprises of perception, memory, thought, and cognition to be still at
the center of the refined human body.
When it becomes still at the right mental unification, it will turn to
be bright and clear and progress into the first, second, third, and fourth
meditative absorption. This means that
the mind of the refined human body progresses into the meditative absorptions
which rest within the ‘mind at meditative absorption state’ of the physical
human body. Thereafter, the celestial
body will arise.
Settle the mind
which comprises of perception, memory, thought, and cognition to be still at
the center of the celestial body. When
it becomes still at the right mental unification, it will turn to be bright and
clear and progress into the first, second, third, and fourth meditative
absorption. This means that the mind of
the celestial body progresses into the meditative absorptions which rest within
the ‘mind at meditative absorption state’ of the refined human body. Thereafter, the refined celestial body will
arise.
Settle the mind
which comprises of perception, memory, thought, and cognition to be still at
the center of the refined celestial body.
When it becomes still at the right mental unification, it will turn to
be bright and clear and progress into the first, second, third, and fourth
meditative absorption. This means that
the mind of the refined celestial body progresses into the meditative
absorptions which rest within the ‘mind at meditative absorption state’ of the
unrefined celestial body. Thereafter,
the unrefined Rupa-Brahma body will arise.
Settle the mind
which comprises of perception, memory, thought, and cognition to be still at
the center of the unrefined Rupa-Brahma body.
When it becomes still at the right mental unification, it will turn to
be bright and clear and progress into the first, second, third, and fourth
meditative absorption. This means that
the mind of the unrefined Rupa-Brahma body progresses into the meditative
absorptions which rest within the ‘mind at meditative absorption state’ of the
refined celestial body. Thereafter, the
refined Rupa-Brahma body will arise.
Settle the mind
which comprises of perception, memory, thought, and cognition to be still at
the center of the refined Rupa-Brahma body.
When it becomes still at the right mental unification, it will turn to
be bright and clear and progress into the first, second, third, and fourth
meditative absorption. This means that
the mind of the refined Rupa-Brahma body progresses into the meditative
absorptions which rest within the ‘mind at meditative absorption state’ of the
unrefined Rupa-Brahma body. Thereafter,
the unrefined Arupa-Brahma body will arise.
Settle the mind
which comprises of perception, memory, thought, and cognition to be still at
the center of the unrefined Arupa-Brahma body.
When it becomes still at the right mental unification, it will turn to
be bright and clear and progress into the first, second, third, and fourth
meditative absorption. This means that
the mind of the unrefined Arupa-Brahma body progresses into the meditative
absorptions which rest within the ‘mind at meditative absorption state’ of the
refined Rupa-Brahma body. Thereafter,
the refined Arupa-Brahma body will arise.
Settle the mind
which comprises of perception, memory, thought, and cognition to be still at
the center of the refined Arupa-Brahma body.
When it becomes still at the right mental unification, it will turn to
be bright and clear and progress into the first, second, third, and fourth
meditative absorption. This means that
the mind of the refined Arupa-Brahma body progresses into the meditative
absorptions which rest within the ‘mind at meditative absorption state’ of the
unrefined Arupa-Brahma body. Thereafter,
the Dhammakaya will arise.
The
Dhammakaya rests inside the meditative absorption state of the refined
Arupa-Brahma’s mind.
The refined
Arupa-Brahma rests inside the meditative absorption state of the unrefined
Arupa-Brahma’s mind.
The
unrefined Arupa-Brahma rests inside the meditative absorption state of the
refined Rupa-Brahma’s mind.
The refined
Rupa-Brahma rests inside the meditative absorption state of the unrefined
Rupa-Brahma’s mind.
The
unrefined Rupa-Brahma rests inside the meditative absorption state of the
refined celestial body’s mind.
The refined
celestial body rests inside the meditative absorption state of the unrefined
celestial body’s mind.
The
unrefined celestial body rests inside the meditative absorption state of the
refined human body.
The refined
human body rests inside the meditative absorption state of the physical human
body.
In order to
attain Dhammakaya, one needs to still the mind to proceed into the middle for
progressive refinement of the mind until reaching the most sublime refinement
possible. This Dhammakaya is called ‘the
Dhammakaya that has not overcome the mundane state.’
The Noble
Dhammakaya
The
Dhammakaya which is in between the mundane and the nobility is called
‘Gotrabhu.’ This is the mind that
attains Dhammakaya but still remains in the mundane state. In order to overcome the mundane state and
achieve the nobility, one has to do the followings:
Settle the
mind of Gotrabhu Dhammakaya to be still in the middle of the Dhammakaya and
contemplate over the Sila sphere, Samadhi sphere, Panna sphere, Vimutti sphere,
and Vimuttinanadassana sphere, which rest within the Dhamma sphere that forms
the Gotrabhu Dhammakaya. At the right
mental unification, the sphere of elimination causal knowledge and the fruition
from eliminating the three attachments namely
(1) personality-belief (sakkaya-ditthi), (2) skeptical doubt (vicikiccha), and
(3) clinging to mere rules and ritual (silabbata-paramasa) will appear. This means that the mind of Dhammakaya
attains Sotapanna Sainthood.
Thus, settle
the mind of Dhammakaya to be still in the middle of Sotapanna Dhammakaya and
contemplate over the Sila sphere, Samadhi sphere, Panna sphere, Vimutti sphere,
and Vimuttinanadassana sphere, which rest within the Dhamma sphere that forms
the Sotapanna Dhammakaya. At the right
mental unification which brings about brightness and clarity, the sphere of the
knowledge about causes that enable the lessening of two additional attachments
which are (1) sensuous craving (kama-raga), and (2) ill-will (panigha) will appear.
This means the mind of Dhammakaya attain Sagadagami Sainthood.
Thus, settle
the mind of Dhammakaya to be still in the middle of Sagadagami Dhammakaya and
contemplate over the Sila sphere, Samadhi sphere, Panna sphere, Vimutti sphere,
and Vimuttinanadassana sphere, which rest within the Dhamma sphere that forms
the Sagadagami Dhammakaya. At the right
mental unification which brings about brightness and clarity, the sphere of the
knowledge about causes and fruition of the elimination of the two attachments
which are (1) sensuous
craving (kama-raga), and (2) ill-will (vyapada) will appear.
This means the mind of Dhammakaya attain Anagami Sainthood.
Thus, settle
the mind of Dhammakaya to be still in the middle of Anagami Dhammakaya and
contemplate over the Sila sphere, Samadhi sphere, Panna sphere, Vimutti sphere,
and Vimuttinanadassana sphere, which rest within the Dhamma sphere that forms
the Anagami Dhammakaya. At the right
mental unification which brings about brightness and clarity, the sphere of the
knowledge about causes and fruition of the elimination of the five attachments
which are (1) craving for fine-material existence (rupa-raga) (2) craving for
immaterial existence (arupa-raga) (3) conceit (mana) (4) restlessness
(uddhacca), and (5) ignorance (avijja) will
appear. This means the mind of
Dhammakaya attain Arahat Sainthood.
l The mind of Dhammakaya which already attained
Arahat fruition rests within the mind of Dhammakaya which attained Arahat path.
l The mind of Dhammakaya which already attained
Arahat path rests within the mind of Dhammakaya which attained Anagami
fruition.
l The mind of Dhammakaya which already attained
Anagami fruition rests within the mind of Dhammakaya which attained Anagami
path.
l The mind of Dhammakaya which already attained
Anagami path rests within the mind of Dhammakaya which attained Sagadagami
fruition.
l The mind of Dhammakaya which already attained
Sagadagami fruition rests within the mind of Dhammakaya which attained
Sagadagami path.
l The mind of Dhammakaya which already attained
Sagadagami path rests within the mind of Dhammakaya which attained Sotapanna
fruition.
l The mind of Dhammakaya which already attained
Sotapanna fruition rests within the mind of Dhammakaya which attained Sotapanna
path.
l The mind of Dhammakaya which already attained
Sotapanna path rests within the mind which attained [Gotrabhu] Dhammakaya .
The
Dhammakaya in the mundane state can achieve the nobility this way.
Defeating
the Evil Mara(s) in the Mundane State
Defeating
the Evil Mara(s) within the Human Body
The evil
mara(s) are mental defilements which intervene themselves into the very middle
of human body. There are three chief
evil mara(s) as follows:
(1) Lobha Mara which is greed
(2) Dhosa Mara which is anger
(3) Moha Mara which is delusion
There are
five additional categories of courtier evil mara(s) who support the chief
mara(s) as follows:
(1) Courtier Mara as the killer
(2) Courtier Mara as the stealer and robber
(3) Courtier Mara as the sexual violator
(4) Courtier Mara as the liar
(5) Courtier Mara as the drunkard
The evil
mara(s) have five tools as their human traps as follows:
(1) The trap via sight
(2) The trap via sound
(3) The trap via smell
(4) The trap via taste
(5) The trap via bodily feeling
Once the
evil mara(s) place their traps, they and their courtier mara(s) wait for the
foolish humans to be entrapped and enslaved by them similar to the hunters who
are hiding and waiting for animals to be entrapped and killed for foods.
How to
Defeat the Evil Mara(s), Courtier Mara(s), and Mara(s)’ Tools
Defeating
the Evil Mara(s), Courtier Mara(s), and Mara(s)’ Tools with the Dhamma
Allow the
Dhammakaya who is comprised of the sphere of perception, memory, thought, and
cognition to be still and purified until becoming clear and bright. This means that the Dhammakaya is progressing
into meditative absorption in the middle of the Sila sphere, Samadhi sphere,
Panna sphere, Vimutti sphere, and Vimuttinanadassana sphere, which rest within
each other at the center of human body.
As such, there are three Dhamma spheres which are the Dhamma weapons as
follows:
(1) Alobha is the Dhamma that defeats lobha
or greed
(2) Adhosa is the Dhamma that defeats dhosa
or anger
(3) Amoha is the Dhamma that defeats moha
or delusion
Under such
state of mind, there are five additional Dhamma weapons for defeating the
courtier mara(s) who support the chief evil mara(s) as follows:
(1) Compassion is the Dhamma that defeats mara,
the killer
(2) Right livelihood is the Dhamma that defeats
mara, the stealer and cheater
(3) Contentment is the Dhamma that defeats mara,
the sexual violator
(4) Verbal truthfulness is the Dhamma that defeats
mara, the liar
(5) Recklessness is the Dhamma that defeats mara,
the drunkard
In addition,
we have four Dhamma spheres which are tools for removing the evil mara(s)’
traps as follows:
(1) Impermanence of form is the Dhamma that
removes sight entrapment
(2) Impermanence of sound is the Dhamma that
removes sound entrapment
(3) Impermanence of smell is the Dhamma that
removes smell entrapment
(4) Impermanence of taste is the Dhamma that removes
taste entrapment
(5) Impermanence of bodily feeling is the Dhamma
that removes bodily feeling entrapment
Defeating
the Evil Mara within the Refined Human Body
After we
defeat the chief and courtier evil mara(s) within the human body, they hide
themselves into the middle of the refined human body. They refine themselves to fit into the
condition of the refined human body and monitor the mind of refined human body
similar to a wise hunter who hides or camouflages himself waiting for an animal
to be caught and killed.
There are
the total of sixteen chief evil mara(s) and courtier(s) mara as follows:
(1) Covetousness
(2) Malevolence
(3) Anger
(4) Being revengeful
(5) Detraction
(6) Being comparative upon others
(7) Jealousy
(8) Selfishness
(9) Being tricky or deceitful
(10)
Boasting
(11)
Obstinacy
(12)
Rivalry
(13)
Arrogance
(14)
Disdain
(15)
Indulgence
(16)
Negligence
The
Dhammakaya brings up the Dhamma weapons by stilling the mind which comprises of
perception sphere, memory sphere, thought sphere, and cognition sphere at the
center of one’s body until becoming clear and bright. This is to proceed into the meditative
absorption in the middle of Sila sphere, Samadhi sphere, Panna sphere, Vimutti
sphere, and Vimuttinanadassana sphere, which rests within each other at the
middle of the refined human body. There
are sixteen Dhamma spheres which can be used as the Dhamma weapons for
defeating the evil mara(s) as follows:
(1) The
non-covetousness is the Dhamma that defeats covetousness, the evil mara.
(2) The non-malevolence is the Dhamma that defeats
malevolence, the evil mara.
(3) The non-anger is the Dhamma that defeats
anger, the evil mara.
(4) The non-revengeful is the Dhamma that defeats
revengeful, the evil mara.
(5) The non-detraction is the Dhamma that defeats
detraction, the evil mara.
(6) The non-comparativeness upon others is the Dhamma
that defeats comparativeness, the evil mara.
(7) The non-jealousy is the Dhamma that defeats
jealousy, the evil mara.
(8) The non-selfishness is the Dhamma that defeats
selfishness, the evil mara.
(9) The non-tricky or non-deceitful is the Dhamma
that defeats the tricky and the deceitful, the evil mara.
(10)
The non-boasting is the Dhamma that defeats the boasting, the evil
mara.
(11)
The non-obstinacy is the Dhamma that defeats the obstinacy, the
evil mara.
(12)
The non-rivalry is the Dhamma that defeats the rivalry, the evil
mara.
(13)
The non-arrogance is the Dhamma that defeats the arrogance, the
evil mara.
(14)
The non-disdain is the Dhamma that defeats the disdain, the evil
mara.
(15)
The non-indulgence is the Dhamma that defeats the indulgence, the
evil mara.
(16)
The non-negligence is the Dhamma that defeats the negligence, the
evil mara.
Defeating
the Evil Mara(s) Within the Unrefined Celestial Body
The chief
evil mara(s) and courtier mara(s) who obstruct good deeds are defeated inside
the refined human body. Thus, they fled
into the unrefined celestial body by conditioning themselves to be equivalent
to the state of the unrefined celestial body and conquer the unrefined
celestial body as their residence with a aim to use as their base for
encountering the Dhammakaya. They form
the ten dark spheres in the middle of the unrefined celestial body as follows:
(1) Sensual desire is the evil mara
(2) Mental irritation is the evil mara
(3) Foolishness is the evil mara
(4) Arrogance is the evil mara
(5) Wrong view is the evil mara
(6) Hesitation is the evil mara
(7) Disheartening is the evil mara
(8) Wandering thought is the evil mara
(9) Unshame of sin is the evil mara
(10)
Unafraid of sin is the evil mara
The
Dhammakaya who rests in the middle of the unrefined celestial body incorporates
the Dhamma weapons to encounter the evil mara immediately by stilling the mind
which comprises of perception sphere, memory sphere, thought sphere, and
cognition sphere until becoming clear and bright. This is to proceed into the meditative
absorption in the middle of Sila sphere, Samadhi sphere, Panna sphere, Vimutti
sphere, and Vimuttinanadassana sphere, which rests within each other at the
middle of the unrefined celestial body.
Thus, the dark mara(s)’ spheres are defeated by the bright holy spheres
as follows:
(1) Realization in the harm of sensual indulgence
is the Dhamma that defeats sensual indulgence, the evil mara.
(2) Pitiful or sympathy is the Dhamma that defeats
mental irritation, the evil mara.
(3) Courage is the Dhamma that defeats
discouraging foolishness, the evil mara.
(4) Non-self is the Dhamma that defeats
self-centeredness, the evil mara.
(5) Right view is the Dhamma that defeats wrong
view, the evil mara.
(6) Confidence is the Dhamma that defeats
spiritual doubt, the evil mara.
(7) Joy is the Dhamma that defeats disheartening,
the evil mara.
(8) Steadfastness is the Dhamma that defeats
mental wandering, the evil mara.
(9) Shame of sin is the Dhamma that defeats
unshame of sin, the evil mara.
(10)
Afraid of sin is the Dhamma that defeats unafraid of sin, the evil
mara.
Defeating
the Evil Mara(s) Within the Refined Celestial Body
Once
defeated by the Dhammakaya, the evil mara(s) within the unrefined celestial
body escape into the refined celestial body by refining themselves until being
able to penetrate into the refined celestial body and obstruct the goodness
further by forming up the dark spheres located in the middle of the refined
celestial body disallowing other wholesome spheres to arise. The evil mara(s) are as follows:
(1) Favor of sensual desire, the evil mara
(2) Preference of socializing, the evil mara
(3) Selfishness, the evil mara
(4) Frequent anger, the evil mara
(5) Frequent delusion, the evil mara
(6) Frequent attachment, the evil mara
The
Dhammakaya incorporates the Dhamma weapons within the center of the refined
celestial body by stilling the mind which comprises of perception sphere,
memory sphere, thought sphere, and cognition sphere until becoming clear and
bright. Then, the Dhammakaya proceeds
into the meditative absorption in the middle of Sila sphere, Samadhi sphere,
Panna sphere, Vimutti sphere, and Vimuttinanadassana sphere, which rest within
each other at the middle of the refined celestial body in order to defeat the evil mara(s) as follows:
(1) The preference for ordination is the Dhamma
that defeats favor of sensual desire, the evil mara.
(2) The preference for contentment is the Dhamma
that defeats preference of socializing, the evil mara.
(3) The preference for sharing is the Dhamma that
defeats selfishness, the evil mara.
(4) The preference of forgiving is the Dhamma that
defeats frequent anger, the evil mara.
(5) Mindfulness is the Dhamma that defeats
frequent delusion, the evil mara.
(6) Detachment is the Dhamma that defeats frequent
attachment, the evil mara.
