38 Steps towards

a manual of peace: 38 Steps towards Enlightened Living EFTA00286476 A Dhammakaya Foundation Paperback First Edition 2005 Published by the Dhammakaya Foundation Department of International Relations 23/2 Moo 7., Khlong Sam, Khlong Luang Patumthani 12120 Thailand Tel. (+66 02) 524 0257-63 Copyright 2005 by the Dhammakaya Foundation All Rights Reserved. No portion of this book may be reproduced, stored in a retrieval system or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior and express written consent of the publisher National Library of Thailand Cataloging in Publication Data Dhammakaya Foundation A Manual of Peace: 38 Steps towards Enlightened Living Bangkok: Dhammakaya Foundation, 2005 466p. 1. Buddhism I. Title 294.315 ISBN 974-93135-5-0 Printed in Thailand by : Craftsman Press Co.,Ltd 487/42 Soi Wattanasilp, Rajprarop Road, Makkasan, Rajthevee, Bangkok, Thailand Tel: +66-2-2533009, 2533298 EFTA00286477 May the meritorious fruits accruing from the study of this book be dedicated for the benefit of George, Annie, Alice, Lilian, Richard, Harry, Alfred George, Arthur, Norman, Ivan (née Lee) & Evelyn Ayre, Ellen Mary Stokell, Hannah Can; George & Charles F. Lee, Elizabeth, John & Margaret Curry, Anne Fen wick, Annie Jarman, Dennis George, Dennis Arthur & Malcolm Woods, Emily Maly Casbon, William Jabez & Ethel Dawes, Moses Edmund, Gladys, Hilda, Cecil, Reginald and Marie Heaton wherever they have been reborn. EFTA00286478 EFTA00286479 Contents Preface to the First Edition 7 The Manual of Peace in Action 10 Abbreviations 18 Orientation 19 BLESSING GROUP I.: TURNING YOUR BACK ON UNWHOLESOMENESS 25 1. Not Associating with Fools 2. Associating with the Wise 3. Expressing Respect to those worth of respect 27 37 51 BLESSING GROUP II.: TURNING TOWARDS WHOLESOMENESS 65 4. Living in an Amenable Location 67 5. Having done Good Deeds in one's past 77 6. Setting Oneself up properly in life 91 BLESSING GROUP III.: SETTING ONESELF UP IN LIFE 101 7. Artfulness in Knowledge 103 S. Artfulness in Application 113 9. Artfulness in Usage 119 10. Artfulness in Speech 131 BLESSING GROUP IV.: HARMONY IN THE FAMILY LIFE 139 II. Cherishing our parents 141 12. Raising our children 153 13. Cherishing our husband or wife 165 14. Not Leaving one's work undone 177 BLESSING GROUP V.: BECOMING A PILLAR OF SOCIETY 183 15. Generosity 185 16. Dhamma Practice 197 17. Looking after one's extended family 205 IS. Blameless Work 213 EFTA00286480 BLESSING GROUP VI.: PREPARATION OF MIND 19. Abstaining from Unwholesomeness 20. Restraint from Drinking Intoxicants 21. Non-recklessness in the Dhamma BLESSING GROUP VII.: INSTILLING ONESELF WITH BASIC VIRTUES 225 233 243 223 251 22. Respect 253 23. Humility 261 24. Contentment 269 25. Gratitude 281 26. Listening Regularly to Dhamma Teachings 291 BLESSING GROUP VIIL: INSTILLING ONESELF WITH HIGHER VIRTUES .301 27. Patience 303 28. Openness to Criticism 311 29. The Sight of a True Monk 321 30. Regular Discussion of the Dhamma 331 BLESSING GROUP IX.: PRACTICE FOR THE ERADICATION OF DEFILEMENTS .345 31. The Practice of Austerities 347 32. Practising the Brahma-Faring 357 33. Seeing the Four Noble Truths 371 34. The Attainment of Nirvana 385 BLESSING GROUP X.: THE FRUITS OF HAVING PRACTISED UNTIL REACHING AN END OF 35. A Mind Invulnerable to Worldly WalitagNTS 393 395 36. Sorrowlessness 403 37. Freedom from Subtle Defilements 411 38. The Blissful Mind 421 INDICES I. General Index 425 II. Pali Index 449 III. Index of Similes 454 IV. Index of Illustrated Examples 456 EFTA00286481 Preface to the First Edition How this book should be used I Doing that virtue so regularly that it becomes our Most problems in the world can be traced back to the habit habits of the people inhabiting the world — the things 2 train up the people around you to practise the we do, say and think until having become used to it. thirty-eight blessings as their habits. The important These habits can either be good or bad. Supposing you conclusion we get from this three-stage process of have good habits, the sort of things which you do, say acquiring the thirty-eight blessings of life is that we and think again and again will be the things that bring need to look deeply at ourselves to see how many of you happiness in life — especially the habit of being the virtues we have accrued for ourselves first. We responsible for human dignity on a personal level, should regard ourselves as still in our infancy as far as human dignity of others in society and responsibility for the spiritual teachings go, and make the appropriate fair economics. All the thirty-eight virtues discussed in adjustments. Only when we've mastered ourselves can this Manual of Peace need to become our habits if they we have something to offer to the world, to reach out to are to be of any use to us — simply to know `about' the others as a good friend to build up a network of virtue virtues is of no use to us. The aim in studying this Manual for students of all levels should be to in society. incorporate the virtues as their habits following the Sources used for this book following four stage plan: This book draws primarily on translated transcripts of eighty hours of lectures entitled Monkol Jivit given by in the short term to learn rules and regulations thaihe Most Ven. Phrabhavanaviriyakhun (Luang Phaw protect us from behaviours