Thai Culture and Buddhist Teachings on Karma and Virtuous Living

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OBJECTIVES

To foster Thai culture and tradition.

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Contents
The Buddha’s Words .......................................... 1
................................ 2
The shorter analysis of action ............................ 3
by Du Wayne Engelhart

.................... 6
.................. 10

........................................... 15
............................ 21
........... 22
......................
23
........... 30
...................................... 32
39
.......
Magazine

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Ven. Khumtan,

52

1

Saeng Dhamma

The Buddha’s Words

Happily indeed do we live not anxious among those anxious men.
Among many anxious men, thus we dwell unanxious.

3

Saeng Dhamma

Cula-kammavibhanga Sutta :

The Shorter Analysis of Action
Translated from the Pali by Thanissaro Bhikkhu
Alternate translation: Ñanamoli
http://www.accesstoinsight.org/tipitaka/mn/mn.135.than.html
Cula-kammavibhanga Sutta:
The Shorter Analysis of Action
I have heard that on one occasion the Blessed
One was staying near Savatthi in Jeta’s Grove,
Anathapindika’s monastery. Then Subha the student, Todeyya’s son, went to the Blessed One and,
on arrival, exchanged courteous greetings with him.
After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he
said to the Blessed One: “Master Gotama, what is
the reason, what is the cause, why baseness & excellence are seen among human beings, among the
human race? For short-lived & long-lived people
are to be seen, sickly & healthy, ugly & beautiful,
& high-born, stupid & discerning people are to be
seen. So what is the reason, what is the cause, why
baseness & excellence are seen among human beings, among the human race?”
“Student, beings are owners of kamma, heir
to kamma, born of kamma, related through kamma, and have kamma as their arbitrator. Kamma is
what creates distinctions among beings in terms of
“I don’t understand the detailed meaning of
Master Gotama’s statement spoken in brief without
explaining the detailed meaning. It would be good
if Master Gotama taught me the Dhamma so that I
might understand the detailed meaning of his brief
statement.”
“In that case, student, listen & pay close atten-

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

4

Saeng Dhamma

killing living beings, to dwell with one’s rod laid
down, one’s knife laid down, scrupulous, merciful,
& sympathetic for the welfare of all living beings.
“There is the case where a woman or man is
with sticks, or with knives. Through having adopted
& carried out such actions, on the break-up of the
body, after death, he/she reappears in the plane of
deprivation... If instead he/she comes to the human
state, then he/she is sickly wherever reborn. This is
the way leading to sickliness: to be one who harms

is the way leading to beauty: not to be ill-tempered
or easily upset; even when heavily criticized, not to
be offended, provoked, malicious, or resentful; nor
to show annoyance, aversion, & bitterness.
envious. He/she envies, begrudges, & broods about
others’ gains, honor, respect, reverence, salutations,
& veneration. Through having adopted & carried
out such actions, on the break-up of the body, after
death, he/she reappears in the plane of deprivation...
If instead he/she comes to the human state, then he/

with knives.
“But then there is the case where a woman or to envy, begrudge, & brood about others’ gains,
honor, respect, reverence, salutations, & veneration.
with clods, with sticks, or with knives. Through “But then there is the case where a woman or man
having adopted & carried out such actions, on the is not envious. He/she does not envy, begrudge, or
break-up of the body, after death, he/she reappears brood about others’ gains, honor, respect, reverin a good destination... If instead he/she comes to ence, salutations, or veneration. Through having
the human state, then he/she is healthy wherever re- adopted & carried out such actions, on the break-up
born. This is the way leading to health: not to be one of the body, after death, he/she reappears in a good
destination... If instead he/she comes to the human
sticks, or with knives.
“There is the case, where a woman or man is
ill-tempered & easily upset; even when lightly criti- ous; not to envy, begrudge, or brood about others’
cized, he/she grows offended, provoked, malicious, gains, honor, respect, reverence, salutations, or ven& resentful; shows annoyance, aversion, & bitter- eration.
ness. Through having adopted & carried out such
“There is the case where a woman or man
actions, on the break-up of the body, after death, is not a giver of food, drink, cloth, sandals, garhe/she reappears in the plane of deprivation... If lands, scents, ointments, beds, dwellings, or lightinstead he/she comes to the human state, then he/ ing to brahmans or contemplatives. Through having
she is ugly wherever reborn. This is the way lead- adopted & carried out such actions, on the breaking to ugliness: to be ill-tempered & easily upset; up of the body, after death he/she reappears in the
even when lightly criticized, to grow offended, pro- plane of deprivation... If instead he/she comes to the
voked, malicious, & resentful; to show annoyance, human state, he/she is poor wherever reborn. This
aversion, & bitterness.
is the way leading to poverty: not to be a giver of
“But then there is the case where a woman or food, drink, cloth, sandals, garlands, scents, ointman is not ill-tempered or easily upset; even when ments, beds, dwellings, or lighting to brahmans or
heavily criticized, he/she doesn’t grow offended, contemplatives.
provoked, malicious, or resentful; doesn’t show an“But then there is the case where a woman or
noyance, aversion, or bitterness. Through having man is a giver of food, drink, cloth, sandals, scents,
adopted & carried out such actions, on the break-up ointments, beds, dwellings, & lighting to brahmans
of the body, after death, he/she reappears in a good & contemplatives. Through having adopted & cardestination... If instead he/she comes to the human ried out such actions, on the break-up of the body,
state, then he/she is beautiful wherever reborn. This after death, he/she reappears in a good destination...