Defeating
the Evil Mara(s) Within the Unrefined Rupa-Brahma Body
In the
middle of the unrefined Rupa-Brahma body, the evil mara(s) intervene and embed
themselves within. The evil mara(s)
refine themselves to match the refinement level of the Rupa-Brahma body which
is further than the celestial body. They
form up the dense dark spheres located in the middle of the Rupa-Brahma body
and spread out the dark ray covering the unrefined Rupa-Brahma body. This reflects the very slight bonding
condition of being a Rupa-Brahma body as follows:
(1) The bonding to the lightness of form, the evil
mara.
(2) The bonding to the delicacy of form, the evil
mara.
(3) The bonding to the practicable of form, the
evil mara.
(4) The bonding to the formation of form, the evil
mara.
(5) The bonding to the continuation of form, the
evil mara.
(6) The bonding to the worsening of form, the evil
mara.
(7) The bonding to the changing of form, the evil
mara.
The
Dhammakaya which comprises of perception sphere, memory sphere, thought sphere,
and cognition sphere stilling the mind further until becoming clear and bright
and proceeding into the meditative absorption in the middle of Sila sphere,
Samadhi sphere, Panna sphere, Vimutti sphere, and Vimuttinanadassana sphere,
which rest within each other at the middle of the unrefined Rupa-Brahma body in
order to defeat the evil mara(s) who
create bondage within the unrefined Rupa-Brahma body with the Dhamma weapons as
follows:
(1) The releasing of bonding defeats the boding to
the lightness of form, the evil mara.
(2) The releasing of bonding defeats the bonding
to the delicacy of form, the evil mara.
(3) The releasing of bonding defeats the bonding
to the practicability of form, the evil mara.
(4) The releasing of bonding defeats the bonding
to the formation of form, the evil mara.
(5) The releasing of bonding defeats the bonding
to the continuation of form, the evil mara.
(6) The releasing of bonding defeats the bonding
to the worsening of form, the evil mara.
(7) The releasing of bonding defeats the bonding
to the changing of form, the evil mara.
Defeating
the Evil Mara(s) Within the Refined Rupa-Brahma Body
The evil
mara(s) who dwell inside the refined Rupa-Brahma body is powerful because they
refine themselves until matching the condition of refined Rupa-Brahma
body. The evil mara(s) are dark and
glossy. They enable themselves to grow
further to become mighty within the refined Rupa-Brahma body extending
throughout the Rupa Realm by transforming themselves to be self attachment in
being the refined Rupa-Brahma body as follows:
(1) The adherence to the lightness of form, the
evil mara.
(2) The adherence to the delicacy of form, the
evil mara.
(3) The adherence to the practicable of form, the
evil mara.
(4) The adherence to the formation of form, the
evil mara.
(5) The adherence to the continuation of form, the
evil mara.
(6) The adherence to the worsening of form, the
evil mara.
(7) The adherence to the changing of form, the
evil mara.
The
Dhammakaya, who is the direct opponent of the evil mara(s), comprises of
perception sphere, memory sphere, thought sphere, and cognition sphere stilling
the mind further until becoming clear and bright and proceeding calmly into the
meditative absorption in the middle of Sila sphere, Samadhi sphere, Panna
sphere, Vimutti sphere, and Vimuttinanadassana sphere, which rest within each
other at the middle of the refined Rupa-Brahma body are the Dhamma weapons for
defeating the evil mara(s) within the refined Rupa-Brahma body as follows:
(1) The releasing of adherence is the Dhamma that
defeats adherence to the lightness of form, the evil mara.
(2) The releasing of adherence is the Dhamma that
defeats adherence to the delicacy of form, the evil mara.
(3) The releasing of adherence is the Dhamma that
defeats adherence to the practicable of form, the evil mara.
(4) The releasing of adherence is the Dhamma that
defeats adherence to the formation of form, the evil mara.
(5) The releasing of adherence is the Dhamma that
defeats adherence to the continuation of form, the evil mara.
(6) The releasing of adherence is the Dhamma that
defeats adherence to the worsening of form, the evil mara.
(7) The releasing of adherence is the Dhamma that
defeats adherence to the changing of form, the evil mara.
Defeating
the Evil Mara Within the Unrefined Arupa-Brahma Body
The
unrefined Arupa-Brahma body is the state of mind which is very sublime. It is formless and exists as the status for
two mental experiences as follows:
(1) The state of consciousness over spaciousness is infinite.
(2) The state of consciousness over cognition or vinna
is infinite.
The evil
mara(s) refine themselves to match the state of being formless and intervene
and embed themselves into the Arupa-Realm with an attempt to obstruct and cause
misunderstanding to the mind, extending their might and power throughout the
Arupa-Realm by clinging the mind of meditators to the unrefined Arupa-Brahma
body with the power of slight bondages as follows:
(1) The interest in the state of consciousness over
spaciousness of
Arupa-Brahma body.
(2) The interest in the state of consciousness
over cognition or vinna of
Arupa-Brahma body.
Thus, the
Dhammakaya, who rests inside the unrefined Arupa-Brahma body, comprises of
perception sphere, memory sphere, thought sphere, and cognition sphere,
stilling the mind further until becoming clear and bright and proceeding into
the first formless meditative absorption (The First Arupa-Jhana) calmly
in the middle of Sila sphere, Samadhi sphere, Panna sphere, Vimutti sphere, and
Vimuttinanadassana sphere, which rest within each other at the middle of the
unrefined Arupa-Brahma body are the Dhamma weapons for defeating the evil
mara(s).
Moreover,
the Dhammakaya, who rests inside the unrefined Arupa-Brahma body, comprises of
perception sphere, memory sphere, thought sphere, and cognition sphere,
stilling the mind further until becoming clear and bright and proceeding into
the second formless meditative absorption (The Second Arupa-Jhana)
calmly in the middle of Sila sphere, Samadhi sphere, Panna sphere, Vimutti
sphere, and Vimuttinanadassana sphere, which rest within each other at the
middle of the unrefined Arupa-Brahma body, are the Dhamma weapons for defeating
the evil mara(s) as follows:
(1) Disinterest which arises during the first
formless meditative absorption is the Dhamma that defeats the evil mara(s)
which is interest in the state of consciousness over the spaciousness of Arupa-Brahma body.
(2) Disinterest which arises during the second
formless meditative absorption is the Dhamma that defeats the evil mara(s)
which is interest in the state of consciousness over cognition of vinna of
Arupa-Brahma body.
Defeating
the Evil Mara(s) Within the Refined Arupa-Brahma Body
The refined
Arupa-Brahma body is the state which is more sublime. This is the state of being formless, infinite
spaciousness, and infinite mind. There
exists the status for two mental experiences as follows:
(1) The state of
consciousness over no remaining of cognition or vinna
(2) The state of
consciousness over the slight remaining of sublime remembrance or sanna
The evil
mara(s) within the refined Arupa-Brahma body also achieve the state of being
formless, infinite spaciousness, and infinite mind. These conditions cling one’s mind to adhere
to the state of being a refined Arupa-Brahma with the power of slight bondages
as follows:
(1) The evil
mara in the form of minding the state of consciousness over no remaining of
cognition or vinna
(2) The evil
mara in the form of minding the state of consciousness over the slight
remaining of sublime remembrance or sanna
Thus, the
Dhammakaya, who rests inside the refined Arupa-Brahma body, comprises of
perception sphere, memory sphere, thought sphere, and cognition sphere,
stilling the mind further until becoming clear and bright and proceeding into
the third formless meditative absorption (The Third Arupa-Jhana) calmly
in the middle of Sila sphere, Samadhi sphere, Panna sphere, Vimutti sphere, and
Vimuttinanadassana sphere, which rest within each other at the middle of the
refined Arupa-Brahma body, are the Dhamma weapons for defeating the evil
mara(s).
In addition,
the Dhammakaya, who rests inside the refined Arupa-Brahma body, comprises of
perception sphere, memory sphere, thought sphere, and cognition sphere,
stilling the mind further until becoming clear and bright and proceeding into
the fourth formless meditative absorption (The Fourth Arupa-Jhana)
calmly in the middle of Sila sphere, Samadhi sphere, Panna sphere, Vimutti
sphere, and Vimuttinanadassana sphere, which rest within each other at the
middle of the refined Arupa-Brahma body, are the Dhamma weapons for defeating
the evil mara(s) as follows:
(1) The
disinterest which exists in the third meditative absorption defeats the
interest in the state of consciousness over no remaining of cognition or vinna
(2) The disinterest which exists in the fourth
meditative absorption defeats the interest in the state of consciousness over
the slight remaining of sublime remembrance or sanna
Note: The Dhammakaya in this state is the mundane
Dhammakaya which can get rid of the evil mara(s) in the form of mental
impurities or defilements with the power of one’s meditative absorptions as
long as one does not regress in the meditative absorptions or still be
progressive in the meditative absorption.
This is because the power of meditative absorptions can get rid or
suspend the evil mara(s) from alteration temporarily.
Defeating
the Evil Mara(s) at the Noble Level
Defeating
the Evil Mara(s) Within the Unrefined Sotapanna Dhammakaya (Sotapattimagga)
The
Dhammakaya contemplates on the vipassana which is incorporated with the
Perception sphere, Memory sphere, Thought sphere, and Cognition sphere which
are the Dhamma(s) that enable five sustaining powers as the followings:
(1) The consistent faith
(2) The consistent perseverance
(3) The consistent mindfulness
(4) The consistent mental concentration
(5) The consistent wisdom
At the right
mental stillness which leads to unification of mind, in the middle of the Sila
sphere, Samadhi sphere, Panna sphere, Vimutti sphere, and Vimuttinanadassana
sphere, there will arise respectively of the followings:
(1) The sphere of consciousness over the mind and
form
(2) The sphere of consciousness over the reason of
mind and form
(3) The sphere of consciousness over the impermanence,
suffering, and non-self
(4) The sphere of consciousness over the arising
and ceasing of mind and form
(5) The sphere
of consciousness over the dissolvent of mind and form
(6) The sphere of consciousness over the mind and
form as to be afraid of
(7) The sphere of consciousness over the harm of
mind and form
(8) The sphere of consciousness over the
tiresomeness of mind and form
(9) The sphere of consciousness over the wish to
be liberated from mind and form
(10)
The sphere of consciousness over the Trilaksana of mind and form
(11)
The sphere of consciousness over the equanimity towards all
Sanghara
(12)
The sphere of consciousness which is in-line towards the
enlightenment over the Four Noble Truth
(13)
The sphere of consciousness
to absolutely uproot the state of being mundane
From this
point onward, the insight which rises in the noble magga or path appears in the
form of magganana sphere (the sphere of insight from path achievement)
will arise, and the Dhammakaya has attained Sotapanna Magga which allows him to
consider and see the three obstructive attachments. Thereafter, the Dhammakaya can incorporate
the sphere of primary insight from path achievement to be his Dhamma weapon in
defeating the evil mara(s) which are the three attachments as follows:
(1) The sphere of primary insight from path
[achievement] defeats the evil mara which is the misunderstanding in mind and
form (sakkāya-ditthi).
(2) The sphere
of primary insight from path [achievement] defeats the evil mara which is the
doubt or hesitation in the Triple Gem namely the Buddha, Dhamma, and Sangha (vicikicchā).
(3) The sphere
of primary insight from path [achievement] defeats the evil mara which is the
adherence to the wrongful conducts (sīlabbata-parāmāsa).
The Evil
Mara(s) Calm Down in the Refined Sotapanna Dhammakaya
(The
Fruition of Sotapanna)
After the
Dhammakaya attains the path of being Sotapanna and completely defeat the evil
mara(s) which are the three attachments with the insight from path
[achievement], the two Dhamma spheres will arise as follows:
(1) The sphere of consciousness over the
achievement from absolutely defeating the evil mara(s) which are the three attachments
with the primary insight from path [achievement].
(2) The sphere of consciousness over the
reconsideration on the eliminated and the remained attachments which are the evil mara(s).
Defeating
the Evil Mara(s) Within the Unrefined Sagadagami Dhammakaya
(The Path of
Sagadagami Dhammakaya)
The
Dhammakaya which already attained Sotapanna Sainthood can contemplate on
Vipassana further by incorporating the Perception sphere, Memory sphere,
Thought sphere, and Cognition sphere to empower the five virtuous qualities for
sustainment as follows:
(1) The consistent faith
(2) The consistent perseverance
(3) The consistent mindfulness
(4) The consistent mental concentration
(5) The consistent wisdom
By way of
stilling the mind further in the middle of the Sila sphere, Samadhi sphere,
Panna sphere, Vimutti sphere, and Vimuttinanadassana sphere, then, the
following spheres of Vipassana Nana (insight power) will arise as follows:
(1) The sphere of consciousness over the arising
and ceasing of mind and form
(2) The sphere of consciousness over the
dissolvent of mind and form
(3) The sphere of consciousness over the mind and
form as to be afraid of
(4) The sphere of consciousness over the harm of
mind and form
(5) The sphere of consciousness over the
tiresomeness of mind and form
(6) The sphere of consciousness over the wish to
be liberated from mind and form
(7) The sphere of consciousness over the
reconsideration on Trilaksana or the three worldly natures of mind and form
(8) The sphere of consciousness over the
equanimity towards mind and form
(9) The sphere of consciousness over the
inclination towards enlightenment on the Four Noble Truth
(10)
The sphere of purity which
arises to replace the sphere of consciousness in order to uproot the state of
being mundane
From now on,
the sphere of insight [from path achievement] or magganana will arise. The Sotapanna Dhammakaya has attained the
Sagadagami path. Then, one is able to
contemplate and see the evil mara(s) or the three attachments which were eliminated with the primary
insight [from path achievement] of the Sotapanna Dhammakaya. Thereafter, the magganana (the secondary
insight from path achievement] of Sagadagami is incorporated to be the Dhamma
weapons for defeating the evil mara(s) as follows:
(1) The sphere
of secondary insight from path [achievement] defeats the evil mara by lessening
the sensual desire over the mind and form.
(2) The sphere
of secondary insight from path [achievement] defeats the evil mara by lessening
the mental irritation over the mind and form.
(3) The sphere
of primary insight from path [achievement] defeats the evil mara by lessening
the sensual indulgence over the mind and form.
The Evil
Mara(s) Within the Refined Sagadagami Dhammakaya Calms Down
(The
Fruition of Sagadagami Dhammakaya)
The
Dhammakaya which already attained the path of Sagadagami Sainthood can lessen
the evil mara(s) which are the sensual desire, mental irritation, and sensual
indulgence towards the mind and form with the secondary insight from Sagadagami
path achievement. The two Dhamma spheres
which arise for the Sotapanna body will also arise for the Sagadagami body as
follows:
(1) The sphere of consciousness over the
achievement in lessening the evil mara(s) which are sensual desire, mental
irritation, and sensual indulgence towards the mind and form with the secondary
insight from path achievement or ‘dhutiyamagganana.’
(2) The sphere of consciousness over the
reconsideration on the eliminated and remained attachments.
Defeating
the Evil Mara(s) Within the Unrefined Anagami Dhammakaya
(The Path of
Anagami Dhammakaya)
The Dhammakaya
who already attained Sagadagami Sainthood will contemplate the Vipassana
further incorporation with the Perception sphere, Memory sphere, Thought
sphere, and Cognition sphere and empowered by the five Dhamma(s) which occur
consistently as follows:
(1) Faith
(2) Perseverance
(3) Mindfulness
(4) Mental concentration
(5) Wisdom
Hence, the
Dhammakaya stills the mind further at the right mental unification, in the
middle of Sila sphere, Samadhi sphere, Panna sphere, Vimutti sphere, and
Vimuttinanadassana sphere. Then, the
following Vipassana spheres of insight will arise:
(1) The sphere
of consciousness over the arising and ceasing of mind and form
(2) The sphere of consciousness over the
dissolvent of mind and form
(3) The sphere of consciousness over the mind and
form as to be afraid of
(4) The sphere of consciousness over the harm of
mind and form
(5) The sphere of consciousness over the
tiresomeness of mind and form
(6) The sphere of consciousness over the wish to
be liberated from mind and form
(7) The sphere of consciousness over the reconsideration
on Trilaksana or the three worldly quality of mind and form
(8) The sphere of consciousness over the
equanimity towards mind and form
(9) The sphere of consciousness over the
inclination towards enlightenment on the Four Noble Truth
(10)
The sphere of purity which
arises to replace the sphere of consciousness in order to uproot the state of
being mundane
From now on,
the insight sphere of path achievement will arise as the Sagadagami Dhammakaya
attains the path of Anagami Sainthood or Anagami Magga. Then, consider the evil mara(s) which are the
absolutely eliminated attachments and
incorporate the insight sphere or Magganana of Anagami Dhammakaya to be used as
the Dhamma weapon to defeat the evil mara(s) which are the two additional
attachments that are the
evil obstruction as follows:
(1) The sphere of third insight from path
[achievement] or ‘tatiyamagganana’ defeats the
evil mara(s) which are adherence to all sensuous craving (kāma-rāga).
(2) The sphere of third insight from path
[achievement] or ‘tatiyamagganana’ defeats the evil mara(s) which are the
mental counteract within all of the sensuous craving (kāma-rāga).