contrary to the virtues of the Dattajeevo), acting abbot of Dhammakaya Temple in blessings; Thailand in the mid-seventies to those of undergraduate 2 in the medium term to educate ourselves according gte The beauty of this lecture series was abundant use the information on each blessing in the text to get answers Br examples from the Buddhist scriptures and also from three questions about the virtue, namely: his own life experiences. A second major source used for this book, which was supposed to summarize materials from the first source into a short book • `what' they are (concept and definition); • `why' the Buddha taught them (why a particalignated for schoolchildren to do revision for their Path of Progress Ethics Quiz Contest was Ven. Maha behaviour was either prohibited or advocated) and; • in eve `how' they can be put into practice . Somchai Thanavuddho's Monkol Jivit: Path of ry life Progress edition (1982). This latter gives no exam- EFTA00286482 pies, but offers a more structured version of the Mangala Sutta materials, simplified in a way Asian people can understand. This text misses nothing of the core content of either these two sources. However, after teaching these materials to a group of western Buddhist newcomers in Belgium, there were still many questions in the audience's minds left unresolved. Things like respect and gratitude don't come as second nature to westerners. Not drinking alcohol requires more than a fleeting explanation in a western culture. The long lists of meritorious fruits of various virtues had to be replaced as far as possible by `why' rationale and where possible examples of the damage which can happen when certain virtues are neglected. The Most Ven. Phrabhavanaviriyakhun's Kamphi Gu Wikrit Chart (2000) helped to illustrate many social ills from the neglect of the Six Directions in this respect. Ven. Maha Dr. Somchai Thanavuddho's Nippon hen atta rear anatta (1999) almost completely replaces the explanation of Nirvana originally given in Blessing Thirty-four. Also some of the illustrative examples have been replaced if repeated. Some have been supplemented by western anecdotes. Where sets of Dhamma headings are repeated, they are usually described in MI at the first appearance and cross-referenced in subsequent appearances. Finally, wherever possible, illustrative examples and Dhamma headings have been traced back to their scriptural reference in the PTS Pali Buddhist Scriptures to allow students to cross-reference to other mainstream and academic Buddhist works. In finding the references and fuller illustrative examples, heavy use was made of Ven. Paiboon Dhammavipulo's Dachanee Thamm Chabab Monkola Soot (1997, 2000, 2002). The resulting version of the Manual of Peace, dubbed the theatsheet version' in its homepage form has been better received by western audiences, has had a good web readership and is currently being translated into other western languages Who should use this book This book discusses key practical virtues in a sequential path of Buddhist practice. As such it offers more than just a dry, theoretical approach to Buddhist study, but can actually form the basis of subjective practice by students. The level of difficulty of this book is designed for: • students of Buddhist studies in the upper secondary. In the U.K. curriculum this book would be suitable for students studying at Key Stages 4 + 5. In Scotland, for Scottish Levels SG + HS. Al- though study of Buddhism at Key Stage 4 is time-limited, use of the index can help students to look in depth on selected aspects of the agreed sylla- bus. At Key Stage 5, the text can be used for re- search on project work. students of Buddhist Studies or Comparative Religion at Bachelors' or Masters' level of university. • • This book is useful supplementary reading for the GB102 course of the Dhammakaya Open University. • overseas students of the Path of Progress Ethics Quiz Contest • Buddhists or those interested in Buddhism wishing to supplement or consolidate their knowledge of lifestyle-related Buddhist teachings What does it offer to lecturers teaching these courses? Lecturers will find this book has a good range of illustrative examples and metaphors to support their teachings or assemblies. Scriptural references are given for nearly every example. Student learning features In each chapter: Definitions Links to other chapters References At the end of each chapter: Metaphors Illustrative Examples At the end of the buofteral index Pali index index of similes index of illustrative examples EFTA00286483 Acknowledgements The publication of this book was made possible only by the special efforts of many staff and volunteers at the Dhammakaya Foundation in Thailand. This includes most importantly the source works in the Thai language already mentioned by the Most Ven. Phrabhavanaviriyakhun, Phra Maha Dr. Somchai Thanavuddho and Phra Paiboon Dhammavipulo. Thanks also to Phra Nicholas Thanissaro who has translated, compiled and field tested this version of the text in English. That to Phra Jessadah Kittithano for help in tracking down references, to Lalita Prasertnopakhun, Peungpit Poopornanake & Chalom Srijarus (administrative assistance), Anant Kittitawesin (cover design), the Dhammakaya Foundation's still photography volunteers (colour photography), Tassin- Sipang-Pangbaramee-Pangboon Boontang, Manop-Vararat-Dhitinand Kawmark, Suwachara S.