/Magazine

FRIENDS IN DHAMMA

P U E N D H A M

-
Issue 49 Year 15 : September - December 2011

PUENDHAM

Names of Food Donors 2011

1.
2.
3.
4. Mr.C.Phijuntjitr
5. Mr.J K & Mrs.ND Mahay
6. -
7.
8. Mr.David & Mrs.Chawiwan Kearns and Family
9. Mrs.Jiamjit Jitman & Mr.Roger Phillips and Family
10. Mrs.Mali Wingrove
11. Hollis
12.
13.

14. - Goodchild and Family
15. Brinkley and Family
16. Mr.Wilson - Mrs. Jean Young
17. Dr. Philip Henry
18. Mr.Uttam K. Nepal

19. Clayton
20.
21. Mountain

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Friends In Dhamma

-
Issue 49 Year 15 : September - December 2011
:

()


(Computer Graphic Design)

The Buddhavihara Temple

Eastfield House, Alrewas Rd.
Kings Bromley, Burton - on -Trent,
Staffordshire, DE13 7HR
www.watthaiuk.co.uk
E-mail : watthaiuk@hotmail.com
Tel. 01543 472 315
Fax. 01543 472 877

CONTENT
-------------------------------- 4
---------------------------- 6
------------------------ 13

A Basic introduction to Buddhism and

Vipassana Meditation -------------------- 22

---------------------------- 34
---------------------------------- 38
--------------------- 40
--------------------------- 47
/ --------------- 52
Temple Language,Monks Language -- 56
------------ 60
---------------- 62-79
2,500

: Liquid Print

26 Viaduct Street, Vauxhall,

Birmingham B7 4HB.
Tel/Fax: 0121 359 8807
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Nottingham
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. Doyle
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Rugby
. Newlove
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Doncaster,Rotherham,Sheffield
. Marlow
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Nottingham

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. Burton

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Doncaster,Rotherham, Sheffied
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Sheffield,
Nottingham
Rotherham,Doncaster,London,
Newerk ,Lichfield, Donfield etc.

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(Tier2)
IEL

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Home Office

Home Office
Licence

1993 (..2538)

(Bradford)

Immigration Law

Tier 2

15

16

Leeds, Sheffield, Yorkshire

Hey where are you from?
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(He cant
speak English)

If you can speak

English I will sit next to you for hours
talking with you about religion and
the world

18

Oh you are holy man you
are wonderful, Hare Krishna Hare
Krishna





He is monk not
Hare Krishna


Thank you







I do not know where you are from
but please give me blessing

19

( )

20

Who is he? why do you bow to
him?

He is a monk and I show my respect
for him


Is he really important person?

Of course, he is my teacher?


He comes to learn the Immigration
law in this town

Oh really?

Are you his body guard?

Not really but people call me Looksit

What is Looksit?

Look is to Look

And Sit is to sit

My duty is to look at him And sit to
listen to him you know?

..

21

Who was the Founder ?

The Buddha was neither the god nor the prophet of a god. He was

Ven. S. M. Sujano

Introduction

uddhism, the philosophy of awakening, is the teachings of one who

awakened. It is not a religion in the sense in which the term religion
is commonly understood in the west but way of life. It is the teachings of
the Buddha, the man who transformed himself to superhuman through his
perfections (paramis). Buddhism, therefore, also known as the way of
good conduct brought about by mind development, training and leading
to perfect peace. This article concentrates the basic Buddhism and its
major teaching based on mental yoga, in particularly basic instruction to
insight meditation.

22

born, lived and died as a man 2645 years ago in Lumbini, present day
Nepal. Buddhist, in general, would not put much emphasis on the Buddhas
biography but concentrate on his teachings. Nevertheless, the scripture
purport to be simple collections of the Buddhas own words, with no
authorial input from the monks and scattered in the Canon. Basic
information and believe suggest that the Buddha, given name was
Siddhattha (Siddharth), was born to one of the leading men of Kapilavatthu
and provided with every pleasure he could desire. He was married at the
age of 16 with a princess Yasodhara and had a son at the age of 29 years
called Rahula.