The Evil
Mara(s) Calms Down Within the Refined Anagami Dhammakaya
(The
Fruition of Anagami Dhammakaya)
After the
Dhammakaya attained the path of Anagami Sainthood, one is able to defeat the
evil mara(s) by absolutely eliminating the two attachments with tatiyamagganana or the third insight
from path [achievement], one attains the fruition of Anagami Sainthood, and the
two Dhamma spheres will arise to oneself similar to the Sotapanna Dhammakaya
and Sagadagami Dhammakaya as follows:
(1) The sphere
of consciousness over the achievement in absolutely defeating the evil mara(s)
which are the two attachments with
tatiyamagganana or the third insight from path [achievement].
(2) The sphere of consciousness over the
reconsideration on the eliminated and remained attachments.
Defeating
the Evil Mara(s) Within the Unrefined Arahat Dhammakaya
(The
Fruition of Arahat Dhammakaya)
The
Dhammakaya who already attained Anagami Sainthood can contemplate the Vipassana
further with the incorporation of the Perception sphere, Memory sphere, Thought
sphere, and Cognition sphere and empowered by the five Dhamma(s) which occur
consistently as follows:
(1) Faith
(2) Perseverance
(3) Mindfulness
(4) Mental concentration
(5) Wisdom
Hence, the
Dhammakaya stills the mind further at the right mental unification, in the
middle of Sila sphere, Samadhi sphere, Panna sphere, Vimutti sphere, and
Vimuttinanadassana sphere. Then, the
following Vipassana spheres of insight will arise:
(1) The sphere
of consciousness over the arising and ceasing of mind and form
(2) The sphere of consciousness over the
dissolvent of mind and form
(3) The sphere of consciousness over the mind and
form as to be afraid of
(4) The sphere of consciousness over the harm of
mind and form
(5) The sphere of consciousness over the
tiresomeness of mind and form
(6) The sphere of consciousness over the wish to
be liberated from mind and form
(7) The sphere of consciousness over the
reconsideration on Trilaksana or the three worldly quality of mind and form
(8) The sphere of consciousness over the
equanimity towards mind and form
(9) The sphere of consciousness over the
inclination towards enlightenment on the Four Noble Truth
(10)
The sphere of purity which
arises to replace the sphere of consciousness in order to uproot the state of
being mundane
Thereafter,
the magganana sphere or
the sphere of insight from path achievement will arise, and the Anagami
Dhammakaya attains the path of Arahat Sainthood. One is able to contemplate on the evil
mara(s) which are the absolutely eliminated attachments with the primary magganana or the insight
from path achievement. This will lead to
the incorporation of the Arahat Dhammakaya’s sphere of insight from path
achievement to be used as the Dhamma weapon for defeating the evil mara(s)
which are the remaining five attachments as
follows:
(1) The sphere
of fourth insight from path [achievement] or ‘catutthamagganana’ defeats the
evil mara which is adherence to the realm of form (rūpa-rāga).
(2) The sphere
of fourth insight from path [achievement] or ‘catutthamagganana’ defeats the
evil mara which is adherence to the realm of formless (arūpa-rāga).
(3) The sphere of fourth insight from path
[achievement] or ‘catutthamagganana’ defeats the evil mara(s) which are arrogance
and egoism towards the
mind and form (māna).
(4) The sphere of fourth insight from path
[achievement] or ‘catutthamagganana’ defeats the evil mara(s) which are mental
wandering into the mind and form (uddhacca).
(5) The sphere of fourth insight from path
[achievement] or ‘catutthamagganana’ defeats the evil mara(s) which are the
dark delusion towards mind and form (avijjā).
The Evil
Mara(s) Calm Down Within the Refined Arahat Body
(The
Fruition of Arahat Dhammakaya)
The
Dhammakaya who already attained the path of Arahat Sainthood after absolutely
defeating the evil mara(s) in the form of five attachments with the catutthamagganana
or the fourth insight from path [achievement], is able to achieve the fruition
of Arahat Sainthood. Then, the two
Dhamma spheres will arise to such Arahat Dhammakaya as follows:
(1) The sphere
of consciousness over the achievement in absolutely defeating the evil mara(s)
by eliminating the final five attachments with
catutthamagganana or the fourth insight from path [achievement].
(2) The sphere
of consciousness over the reconsideration on the completely eliminated
attachments with no remain.
Note: The Dhammakaya in the aforesaid state is the
Noble Dhammakaya which can arise within the noble Buddhist disciples or Buddhist
Saints who are able to defeat the evil mara(s) by absolutely eliminating the
mental defilements or impurities with their basic to advanced insight power
whereas the evil mara(s) can never arise within them again.
Q&A with
The Master Nun
1. Life With A Principle
Q: Master Nun, I had listened to a Buddhist
monk’s sermon. He said our lives need to
have principles. What does it mean?
A: According to the sermon, the meaning can be
differentiated into two perspectives as follows:
(1) Studying the Dhamma principles
(2) Practicing the Dhamma principles we learned
Q: Master Nun, is it the same as your teaching
that “create the principles for our life?”
A: The meanings are similar with some
difference. My teaching was according to
the results of the aforesaid two perspectives of principles which is the
achievement of truth from both correct study and practice. Simply speaking..
(1) The theoretical studying
(2) The practice per theories
(3) The achievement from practicing according to
the theories
Q: Master Nun, I still do not see how they can
become the principles for our life.
Also, I don’t see how our life can be carried on by taking them as the
principles.
A: You should not be misfortunate from meeting
with Buddhism. Don’t you know that the
Buddha’s Dhamma is the topmost principle and refuge for our life?
Q: How can we make them the principles of life
which is the topmost refuge?
A: We have to make the Buddha, Dhamma, and
Sangha come into existence.
Q: Where should they exist?
A: Within ourselves by harmonizing them to
become one with us.
Q: How can we do this?
A: The method is easy, but it is quite difficult
in practice. Anyway, we can do it by:
(1) Cherish the Dhamma in our action
(2) Cherish the Dhamma in our speech
(3) Cherish the Dhamma in our thought
When we can
do these completely, it means that the Buddha, the Dhamma, and the Sangha, come
into existence within ourselves.
Q: How can we know that the Dhamma already
existed within ourselves because the Dhamma is immaterial?
A: We can know it, dear! The one who pursues it
will witness its existence by oneself.
It will appear to oneself while doing duties.
Q: I still don’t understand. May Master Nun kindly explain and exemplify
further?
A: I will give you an example. Look at a father, mother, and child. I will explain the duties of parents first,
and the duties of parents is to look after the child. It sounds simple, but the term ‘look after’
man not the simple meaning as the way we utter or write down.
“Look” means
looking at
(1) Good conducts must be encouraged
(2) Bad conducts must be discouraged
“After” means caring after
(1) The body of a child to be healthy.
(2) The mind of a child to be warmhearted
(3) The brain of a child to be well learned and
educated
As the
parents practice the above, they deserve the title ‘parents’ who provide
‘parenting’ to their children. This is
the direct duties of parents. For the
child or children, their duty is to pay back the gratitude they owe to their
parents. To pay back, they have to ‘look
after’ their parents in return when their parents get old. This is to ‘pay back.’
‘Pay’ means
(1) Paying an effort to keep the parents’ bodies
healthy
(2) Paying an effort to keep the parents’ minds
healthy
‘Back’ means
(1) Back up the continuation of the family tree
(2) Back up the good practices passed down from
the parents
As the
children put the aforesaid into practice, they pay back the gratitude they owe
to the parents. This is possible by
knowing the goodness that the parents have upon them and express such goodness
to be known by others. Then, the Dhamma
which already exists within oneself will arise for one to experience upon
fulfillment of this duty.
Q: Thank you so much. I quite understand now. Master Nun, nowadays the world has gone
through a quick change. It is now the
age of globalization where science prospers but people are more selfish. What are the causes for all of these?
A: It is because people give priority to
materialism instead of the wholesome humanity.
In addition, the development of material objects has been advanced, and this
draws people into it. Thus, they don’t
realize in the truth of life.
Q: Master Nun, sometimes I treat others well,
but they mistreat me. Why is it so?
A: It is because they lack gratitude and do not
realize of goodness and badness.
Although we offer properties in the whole world to these people, they
won’t be satisfied because they lack awareness of humanity.
Q: What should we do when we have to associate
with this kind of people?
A: We have to forgive them. When it is necessary to associate with them,
we have to take into account of the last virtue of the Four Divine Abodes of
Brahma which is ‘equanimity.’
Q: How can we practice the Four Divine Abodes of
Brahma?
A: We have to practice the virtues respectively
as follows:
(1) Loving-kindness which is to wish others
happiness and success
(2) Sympathy which is the wish to help and support
others
(3) Appreciation upon others’ happiness and
success
(4) Equanimity towards others
Q: I quite understand the first three virtues,
but I still don’t understand the last one.
How can we practice equanimity?
A: Please listen carefully. I will clarify this to you. The literal meaning of equanimity is being
indifferent. We have to remain
indifferent to comply to this virtue. We
remain indifferent when an individual faces with the two ruins as follows:
(1) The ruin over material wealth which includes
money, belongings, and the precious.
(2) The ruin over one’s goodness such as morality.
Q: So we have to remain indifferent while
witnessing such person facing with ruins?
A: That’s correct!
Q: Wouldn’t it be selfish or against the Dhamma?
A: No. Please listen carefully. The equanimity which is the last virtue of
the Fourfold Abode of Brahma can work well only after we use the first three
virtues respectively and continually until reaching the fourth. On the contrary, the one who is selfish is
the one whom we practice the Fourfold Abode of Brahma for. Such person relies on our virtues and causes
us troubles. Then, we have to remain
indifferent toward him or her, and this won’t be against the virtuous Dhamma.
Q: Thank you so much, Master Nun. I would like to ask one more question. In this age of globalization, how should we
treat our children?
A: “We have to do good deeds as examples for
them, and we have be teachers for them to respect.” This needs further clarification; otherwise,
it won’t be clear. Doing good deeds as
examples for them means the basic good deeds necessary for daily living such as
- Diligence
- Thrifty
- Honesty
- Gratitude
These
goodness or virtues must start from ourselves, and they will learn from us
automatically without wasting time to teach them verbally. This is learning from doing. So, they can take us as their role models. For being teachers for them to respect, it
means that we have to show them our steadfastness such as:
- Being able
to endure the suffering
- Being able
to withhold the emotional impact
Do not show
our weakness, false speech, immoral action, and meanness. These virtues are the quality of a teacher
who can gain respect from the children.
At last, I
would like to bless all of you to be happy, prosperous, and attain the Lord
Buddha’s Dhamma, as well as having all of your wishes come true!
2. Craving or Tanha
Q: Must Nun, are the sensual desire, sensual
hunger, craving, the tasty, the distasty, the satisfied, and the dissatisfied,
regarded as craving all alike? Could you
kindly clarify?
A: Please pay attention to my answer. Being mindful promptly to eliminate the attachment
over the five aggregates and the craving will not arise. Know what craving is as we still rely on
craving. The sensual hunger, the tasty,
the distasty, the satisfied, and the dissatisfied, are by products of the
craving or tanha.
To explain
the Dhamma, we cannot refuse that it is necessary to use the idioms and
proverbs for the
reason of smoothness, preciseness, and the clarity of the topics. Sometimes, the repetition of idioms,
especially in Thai language, can cause doubts such as sensual hunger, craving,
the satisfied, the dissatisfied, and tanha. We question how they are similar or
dissimilar.
If we make a
simple consideration on our familiarity with the language, we find that they
differ in meanings such as the hungriness is normally used with foods whereas
the desirous can be used with the spiritual sense. So, we understand and know the meanings in
common.
The sensuous
craving (kāma-rāga) is hunger, desirous, the satisfied, and
emotional indulgence towards sight, sound smell, taste, and bodily
feeling. If one is attached to even any
of the aforesaid, one will suffer like lighting fire into oneself. The suffer is caused by struggling from
searching, keeping, losing, or departing.
One who likes what one sees is attached to a sight and satisfied with
the beautiful sight. Thus, one is
subject to suffering from changing of such sight. Likewise, one who is attached to a smell will
suffer from the changing smell. When one
is attached to taste, one will suffer from the taste like those who
over-consume foods with craving. One is
satisfied with the tasty and dissatisfied with the distasty. So, when one has a delicious meal, one
consumes excessively until causing problems to one’s body and health. This is eating with craving. As the matter of fact, our human body needs
foods, so we earn for living and consuming in order to sustain our life and
good health. Thus, we have to eat or
consume foods moderately in order to make it righteous and in-line to the
Dhamma. Frankly speaking, we eat in
order to live on and continue doing good deeds.
We do not live in order to enjoy eating or entertaining with indulgence,
being trendy, or luxury, until causing problems to our own health, causing us
to harm each other, or increasing additional mental impurity. The Lord Buddha taught his disciple monks to
seek for foods and consume them earnestly and virtuously according to the
principle of being moderate towards one’s consumption.
For the term
‘craving’ or ‘tanha,’ the common understanding is the negative desire
which cannot be truly fulfilled or satisfied.
For example, the five sensual desire which makes us ‘want’ this and that
or ‘want to be’ this and that including satisfaction, dissatisfaction, wishing
to have, and wishing not to have. In the
Dhamma perspective, the sensual hunger, craving, and desire are all ‘tanha’
which can be defined as the anxious and unrest worldly demand which can never
be truly fulfilled or satisfied. As we
consider the nature of craving, we find that craving causes sufferings to those
who are not aware of it until becoming emotionally enslaved. Thus, the sensual hunger, desirous, and
craving are similar in this aspect.
When the
sensual hunger, desirous, and craving arise in one’s mind, the mind is like
being corroded. So, they can be deemed
as the causes of problems to one’s life as well as the whole human
society. They lead to fear,
suspiciousness, furiousness, hatred, sensual indulgence, delusion, troubles,
and numerous sufferings.
Theoretically,
craving or tanha which is the root of sufferings can be divided into
three categories as follows:
(1) Sensual Desire or kamatanha which
occurs from sight, sound, smell, taste, and bodily feeling.
(2) Wishing for Achievement or bhavatanha
which results one to endlessly wish for more power and superior status.
(3) Dissatisfaction over various things or vibhavatanha
which makes one rejects or refuses whatever one dislikes or dissatisfies of.
Craving
causes only sufferings, and it can never be truly fulfilled. A vast river can be brimmed with water, but
an individual who is enslaved by craving will feel desirous from time to time,
so it can never be completely fulfilled.
Thus, it is necessary for us to create the immunity against
craving. The immunity in this place
means the mindfulness over right view.
The
Mindfulness of Right View means the awareness and realization of righteous
thoughts which do not harm oneself and others.
This means that one knows what to do righteously. For our daily living, we must not lack the
mindfulness because it can help us solving problems in time of difficulty or
confrontation with problems. For
example, when we drive on a road at a high speed and one of the tires blowout,
we must know what to do promptly. Some
people are shocked by the accident and lost control by pushing the brake pedal
which causes the car to spin and turnover, and they are badly injured or even
passed away. Some people drive on a road as normal, but a big lorry heads
against them on the lane. What should we
do with this situation after we do the honking but it does not help? Some may say that the lorry is on our lane,
so it is the false of the lorry’s driver.
So, we have to see who will be fortunate or misfortunate out of this
situation. These are the situations that
can occur in our daily living.
Thus, we have to be mindful at every moment
because mindfulness secures our mind from wandering and degrading. Mindfulness cautions our mind not to
over-enjoy or indulge into the sensual pleasure until becoming attached to the
five aggregates which comprises of form (rupa), perception (vedana),
remembrance (sanna), thought (sangara), and cognition (vinna). So, one misunderstands that things truly
belong to us, and everything lasts forever.
These are the sources of mental impurity that continues the infinite
cycle of birth and death.
To conclude,
we have to train ourselves to be mindful.
In addition, we must be able to use mindfulness at every moment of our
life whether we are taking action, speaking, or thinking. They must always be secured by mindfulness,
so we can make achievements in our works completely and safely. Indeed, the mindfulness itself is the
‘recklessness’ which the Lord Buddha emphasized its significance to his
disciples that all of the Lord Buddha’s teachings can be concluded into the
recklessness.
3. Making Merit & Making
Donation
Q: Master Nun, I have heard about ‘making merit
& making donation’ which is commonly known to Thai Buddhists. Are the two different or similar? Is it necessary that when we make merit, we
have to make donation?
A: Alright, the literal meaning of merit or ‘punja’
is the factor that leads to happiness while ‘dhana’ or donation means
giving such as giving a material object.
The common
stereotype of Buddhists is that ‘merit making’ is to offer material objects to
a virtuous person such as an ascetic or a monk whilst donation making is
understood to be giving material objects to commoners including the beggar and
vagabond.
The two
terms are similar that they are the actions of giving. However, the difference is that merit making
can be made in several ways whereas ‘donation making’ is limited to giving
material objects or money. So, it is
necessary that when we make merit, we should also make donation from time to
time.
Q: What are the other ways of merit making?
A: There are ten ways to earn merit as follows:
(1) Making donation (2) Observing precepts (3) Practicing meditation (4) Being
humble (5) Being helpful (6) Sharing goodness to others (7) Appreciating
others’ goodness (8) Learning the Dhamma (9) Teaching the Dhamma and (10)
Keeping up with right views. All of
these are the ways to earn merit in Buddhism.
Q: Master Nun, for the part that merit making
and making donation are different, please kindly clarify your saying that we
have to make merit and donation as well from time to time.