-Thanachapom Nishiyama & Sukultra-Sabrina Cants (cover shoot). EFTA00286484 The Manual of Peace in Action Education on inner peace in the style laid before us in this Manual of Peace, is a must for humanity today. Modem day education has many shortcomings as illustrated ironically by the fact that the majority of today's disasters, come from supposedly the best educated being on this planet — namely the human being. The trouble with much of the curriculum materials taught in schools nowadays is that they ignore the concept of peace completely. The higher one goes in education, the narrower one's knowledge becomes and the further it becomes estranged from the concepts fundemental to peace. Many of the violent acts committed in the world are perpetrated by highly educated persons and often the victims are those who have received little education. Education for peace needs to start by imparting awareness of the consequences of one's own actions to young people — because every action, whether good or bad, has an effect on the doer's life and others' lives as well. One cannot afford to be complacent or irresponsible about one's actions. This is why any form of education which advocates certain actions by a student has to have considerations of the peacefulness of those actions built into it, in order to prevent the sort of misdeeds done intentionally or unintentionally that upset society. The sort of education that provides awareness of peace issues is known as `Inner Peace Education' (IPE). It is a form of education that helps us know ourselves better and know how to manage life properly. As a result, it is the key success factor behind the world peace that we are striving for. Provision of IPE is not as straightforward as conventional curriculum content. However, as compared with usual spiritual provisions in school, it has the advantage of not being based on belief or faith — but rather experience and evidence. It is based on practical knowledge. It's applied knowledge that offers each person an individual approach to true happiness regardless of race, nationality, religion, culture or occupation. It is knowledge that can form a firm foundation to any other form of academic knowledge to guarantee that the applications of that knowledge are for peace. It is self-education that you can start upon anytime, anywhere (for as long as you are still a human being!) — and can be practised throughout the day alongside our regular daily activities in order to increase our efficiency and effectiveness. It maximises the efficiency of our time management, rather than being a burden on our time — if a certain period of time each day is allocated to it. It needs no formal classroom, and demands no tuition fees either! However, more than conventional education, it demands time, concentration, perseverance, tolerance and goodwill. These are qualities which are too easily eroded away by materialism. It is only students who are determined and motivated who can succeed in their studies of IPE. IPE is not yet EFTA00286485 of it are not it is evaluated icult to for pioneering of expertise in pie who realize .e and who are )2 obstacles that e of peace and bias which are tnd religion — can really start Thus although :mphasizes key iffercnces. It is every child's idea of IPE is be erased by ild's character, han emotional a sense of rogress% Teachers =tot and dearest, Teachers' round of the 'Path of P become familiar with IPE materials & Issues before beingnment. To be able to communicate peace values before being able 10:d into learning communicate them effectively to their students. 715padailafast-have made no small contribution to peace in the world community — I activities urviractict tit pacer. Dying tomtitschildren too &MI pil sApet &te sisal apt?micistaxithentaiiyndfaifehmenhe vibitalogrebtalfrigaiiiiceneoccs, celebratin similarities an omsysghualt c cact roatjnrcisr pfiarisisc in life. become familiar with IPE materials ee issues before being able ei ' co communicate peace values before being abk to communicate them effectively to their students. Youngsters, parents and teachers alike like to participate actively in peace education projects as participants and organizers and also form an active network of peace volunteers throughout Thailand down to the present day, generation by generation through word-of-mouth. It is important that before becoming organizers and teachers of such programs that they first understand peace and means of nonviolent conflict resolution themselves — under this proviso, the organizers can even be older children organizing activities for their younger fellows. During the history of the 'Path of Progress' Ethics Quiz Contest, the scale of participation has grown from one person to a small team then a larger and larger one. Over the last thirty years, the lives of total of over twenty million young people in Thailand have been touched by the IPE curriculum PATH OF PROGRESS ETHICS QUIZ CONTEST The main learning activity for implementing IPE amongst young people is the so-called 'Path of Progress' Ethics Quiz Contest which has been held nationwide every year in Thailand since 1982. The aim of the project is to bring children's ethical development to higher levels resulting in positive behavioral changes in a way that is relevant to those