One night toward the end of the sixth century B.C.E., the Siddhattha
Gotama walked out of his comfortable life and became a holy life
(brahmacariya). The scripture suggests that when he had chance to
opened world, he looked at human life, the Prince could see only a grim
cycle of suffering, which began with the trauma of becoming and
proceeded inevitably to aging, illness, death sorrow and corruption. This is
a universal fact; no one is exception to this fact. Realising the fact, He crept
away in his 29 years of age without saying goodbye to wife and son. It could
be though he did not trust himself of holding his determination to his resolve
should if his wife beg him to stay in quest of salvation. Once the Siddhattha
had left the luxurious life, he travelled in quest of true nature of life for six
years. The scripture records his quest in different discourses, in particularly,
pali vide detail information about his austerity during his search. He had
strong faith and confidence towards his quest. His dedication and
determination was firm and unshakable despite physical towards his quest

23

to find the ultimate reality of nature. As a result, his eyes wide opened,
ultimate light arose in him and ever since known as the Buddha, which
means fully awakened one, perfectly enlightened, who has gone
completely, the knower of the world and its condition that keep it running.
The Buddha, one who has completely extinguished all sensual pleasure
(bhagga rago), hatred (bhagga doso) and delusion (bhagga moho),
travelled cities and villages sharing his teaching based on social,
individual and psycho-phenomenal exercise to human kind until 80 years
of his age.

Greatest hope for human life

Buddhists are indeed the followers of the Buddha and of his
teachings, but not in the same way that any other religions. The Buddha
did not claim any unalterable truth, nor did he demand that his teachings
should simply be accepted, take on trust or acquired through an act of
faith. He instead encouraged people to experiment for themselves as
individuals, retaining what is useful to them and abandoning what is not.

The Buddhas mortality is mans greatest hope for the future,
since he showed the great heights to which a man could reach. He
acknowledged it by himself and introduced the way to all sentient but few
of us will possess the courage and determination to approximate his
great example. Yet it is within our capability to follow his teachings and
eventually attain the gold of sublime peace. Ehipassiko, inviting all to
come and see is one of his main teachings that providing wide space for
everyone to come and investigate towards his teachings, not come and
believe. It is an open question that provides enough space to doubt its
teaching and practice in order to fulfill human hope of liberation.

24

Basic Buddhist teachings

What did the Buddha teach, is a very common question that
generally asked by new faces. The Buddha preached that birth is
suffering, aging is suffering, death is suffering, sorrow, lamentation, pain,
distress and despair are suffering, associating with things disliked and
separation from things liked is suffering, not getting what is desired is
suffering, in short the Buddha said, the clinging to form, feeling,
perception, mental formation and consciousness are suffering. Therefore,
entire his life for 45 years, he often instructed to his listeners that these
five aggregates are subject to change and impermanent. These five
aggregates are, as a result, should not be accepted as me and mind or
should accept it is not-self.

Buddhism basically is based on the three mainstays called the
Triple Gem; the Buddha- one who awakened, the Dhamma- truth/
teachings of awakened and the Sangha- Buddhist community.

The Triple Gem known as the cornerstones of the Buddhists
beliefs and are the most valuable possessions in their spiritual armoury. A
formal, ceremonial commitment is made to all three whenever one
decides to follow the path of the Buddha; not to do any evil, to cultivate
good deeds and to purify the mind.

In the study of Buddhism, a mere superficial glance or even the
learning and repetition of word is useless unless it leads us to deep
understanding; understanding of true nature of life. The Buddha
explained Noble truth of suffering, its cause, cure and the way leading to
the end of suffering; the middle path or the Noble Eightfold Path, which is
likened to foundation stones on which the entire Dhamma in based.
According to Buddhism, deep understanding could be possible only
25

through the Meditation (Bhavana); vipassana meditation.

What is Meditation?