A: We do not live alone on earth, and we have to
rely on each other. I mentioned that it
is a necessity because merit can be the true refuge for humans in the afterworld. We make merit, so that the merit can be our
refuge. The donation making is to be a
refuge for others who cannot rely on themselves since they did not accumulate
enough merit.
3. Doctrine – Practicality -
Achievement
Q: In Buddhism, there are three significant
terms, ‘doctrine – practicality – achievement.’
These three can be regarded as the dogma of Buddhism. I would like to ask Master Nun about the
meaning extent of the Buddhist doctrine or Pariyatti.
A: Buddhist doctrine or Pariyatti is the
primary level of Buddhism. It is like a
geography map which is necessary for travelers; likewise, Buddhist doctrine is
necessary for Buddhist practitioners.
The extent of Buddhist doctrine is the right & wrong of practice.
Q: What is the definition extent of Dhamma
practicality?
A: Dhamma practice is the intermediate level of
Buddhism. We can compare to a traveler
who relies on a map which he studied well when travelling. If one studies the Dhamma doctrine but does
not put into practice, one will not gain benefit from the knowledge. So, the knowledge is useless. This is similar to a geographer who studies
maps well, but never travel by himself.
Q: What is the definition of Dhamma achievement?
A: Dhamma achievement is the advanced level of
Buddhism. It is the result of practicing
and studying Dhamma. We can compare to a
person who studies a map well and complete the travelling with the knowledge
gained from such map until arriving one’s destination.
(end page
105)
Q: Master Nun, if we practice the Dhamma only,
can we make achievement?
A: That is not possible. It would be like a traveler who does not know
the route. One may go to the wrong way
and waste one’s time.
Q: Why is it so?
There are many meditation masters who do not pass the Dhamma study or
pali language examination, but they can practice correctly without violating
against the teaching & discipline (Dhamma & Vinaya).
A: According to your question, it is a
misunderstanding about Dhamma doctrine, Dhamma practice, and Dhamma
achievement. The examination of Dhamma
and pali language study does not mean that those meditation masters neglect the
study of Dhamma doctrine as they acquire knowledge from competent Buddhist
teachers and masters who teach them Dhamma and Vinaya correctly. Their teachers and masters provide them
guidelines like this as if they were certified for knowledge in the Dhamma
doctrines.
Q: Master Nun, so we need all of the three which
are Dhamma doctrine, Dhamma practice, and Dhamma achievement in order to gain
benefit and fulfill the objective of our religion, isn’t it?
A: That is correct. The religion we are referring to has Dhamma
doctrine as the primary level, the Dhamma practice as the intermediate level,
and Dhamma achievement as the advanced level.
If we can fulfill all of the three levels, it means that we fulfill the
objective of our religion without mismatching.
4. Happiness
Q: It is usual that everyone in this world wish
for happiness. So, how can we find
happiness?
A: Do you wish to seek for internal or external happiness?
Happiness cannot be found from the
external. It is normally claimed that
one is happy, but it is untrue because there is no happiness from the
external. The true happiness can be
gained from the internal only.
Q: What is all the external happiness about,
Master Nun?
A: The external happiness needs to rely on the
materials. This misleads people that it
is happiness. Only the internal
happiness is true happiness, and it can occur by relying on the Dhamma.
Q: What are the materials which you mean?
A: The materials are from
(1) Sight which people think of it as pleasurable
(2) Sound which people think of it as pleasurable
(3) Smell which people think of it as pleasurable
(4) Taste which people think of it as pleasurable
(5) Bodily feeling which people think of it as
pleasurable
(6) Thought which people think of it as
pleasurable
Q: As they are commonly accepted by people as
pleasurable, they should be regarded as happiness, isn’t it?
A: The aforesaid are not happiness, but we can
regard them as ‘less suffering’ because they are misunderstood to be
happiness. In fact, they are suffering. There is no material thing which exists in
this world can be regarded as happiness since they are subject to change and continual
transformation. So, they are not the
source of happiness although the material objects which we can pleasurably
perceive from sight, sound, smell, taste, bodily feeling, and thought, are
subject to change at all time.
Q: I quite understand now with some remaining
doubts. From my understanding, the
happiness from the material objects is the ‘worldly happiness’ or ‘happiness of
people in the world.’ Isn’t it?
A: It’s not wrong to say that.
Q: What about the happiness which relies on the
internal Dhamma, Master Nun? How is it
about?
A: Before I
explain further, I have to clarify first that the happiness from Dhamma does
not occur to commoners, but it occurs only to the wise ones who have cultivated
virtue perfections which enable them to attain such internal happiness like the
Lord Buddha and the enlightened Buddhist saints. In this case, the internal happiness occurs
to their ‘mind.’
Q: How is the mental state of Lord Buddha and
the enlightened Buddhist saints?
A: I would like to give you a story as an
example. There is an underprivileged
person who never experiences tasty foods, soft mattress, air-conditioned
mansion, and other good accommodation to provide convenience in his life. So, he wishes to know it and asks a wealthy
millionaire about these experiences. The
millionaire kindly explains the experience of tasty food, soft mattress, cozy
air-conditioned mansion, and convenience from other good accommodations. However, the underprivileged can never know
what they really mean because he never experiences by himself. On the contrary, the millionaire knows well
of such pleasure as he is the one who experiences them.
If you understand
this story, it means that you can understand the answers for your questions.
6. Living Beings are Destined by Their Karma
Q: Master Nun, is it true and believable
according to the Buddhist teaching that ‘living beings are destined by their
karma,’ and ‘karma distinguishes living beings to be well or unwell?’
A: It is true and believable. Please understand that Buddhism teaches the
truth and true stories which are not deceiving fictions. The term ‘Buddha’ alone has the meaning that
people can trust. One who studies the
Lord Buddha’s teachings can see and know the truth accordingly.
Q: You mean that it is true and believable, but
how can we see it in reality. Can it be
seen by us?
A: Yes, it can be seen everywhere. Please ponder the following. The poor, the beggar, the vagabond, the
millionaire, the wealthy businessmen, and the monarchs are all destined by
karma, and none of them can escape from the karmic ruling.
Q: I do consider your words. People are poor because they are lazy in
doing their jobs. The wealthy and
millionaire become rich because they are diligent in doing their works and
smart in earning for living. Isn’t this
true? I don’t see how it is related to
the karma, Master Nun.
A: Your claim is correct. But you see just only the karmic fruition or
results of the causes. The overall is
still unclear to your understanding. You
have to consider the causes, so you can see the overall process.
Q: Now I don’t understand your words. Please kindly explain further.
A: According to your opinion and understanding,
laziness makes people become poor whereas diligence makes people rich. But we have to see how laziness and diligence
occur on the first hand. They occur at
the mind of people, then turn into actions.
As actions are committed, they become karma.
Q: I quite understand your explanation now. So, it means that the laziness and diligence
occur at the mind first. But what do
they rely on when they occur?
A: Well, this is a good question that reflects
your intelligence. The laziness relies
on unwholesomeness which is the root of sinfulness embedded in the mind whereas
diligence relies on wholesomeness which is the root of merit embedded in the
mind as well. Don’t you see now how they
originated?
Q: Master Nun, as it is so, this means that
poverty originates from unwholesomeness while wealth originates from
wholesomeness. How many category of
karma are there? What are the principles
of karmic fruition for each category of karma?
A: That’s correct. The issue about poverty and wealth which I
exemplified to you aims to show you the condition of karma when giving effects
to the one who commits karma. In
general, there are 12 main categories of karma with 3 principles of karmic
fruition as follows:
(1) Timely
fruition of karma
(2) Fruition of karma based on functions
(3) Respective fruition based on the power of
karma
Q: Master nun, what are the twelve categories of
karma?
A: The twelve categories of karma are:
(1) The karma that bears fruits in the present
lifetime.
(2) The karma that bears fruits in the next
lifetime.
(3) The karma that bears fruits in the future
lifetimes.
(4) The karma that no longer bears fruits.
(5) The karma that leads to rebirth.
(6) The karma that supports the rebirth.
(7) The karma that troubles the karma that leads
to and supports rebirth.
(8) The karma that lessens other karma(s).
(9) The powerful karma that bears fruits soonest.
(10)
The regular but frequently
committed karma(s).
(11)
The karma which is close to one’s death.
(12)
The karma committed with weak or no intention.
Q: What is the timely fruition of karma?
A: The karma that bears timely fruitions can be
classified into three groups.
(1) The karma that bears fruit in the present
lifetime.
(2) The karma that bears fruit in the next
lifetime.
(3) The karma that bears fruit in the following
future lifetimes.
Q: Master nun, I still don’t understand why
karma can be differentiated like that?
A: Listen carefully. I would like to give you an example. Normally, commoners have three meals which
are breakfast, lunch, and dinner, right?
Among the three meals, we start from breakfast. It is not common that people start their
first meal of the day with lunch or dinner.
- The karma that bears fruit in the present
lifetime is like breakfast.
- The karma that bears fruit in the next
lifetime is like lunch.
- The karma that bears fruit in the following
future lifetimes is like dinner.
Among the
three meals which we do our best to prepare them, we enjoy the delicious
taste. If we don’t prepare them well,
and they become rotten in one meal or all of the three meals, we can enjoy only
one or no meal at all.
- The delicious meal which is well prepared is
like merit fruition that causes happiness.
- The rotten meal which is not well prepared is
like sin fruition that causes suffering.
Q: Master nun, could you please explain the
karma that bears fruit according to its functionality?
A: The karma bears fruits according to its
category as follows:
(1) The karma that leads one to reborn in either
good or bad realm.
(2) The karma that supports or adds the burden to
the karmic consequences. For the
supportive karma, one will have better experience in the good realm. For the burden karma, one will have worse
experience in the bad realm.
(3) The karma that causes lessening or
elevating. For the good karma, one’s
sufferings will be lessened. For the bad
karma, one’s happiness will be lessened.
(4) The karma that directly intervenes the overall
karmic fruition. In case of the good
karma, it gets rid of one’s suffering immediately. In case of the bad karma, it gets rid of
one’s happiness immediately.
Q: I see how it works now, Master Nun. What about the karma that bears fruits
according to the level of its power? How
does it work?
A: This kind of karma bears fruits from ‘more’
to ‘less.’
- The strong
karma which bears strong results will occur first.
- After
experiencing the strong results of strong karma, the frequent karma will bear
fruits in the next phase.
- Once the
strong and frequent karmas are completely experienced, one will experience the
near-death karma when one is about to die.
- Finally, the
karma committed by chance or unintentionally will bear fruits.
Q: Thank you for your answers. Anyway, I forgot one question.
A: What is it?
Q: How is the karmic consequence of the forgiven
karma, Master Nun?
A: Okay, the forgiven karma is the karma that no
longer bears fruit. This is the karma
that one committed and cannot cause karmic results to one while he or she is
still in the cycle of birth since the karmic force is too weak or there are other
powerful karmas that are bearing fruit.
Thus, the weak karma has no opportunity to give fruition, and it becomes
totally depleted and given up.
Q: Thank you so much.
7. Suffering
Q: Master Nun, it seems that people in the
present have more sufferings. Do I
misunderstand? How would you explain
this?
A: You don’t misunderstand because the truth is
that there is only suffering in this world.
The suffering arises and ceases as usual. All other things are just the material
symbols of sufferings.
Q: What do you mean for the material symbols of
sufferings? Why do they arise? Can we prevent them from arising?
A: People, animals, and objects which appear in
this world and can be seen with naked eyes, heard with ears, smelled with nose,
tasted with tongue, felt with body, and thought of with mind, are altogether
the material symbol of sufferings. They
arise due to their causes. To prevent
them from arising, we have to eliminate their causes.
Q: What are their causes? How can we find them?
A: Their causes are the infinite desires which
is called ‘craving’ in Buddhism. It can
be found in the material symbols of sufferings which are people, animals, and
objects.
Q: Master Nun, you mentioned the term ‘craving,’
it is commonly known, but how does it appear to be?
A: The appearance of craving are:
- Unmindful
misbehaving
- Downgrading
- Going along
the worldly stream
Their
functions are:
- Entangling the living beings
- Entrapping the living beings
- Binding the living beings
Craving is
like an excellent trap. It is hard for
any trapped living being to be released or flee away except the Holy Ones.
Q: Master Nun, are there the Holy Ones in this
world? If there are the Holy Ones, which
type of people who can be released from the trap or craving do you mean?
A: There are the Holy Ones in the world, and
they are:
The Lord Buddha
- The Silent
Buddha
- The Fully
Enlightened Saints or Arahant
The trap or
craving cannot entrap these Holy Ones.
Although they are trapped, they will be able to release themselves from
the trap. This is called ‘liberation’
from freeing oneself from all sufferings and entering the state of eternal
happiness without further sufferings.
Q: Master Nun, the individuals you mentioned may
be people in the daydreaming. I think we
cannot find them in reality. Isn’t it
true?
A: Your words are incorrect. The Lord Buddha, the Silent Buddha, and the
Fully Enlightened Saints are not people in our daydreaming. They do exist in reality, and this can be
proven, but those who disbelieve in them will not be able to attain.
Q: Master Nun, if the Holy Ones do exist and
people believe in them, how can we find them?
A: Within oneself! The Lord Buddha, the Silent
Buddha, and the Enlightened Saints can be made possible within oneself. I think you don’t understand what I mean.
Q: Yes, I don’t quite understand what you
said. Could you kindly clarify?
A: Listen to my explanation. Common people usually build Buddha images,
but they don’t create the Buddha within.
The way to build the Buddha within is to realize in the virtues of the
Lord Buddha, the Silent Buddha, and the Enlightened Saints, to prosper within
one’s mind by way of following the Holy Ones’ teachings or Dhamma. The Lord Buddha and such would arise in their
mind of ones who have Dhamma or virtues prospering in their mind.
Q: Master Nun, what do you think about people in
the present days?
A: People in the present society mostly live
independently, and they don’t take the Dhamma as their refuge. They seek for unrighteous self-satisfaction
in their living. So, they are enslaved
by craving and wrongful desire. Their
livings seem to be happy, but, in fact, they always encounter with sufferings.
Q: Master Nun, how is the true happiness which
is in-line to the Buddhist teachings?
A: True happiness is not the happiness from
material indulgence, but it is the happiness from Dhamma indulgence which is
true happiness according to the Buddhist teachings.
Q: How can we make people in the society truly
happy?
A: Principally, it is not possible that people
can make each other truly happy or one makes one another truly happy. The happiness that we make for each other in
this world is merely the mundane happiness which goes along the worldly
stream. If one wishes to have true
happiness, one has to know how to see, hear, smell, taste, feel, and think
correctly.
Q: What do you mean by saying that knowing how
to see, hear, smell, taste, feel, and think correctly? Could you please explain further?
A: Craving stems from sight, sound, smell,
taste, bodily feeling, and emotional thinking.
¯ Seeing
without being deluded by sight is the correct seeing
¯ Hearing
without being deluded by sound is the correct hearing
¯ Smelling
without being deluded by smell is the correct smelling
¯ Tasting
without being deluded by taste is the correct tasting
¯ Feeling
without being deluded by bodily touch is the correct feeling
¯ Thinking
without being deluded by emotional thought is the correct thinking
This is
because one is not enslaved or entangled by the trap which is craving. So, one is free from bondages and being able
to live one’s life along the wholesome nature and meet with eternal true
happiness.
Q: Master Nun, are the statements “living
independently” and “living by relying on oneself” similar or different?
A: They are not similar, and they are completely
different. Living independently is the
living of people who have no religion.
For those who live by relying on themselves, it is the living of
religious men.
Q: Could you explain?
A: Simply speaking, one who has no religion is
one who doesn’t have Dhamma as the principle of one’s living. So, one doesn’t have hospitality toward
others and become selfish and greedy as well as lacking generosity and don’t
realize and appreciate others’ goodness.
The
religious men are those who apply Dhamma to their livings. They have hospitality towards those
surrounding them, and they share what they have to others when they have
enough. In time of scarcity, they
fulfill their own needs first. These
people are diligent, thrifty, honest, and patient. These are their basic
virtues that one needs when dealing with difficulties. The religious men also appreciate others’
success. They are kind to others and
rely on one another which promote unity of their community or society.
Q: Master Nun, between the religious men and
non-religious men, who would have more suffering?
A: All of them face with suffering all
alike. But the differences are:
(1) The Non-religious men don’t know suffering,
its causes, the state of no suffering, and how to cease suffering. They are like the blind cattle who roam into
a forest unable to find food.
(2) The religious men attempt to know suffering,
its causes, the state of no suffering, and how to cease suffering. They are like the cattle with good eyes
roaming into a forest and finding good foods to eat.
Q: Thank you so much, Master Nun.
A: Religions are the noble refuge for
people. The religious men will be able
to secure themselves against harms because there is no other refuge in this
world which is better than religions, especially Buddhism which comprises of
the Triple Gem as follows:
(1) The Buddha Gem or the Lord Buddha who attained
the righteous enlightenment by himself, and he taught the knowledge from
enlightenment to others.
(2) The Dhamma Gem or the Lord Buddha’s teachings
which secure the Dhamma practitioners against recession.
(3) The Sangha Gem or the Buddhist monks who
follow the Lord Buddha’s teachings and teach others as well.
8. The Crystal Dhamma City
Q: Revered Master Nun, what is life about?