EFTA00286486 Interreligious participation in the 'Path of Progress'. Christians, Buddhists tt Moslems take the teachers round of the 'Path of Progress' so that they can accurately pass on the IPE concepts to their schoolchildren. Interreligious participation in the 'Path of Progress'. Christians, Buddhists & Moslems take the teachers' round of the 'Path of Progress' so that they can accurately pass on the IPE concepts to their schoolchildren. of all nationalities, races and religions. The 'Path of Progress' shares the same curriculum of the Thirty-Eight Blessings of Life described in this Manual of Peace. The number of participants started with 382 in 1982 and rose in 2002 to four million from 13,000 educational institutes — ranging from kindergartens, universities, police and military colleges — students and teachers alike from all over Thailand. The winners of the contest receive plaques of distinction from H.M. the King of Thailand and representatives of many international organizations. Besides honorary plaques, winners are granted scholarships and certificates for their success in each category. Case Histories of Schools Participating in the Path of Progress IPE Scheme Suteetorn Kindergarten, Nakorn Prathom, Thailand. "We find that the teachings of the 'Path of Progress' programme eminently suitable to the curriculum at our school. The 'Path of Progress' program helps students realize the value of morality. Students can also adapt these morals to practice in their daily lives. The Home of Peace program (see p.16) focuses more on the practices of the learners, so students can really practice what they have learned. This is the reason why both programs are so beneficial for our school. At the beginning, we taught the Manual of Peace to small groups of students. As years went by, more students got interested, so we had to change the workshop format into assemblies. We had such an assembly each day for the students from first to sixth grade. Furthermore, our school has many activities that are involved with morals and ethics. For example, the school will let the students meditate along to an audio cassette of meditation instruction. The students usually attend Buddhist services and practise meditation afterwards. Later, the students have their own group discussions to analyze and comment about how they can improve their virtues. Kindergarten infants, do not join the assembly, but they will have a homeroom teacher. Most of the time, the teacher focuses on meditation practice. The teaching for them makes heavier use of illustrations to overcome their reading difficulties. Also, they seem to enjoy looking at the pictures too. We once had a boy named Pruchya. He had received an 'Olympic' gold medal for winning a math contest. In all his interviews, Pruchya said that he always wishes to be a virtuous person rather than being merely a smart one. From listening to his interview, it made us really proud to see that he had lived up to our ideals of a good student. In my opinion too, to be a virtuous child is more important than to be an intelligent one because at least virtuous people can co-exist peacefully in the world. If a person is endowed with self-discipline, they have the potential to develop intelligence and have a successful future. When the youth have morality in their hearts, they can differentiate what is right or wrong. They have awareness of the consequences of every action they do. Therefore they perform good deeds for the benefit of themselves, society and the world." Headmistress EFTA00286487 School Track Record: to Grade 6 have• 3,800 high school students from Grade 7-12 Contest every yejoining the `Path of Progress' Ethics Quiz Contest every year from 1983 to present; school category for first prize in the team category for seven years running from 1993-9; earn category for first prize in the individual and team categories for the 19th contest. of Education as • first prize in the secondary school team dents' category in 2002. Thailand `Path of valuate the 'ng the our students ver, when I , the Manual y with ter teaching uddha's teachings. I felt that 1 had become a better person morally as well as spiritually. ' I think one of the reasons has to do with the fact that I am teaching Manual of Peace to the students. I mean, can you imagine a person managing to teach Manual of Peace without understanding moral or ethics themselves? I couldn't be like that. So I felt like my attitude towards life has completely changed because of this book. The most rewarding thing I have witnessed is to be able to transfer my knowledge about how to conduct good deeds to my students. I try to put the basic teaching from Manual of Peace into all of my mainstream lessons." One single teacher's effort, inspired senior students to organize a tutorial activity of peace for their juniors. Finally it became the most popular club amongst ow students." Sompong Hunsadee: Coordinating Teacher Recovery of a former drug-addict "Ever since I was born, the person I remembered seeing the most is my mother. She always taught me to be a good person and to do good things to others as well. Well, you may think I would probably turn out to be just like Qualified teachers instruct their students. Teachers need to be role models of IPP.. and knowledgable of its concepts to instil virtuous habits in their