Meditation, bhavana, a Buddhist terminology, means a cultivation
of mental peace, is such a wonderful technique to develop inner strength
recognising our own value and value of others. It is the practice and
process of paying attention towards things that occurring and keeping
awake that generates mental happiness and positive thoughts inside
ownself rather that struggling or quarrelling to find peace and happiness.
Meditation is also tool to purify ones own mind. The Buddha instructed its
benefit in one of the famous discourses, the Great discourse on the
foundation of awareness (mahasatipatthana Sutta) that:

It is for the purification of beings, for the overcoming of sorrow
and lamentation, for the extinction of suffering and grief, for walking on
the path of truth, for the realisation of nibbana, complete extinction and
ultimate happiness.

Purification of the mind is a matter of nature and truth, not related to
any particular, race, class, colour, nationality or religion. Everyone gains
same result, sooner or later depending on his/her own practice, wisdom
and stages of perfection already achieved. There are two types of
meditation in Buddhism, Serenity meditation (Samatha kammatthana) and
Insight meditation (Vipassana kammatthana). Samatha kammatthana, in
general translate as concentration meditation, has 40 types of meditation
objects that mainly concentrates on bringing scattered mind to one object
to get serene peace and tranquil in mind. Nevertheless, any object can be
subject to meditation object, where mind will establish itself.

Vipassana meditation is a scientific way to realise the truth about

26

oneself. In particular, truth about misery that one faces time to time in life.
The reality and eradication of that misery is the vipassana meditation, so
that one can live happily rest of life.

Our life is combination of mental and physical structures, which is
called psycho-phenomena. Vipassana meditation or Insight meditation is to
learn to be aware of and observe our true nature of these physical and
mental phenomena. A physical phenomenon is called Rupa in Buddhist
terminology; which we can see it, we can hear it, we can smell it, and we
can touch it and also mentally can be noted. A mental phenomenon, on the
other hand, is called Nama in pali a Buddhist terminology, which means our
intension. The purpose of intension is to know, aware and observe subjects.
When we see, hear, taste, touch, smell and even mentally think these two
phenomena will be co-existing all the time. However, it is not effortlessness,
easy and simple to notice these phenomena in normal life.

Why cant we notice it?

Most of the time, our mind is tangling with either past or future,
which is normal behaviour of mind. We love to plan for future and wish to
be in happy memories. Almost all the time, we plan for ahead but in fact
planning on the basis of past memories that means living in the past.
Generally, due habit pattern of duelling in past and future, we completely
27

forget this present moment, which is the most important and precious for
whole our life. Therefore, although these physical and mental phenomena
occur along with seeing, hearing, smelling, tasting, touching and even
thinking moment, mostly unable to notice it as they are occurring each
and every moment. So, to notice as they truly are or to know these
physical and mental phenomena, one has to be aware of these times;
seeing, hearing, smelling, tasting, touching and even during thought
moments, which occurring in our day to day life.

How can we do them?

This noticing time is very important and should be understood
properly. It is simple in theory, practically, it is breath taking too. Thus, when
we are noticing or observing the moment, it is vital to bear in mind that we
are ready to start from beginning every time it distracted. When we see any
object, we have to mentally observe it as seeing. Once, the object has
been observed, notice it or acknowledge it as seeing, seeing, and seeing.
It should be done in diligently, attentively, carefully, conscientiously and
continuously. Similarly, whenever other objects, like hearing sound, at first,
observe that you are hearing sound and notice that hearing sound as hearing,
hearing, hearing as closely as you can. When you smell something, observe it
and notice it as smelling, smelling, and smelling. When you taste something,
observe it and notice it as tasting, tasting, and tasting. When thought
arises, observe it and notice it as thinking, thinking, and thinking. Being
aware of these object and observe it closely and notice it as they truly are.
The process of this awareness is a mindfulness, which is unique method of
cultivating moment-by moment awareness of the true nature of things
experiencing through physically and mentally called insight meditation.