A: Life is the being of people, and life of
animals is the being of animals. So,
life is the being of the living who is not dead yet. The living being still have motions such as
standing, walking, sitting, and sleeping as well as other functioning such as
eating, drinking, excreting, sexual intercoursing, doing, speaking, and
thinking. The living beings have love,
hatred, and other emotions, and they may be accounted as good or bad ones.
Regarding living beings other than humans and
animals, I will not explain about them, but I will explain about the human
beings only. Humans’ life comprises of
five components or the five aggregates namely form, perception, remembrance, thought, and cognition. These are
immaterial.
(1) Form (rupa) means the figure or shape which
can be seen with naked eyes.
(2) Perception (vedana) means the feelings such as
happiness, suffering, or neutrality.
(3) Sanna (remembrance) means memory upon sight,
sound, smell, taste, and bodily feeling.
(4) Sankhara (thought) means mental conditioning
to be wholesome, unwholesome, or neither wholesome nor unwholesome.
(5) Vinna (cognition) means perception, memory,
and thought which are conditioned to give rise to cognition. For example, the
eyes see, the ears hear, the nose smells, the tongue tastes, the body feels,
and the mind thinks emotionally. Then,
one has happiness, suffering, and neither happiness nor suffering. Our lives are borrowed from the four elements
which are the solid, the liquid, the combustion, and the temperature. The solid is the hard parts. The heat and warm parts are from temperature
or fire. The flowing of air from above
to below and from below to above are borrowed from the combustion. The cooling and fluid parts are borrowed from
liquid. We have to take good care of
what we borrowed. If we use them well,
we will gain benefits; otherwise, we will face with harms or problems.
Q: Master Nun, you named your meditation
center’s magazine as ‘The Crystal Dhamma City,’ what does it mean?
A: The ‘City’ means our human body which extends
over the height, width, and thickness.
The bodily city is governed by the King which is our own mind that
comprises of form, perception, remembrance, thought, and cognition.
Q: So, what does the Dhamma City mean?
A: The Dhamma is nature. Then, the Dhamma City means the city built
with nature. The nature builds up humans
to be male and female, father and mother, and nature also builds so many
various things both living beings and non-living beings. All of what I said, both humans and things,
were built to live in the nature under the same system which is called karma in
Buddhism.
Q: What are the karma(s)?
A: Mainly, karma is the action of humans which
can be differentiated into physical action, speech, and thought. There are both good karma, bad karma, and
neither good nor bad karma. All of them
share one thing in common that their particles move at all time whether they are living
beings or non-living beings.
Q: What are the Vinna?
A: Vinna is
the natural element of cognition. It can
be of a ‘transcendroid’ nature.
Q: What is the meaning of spirituality?
A: It is our mind whose functions are to
perceive, memorize, thought, and cognize.
When there is sensual experiencing via sight, sound, smell, taste,
touch, and mental feeling, these are processed and conditioned to give rise to
cognition within the mind.
Q: What is the original condition of mind?
A: Originally, the mind is pure, clear, and
radiant. When it is contaminated by
mental defilements which is the dirty nature or the unwholesome dark nature
according to Luang Por Wat Paknam, then, the mind becomes gloomy.
Q: What is craving?
A: Tanha or craving is a nature that
makes one wishes to continue indulging into emotions.
It is like a sticky glue-rubber that makes it easy for other things to
cling to and develop into dirt further.
Our mind is like a plant seed, tanha or craving is like the
moisture contained inside the seed. So,
the moisture enables the seed to sprout and grow further endlessly.
Q: As our mind is pure and radiant, can’ it stay
liberated?
A: This is possible for the mind of the
enlightened ones which is pure and tough like a diamond that cannot be
dissolved in liquid. Its quality is
supernormal. However, the mind of
commoners is like clear water. When it
is contaminated by dirty water, it becomes unclear. This is the natural quality.
Q: How is the Crystal City?
A: The Crystal City is developed from the Dhamma
City. We already have a Dhamma City, and
this can be developed into the Crystal City.
To do this, we develop ourselves to have the Buddha Gem, Dhamma Gem, and
Sangha Gem, as well as mindfulness, righteousness, awakening and joyfulness,
having righteous conducts, and these will make our own body pure like the
Crystal City.
Q: How can we turn the Dhamma City into the
Crystal City?
A: Heading along the Noble Eightfold Path, and
this will lead to the Crystal City.
Q: What is the meaning of “Dhamma Body seeing
the Dhammakaya?”
A: As we were born humans, we have to be
diligent by working and doing our duties to earn for livings. In order to survive, we need to have the four
basic necessities which are foods, clothes, shelter, and medicine. The Dhamma Body means that our body has to do
the duties. First of all, we do things
for ourselves. Next, we help others and
the society. Lastly, we have to search
for the truth of life and true happiness by putting an end to suffering
completely.
Seeing the
Dhammakaya means comprehending the truth of nature or Dhamma condition that
everything exists, stays for a period of time, and decomposes. This is normal according to the Three Nature
namely impermanence (anicca), suffering (dukkha), and non-self (anatta). We should not be attached to the state of
being humans, animals, and self. As we
are bound to these attachments, it will create the mirage that deceives our
mind to have both happiness and suffering.
Who else will be able to know this as the answer is within humans
themselves?
As we
observe things that occur naturally, stay over a period of time per natural
contributing factors, and cease later on, these can be distinguished into the
material and immaterial. So, we explain
this phenomena as “the Dhamma body sees the Dhammakaya.”
9. The Superknowledge of Dhammakaya (Vijja
Dhammakaya)
Q: What is the superknowledge of Dhammakaya?
A: Vijja or superknowledge means the bright
insight wisdom that gets rid of avijja or the dark ignorance that causes
unknowing or misunderstanding.
Q: Does the superknowledge of Dhammakaya belong
to the Lord Buddha?
A: Yes, the superknowledge of Dhammakaya is the
principles of Lord Buddha’s teachings which Luang Por Wat Paknam rediscovered
and taught to his disciples.
Q: How can superknowledge of Dhammakaya defeat
the evil mara?
A: Mara is the defilement. It is the nature of the dark side. Mara is the root of unwholesomeness. For the neutral party, we call them ‘abhayagata.’ We have to create and promote the wholesome
elements and essences within ourselves as well as cultivating goodness to root
deeper into our mind further. Then, we
will gain the strength to uproot unwholesomeness that always attempts to seize
our mind which comprises of perception, memory, thought, and cognition. The unwholesomeness normally misleads us to
be attached to ‘self’ altogether with ignorance, craving, attachment, and
clinging, resulting us to continue the cycle of rebirth and suffering
endlessly.
Q: How can we make merit?
A: To make merit, we have to believe in the Lord
Buddha’s teachings, the law of karma, merit and sin. Next, we should learn to do giving, observing
moral precepts, learning the Dhamma, practicing meditation, and pursuing the
Noble Eightfold Path. We have to be
committed in doing these things in order to build the weapons to defeat the
evil mara absolutely.
Q: How can the superknowledge of Dhammakaya cure
disease?
A: The superknowledge of Dhammakaya can cure
disease as it empowers the practitioners to decompose elements within humans
such as solid, liquid, combustion, temperature, air, and cognition, and create
balance among them. However, if the
patient has strong karma, it will be difficult to heal. The patient who has enough merit energy or
can reconnect to the given energy, or sense the Dhammakaya Master will be able to purify
the patient’s elements and essences in order to extend the lifespan. So, merit energy is also very important as it
energizes one’s life. In case that the
patient’s body is much degraded due to the natural process which makes it
impossible to cure or heal, the elements and essences have to be returned to
the nature.
Q: The decomposition of elements and essences is
not death, isn’t it?
A: Yes, the human does not die when his elements
and essences are decomposed and purified because his physical body still works
as usual according to the mother nature that things exist, stay for a period of
time, and decompose. There are both the
material and the immaterial as we live in this assumed world. We rely on the nature which creates both
living beings and non-living beings. The
elements and essences function throughout the cycle of rebirth. When the body is decomposed, our spirit has
to seek for a new body.
Q: As the old home or our body decomposes, where
would the spirit head to?
A: The spirit will continue on according to the
karmic power which is the consequence of our actions when we are alive. If we do good deeds, we will reborn to a good
realm to enjoy happiness. On the
contrary, if we do bad deeds, we will reborn to a bad realm for punishment.
Q: How can Dhammakaya Meditation help the people
who already passed away?
A: Dhammakaya Meditation can help, but one has
to believe in the Dhammakaya with one’s wisdom when one is still alive. This is because the Dhammakaya’s mind is very
powerful. If one hold on to the
Dhammakaya and follow the path of Dhammakaya, the Dhammakaya can guide you both
in the present lifetime and the afterlife.
In the present lifetime, you will live with mindfulness and without
recklessness.
Q: What types of Dhammakaya are there?
A: The Dhammakaya can be classified into three
parties namely the Holy Dhammakaya, the Neutral Dhammakaya, and the Evil
Dhammakaya (mara). All of them are
inside everyone’s mind.
The Holy
Dhammakaya belongs to the wholesome party.
They have bright wholesome mind full of virtues. In addition, they are shame of sin, diligent,
truthful, and in-line to the pure Dhamma.
They cultivate merit to end the cycle of birth and foresee the truth of
life. Those who get close to one who
attains the Holy Dhammakaya will feel refreshed, and their sufferings will be
solved. So, the one who attains the Holy
Dhammakaya does the duty of the wholesome party.
The Neutral
Dhammakaya neither does good nor bad deed.
They don’t believe in merit and sin, and they live their lives based on
past accumulated merit with over-pride.
The Evil
Dhammakaya or mara belongs to the unwholesome dark party. Their mind is sinful. They are lazy and selfish while causing
troubles to themselves and others. They
believe in being self (atta). These
people are hypocrites or pretenders, and they are tricky. They misbehave and do not observe moral
precepts and have no virtue. They don’t
believe in heaven and hell, merit and sin, as well as having no gratitude. Thus, they attempt to continue on the cycle
of rebirth. Those surrounding them would
have suffering and troubles. These are
the characteristics of people who do the duties of the Evil Dhammakaya.
All of the
three parties of Dhammakaya compete each other in everyone’s mind. Humans have different thoughts based on the
accumulated karma, and they have their own reasons which they believe to be
correct. So, they have different
opinions. We have to study and decide
which party we want to belong to.
Our mind is
the cognitive element which is immaterial.
It is capable of accumulating wholesomeness and unwholesomeness as well
as stories similar to the hard drive of a computer. Humans can reconnect to the immaterial and
reflect to be the material in the form of being good or bad person.
Q: Can the Superknowledge of Dhammakaya help in
every aspect?
A: Yes, it can help. However, one has to have faith and wisdom
believing in the Dhammakaya and has accumulated enough merit energy. The belief and the power from the
Superknowledge of Dhammakaya, altogether, can solve every problem. If an individual has so much sin energy, it
may not be able to solve or reconnect.
We can compare this to the rechargeable battery, if it is not wired or
connected, we cannot recharge the electricity.
10. Meditation Practice
Q: I would
like to ask Master Nun about the meditation practice. If we do not practice the Dhammakaya
meditation method, can we attain Dhammakaya?
A: Yes, any meditation practitioner who follows
the Lord Buddha’s teachings will be able to attain the Dhammakaya, all
alike. There are numerous meditation
methods, and the Dhammakaya rests within the pure mind irrespective of the
method. So, it depends on our commitment
if we will be able to reach the Dhammakaya or not. If we are truly committed, we will be able to
attain Dhammakaya.
Q: Those who practice meditation until attaining
Dhammakaya will be able to see hell and heaven, but why some of them are still
selfish?
A: There are different parties of Dhammakaya.
The Evil
Dhammakaya can also see hell and heaven, but they don’t see the real
thing. The Evil Dhammakaya is selfish
and lacks moral discipline and virtue.
They have no shame and fear upon sin.
They are tricky and boast themselves to be the supernormal person. They are the pretenders who commit the causes
that continue on the cycle of rebirth endlessly. Those who get close to them would feel
troublesome, sufferings, and darkness.
The Holy
Dhammakaya can see the real hell and heaven.
After seeing the hell and heaven, they are shameful and fear of
sin. These urge them to accumulate more
merit and pursue virtue perfections in order to discontinue the cycle of
rebirth as they foresee the suffering and harm in the cycle. Those surrounding the one who attained Holy
Dhammakaya would feel comfortable, refreshed, calm, peaceful, and bright. In addition, the Holy Dhammakaya makes one
realizes in oneself, having sympathy upon oneself and others.
Both the
Holy Dhammakaya and the Evil Dhammakaya rest inside ourselves. They have to rely on each other. We have to rely on the Lord Buddha’s
teachings only to be our guide light that leads us the way to defeat and
overcome the evil mara. The most
venerable Phramongkolthepmuni (Sodh Candasaro) or Luang Por Wat Paknam
researched the Lord Buddha’s teaching in meditation until he rediscovered
Dhammakaya Meditation, he taught his disciples and the knowledge has been
passed on until the presents.
Q: I would like to ask Master Nun about
meditation practice. Some people can see
the crystal sphere with insight, but some people has practiced for a long time
but they still don’t see the crystal sphere.
What is the reason behind this?
A: In meditation practice, some people are able
to see a crystal sphere with insight while others who have practiced for a long
time still do not see, this is because their minds have not calmed down
yet. Their minds still wander around, if
their minds calm down, they will see the crystal sphere all alike because the
crystal sphere which represents the Dhamma sphere rests inside everyone.
Q: Master Nun, do you have any special technique
for us to be able to see the crystal sphere with insight?
A: The recommendation for seeing a crystal
sphere with insight is to observe precepts flawlessly and be mindful at all
time so you become aware of whatever you do at every moment.
Q: Those who cannot see the crystal sphere with
their insight is because the meditation method does not fit their mental
cultivation, isn’t it?
A: Yes!
The reason for being unable to see the crystal sphere with insight could
be the mismatching with mental cultivation.
There are many causes for this.
Some people had practiced various meditation methods before and had many
meditation masters. They don’t know
exactly which method to use. This is
similar to planting a tree, when a tree is growing up, it is relocated. Some people have doubt whether it is real or
not or some people have excessive attempt to see the crystal sphere. However, if everyone is really committed to
the practice, they will see the crystal sphere all alike because the crystal
sphere or the Dhamma sphere exists within everyone.
Q: For those who cannot see the crystal sphere,
what should they do?
A: Those who cannot see the crystal sphere
should keep their mind indifferent which is neither glad nor sad, having no
anger, hatred, or love. Keeping their
mind still and focused only.
Q: Is there any involvement with the cultivated
merit?
A: Absolutely! This is because everything stems
from a cause. Thus, there are causes and
effects which involve past and present.
Q: Can those who have accumulated less merit see
the crystal sphere with insight?
A: Those who have accumulated less merit can see
the crystal sphere with insight. This
depends on the causes and effects. They
have to make merit by giving alms and observing precepts because precepts or
moral discipline is the quality of humans.
Meditation practice is based on moral discipline. Comparing this to planting, we have to
prepare the ground well, so the tree can grow further to bear flowers and
fruits.
(end of page
132, start page 133)
Q: What would happen if one practices meditation
without observing moral precepts?
A: Without moral precepts, the meditation
practice will be wrongful. This is called ‘micca-samadhi’ which belongs to the
dark evil party.
Q: Some people can see the Dhamma sphere with their
insight. What does the ‘Dhamma Sphere’
mean?
A: The Dhamma sphere is the mind or the sphere
of spirit. It is a kind of nature.
Q: What is the characteristic of Dhamma sphere?
A: The Dhamma sphere is immaterial. It is pure and crystal clear. The Dhamma sphere is the cognition
element. When we have a good mind, the
Dhamma sphere is clear. When we have a gloomy
mind, it turns grey. When our mind is
sinful, it turns dark. The
characteristics are outcome that we can destine. It is all up to us to think and turn it to
be. For example, a person with good
immaterial mind is expressed to be a materially good person. On the contrary, if a person is selfish,
harmful, and tricky, having gloomy mind, then he or she expresses himself or
herself to be a physically bad person.
Q: Does the Dhamma sphere have color and
brightness?
A: The Dhamma sphere has no color and
brightness, it is immaterial. But some
people create the imagination of its material characteristic. So, one can take the material as their
meditation object for visualization.
This is because the mind normally thinks and conditions infinitely. So, we can make our mind thinking of the
Dhamma sphere as the image with color and brightness that we can hold our mind
to in order to enable mental unity or mental calm (Samadhi).
Q: How is the Sphere of Moral Discipline?
A: The Sila Sphere or the Sphere of Moral
Discipline is a kind of nature that allows the action and speech of an
individual to be normal. Thus one does
not harm oneself and others with any action, speech, and thought. As a result, one continues one’s duty as
usual without alteration.
Q: What is the difference between Moral
Discipline with and without Magga (path)?
A: The moral discipline with magga means
the supra-mundane moral discipline according to the Noble Eightfold Path. The moral discipline without magga
means the mundane moral precepts.
Q: How is the Sphere of Concentration or Samadhi
Sphere?
A: The Sphere of Concentration is a kind of
nature of mind that calms down and stops still or focused. So, one is mindful and awaken.
Q: Does it have power?
A: Yes, the focused and still mind is powerful.
Q: How is the Sphere of Wisdom or Panna
Sphere?