students. EFTA00286488 Student 'Path of Progress' Examinations take place throughout Thailand. Each year more than four million students throughout 'Thailand participate in the qualifying round of the 'Path of Progress' Ethics Quiz Contest at countless provincial centres supeniscd by I BS volunteers. other kids but it's not so. It started when I was in high school. I had a big argument with my teacher and therefore, I decided to drop-out. I thought school was not necessary any more. Instead of helping my mother, I started to go out every night with my friends. I knew my mother worried about me but I thought I could take care of myself. One night when I went to a friend 's house, one night, he showed me a small pill that looked like a painkiller. Curious and ignorant as I was, I decided to have my first contact with drugs. After that, I became addicted to drugs and had to steal money in order to buy them daily. At last, I became the drug dealer myself. At that time, I had no choice. However, I was caught by police and was sent to a juvenile court. My mother then bailed me out from the juvenile prison. The first thing I asked her was, "Why did you help me, Mom?" My mother did not say much. Just the sight of tears in her eyes had already killed me. All she said was, "I love you. I can forgive and will always do so, son." After that day, I decided to stop doing all the bad things and avoided getting back into the vicious circle again. I decided to go back to school in order to avoid probation. Though I knew that I didn't want to hurt my mother's feelings any more, my subconscious still tempted me to sell drugs to my classmates. There was a big fight in my mind between the good and bad sides. I did not know what to do. Fortunately, when I was at the point of relapse, my teacher persuaded me to join ethics quiz contest called 'The Path of Progress'. At first, I saw no point in participating in such a program. Then she gave me a reference book EFTA00286489 I-. - yself for a s!`A- . )ugh it. mr re content the ; point of my , my teachers, ve way. I was ;. to choose 'self in and to ,ople. attempted to ad things. I my mother in other and I at school and in the various t you' to the ny life. They . I will try to L :epic in my pie who are Interreligious participation in the 'Path of Progress'rot know how Christians, Buddhists & Moslems take the teachers' round of the 'Path of Progress' so that they can accurately pass on tete light at the In concepts to their schoolchildren. I ho ilia% day, the IBS is an umbrella organization of university students all over 1 who sacrifice thihetketil!WafiaatihteilticliVANVINATIor youth.IlibeictigurasvialicipsotheofrthhcdalirtatitArcImmialeork and devotion o all-volunteer staff, many of whom are former participants in IBS activitia 19104.1S ihttltnitraft Mo:tihalerltilitttlititSelSetiftirrgttft4O19 . 5,000 activt members in 2003. Most IBS activities are based on the concept of promagiathRfecaUeheloikEcY can accurately pass on the Mr. Visarut Komkaew Bang wirconcepts to their schoolchildren. Luang Vithaya High School Dhammakaya Foundation — a United Nakorn Pathom, Thailand Nations-accredited Non-Governmental Organization This is the true testimony written by one participant of the Path of Progress Ethics Quiz Contest. After receiving this letter in 2000, the IBS interviewed him when he was in Grade 12 and had been elected as president of the student committee. THE INTERNATIONAL BUDDHIST SOCIETY The main coordinator of IPE in Thailand is the International Buddhist Society (IBS). IBS was established by a 1960 Alumni of Kasetsart University, Bangkok. After graduation, he took ordination as a Buddhist monk. At present, he is the Most Venerable Phrarajabhavanavisudh (Chaiboon Dhammajayo), President of the (NGO) associated with the Department of Public Information (DPI). The founder's compassionate mission in setting up the IBS was to further public awareness of ethical issues, particularly in the youth. EFTA00286490 Thai royalty a International organizations award plaques. Whiners of 'Path of Progress' championships in the various categories receive plaques and scholarships from the King of Thailand and numerous international organizations. IBS has become through a variety of peace education programs in Thai society. IBS ACTIVITIES IBS activities are divided into two major levels — the elementary and the advanced. On the elementary level, it aims to instill the normal inner peace core values in a child's mind. In order to prepare them for more advanced levels of study when they grow up. Such standards will translate into a child's behaviours and become his own second nature. It's a self- generated rather than an imposed discipline. That's why IPE has long tenn beneficial effects on its students. On the advanced level, meditation by students consolidates the process of IPE in the long run. Meditation is a good catalyst, because it helps youth see and understand themselves better, know their own needs and serve those needs in a more productive way. The IBS see IPE as lifelong education. The main learning activities at the elementary level, used by the IBS is the 'Path of Progress' Ethics Quiz Contest' and the Home of Peace' (HOP). These two projects have about 4 million students participating annually throughout Thailand and receive cooperation from 13,000 schools and educational