28

However, it is not easy to observe and know these objects at the
beginning. We wont be able to see and know it all. It takes some time and
depends on our practice. Therefore, at the beginning of practise, first in all
choose proper quiet time, place to meditate is preferable and choose
comfortable posture during sitting meditation. Find a comfortable sitting
posture is very important, which will assist to remain unchanged of position
until the end of the meditation period. Frequent change on posture leads
ongoing shifting, moving, and changing, subsequently, end of the session
rather than gaining deeper level of concentration and insight just few
changes to finding right posture. Once seated on a comfortably gently close
eyes but do not press on it, which will help to develop concentration. In
order to bring the scattered mind, we need one object, which we can see
and observe it clearly and make it as a primary object called arammana in
pali. It is our starting point of contemplation.

Any object that we define as a main object for contemplation is
called the primary object or arammana. It can be anything; solid or liquate,
air or water. In our practice, we will take air movement through nose, which
is certain and always with us. It is happening constantly, naturally.

How can we take it as our object?

When we take breath-in abdomen will automatically rises and when
we take breath-out abdomen will falls. This process of rising and falling of
abdomen is naturally happening all the time, which can be easily noticed
and observe. So, we will take this constant naturally moving of this abdomen
as our primary or main object of practice. When abdomen is rising, you
observe it as rising, rising, rising and when abdomen is falling observe as
falling, falling, and falling. At the beginning, it may not be easy to notice

29

these rising and falling activities due unstable mind. If you can observe it,
then there is no problem but in case of unable to see or notice the rising
and falling movement use your hand to observe it by placing on abdomen
gently. Once you have placed your hand on abdomen, physical contact will
help to feel the movement activities, then, try to notice the rising and falling
movement. However, be careful of your breathing in and out process, try not
to force and create or generate the system into long or short but let it be as
naturally it flows. The reason behind it that if we are generating the
breathing system as we wish then not only unnatural breath that is observed
but that will makes us tire quickly and bored. Further, we are not practising
breathing exercise, which is called pranayama exercise but mental exercise
to see mental activities. Therefore, let it flow naturally as it is with no any
addition and observe it closely. Know it as they truly are diligently and
patiently.

In the insight meditation, in reality, does not important the word see
or naming, observation only done by mental note. Awareness and being
mindful is vital in the practice of meditation. When abdomen is rising, we
have to see its beginning, middle and an end of it as closely and carefully
as we can. Being aware that process from the beginning till and the end as
similar as we see by open eyes. Similarly, we have to be aware and mindful
of falling process from the beginning till end closely and carefully. We have
to try the process of rising and falling is followed by our mind constantly and
continuously with no gaps or lapse between. The rising movement process
and the observing mind should be happening together like arrow hits the
destiny. Similarly, so does the falling movement process.

When we are concentrating on the rising and falling movement of
abdomen our mind may wonder or thoughts arises, which is normal. Dont
30

be disappointed and angry with it. Normally, practitioner chooses primary

object, the place for establishing mind. Secondary objects, generally known
as distractions choose practitioner. In this case, be aware and gently
observe these distractions. Allowing these distractions to occur and
accepting it with equanimity that has no regenerating mental phenomena.
Acknowledging these and notice it as they really are with a neutral mind. In
case of thoughts notice it as thinking, thinking, thinking. Three to
four times of mental note will help to know it and thoughts will stop
generating. Once it has been stopped thinking, bring your mind back to
primary object, which is rising and falling movement of abdomen. Therefore,
while these thoughts arise observe it clearly and notice as thinking,
thinking, thinking and come back to primary object, rising and falling of
abdomen.