5

Saeng Dhamma

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

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

6

Saeng Dhamma

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

Beings are owners of kamma, heir to kamma,
born of kamma, related through kamma, and have
kamma as their arbitrator. Kamma is what creates
distinctions among beings in terms of coarseness &
When this was said, Subha the student,
were to place upright what was overturned, to reveal
what was hidden, to show the way to one who was
lost, or to carry a lamp into the dark so that those
with eyes could see forms, in the same way has
Master Gotama — through many lines of reasoning
— made the Dhamma clear. I go to Master Gotama
for refuge, to the Dhamma, and to the Community
of monks. May Master Gotama remember me as a
lay follower who has gone to him for refuge, from
this day forward, for life.”

To be Continued

7

Saeng Dhamma

Magha Puja
By Du Wayne Engelhart
Magha Puja

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

after the Buddha had attained Enlightenment. He
was staying at the Veluvana Bamboo Grove near
special things happened:
the Buddha.
All these monks were arahants, enlightened
ones.
All had been ordained by the Buddha himself.
All the monks came together on the day of
days that are celebrated in Thailand: Magha Puja,
Visakha Puja, Alsalha Puja, Khao Phansa (the
beginning of lent, the rainy season), and Ok Phansa
(the end of lent).
The Magha Puja holy day occurs on the full
moon day of the third lunar month. This is the
in Thai. This day is
in the middle of February to early March on the
in Thai,

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

8

Saeng Dhamma

monks when he was teaching the Dhamma.)
with other four, is at the core of Buddhist morality.
There are four main activities in the celebration
of Magha Puja today:
Making merit (
). On Magha Puja day the
faithful make merit (do good things) by donating to
the temple, attending Dhamma talks, and helping
with the preparation of the food for the monks.
Following the (Five) Precepts (
). They
are not destroying living things, not taking things
not given to us, not getting involved in sexual misconduct, not lying, and not using intoxicants.
Offering food to the monks (
). The lay
people offer food to the monks on their alms walk
at the temple. This is another way to make merit.
Some of the faithful observe the Eight Precepts and
practice meditation, staying at the temple and wearing white clothes. (The three additional precepts
are not eating after midday; not engaging in dancing, singing, or music or using cosmetics or jewelry; and not using beds that give great pleasure and
comfort.)
Walking around the Buddha hall three times
).
The lay faithful and the monks walk around the
temple three times clockwise (triple circumambulation) in a candlelight procession to show reverence
to the Triple Gem: the Buddha, the Dhamma, and
the Sangha (the community of the monks).

that we are trying to live a moral life following the
precepts.

The lessons of Magha Puja day include the

good, and to purify the mind—] are very important
and proper for everyone to practice, even today,

Practicing forbearance (khanti). Forbearance
is not just patience as usually understood. It is more
than this. Forbearance is putting up with whatever
people do to us for as long as necessary without ever
complaining or getting angry. It is never getting
upset if people are not nice to us or even try to hurt
us. It is always showing kindness and gentleness to
others no matter what they do to us. Forbearance

. . . It is possible for anyone to attain the goal
of a pure mind. To purify one’s mind is one of the
most important goals for Buddhists, for without a
pure mind a person cannot travel the correct path
toward other Buddhist goals. For this reason, most
Buddhist activities are directed toward helping
people to purify their minds.

heart of Buddhism teaches us that it is not enough
to just avoid evil and do what is good: it is also
necessary to purify the mind. Purifying the mind
means going beyond the very opposition between
prefer, or choose, one thing over another because
we move beyond all preferring into a state in which
there is no self making a choice.
Exercising moderation in our activities. The
Being devoted to high thinking. High thinkHigher Mentality that, with Higher Morality and
Higher Wisdom, results from the threefold training,
Eightfold Path in terms of concentration, morality,

people how they can break out of the cycle of
but also as the very perfection (with paramam in

9

Saeng Dhamma

the Buddhist practice.*
It is important to be clear about two things
*Luang Ta Chi, “Dhamma Glory,” in Essays regarding the Five Precepts. First, they should not
be looked at as rules telling us what we must not do.
In other words, their meaning is not the same as that
of the Ten Commandments in the Judeo-Christian
tradition (“You must not kill,” and so on). They
should be understood more as guides for conduct
means following the Precepts. The Five Precepts that, if followed, help bring a life free of problems.
We should want to follow the precepts, not because
do to be moral.
we fear being punished by God if we do not, but
because we understand that good effects that will
morality is not about good versus evil, but about
are the following:

kusala, skillful, happy, prosperous, good, bringing
merit, wholesome, and healthy, and what is akusala,
unskillfull, unhappy, unfavorable, bad for us,
bringing no merit, unwholesome, and unhealthy.*
Second, the Five Precepts are not just things
for example): they also have positive meanings. So

toward all living things; the second being honest in
one’s words and actions and respecting the rights of
others; the third showing moderation in one’s sexual
1. I undertake the training rule to avoid activities; the fourth being straightforward and
destroying life.
the clarity of the mind by avoiding intoxicants.
rules are the following:

anything not given.

*The word kusala here is a word full of
meaning: It means “‘karmically wholesome’

3. I undertake the training rule to avoid sexual
activities that hurt me and others.
(Commentary to the Dhammasangani)] are: of good
health, blameless, productive of favorable karmaspeech.

Singapore: Singapore Buddhist Meditation Centre,
Wat Thai Washington, D. C.

5. I undertake the training rule to avoid
intoxicants that may cause unmindfulness.

13 Saeng Dhamma

+++++++++++++++++++++++

39 Saeng Dhamma

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42 Saeng Dhamma

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53 Saeng Dhamma

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