institutions. The 'Path of Progress' provides students with a peace manual for students to study as an extracurricular activity and an annual contest to compete in. Winners in each category receive honorific plaques, certificates and scholarships to motivate and stimulate their interest. By reading the Manual of Peace different topics will capture each student's imagination according to their disposition. It will guide them to see the good and bad sides of their own character and motivate them to want to improve themselves become more productive. They transform by means of internally derived discipline, rather than discipline needing to be imposed from 94iler ThsfrFilmitvytiiilfi EffeelbiblifflitsalAciffenitile in promoting more responsible person. The 'Path of Progress' is complemented by a second project called the 'Home of Peace' — especially to supplement younger childrens' understanding of peace — to see if they differentiate peace and non-peace in their daily lives. The project provides a 'diary of peace' for the children to write down their own good deeds and good deeds done toward their parents, teachers and extended family. Since any deeds done every day can become habits, the IBS seeks to value to overlook a child's seemingly insignificant good deeds because these might be the root cause of their success in the future. Every child tends to have his or her own hero. If their hero is a worthy role model, it will inspire them to become a virtuous global citizen. On the contrary, with a negative role model, they can become public enemy no. 1. In this respect, adults play an important role in presenting a model of peace to the young people around them. By reading, writing and practising peace every day, with the co-operation of parents and school, IPE will eventually become a child's second nature allowing them to respond to every situation by peaceful means. For young people who show their readiness to EFTA00286491 learn at the advanced level, there are a father three study and practice spiritual values incorporated into their projects: daily routine to make sure that improved habits are • Leadership Training Program: this scheme attracts properly instilled and that those habits will survive the young people by providing advanced IPE training in transfer back to daily life when they return to their personality enhancement, public speaking, meditation and everyday life. social affirmation — and it is these young people who go on to become `supervisor' volunteers who organize the 'Path of Ladies, Dhammadayada Training Scheme: the Progress' throughout Thailand annually. Ladies version of the Dhammadayada training is as • Dhammadayada Ordination Scheme: During theintensive in IPE concepts as that of the gentlement, but Ordination Scheme, the IPE used includes Buddhist teachiM 'riciparits are not required to ordain as nuns. made relevant to the needs of young men in Thai society. This activity is rooted in the Thai tradition that when a man reaches the age of twenty he should take temporary ordination as aAt the advanced level, IPE projects seek to train Buddhist monk for a period to learn spiritual values first heersitY students who can act as organizers of IPE This course comprises two months of intense study of IPE Project managers themselves. It is because of the Participants trainees of these sort of courses that the IBS has managed to run activities such as the 'Path of Progress' continuously now for more than twenty years. The unifying feature of the advanced projects for IPE is an increased emphasis on meditation. EFTA00286492 Abbreviations A. Alguttara NikAya (PTS Edition) AA. ManorathaptraAE Alguttara NikAya Commentary (PTS Edition) Ap. ApadAna (PTS Edition) D. DEgha NikAya (PTS Edition) DA. Sumaigala VilAsinE - DEgha NikAya Commentary (PTS Edition) Dh. Dhammapada (PTS Edition) DhA. Dhammapada Commentary (PTS Edition) DhSA. AtthasAlinE DhammasalgaAE Commentary (PTS Edition) It. Itivuttaka (PTS Edition) J. JAtaka (PTS Edition) KhpA. KhuddakapAEha Commentary (PTS Edition) M. Majjhima NikAya (PTS Edition) MA. Papatica StdanE - Majjhima NikAya Commentary (PTS Edition) MT. MahAvaOsa-TEkA Milindapailha (PTS Edition) MNidA. MahA Niddesa Commentary (PTS Edition) Nd MahA Niddesa (PTS Edition) 2 [gala Niddesa (PTS Edition) Nd'A. CEla Niddesa Commentary (PTS Edition) PsA. PaEisambhidAmagga Commentary (PTS Edition) PTS Pali Text Society of London S. SaOyutta NikAya (PTS Edition) SA. SAratthappakAsinE - SaOyutta NikAya Commentary (PTS Edition) SadS. Saddhammasalgaha (P.T.S. Journal 1890) SN. Sutta NipAta (PTS Edition) SNA. Sutta NipAta Commentary (PTS Edition) ThagA. TherAgathA Commentary (PTS Edition) Ud. UdAna (PTS Edition) Vbh. Vibhanga (PTS Edition) Vin. Vinaya (PTS Edition) Vism. Visuddhimagga (PTS Edition) Vv. VimAnavatthu (PTS Edition) VvA. VimAnavatthu Commentary (PTS Edition) EFTA00286493 Orientation A. INTRODUCTION Welcome to the Manual of Peace. This orientation deals with the principles of ethical study and the value of the Thirty-Eight Blessings contained in this manual. The Manual of Peace contains subject matter which is not difficult — indeed it is very popular in Thailand especially amongst school children where over 4,000,000 annually take examinations in it. In schools where vocational subjects rob the curriculum of more and more time previously dedicated for spiritual