However, if you dont realise it earlier that your mind is wondering
off, dont worry, just relax yourself and observe the moment that you are
aware of. When you are aware of that moment observe it closely and note it
as thinking thinking thinking. If you see something or someone then
note as seeing seeing... seeing

Whatever, situation is happening at that time being aware and
mindful of the situation without losing the feeling. If you are having thoughts
acknowledge it as thinking, if you are dreaming, planning hoping etc.
acknowledge it at as they are. If you are feeling bore, happy or upset note
them as they truly are and mentally noting it, which is called contemplating
on mind or cittanupassana. Most of the time at the beginning of practice, we
tend to tangle or generate our thoughts after thoughts, which caused more
misery and un-easeful. So, all the mentally activities that arises in our mind
and creation of our mind normally due lack of understanding we grasp and
31

attach with it as we and our. We grasp that thinking process as I am, mine
and me. There are only mind process and its activities. Therefore, we have
to learn to see and know as they truly are. Our practice will help us to
understand and observe the arising nature of these feelings. The purpose of
learning to practice insight is to catch or acknowledge the arising moment
of those feelings at the beginning. Once, we have recognised, noted and let
it go, return back to the primary object, rising and falling of abdomen.

The true nature of distraction is to deviating mind from one object to
another by grasping or generating another object, which again will be
object into object of meditation. First object always follows after second and
first object will fades away. Therefore, insight meditation helps us to
understand this changing nature of arising, remaining and fading of each
objects/distractions. Understanding of these distractions will lead to
generate right understanding of nature of feeling and dissatisfactions.
The Goal in Buddhism

The entire Buddhist teaching is to recognise the Dukka; suffering/
dissatisfactory-ness and its extinction Nirodha. Clearly understanding of
suffering from its origin and function helps to elimination of it nature, which is
a basic Buddhist declaration. To eliminate its nature, the Buddha provided a
systematic way of dealing is called meditation that helps to stop clinging to
the unsolved suffering/problems. Therefore, the Noble Eightfold Path; right
understanding, right thought, right speech, right action, right living
standard, right effort, right concentration and right mindfulness, is the
morality of obligation need to be fulfilled through mental development and
training, which leads to the elimination of three roots of defilements; Greed,
Hatred and Delusion, which is called Nibbana, the state of utter tranquillity of
mind, which can enjoy in this life, leaving no conditions for new existence.
32

The Buddha said:

The extinction of Greed, the extinction of anger, and the extinction
of delusion: this indeed is called Nibbana. (S.N. 38).

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Buddharam Temple Scotland

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88A Hamilton Place, AB15
5BA Aberdeeen The Bank of Scotland, Sort
Code 80-06-19, A/C No. 06003014 Buddharam Temple Scotland
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Best City Royal

Horticultural Societys Britain in Bloom
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International City in Bloom











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Buddha

Buddha

monk
priest
monk

()
priest

Ajarn, Than, Maha, Laungpoh, Bhante

Ajarn Ajarn

Than
Maha, Laungpoh

Bhante




Venerable Reverend Sir

54

Reverend


Venerable



/

55

By.. Piyobhaso

Over the years I have

observed lay people involved
in the temples activities
communicating with the
monks either in face-to-face
conversation, on the phone,
or via other channel such as
letters or responding to emails. Many are nervous
about speaking to the monks
or even greeting them
because they are not sure
how to speak to monks, how
to address them properly, or
how to refer to themselves.
One lady phoned the

56

temple and the monk

answered the phone by
saying Jaroen phorn, yom
meaning Bless you, Madam.
The lady immediately copied
the monk by saying Jaroen
phorn kha Than meaning
Bless you too, Venerable Sir.
The monk might feel bemused
by this, because it should be
a monk who says Bless you
to a lay person, not the other
way round.
The term Jaroen phorn
is a greeting, like hello, used
by a monk when speaking to

lay people. Quite often a monk

uses the expression simply to
say Yes. The proper greeting
when lay people talk to a monk
on the phone or in general conversation is Namatsakarn kha
(for a woman) or Namatsakarn
khrap (for a man). The everyday
greeting Sawatdee is fine too.
In English, lay people may greet
a monk simply by saying Good
morning, Good afternoon or
Good evening, followed by
Sir.