A: The Sphere of Wisdom is the cognition element
that enables one to know the beginning, the middle, and the advanced. If one accumulates good deeds with wisdom
until it becomes perfection or parami, there will be the Vimutti
Sphere and Vimuttinanadassana Sphere arising in the middle and unify to
become one. Then, one will have insight
and intuition to know and understand various phenomena.
In
conclusion, if we practice meditation according to the Lord Buddha’s teaching
until attaining the Holy Dhammakaya, we will have insight and intuition to
discover and understand the truth as well as the nature that created humans and
various things, both material and immaterial, which function systematically and
belong to the same nature system.
Nonetheless, humans are capable of reconnecting their mind to experience
all of these.
Humans have
created rules and regulations to organize the human society whereas the Law of
Karma organizes the actions of humans and animals to be either happy or
unhappy. Everything stems from a cause,
and they exist to stay for a period of time before being decomposed. This is the Dhammic condition according to
the law of nature.
As we were
born humans and be fortunate to meet with Buddhism which has the Lord Buddha’s
teachings as the truth that enlightens humankind, anyone who follows the Lord
Buddha’s teachings will be able to discover the truth. Then, we will have gratitude upon the nature,
and we will not destroy it. If we
practice meditation and cultivate good deeds until reaching the advanced level,
we will be beyond nature and able to put an end to sufferings.
11. Religion
Q: Revered Master Nun, there are many severe
problems in the present human society such as a son killing his father and
mother as well as parents killing their children. Why is it so?
A: This is because people have no religion. They know religion, but they don’t practice
the religious teachings. So, it is
useless as they have no refuge.
Q: Is it due to past karma?
A: It could be the past karma and/or the present
karma which made that happen.
Q: How can religion help to prevent this?
A: If people obey the religious teachings, they
will be able to prevent and solve problems absolutely.
Q: What are the Buddhist principles in term of
practice?
A: Buddhism teaches people to abstain from
misdeeds, promote good deeds by way of giving, observing precepts, and
practicing meditation. In another word,
it is to cherish moral discipline, metal concentration, and wisdom. Buddhism is the religion of wisdom where
cause and effect are taken into account.
Also, Buddhism emphasizes on karma, especially the good karma via
action, speech, and thought which are in-line to the wholesome Dhamma.
Q: Some people committed misdeeds in the past,
how can we solve this?
A: As we study the Lord Buddha’s teaching, we
have to accept the karmic fruitions and stop doing bad deeds. Then, we do only good deeds and continue our
duty as usual. The past karma will be
relieved. However, if the past karma is
still very strong, it may intervene the karmic fruition directly causing us to
die or recess from wholesomeness.
Q: How many types of karma are there?
A: There are three major types of karma namely
the wholesome, the unwholesome, and the neutral.
Q: Some people have committed good deeds for a
long time, but why they turn to commit misdeeds again?
A: Because they are not steadfast in the
Buddhist teaching and teachings of Buddhist masters. Their truthfulness is weakened or their past
karma bears fruit powerfully, so they recess from wholesomeness.
Q: It is said that ‘Doing good deeds, earning no
good results. Doing bad deeds, enjoying
good results.’
A: We earn good results when we do good deeds,
if it is in-line to the Dhamma. This
means that we do good deeds and feel happy.
Those who do bad deeds will earn bad results as they feel unpleasant or
unhappy. We have to look at the mind,
not just the external. Sometimes, people
look nice outside, but they are gloomy inside.
Some people do bad deeds and gain good results because of their past
good karma supports them. For those who
do good deeds but still do not gain good results, it is because their past good
karma has not bear fruits in time. In
some case, they gain bad results because their past bad karma causes the
effects. This is similar to planting a
tree today, we will receive fruits in the future. Please be confident in doing good deeds. If we plant mango trees and keep watering and
adding fertilizer, we will absolutely receive the mango fruits. This is the law of nature. It is the truth of life. Those who enjoy their past good karma are like
ones who already have the mango trees planted years ago, so they can enjoy the
mango fruits today. However, if they
don’t keep up with watering and adding fertilizer, the trees may die soon.
Q: How can we convince people to do more good
deeds?
A: It is difficult to reborn as a human. So we are fortunate to be humans. This is possible because of our past
merit. If we develop ourselves further,
we will be humans with humanity; otherwise, we are just people without or with
less humanity. We have to cultivate
virtues to people since their childhood similar to our forefathers who brought
their children and grandchildren to Buddhist temples for merit making. Our forefathers’ merit making is a good
example for us, and we can take them as our role models.
Q: Why do people in the present days are so
selfish?
A: Because people have become more
materialist. They give priority to
money. So, they neglect the spiritual
development. Hence, they lack virtues
and compassion, unlike our past generations when people admired virtues and
morality, so they live peacefully with less selfishness.
12. India
Q: Master Nun, how was your experience from
travelling to the Buddhist pilgrimage places in India from 20 to 27 February
1994.
A: I felt like the Lord Buddha was still
alive. In addition, I felt overwhelmed
and encouraged to further my meditation practice. I felt like the Lord Buddha reminded me to
speed up my merit cultivation and never be reckless. This eliminated my doubt and enhanced my
faith.
Q: Why does Buddhism in India is in recession?
A: Because there are numerous beliefs in India,
and later on, there are fragmenting of ideas without true commitment in
meditation practice.
Q: Is the lineage of the Lord Buddha still
there?
A: Yes, there is still Sakya clan in Nepal.
Q: Master Nun, do you think that Buddhism will
prosper in India again?
A: I think Buddhism will not prosper in India
like in the past, but it will prosper elsewhere.
Q: Do the Indians in the present time still
believe in Buddhism?
A: From my experience during the pilgrimage, I
saw only Tibetans and Buddhists from other countries who built their temples in
India such as the Japanese, Burmese, and Thai.
Q: Will you visit India again?
A: Yes, I will because I had only seven days for
my previous trip. I think it’s too
short.
Q: According to your trip to Australia from 6 to
13 September 1995, I would like to ask how Buddhism in Australia is now.
A: From my visit, there are numerous Buddhist
temples. They share something in common
as the temples are indeed the residential homes. Some temple has a pagoda instead of the
Buddha hall or uposatha. There is
Buddharangsi Forest Monastery which is a big monastery in Sydney where the Most
Venerable Viboon Silabhorn is the abbot.
Q: Are there many monks in each temple?
A: Some temples have only one Buddhist monk, and
some have two.
Q: Do the Australian believe in Buddhism?
A: Yes, some of them are Buddhists. But mostly, lay devotees are Thai Buddhists
who live in Australia, and they recommend Buddhism to Australians.
Q: What are the nationality of Buddhists who
build temples in Australia?
A: From my experience, there are Vietnamese,
Laotian, Cambodian, Taiwanese, and more which I didn’t have a chance to visit
yet due to a tight schedule.
Q: How are cities in Australia?
A: They are clean and peaceful. People compete to plant flowers at
homes. Australians have good discipline
and respect the governing laws. Their
homes have no fence to prevent robbery.
People live together peacefully. Shops
are closed at 5 p.m. except restaurants which are closed no later than
midnight. In the evening, Australians
take their family members out for dining at beaches amidst beautiful scenes and
seagulls.
Q: Is Australia populous?
A: Yes.
One thing which is not common in Thailand is the mobile homes which are
tugged by vehicles. Another thing is
that there is a ringing to welcome people who enter shops, and most of the
shops have only one shopkeeper.
Q: Are there thieves and robbers in Australia?
A: I asked people there, and they told me that
there is no thieve or robber. This shows
that people have good morality.
Q: What are other interesting things about
Australia?
A: There are parks, playgrounds, clean public
restrooms or toilets, maple trees, and many penguins. (Master Nun’s laughter)
Q: How is the traffic there?
A: Transportation is very convenient. There is no traffic jam. Each bus has no fare keeper because
passengers can insert coins to pay fare, and they have to fasten seat belts; otherwise,
the driver will be fined. The drivers
also have to go through alcohol drinking check up.
13. Meditation Retreat
Q: What are the benefits from joining meditation
retreat at Suan Kaew Meditation Centre?
A: The meditation retreat at Suan Kaew Meditation
Centre allows the participants to gain several benefits. Normally, our Centre organizes retreats for
the period of three days, seven days, or nine days. Participants will have chances to learn
Buddhist teachings and know why one was born and what the life goal is. In general, one comes to reborn by oneself,
and when one passes away, one has to depart by oneself as well. Our centre will also educate meditation
retreat participants on merit and sin, the gratitude upon parents, teachers,
and religious masters, the existence of ghosts, spirits, demons, ogre and
ogress, the evil mara, animals, humans, angels, Brahmas, monks, hell,
heaven, and the Nirvana. We will teach
where they are. Once we come to realize
in the truth of Buddhism, we will know, love, and have sympathy upon
ourselves. All of what I said are within
our mind as they are immaterial. There
are also the material which can be seen with naked eyes and heard with physical
ears in the aspect of being a good or bad person.
Q: What are the activities during retreat?
A: In each retreat, participants will have
opportunities to do Buddhist chanting, practicing meditation, giving alms,
observing precepts, listening to Dhamma lectures, and more. These activities are aimed to cultivate
virtues and good habits for participants.
So, they can have their own guide light that leads their living as well
as having a refuge for their own. The
refuge is something they can hold on to as well as securing and protecting
them. So, their own life and their
family will be happy, and this will promote a better society in general.
Q: That’s true.
A: When we are at home, we put on our clothes,
make up our face so we look more attractive and beautiful. Ladies have to use cosmetics to add beauty to
their face in the worldly way. Likewise,
precepts observance is to add beauty in the spiritual or Dhamma way. To do so, we have to be mindful and careful
of our action and speech. When someone
is mindful always, he or she is elegant, isn’t it?
Q: That’s right, Master Nun.
A: If an individual has a calm action and speech
without provoking, challenging, or hurting others, such individual can keep
one’s mind normal. Will this bring
happiness or suffering?
Q: Happiness, Master Nun.
A: This is how observing precepts can bring
about happiness without causing troubles to oneself and allowing one to
maintain one’s properties and necessities for consumption.
Q: How does precept observation enable us to
have properties for consumption?
A: It is karmic fruition in the present
lifetime. When people observe precepts
during a retreat program, they are provided food, beverage, and other
accommodation for free at our meditation centre. These accommodations are made possible with
generous donations from our lay devotees.
They make donation to support the retreat because they are faithful upon
the participants who observe precepts during the program. This is the present consequences. The participants are required to observe
eight precepts which yield much merit if they can observe the precepts
flawlessly, and they will have enough meals for their retreat.
When an
individual who has moral discipline and honesty works to earn for living, they
will not become poor because of their virtues.
The ethical persons are diligent in working and they are well
disciplined by the moral precepts which secure their bodies whereas the virtues
secure their minds. So, they can do
their worldly duties very well in order to earn for living appropriately.
Lastly,
moral discipline (Sila) is the foundation of mental concentration (Samadhi)
and wisdom (Panna). Once the
action, speech, and thought are disciplined, this will bring about right
concentration (Samma Samadhi) where our mind is correctly, powerfully,
and firmly focused. We will also have
right view (Samma Ditthi) which allows us to think reasonably. Thus, our mind will be clean, bright, calm,
and peaceful.
Q: Can moral precepts observance helps to extend
our lifespan or eliminate our misfortune?
A: People who have both healthy body and mind
will live longer. But those who have so
much stress, aggressiveness, harm upon oneself, false speech, and mistreating
others, will die earlier. Stress alone
is the cause of many diseases. So, the
moral precepts observation can help one to have a good living, and this is
called ‘a fortunate lifestyle.’
Q: What are the benefits of giving and
meditation?
A: I already mentioned about the benefits of
giving in the past chapter on giving perfection which I exemplified the story
Prince Vessandara. To conclude, if one
wishes to get rich, one has to do generous giving. If one wishes to be freed from sufferings,
one has to observe moral precepts and practice meditation.
Everyone who
joins the meditation retreat at Suan Kaew Meditation Centre will gain benefits
from merit and virtue cultivation to prepare good foundation for their
mind. The frequent participants will
have opportunities to further this cultivation to reach the advanced level
which is called ‘perfection’ or ‘parami.’ This can be used as the Dhamma weapon for
defeating the evil mara. Both the
Holy and the Evil are within our mind, and they rely on each other. The evil mara has the duty to darken
our life and causes us to face with trouble, obstacle, and suffering while
continuing the cycle of rebirth endlessly.
Therefore, we must not be reckless, and we must not lack
mindfulness. We have to urge ourselves
in creating the contributing factors that will further our perfections or merit
accumulation. As we follow the path of
the Holy, we will have triumph over the evil mara. Then, our life will be bright, calm, clean,
and attain the Holy Dhammakaya.
14. The Gold Replica of Lord
Buddha’s Footprint
Q: I would like to ask why you built the gold
replica of Lord Buddha’s footprint.
A: It is due to my insight which I saw a
pavilion where a big Buddha statue in standing posture was enshrined, and there
was the Lord Buddha’s footprint in the pavilion. So, I asked an artisan to draw a picture
according to my insight.
Q: Why is it made of gold?
A: Gold is a valuable precious metal. It glows by itself without turning
gloomy. To build the Lord Buddha’s
footprint replica with gold is to express our strong faith and to value
Buddhism. This is a great material
veneration upon the Lord Buddha.
Q: What is your objective in building the gold
footprint?
A: The goal is to pay homage to the Buddha,
Dhamma, and Sangha. There are two
different kinds of homage in Buddhism, the homage with material offering and
the homage with practice. I made this
homage to eliminate greed which is the defilement embedded in my mind. This kind of defilement causes us to live in
darkness and suffering.
Q: How does the creation of gold Buddha’s
footprint relate to homage with practice?
A: As we sacrifice our properties such as rings,
necklaces, bracelets, earrings, gold, and money, we partially eliminate greed (lobha)
which is a kind of defilement. Dhamma
practice in Buddhism aims to get rid of mental impurities or defilements such
as greed (lobha), anger (dhosa), and delusion (moha).
Q: What does it mean to follow the footprint or
the path of the Lord Buddha?
A: To follow the footprint or the path of the
Lord Buddha, we practice the Noble Eightfold Path. This means that we have the mindful wisdom
upon the Right View or having the Right View, Right Resolve, Right Speech,
Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right
Mental Concentration which are complete.
If we do the opposite way, it is to follow the evil mara’s path.
Q: What will be the result from following the
Lord Buddha’s path?
A: We will have a refuge that secures our life
to be happy, bright, calm, and peaceful.
When we are still in this world, we will be sensible enough. After we depart this world, we will head to
heaven in the afterlife.
Q: Why are there so many problems at the present
days?
A: Because people do not follow the Lord
Buddha’s path, on the contrary, they follow the evil mara. As we live with the evil mara, we are
not sensible enough upon the mara’s tricks. So, we cannot solve our problems, and our
life turns chaotic. We have to face with
suffering. There will be problems and
disorders in both social and national level.
So, I built the Lord Buddha’s footprint to raise the awareness among
people to think, speak, and act reasonably by following the Lord Buddha’s
footprint. Practically, to practice
generous giving, observing moral precepts, learning Dhamma, and practicing
meditation, in order to achieve self-realization.
Q: The gold footprint has sunken patterns and
images. What do they mean?
A: They are the 108 auspicious symbols which
represent prosperity such as turtle, fish, elephant, horse, cattle, and sailing
ship. Also, there are the symbols of
longevity, beauty, happiness, and strength such as the image of Brahmas, gold
tree, and silver tree. The symbol of
governing power is the sword. All of
them are the Dhamma clues.
Q: Why do you place the gold footprint in holy
water basin?
A: In order to imitate the original one. When Mr. Boon, the hunter, discovered the
Lord Buddha’s footprint in Saraburi Province, the footprint was flooded by
water. The animals which were shot and
attacked with weapons can be healed by drinking water inside the
footprint. So, I brought Lord Buddha’s
shower water from Savatthi City in India altogether with holy water from 108
Buddhist temples in Thailand and pour down into the footprint basin at my
meditation center. The Great Master
Phramongkolthepmuni (Sodh Candasaro) who discovered the Lord Buddha’s
Superknowledge of Dhammakaya, also transferred his power from Dhammakaya
meditation into the basin. So, it is
very sacred, and lay devotees can drink the water as they wish.
Q: Can common people see and pay respect to the
gold footprint?
A: Yes.
Everyday from 9.00 am. to 3.00 pm.
15. What is life?
Q: I would like to ask what life is all about?
A: Life is ‘living.’ One is living when one is not dead or
‘unliving’ yet. For ‘being,’ it means
‘remaining.’ One’s elements are still
being. Thus, humans’ life means the living
and being of humans while animals’ life means the living and being of
animals. Life is very much important for
both humans and animals who are living beings.
So, we can conclude that life is more valuable than properties, and they
are more precious than any other precious.
If someone were to give us much money in exchange for our life, we will
absolutely deny. This is because we love
our own life. Therefore, humans and
animals are afraid of losing their life.
Q: As humans and animals love their life, why do
some of them commit suicide?
A: We cannot prohibit illness, aging, death,
departure, and recession in our life.
And some people commit suicide because of ‘karma.’ The Lord Buddha said that “Living beings are
under the Law of Karma.” So, humans’
life is predestined by karma which they committed themselves. We can say that they reap what they sow.
Q: So, who do people wish to commit suicide?
A: Because they do not have a safe refuge, so
they cannot be freed from suffering.
Q: What is the safe refuge which you mean?