studies, the Thirty-Eight Blessings have been forming an extra-curricular recompense in spiritual studies for children in Thailand since 1982. A.1 Why mud). spiritual knowledge ? The first question that comes to mind for many people studying this book is to ask why academic or material knowledge is not sufficient to get by in the world. If a full stomach and a place to sleep were enough to keep the human happy then we wouldn't have to go to the trouble of studying about ethics or about spirituality. However, for every human being, there is something deeper inside us which is always searching for the answers to questions on a deeper level — something which seeks for purpose and meaning in the life we live and the world around us. If supporting yourself were all there was to life then certainly millionnaires would be the happiest people on earth. Unfortunately wealth can only buy physical comfort — money cannot buy the means to nurture or nourish the mind. For all our qualifications and diplomas we might have, none of them can guarantee us against hunger of the mind. On the contrary, the irresponsible people may use their cunning to do more heinous crimes than they would do if they weren't educated. Thus worldly education cannot guarantee us a happy life or guarantee that we will not end up in jail. This is why we make the distinction between worldly and spiritual knowledge — because spiritual knowledge properly studied can guarantee that we will not be put in jail — it is not only something to fill up our brains — it has transformative power to upgrade the way we think, speak and act. In the ideal world, our system of education would give us the answers we need to the questions inside ourselves, but in practice, the secular education doesn't manage to fill this gap — and maybe, even if it were to try, it could not — because in some way the personal quest is part of the process of acquiring knowledge.Thus we are forced to look for the answers from alternative sources. A.2 Fashion and Universal Values Many things can affect our spiritual progress. Some- times it can be people, objects, attitudes, situations or experiences we come across in the world. However, for most things, the worth or uselessness of an experience is just a matter of opinion. Are there things then that have a universally uplifting effect on people's lives — that are more than just a mat- EFTA00286494 ter of opinion? Take present day trademarks which are accepted as status symbols by everyone as an example — Mercedes, Adidas — really such companies should pay us to advertise their products, but on the contrary we pay more for a T-shirt with the trademark for the privilege of associating ourselves with the trademark. Why should this be? We feel that associating ourselves with such a symbol somehow improves our own worth. Sometimes we feel that the worth of these things is unchanging, but in fact from age to age these values change according to fashion. In times gone by, people thought in the same way. but they didn't call these things 'brand marketing'. or 'trademarks, they called them 'lucky charms' — but again they liked to associate with them as a way of improving their worth or fostering progress in their lives. We still have lucky charms in the present day — things like lucky horseshoes or four-leaf clovers, but their role is diminished if compared to olden times. In olden times the role of charms was much more significant. Systems of spiritual knowledge are attempts by men to model the values of the world in a way according to unchanging universal values — ways to recognize the things that improve our worth in ways that are eternal and don't differ from person to person. Many bodies of knowledge exist in the world to help us in this respect. They differ in their degree of comprehensiveness. The ideal body of knowledge for us to leant from would perhaps be one with the following characteristics: Facilitating Practical Outlook giving a clear place to start with problems — not just theory or philosophy; • Transcending Values allowing us to rise above mundane and petty values; • Highlighting Opposites giving us clear "curses" to avoid as well as positive things to aim for. There are many systems of spiritual values which fall short of these criteria. Some systems lead to spiritual exclusivity and even wars against those of other beliefs which are values no longer suitable for an age of globalization and tolerance. Some systems lead their practitioner to shut themselves away from the world and to ignore social problems. Some systems confine themselves to their own culture or language. B. THE MANUAL OF PEACE B.1 Historical Origins of the Manual of Peace The Blessings of Life which make up the Manual of Peace are interesting because they seem to answer to all the characteristics specified above. They grew up in response to just the same type of debate over universal values mentioned in the introduction. In fact, even from ancient times, men had values — but at a certain time in the past 2,500 years ago in India a group of people started to wonder whether there was anything deeper behind the fashions — were there symbols of worth that transcended fashion? What sort of charms could possibly allow one to live without obstacles'. Supposing one wanted wealth, honour, praise and happiness, how could one ensure that one