When lay people refer to
themselves in Thai there are many
words, such as phom, yom,
dichan, noo. In English, the
word I can be used in all situations. How should lay people
address monks? There are many
words used to address them
depending on their age, title,
position and tradition. The term

Than (a respectful form of you)

can be used with every monk.
The Thai word Luangphor is
equivalent to Reverend Father
in Christianity, whereas Luangphi may be used to address a
younger monk and is equivalent
to Reverend Brother. Such
other terms as Ajahn or Bhante
can be used to address monks
in general. The former refers to
the monks who are teaching
Buddhism or regarded as
teachers, while the latter is simply a Pali term meaning Respected One. You can use
whichever term seems appropriate.

The story is told of a group
of monks walking along the road.
They were not sure they were
going in the right direction, so
stopped to ask a passing lay
person. Excuse me, where
57

does this road lead to? Where

do Attama want to go, Sir replied the lay person. The term
Attama is used by monks to
refer to themselves, but in this
context the Thai lay person was
effectively saying, Where do I
want to go? His listeners would
have been puzzled.

Should a lay person
meeting a monk put their hands
together (folding them to represent a lotus flower)? This practice
varies according to the tradition
of particular temples. Although it
is polite if a lay person does this,
some monks may not be too
bothered. Just speaking with
respect is sufficient.

These conventions apply
not only to Buddhists by birth, but
also to foreigners who visit Buddhist temples or come along with
partners or friends who are Bud 58

dhist. Many westerners new to

Buddhist culture are anxious that
they may make a mistake when
referring to monks. In the past
some confusion arose, because
Thais advised foreign companies to refer to monks as Buddha, which in fact refers to the
Buddha who was the Great Master and Founder of Buddhism.
The most appropriate word for
referring to monks in English is
simply monk, meaning a member of a group of religious men
who do not marry and usually live
together in a monastery. Priest
is close in meaning but refers to
a person, not always a man, who
has been trained to perform religious duties in the Christian
Church, especially the Roman
Catholic Church, or a person with
particular duties in some other
religions. The term monk is pref-

erable, because in some denominations of Christianity a

priest can marry and have a family.

There are many words
which refer to monks and which
can be used according to the
circumstance and the monks
position. The words Ajahn,
Than, Phra, Phramaha, Luangphor, and Bhante are
sometimes misused. They are
not names. Ajahn is a title
referring to monks who are
teachers or masters. Than is
a respectful form of you which
can be used to anybody of
high status, whether or not they
are a monk; Phra is the title of
any monk and means venerable; Phramaha (very venerable) is the title given to a monk
who has passed the traditional
Pali examination. Luangphor

is used to address monks who

are senior or elderly. Finally,
Bhante can be used to address any monk regardless of
age or seniority. It is used for
a person who deserves respect owing to their high virtue.

An appropriate form of
address for a Thai monk is
Venerable Sir. This is used to
address a person deserving of
respect because of age, high
status or religious importance,
and seems appropriate in respect of monks in Buddhism.

Learning how to use the
proper language with religious
persons enhances the confidence of lay people in their
interaction with the temple and
monks. There is more to be
said about the language used
59

at the temple, but hopefully this

short essay will increase readers understanding and confidence. It is normal to make
mistakes and the monks understand the situation well.
Nevertheless, if lay people
learn to use the right words in
the right situation, so much the
better. In the longer term,
learning new things is not that
difficult, and better than facing
a recurring situation of uncertainty.

-----

60

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2554 - January 2011
Happy New Year

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, ,

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School Visits
Alrewas , Kings Bromley , Lichfield, Burton etc.

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 2554
Songkran Festival April 2011

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 2554
Dhamma Examination June 2011

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2554
Vessantara Sermon 2011

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 2554
Nun Retreat July 2011

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5-16 2554
Summer Novice Ordination 5 - 16 August 2011

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 - 28 2554
Thai - Britist Bank Holiday Fair, 28 August 2011

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7 2554
Dhammatuta Meeting in the UK 7 September 2011

Buddhapatipa Temple Wimbledon London

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 2554
Gardening Day 2011

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Milton Keynes

18 2554

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25 2554

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Royal Kathina Ceremony and Loy Krathong Festival

7 November 2010

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The Buddhavihara Temple Kings Bromley England

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