A: The safe refuge comprises of the Buddha,
Dhamma, and Sangha. Whoever takes refuge
upon them will foresee the Four Noble Truth with their righteous wisdom. This means that they understand suffering,
the cause of suffering, practice that leads to cessation of suffering, and
enlightenment. These made the refuge
safe and superlative. People can be
liberated from suffering if they rely on the refuge. Without them, we don’t know what to hold on
to, so we may take refuge in the sinful instead. One is regarded as being sinful because his
mind is sinful. When one has sinful
mind, one commits sinful deeds. Thus, the
mind turns gloomy, and one has only sufferings.
It is like burning a big stone and place it into one’s mind. This makes one feels anxious and over
tempered. One feels like one is in
darkness with no exit. So, one keeps
thinking with the wandering mind, and some becomes stressful and turns
insane. These can cause one to have
psychotic problems and become a psychotic patient. When this happens, some people cannot stop
thinking as they are unable to solve problems.
So, they wish to commit suicide in various ways. This is because they lack Dhamma in their
heart. The Lord Buddha’s Dhamma or
teaching is an excellent medicine that can heal and calm people’s heart. But people are not interested in religion
although they have Dhamma books at home.
Dhamma can heal suffering. People
disinterest in the Dhamma when they are well, so they have no refuge when they
have suffering. This makes them get lost
in darkness.
Q: Some people think that they will be freed
from suffering after they die.
A: Living beings including humans and animals
have mind or spirit. When they die,
their mind or spirit is not destroyed.
The mind has to search for a new body.
This is like moving to a new home from one place to another. If one does good deeds, the new home will be
beautiful. On the contrary, if one does
bad deeds, the new home will be horrible, and it makes one feel even more suffering
to live in.
It is sinful
to commit suicide. We can escape from
trouble in this world, but we will have to suffer from the karma in the
following lifetimes. The right way is to
accept the truth about suffering that it is due to our past karma committed in
the past lifetimes. We need to have
mindfulness and patience to continue doing good deeds as we are still
alive. Once we can accept this truth,
our mind will be joyous and not sorrowful.
We will feel refreshed and have no suffering. Then our wisdom will arise, and the thought
of committing suicide will disappear.
16. The Triple Gem
Q: Master Nun, it is said that the Lord Buddha
is superbly helpful as he can be our refuge in getting rid of suffering. What does this mean?
A: We were born with our own karma, and we have
to face with our karmic fruition. This
is the same to everyone. We will receive
the fruit of karma whether it is good or bad karma. This is the cause that makes us strive
against suffering since we were born in order to survive. Then, we face with suffering from aging,
illness, and death. We have the bodily
and mental discomfort, resentment, sorrow from departing our beloved,
experiencing what we dislike, and various dissatisfaction. All of the aforesaid are suffering. Don’t you see now that since our first breath
until the last in our life, we have to experience with much suffering. Thus, the Lord Buddha kindly pointed out the
way to get rid of suffering by living our life with the Dhamma.
Dhamma is
the truth and the righteousness. It
means that the Lord Buddha’s teachings are completely truthful. Whatever that the Lord Buddha recommended us
to do, we will enjoy the result if we do so.
Whatever that the Lord Buddha recommended us to undo, we will suffer
from the result if we do it. Thus, all
of us should apply the Dhamma which is the Lord Buddha’s teachings into our
daily living.
Dhamma can
work as medicine that cures or heals our mental suffering. We cannot find any other medicine to heal the
mind. So, we have to accept the truth
that all of us have karma that leads to birth, and karma is in our ‘gene.’ We cannot choose where we want to reborn or
to be alive, once we can accept the fruition of karma, our mind will calm down and
have no temper. We will have wisdom
choosing to do only good deeds, and the good deeds will make us happy according
to the law of karma. This is to use
Dhamma as medicine for curing and healing our mind against suffering. This is the reason why the Lord Buddha can
help to get rid of our suffering.
Q: What does it mean that the Dhamma can prevent
one against harms.
A: After we were born, we have to face with
different problems surrounding us. They
are like storms or robbers that threaten our life. This is the ‘harm’ that everyone has to
encounter. If we always have Dhamma in
the form of ‘moral discipline,’ it will protect us against such harm at all
times.
In addition
to its function as teachings, Dhamma can also be regarded as the
instruction. This is in the form of ‘Vinaya’
that helps to organize our living to be in good order. Thus, people respect and do not harm each
other.
For moral
precepts or ‘Sila,’ there are different levels such as the five
precepts, the moral discipline within the magga, and the moral
discipline outside the magga.
There is also the superior level of moral precepts which is the eight
precepts. It is all up to us to choose
based on our convenience. The goal of
observing precepts is to get rid of anger and violence and rudeness of our
action, speech, and thought, as these can lead us to do bad deeds easily. The moral discipline promotes our awareness
not to commit misdeeds and being able to distinguish between goodness and
badness. Thus, moral discipline is like
fences that surround ourselves to prevent us against harmful sin and
unwholesomeness.
Our living
in the present is more difficult, but five precepts can secure our life as it
controls us not to kill, harm each other, steal others’ belongings, commit
sexual misconduct, lie, speak sarcastically, and drink alcohol. All of the aforesaid secure our living by
reducing suffering both in the present lifetime and in the afterlife. The frequent violation of five precepts will
causes one to receive punishment in the unwholesome realm like hell. But if one observes moral precepts, one will
have clean action, speech, and thought.
In addition, one will not have much impurity, free from harm and
revenge. One will be more disciplined
and ready to prosper further in life.
This is how the Dhamma can get rid of harm.
Q: One more thing, Master Nun. It is said that the Sangha or Buddhist monks
can get rid of illness. What does it
mean?
A: Our present world is full of various
diseases. The physical diseases require
medication as treatment, but the mental diseases cannot be cured with
medicines. We cannot produce medicines
to cure mental illness, but we need experts who know well about mental
diseases. They are the Buddhist monks or
Sangha. They can heal and cure mental
diseases which stem from hatred, anger, delusion, and jealousy. The Buddhist monks are specialists on this
matter. They will use the Dhamma which
is the Lord Buddha’s teachings as medicines for the mind. In addition, the Buddhist monks suggest us
what we should do and undo. For example,
“if we do this, we will be mentally ill of that.” “This mental illness can be cured this
way.” “Doing this and that can cure the
illness.” There is also the
Superknowledge of Dhammakaya rediscovered by Luang Por Wat Paknam which can
cure diseases. This is why it is said
that the Sangha can cure illness. There
is no other comparable medicine because the medicine for the mind is produced
by the Lord Buddha. Luang Por Wat Paknam knew this, so he taught us to use this
medicine to cure illness. Significantly,
we need to have faith and confidence in the Dhamma doctor and the Dhamma
medicines. Thus, our disease can be
cured. We have to learn and put into
practice as our habits. If we learn
without applying into practice, it won’t yield good results since the Dhamma
medicine cannot work. And the illness
will cause more problems and sufferings for us endlessly. Without the Buddhist monks who continue the
religion and religious teachings as well as telling us about the teachings to
be applied into our life, we will die badly of the mental diseases until there
is no one who is mentally healthy left.
This is how the Buddhist monks or Sangha can get rid of illness.
According to
my explanation, it is just the primary step of Dhamma practice. The Lord Buddha’s teaching is much more
profound. We must be truly committed in
meditation practice, and we will discover the true thing which can be known by
oneself only on how the Buddha, the Dhamma, and the Sangha can get rid of
suffering, harm, and illness.
17. The Four Factors Leading to Achievement
Q: On the occasion of coming New Year, I would
like to ask Master Nun which Buddhist teaching we should implement in order to
strengthen our mind, so we can encounter with suffering and difficulty.
A: The most suitable Buddhist teaching is ‘The
Four Itthipada’ or the Four Factors Leading to Achievement which
comprise of:
(1) Pleasure (chanda) which is the
satisfaction of one’s being. So, one is
satisfied to continue working on one’s righteous job. As one has less money, one spends less and
knows how to be thrifty. This complies
to the Lord Buddha’s teaching on appropriation over oneself, one’s earning,
income, and spending without overspending and overconsumption.
(2) Perseverance (viriya) which means the
striving to do one’s work the best with persistence whether the work is hard or
easy. With perseverance, one can be
successful if one has strong commitment.
(3) Attention (citta) means after we have
satisfaction and perseverance toward one’s work, we have to love the work we
do. So, one does one’s work happily and
attentively. For example, if we like
bakery, we enjoy making bakery for sales.
We will be happy to do it as it is what we like. Thus, we don’t have to force ourselves to do
it.
(4) Pondering (vimamsa) is the consideration over causes and effects
of one’s work with wisdom. It is to
check if what one has done is correct and righteous as well as possible for any
improvement. One has to ponder over these
factors prudently.
If one
applies all of the four Dhammas into regular practices, one can bring success
to one’s life even though one has to encounter with difficulties and problems
while the four Dhammas support and secure oneself.
Q: Nowadays, people worry so much about changes
in life. People who used to have good
jobs get laid off, and those who have fame get disdained and criticized by
others. Which Dhamma should we apply to
empower our mind, so we don’t feel disheartened and discouraged?
A: At this time, everyone has to turn to the
truth that all living beings are always under the ‘Worldly Conditions’ or ‘Lokadhamma.’ This means that people enjoy gains, fame, and
praise, but according to the Lord Buddha’s teachings, there are also the
opposite qualities which are lose, defame, and criticism which can occur to
one’s life. So, we have to comprehend
that everything is impermanent, subject to suffering, and keeps changing. We should know this very truth and prevent
our mind not to be colonized by them, and we will be happy everywhere because
the mind is joyous.
Q: When people are in difficulty, they start to
be selfish and neglect good deeds. This
leads them to experience suffering endlessly.
According to this fact, what Dhamma should we apply to cleanse the mind?
A: For this happening, we should apply ‘the
three meritorious deeds’ namely generous giving, precepts observance, and
meditation practice. These three can
purify our mind to be clean and freed from greed or selfishness because we
learn to give. In addition, we think,
speak, and act only in the wholesome ways due to the observance of precepts
which controls us to abstain from misdeeds.
Finally, our mind can be trained with meditation. This promotes mental calm and peacefulness,
and all of these are the fruition of merit from the top of merit making which
are generous giving, precepts observance, and meditation practice.
Q: According to what I asked you, the Dhamma we
talked about may not last forever, so which Dhamma we should use in order to
prevent all other Dhamma from regression or disappearance.
A: The Lord Buddha’s Dhamma which can sustain
all other Dhamma(s) is ‘Saddha’ or faith and confidence. This kind of faith must stem from the
righteous belief only which encourages one’s confidence especially the ‘kamma-saddha’
or belief in the existing of karma.
Then, one proceeds to believe in ‘vipaka-saddha’ or belief in the
existing of karmic fruition, so everyone reaps what one sows. Next, there is ‘kammasagata-saddha’
which is the belief that everyone has one’s own karma. Lastly, there is ‘tathagata-bodhi-saddha’ or belief and confidence in the Lord Buddha’s
enlightenment. This is because the Lord
Buddha taught us to do good deeds and abstain from bad deeds. As we are confident in our teacher, we will
believe in his teaching. Thereafter, we
will have the wisdom to understand that we were born to experience with
sufferings, and we have to encounter problems and difficulties due to our own
karma which we committed in the past lifetimes.
So, we should continue doing good deeds with patience. Thus, this is the Dhamma that can sustain all
other Dhamma(s) since faith can bind oneself to the teachings.
May everyone
make wishes for this coming New Year that we will cultivate our firm faith in
the Lord Buddha, the Dhamma, and the Sangha furthermore with the belief that
the Lord Buddha is wisdomful, helpful, and pureful. Then, our mind can have a refuge to rely on,
and the mind will not fluctuate according to the worldly stream of defilement
or impurity. Our mind will be able to
withstand the changes without being misled into the unwholesome ways according to
the Lord Buddha’s saying tha
18. Samadhi
Q: I would like to ask Master Nun about
meditation practice. How can we practice
meditation, and what is the objective?
A: Meditation is a simple term which is easy to
understand. In Buddhism, we call this ‘kammathana.’ ‘Kamma’ means ‘work’ and ‘thana’
means ‘base.’ So, this means the mental
work or the work which prospers the mind.
Another term for meditation is ‘bhavana’ which means mental
training or development in order to calm down the defilements or mental
impurities as well as cherishing wisdom.
Q: How many types of kammathana are
there?
A: There are two major types of kammathana.
(1) Samatha Kammathana or mental calm
(2) Vipassana Kammathana or insight
contemplation
Q: What are the differences?
A: Mental calm helps to calm down our mind
against the mental hindrances while the insight contemplation helps to promote
wisdom in order to get rid of ignorance or avijja which is the origin of
defilements or mental impurities.
Q: What is the purpose of doing kammathana?
A: According to the Lord Buddha, we do kammathana
to:
(1) Practicing mental calm to train the mind
(2) Training the mind to eliminate lust or raga
(3) Practicing insight contemplation to train
wisdom or panna
(4) Training wisdom to eliminate ignorance or avijja
Q: What is the meaning of meditation or Samadhi?
A: Samadhi means the firm settlement and
mental concentration which is steadfast without fluctuation.
Q: How many types of meditation are there?
A: In one aspect, there are three major types of
meditation or Samadhi.
- Khanika
samadhi which is
temporary mental concentration
- Upacara
Samadhi which is unfirm mental concentration.
This almost reaches mental absorption or jhana, but not yet.
- Appana Samadhi
which is firm mental concentration without fluctuation. The mind is focused and unified until
achieving the mental absorption or jhana by being able to eliminate
mental hindrances and gain the five factors of mental absorption namely
directed attention, examination, rapture, pleasure, and one-pointedness of
mind.
Q: What is the beholden of mental calm
meditation or Samatha Kammathana?
A: Something that the mind holds on to in order
to calm down. This is called ‘the
experience of mental calm meditation’ which is indeed ‘the method to calm down
the mind.’
Q: What is the beholden of insight contemplation
or meditation methods of Vipassana Kammathana?
A: Totally, there are forty methods classified
into seven groups as follows:
1. Ten Kasina
2. Ten Asubha
3. Ten Anussati
4. Four Brahma
Vihara
5. One
Aharepatikulasanna
6. One
Catudhatu-vavatthana
7. Four Arupa
Q: What is the meditation image or Nimitta?
A: Nimitta means the appearing image or
meditation object which is the image one sees within one’s mind as the beholden
of meditation practice. Also, it is the
symbol or meditation object primarily used for mental focus during
meditation. The meditation image or Nimitta
is a material object that can be seen with naked eyes such as in the case of
the ten Kasina.
Q: What are the Nimitta?
A: There are three types of Nimitta as follows:
(1) Parikamma nimitta which is to stare at an object for
visualization in meditation such as in the case of the ten kasina. Also, practitioners can also use mantra
repetition in his or her mind such as ‘Samma Arahang’ or ‘Buddho.’
(2) Ukkaha nimitta means the parikamma nimitta that
practitioner can master meditation object visualization well and being able to
see the image clearly either when opening or closing the physical eyes.
(3) Panibhaga nimitta means the image of
meditation object which practitioner masters visualization similar to ukkaha
nimitta. However, panibhaga nimitta is
like the memory of the clear and pure image in one’s mind that one can think of
enlarging or downsizing as one wishes to.
Whoever has panibhaga nimitta, this means that the practitioner already
attains appana Samadhi where one’s mind is calm enough until achieving mental
absorption or jhana.
Q: How can we practice kammathana
according to Dhammakaya Meditation?
A: The Most Venerable Phramongkolthepmuni or
Luang Por Wat Paknam taught his followers that, in the first step, one has to
calm down the mind by stop thinking of things other than the beholden of mind
in meditation. The, one pictures the
parikamma nimitta crystal sphere
image in one’s mind. The crystal sphere
image should be crystal clear like a diamond without any flaw. Its size should be about one’s eye pupil. Then, repeat the mantra ‘Samma Arahang’ and
relocate the image pictured in one’s mind from the first base, respectively,
until reaching the seventh base. The
details can be found in ‘The Principles of Samatha & Vipassana Kammathana
of Phramongkolethepmuni (Luang Por Sodh of Wat Paknam).’
Q: What will happen if we can picture the
meditation object in our mind until reaching the level of panibhaga nimitta?
A: The crystal clear sphere will arise at the
seventh base of mind. Its size varies
from the size of a sesame seed to the size of full moon. This
sphere is called the pathamamagga Sphere or Dhammanupassanakammathana
Sphere or the Sphere of Primary Path of the human body. All humans have this sphere nourishing their
life. If this sphere ceases, their life
will discontinue as well.
As one
focuses one’s mind at the seventh base, one will see the Primary Path
Sphere. Focusing one’s mind further in
the middle of the Primary Path Sphere, one will see Sila Sphere. Focusing one’s mind in the middle of Sila
Sphere, one will see Samadhi Sphere.
Focusing one’s mind in the middle of Samadhi Sphere, one will see
Panna Sphere. Focusing one’s mind
in the middle of Panna Sphere, one will see Vimutti Sphere. Focusing one’s mind in the middle of Vimutti
Sphere, one will see Vimuttinanadassana Sphere. Focusing one’s mind in the middle of Vimuttinanadassana
Sphere, one will see the refined human body, celestial body seated in the
middle of Vimuttinanadassana Sphere.
Then, continue focusing one’s mind in the middle furthermore. The kammathana meditation practice
ranges from the level of human body, celestial body, Rupa Brahma body, and Arupa-Brahma body. These steps are samatha kammathana or
mental calm meditation.
Q: How can we do Vipassana level?
A: When one meditates until attaining the
Dhammakaya, focus one’s mind at the Dhammakaya which is still small. Thus, the Dhammakaya will enlarge to be equal
to one’s human body. This Dhammakaya is
crystal clear throughout the body, seated in meditation posture, and topped
with a lotus bud, this Dhammakaya is called ‘Gotrabhu Dhammakaya.’ Then, allow the Gotrabhu Dhammakaya to
meditate in contemplation of the Four Noble Truth namely suffering or Dukkha,
cause of suffering or Samudaya, cessation of suffering or Nirodha,
and the path towards cessation of suffering or Magga within the human
body as well as contemplating on birth, aging, illness, and death, which are
impermanent (anicca), suffering (dukkha), and non-self (anatta). These contemplations are Vipassana
which one can prosper further, and there are much more in details.
Q: Can we prove them?
A: The Lord Buddha’s teachings can be proven or ehipassiko
and always timeless or akaliko.
Q: Can those who do not practice understand
these?
A: If they do not practice, it would be
difficult to understand because the verbal and written language are just humans’
presumption. The results of one’s
practice can be known by oneself or paccattam only. It is difficult to explain. For example, when someone tastes salt in
one’s mouth, he will feel the saltiness.
If he is questioned how saltiness is, it is difficult to explain.
Q: What does Dhammakaya mean? How can Dhammakaya defeat the evil mara?
A: Dhammakaya is the original spirit of living
beings. This original spirit is pure,
clean, elegance, cheerful, and radiant.
The evil mara
is the defilements or mental impurities that enter one’s mind such as greed,
anger, and delusion. They do not benefit
the mind. When they conquer one’s mind,
the mind turns gloomy.
The [Holy]
Dhammakaya belongs to the white wholesome party. They are empowered by merit, wholesomeness,
and goodness. The evil mara
belongs to the dark unwholesome party, they are empowered by sin,
unwholesomeness, and evilness.
The White
Wholesome Dhammakaya and the dark unwholesome evil mara are opponents
upon each other. For more details about
how Dhammakaya defeating mara, please read the previous chapters of this
book.
19. The
Solution
Q: With my utmost respect to Master Nun! Why do people have to encounter with many
problems that pressure their minds. As
they cannot find out solutions, they think of committing suicide. Why is it so?
A: As people were born and have to encounter
with many problems in life, the cause is due to karma which destines our life
to be this and that way, more or less.
Nobody can escape from the karmic fruition. So, we have to study the Lord Buddha’s
teaching. Therefore, as we cannot avoid
problems, we have to study and comprehend how to solve problems.
Q: What is the solution?
A: If we wish to solve problems, first of all,
we need to seek for a refuge for ourselves.
The refuge is ‘Dhamma’ or teaching of the Lord Buddha. The teaching is deemed to be a safe refuge
for us. People who have no refuge are
usually unable to solve problems for themselves. Even worse, they cause troubles to themselves
and others as they do not know how to intake and learn correctly. So, they are deluded by sensual desires and
enslaved by materialism. These cause
them to lose the opportunity to reborn as humans. Moreover, some of them meet with Buddhism but
disinterest in studying the Lord Buddha’s teachings.
Q: How can Dhamma solve problems for us?
A: First of all, we have to understand the term
‘Dhamma.’ In one aspect, Dhamma is ‘the
duty.’ For example, the duty of legs is
walking, eyes for seeing, ears for listening, brain for thinking, and hands for
working. Every organ is created and
destined to do its duty correctly without interrupting each other. This is one example regarding our physical
body.
Ourselves
also have duty of being reborn as humans.
As Buddhists, we need to have ‘awareness’ which means that we have to
study the Buddhist teaching until we understand, then, put into practice. Thereafter, we will receive the answers on
the causation of all problems and sufferings we encounter in life. We will realize that all of them are subject
to impermanence (anicca), suffering (dukkha), and non-self (anatta). The way to solve the very cause of sufferings
is to avoid the bad cause, thus the undesirable result will not occur. Then, we have to commit only good cause in
order to achieve the desirable result.
This is the solution to life problems that the Lord Buddha taught us to
follow in the journey of life.
Q: How can we commit the good cause?
A: The aforesaid ‘good cause’ means to commit
good contributing factors which start from moral precepts because it is the
foundation that naturally gives rise to shame and fear of sin or hiri and
ottappa. We will have the
awareness by ourselves. Therefore, we
have to be mindful of our action, speech, and thought and keep them
righteous. This is the foundation of all
humans. Once we commit a cause, there
will be effect(s). We need to have good
principles and refuge. This will make
people trust and believe in us, and we will be able to make achievements
properly. In addition, we will be able
to appropriate our speech, thought, and action whether we are walking, sitting,
or consuming. We will realize in the
gratitude we owe to others without being a person with ingratitude. These are teachings of the Lord Buddha.
Q: Some people may object that they do good
deeds, but they still have to encounter problems. So, why should they continue doing good
deeds?
A: At the present days, most people do good
deeds because of ‘craving.’ They don’t
do it because it should be done. So,
they feel discouraged in doing good deeds which is to create the contributing
factors. Everyone who is born has to die all alike. So, we should learn from each other as we are
still alive. This means that we have to
practice until we know that an effect is due to a cause. Then, we will be able to choose when we
reborn. Please observe the surroundings,
we will find people who are even more suffering than us. Don’t look at people who are better than
us. We should make ourselves ‘moderate’
and do our duty correctly. Keep our mind
pure and live with the present. Our past
is like a dream, and let go of the future somehow. Do our best in the present. Don’t be disheartened! Everything goes on according to the
nature. Things exist, remain for a
period of time, and decompose. We live
in the world of presumption. Humans are
the ones who assume day, night, suffering, and happiness. Above all of these, the Lord Buddha’s
teaching is the truth for all that everything exists, remains for a period of
time, and decomposes according to the impermanence (anicca), suffering (dukkha),
and non-self (anatta). When it is
about time, we have to depart this world all alike. We have to abandon our money, precious
belongings, gain, dignity, fame, properties, as well as our own body. Only our virtues and goodness will remain in
this world.
20. Doing Good Deeds
Q: I would like to question Master Nun about
doing good deeds. Nowadays, people doubt
why they do good deeds but receive no good result. If it is so, why should they continue doing
good deeds?
A: First of all, we have to consider what kind
of good deeds we do. Are they good deeds
according to Buddhism or the worldly?
For good deeds according to Buddhism, we need to have awareness of
humanity and observe the five moral precepts.
This can exist within ourselves.
The moral precepts according to the magga or path means following
the Lord Buddha’s path. The Lord Buddha
is the owner of Buddhism which teaches the righteous way of living with wisdom
and right view. This means that
everything complies to righteousness without harming oneself and others. Next, there is the right livelihood. For moral precepts outside the magga or
path, it is the regular moral precepts which deal with worldly happiness and
suffering. In this case, it means common
living of humans who pursue their career as usual. For example, people who work with livestock
do not consider that killing is harming.
The animals love their own life which is similar to humans, but that is
the way humans do their worldly duty.
Another example is gambling. We
wish to earn money from others, and others wish to earn money from us, so the
duty continues on with the power of karma or action that causes either
happiness or suffering or having both together.
However, if we observe moral precepts, we will have awareness and better
consideration. We will know how to intake and learn.
The virtuous and knowledgeable ones who can secure and rely on
themselves can also help us. So, we
should ask them about cause and effect, so we become knowledgeable and
understand well until we can apply to our life.
Finally, we can have the refuge of our own.
Q: What is the difference between merit making
and committing good deeds.
A: The term ‘merit’ is the result. We have to commit the cause which is to train
our action, speech, and thought to be virtuous and ethical. We have to do our duty righteously. For example, the child, the mother, the
father, the teacher, and the master have to do their duty correctly. One has to be diligent, honest, and
responsible in doing one’s job. For
example, if we are employees, we have to do the duty of employees. This is how we can gain the internal Noble
Wealth. Thereafter, the external Noble
Wealth will occur to us. We will become
good people who have merit. The level of
dignity as humans in ourselves will progress.
If we invest so much effort in doing good deeds, we will be promoted
from humans to be angels, Brahmas, and the Holy. Then, we will enjoy only happiness in both
the present and future lifetimes. Human
society always needs people like this.
As we are born humans, we have the right to develop our mind to be
better. This is to be the ‘meritorious
person.’
Q: If we do good deeds according to Buddhism,
but why do we sometimes have problems?
A: We must have faith in the Lord Buddha’s
teaching. We must believe in the Law of
Karma. Since we still cannot make a
choice when we reborn. Every living
being, either human or animal, loves happiness and dislikes suffering. By the end of their lifetime, they all have
to decompose according to the Law of Nature.
But we are fortunate to be born and meet with Buddhism. The Buddhist teaching is truthful as Buddhism
is the religion of wisdom, thus Buddhism can be the guiding light for
humankind. Buddhism teaches people to be
rational. People will earn good results
from doing good deeds and bad results from doing bad deeds. These are the matter of cause and effect. Otherwise, we would have had being unable to
make a choice when we reborn. But in the
present, we are able to make a choice to reborn in the future. This means that we have faith believing in
the Law of Karma. Hence, we can choose
to stop doing bad deeds and pursue the ten, twenty, and thirty virtues
perfection namely generosity, moral discipline, renunciation, wisdom, patience,
perseverance, truthfulness, resolution, compassion, and equanimity. So, the bad karma will not have an
opportunity to bear fruits. For example,
in the present generation, humans are very wise in doing research and discovery
of things for their own convenience and happiness. This leads to the age of globalization. But it causes people to compete endlessly in
their society. They do not realize in
Buddhism, and they have no refuge since they rely heavily on materialism. The materials can be relied on temporarily,
but suffering is still there. To get rid
of suffering, we have to follow the path of the Lord Buddha. This will make us realize, love, feel
sympathy, and rely on ourselves. So, the
reason why we do good deeds and receive no good results yet is probably that we
have the past karma called the supporting karma that will bear fruits later on. We cannot avoid our karma or actions because
it is the nature of cycle of rebirth.
Q: What does the cycle of rebirth mean?
A: Simply speaking, the cycle of rebirth is like
the boundless sea with its depth that cannot be reached. Then, our life is like windsurfing in the sea
by existing, remaining for a period of time, and decomposing. It goes on like this as long as we still have
mental impurities or defilements. We
have to be destined by the karmic force which we cannot avoid. Whatever we do is recorded into our mind, and
we can know this by ourselves. Our mind
is like a computer that can store data, but it can store data for uncountable
lifetimes over the period of billions or trillions years or more. As we have been reborn for numerous
lifetimes, we store data in the mental format in manifold volume while there is
no error like the computer. If we have
righteous refuge for our mind, we will be wise and wisdomful, being able to
rely on ourselves and help others. In
the present, most people are very smart, but they cannot survive because they
are enslaved by materialism. Those who
cannot solve problems choose to commit suicide.
People like this should be embarrassed upon other animals like cattle,
pig, duck, and chicken who do not commit suicide despite of the fact that some
humans attempt to kill them for food.
21. The Triple Gem
Q: The Triple Gem is deemed to be the most
revered in Buddhism. I would like to ask
Master Nun what the Triple Gem is?
A: That’s correct. The Triple Gem is the most revered in
Buddhism. The Triple Gem comprises of
the Buddha, Dhamma, and Sangha. We can
call them the Three Gem which are the Buddha Gem, Dhamma Gem, and Sangha
Gem. These three are the most revered.
Q: Why are they called the Three Gem?
A: Because the Buddha can get rid of suffering,
the Dhamma can get rid of harm, and the Sangha can get rid of illness for
faithful Buddhists. To clarify the Three Gem, the Lord Buddha is the one who
taught people to have righteous action, speech, and thought according to the
Dhamma and Vinaya or teaching and discipline which form Buddhism. The Dhamma is the Lord Buddha’s teaching, and
the Sangha means those who learn the Lord Buddha’s teachings or instructions
and put into practice accordingly.
Q: It is said that the Lord Buddha is
virtuous. What does it mean?
A: The Lord Buddha’s virtues include the
enlightenment which he attained by himself, and he taught to others to attain
enlightenment and have knowledge like him.
Q: How did the Lord Buddha know well, know
righteously, and teach others to know accordingly? What did others know?
A: The Lord Buddha attained enlightenment and
knew well and righteously by himself.
This means:
(1) The Lord Buddha is an Arahant or the fully
enlightened one.
(2) The Lord Buddha is a Buddha.
(3) The Lord Buddha is competent of superknowledge
(vijja) and good conduct (carana).
(4) The Lord Buddha reaches his destination safely
as he has no defilements.
(5) The Lord Buddha has omniscience over the world
(6) The Lord Buddha is an excellent trainer who
trained qualified trainees
(7) The Lord
Buddha is the religious leader for deities and humans.
(8) The Lord Buddha is always awaken and joyous
without delusive attachment.
(9) The Lord Buddha is fortunate as well as being
able to clarify the Dhamma successfully.
The Lord
Buddha taught others to know like him as follows:
(1) Knowing suffering
(2) Knowing the cause of suffering
(3) Knowing the cessation of suffering
(4) Knowing the method to cease suffering
Q: What does it mean that the Dhamma is
virtuous?
A: The virtue of Dhamma is that it secures those
who practice Dhamma against recession.
The Dhamma practitioners can be safe against harms because the wholesome
deeds committed virtuously do not cause suffering as consequence.
Q: How can we know that the Dhamma is virtuous
and yield happiness as the result?
A: We have to be committed in practicing the
Dhamma. In addition, we have to practice
it righteously, then, we will know that the Dhamma’s virtues are:
(1) The Dhamma that the Lord Buddha delivered well
and taught truthfully is well delivered in the beginning, in the middle, and at
the end, with complete principle and content for one’s good and pure
livelihood.
(2) The practitioners can realize by
themselves. Only one can do for
oneself. The one who practices can
attain, and the one who attains can see.
(3) It is timeless, meaning that one can do it
whenever one is ready. One will see the
result upon attainment. And this fact
remains true forever.
(4) All others are invited to prove this as it is
true and good.
(5) It should be taken into account or practice
until it occurs to one’s mind.
(6) The wise one can know this by oneself, and the
one who practices Dhamma will remain happy according to the pali that ‘Dhammacari
Sukham Seti’ or ‘the one who practices Dhamma will remain joyous.’
Q: After I asked you about the Lord Buddha and
the Dhamma… what about the Sangha?
A: The Sangha, who is indeed, the Noble Disciple
Monks are the Lord Buddha’s disciples who have good and righteous conducts
according to the Lord Buddha’s teachings, then, they teach other people. The virtues of the Sangha are as follows:
(1) They have
good conducts.
(2) They have honest conducts.
(3) They have correct conducts.
(4) They have appropriate conducts.
(5) They deserve material offerings and homage.
(6) They deserve welcoming.
(7) They deserve donation.
(8) They deserve respect.
(9) They are the source for the world’s excellent
ethics cultivation.
Q: Master Nun, as you already explained about
the Noble Disciple Monks, what about the common Disciple Monks? What are their virtues?
A: They have virtues according to their practice. The common Disciple Monks are still
‘trainees’ who have to study the Trisikha which are moral discipline, mental
concentration or meditation, and wisdom.
Then, their virtues will occur according to their practice. If they don’t have good practice
appropriately to their monastic conducts, they are no different from the lay
devotees.
Q: Master Nun, what did the Lord Buddha teach so
people believed and confident in the Lord Buddha as well as his teaching and
the disciple monks.
A: The Lord Buddha taught the three aspects to
the believers as follows:
(1) Teaching the believers to know even more and
understand the Dhamma that they ought to know and see.
(2) Teaching reasonably, so believers can consider
accordingly until they can see likewise.
(3) Teaching wonderfully, so believers can
practice and benefit from it correspondingly.
Q: How is the teaching to make believers know
and see the truth?
A: The Lord Buddha taught that it is common for
everyone to have suffering, and his words are true as people have suffering
from the three harms as follows:
(1) Suffering from birth
(2) Suffering from aging
(3) Suffering from illness
(4) Suffering from death
Simply
speaking, people suffer from the four harms namely birth, aging, illness, and
death.
Q: Yes, that’s true. What about the reasonable teaching?
A: What are the cause(s) of suffering in
life? The Lord Buddha mentioned the
causes of sufferings as sufferings are the result of their cause. The cause is ‘craving’ or tanha which
can be classified into three categories as follows:
(1) Kama Tanha
(2) Bhava Tanha
(3) Vibhava Tanha
This is the
reasonable teaching of the Lord Buddha.
Q: Master Nun, what about the ‘wonderful
teaching?’
A: The Lord Buddha’s teaching emphasizes on
practicing. As learners believe and put
into practice, they will receive the wonderful results out of their practice. According to the Lord Buddha’s saying that
“to cease suffering, it is necessary to cease the cause of suffering
first.” So, how can we do this? We have to cease craving or tanha. After ceasing craving, there will be no
rebirth. When there is no rebirth, there
is no aging, illness, and death, respectively.
This is how the teaching is wonderful.
Therefore, Buddhists should show respect, pay homage, believe, admire,
and revere the Triple Gem always.
Q: Thank you, Master Nun.
(The End)