received just Progressive & Sequential something which leadsthat? There was such a debate ensuing from this you step by step from simple to more complex; question, over which everybody seemed to have a Self-Catalysing creating its own motivation and different point of view. To generalize the debators enthusiasm to pursue it as you go along; divided themselves into three main camps: • Exhaustive being applicable to all aspects of life; • Holistic perhaps dealing with problems not just by symptoms but in their entirety; • Multi-level working on personal, interpersonal, family, social and global levels equally well; • Non-discriminatory being equally applicable to those of all cultures; • Multi-Factorial being able to deal not just with simple problems but with those with many contributing factors; The first group believed that the thing to make one's life a blessing was to see something that was `pleasing'. 2. The second group believed that the thing to make one's life a blessing was to hear something that was 'pleasing'. 3. The third group believed that the thing to make one's life a blessing was the mood in the mind EFTA00286495 which arose whenever you saw or heard something that was 'pleasing'. Each group disagreed with the others because it was obvious that an image pleasant to one person may not be pleasant to another. A sound pleasant to one person might not be pleasant to another. Something that creates a pleasant mood today might cause an unpleasant mood tomorrow. Thus there is nothing to make anything discussed a 'blessing' without doubt. The debate went on and on without any sign of coming to an end. It is just like people in the present day can still not agree as to what is truly a 'lucky charm'. Eventually the problem was only resolved by taking audience with the Buddha. A representative asked the Buddha the nature of blessings and his reply is what is now know as the Mangala Sutta — thirty-eight blessings divided into ten groupings. R2 Definitions: The Word `Blessings' Some may still wonder about the meaning of the word 'blessing' [ma]gala]. Some people think a blessing must be an object or an action — but by ow technical understanding of the word, we translate it as 'a cause of prosperity, progress and happiness'. If you want to know the definition, you could say that the progress towards happiness that a `maigala' will bring is four-fold: B.3 Principles of Ethical Learning A working computer has two important parts: hardware and software. The hardware of the computer is the wiring and the circuitry. The software is the programming that we install on the computer. The hardware of a computer is neutral, but what makes the difference between a beneficial and a degrading computer is the type of software installed. If you install working programs, the computer can be useful. However if you install violent games, viruses or pornography then the computer becomes a source of degradation. The worth of the computer thus depends on the software. A drinking glass is also neutral. What makes the difference between a beneficial and a degrading glass is the sort of drink you put in it. If you put a nourishing drink in the glass such as milk then the glass will be an uplifting one welcomed by every I. progress through acquired wealth (worldly treasure, heavenly treasure and the treasure of Nirvana). 2. progress through wisdom, which is the means by which obstacles in life and evil are abated. 3. progress through virtue through the channels of body, speech and mind, at the basic, intermediate and advanced levels 4. progress through the three benefits: benefit in this lifetime, the next lifetime and in the hereafter. A blessing is a sign that positive development is about to take place (to a person, society or the world). Unlike such principles as that of deserved fate, the logic of blessings is fonvard looking, signifying that something good is about to happen. EFTA00286496 the blood, bones, muscles and organs accnriated with the physical body — even the brain, which is a physical organ. By mind, we mean the knowledge and attitudes that constitute ow consciousness. The mind is like "the ghost in the machine". The physical components of the human being are also neutral. The difference between a human who is uplifting and one who is degrading depends not on the body, but on the mental component. Unfortunately, the software of the human mind is not pre-installed from the factory! When we are born we are born along with an ignorance about all aspects of life. From the time we are children, we spend ow life learning in order to fill the gap in our knowledge — to provide ourselves with the knowledge we need for life. The path of our subsequent destiny depends on the sort of knowledge we fill ourselves with. We can fill ourselves with either: one. However, if you put alcohol or poison in the glass, then the glass is immediately eyed with sus-picion. The worth of a drinking glass thus depends on its content. In the same way, a human being has two impor-tant parts: body and mind. By body we mean all EFTA00286497 PIMPLE BEHINDINEIHIRTY-EIGHT BLESERCA OF LWE !Iran bangs ae tom led* kratlex* Comm -Heide.. 4 Dzilvare 14..."~ • Mei • AIM Ins/Sing Strae ha ccmFular aging lowai•Ird: te nt4 I363113101704031) » 'prvangpttsor wAng prognms > > Ssc e6:11 compiler num an )» tEnehaS 911SS a CV* 1-rurAraia mcww9o»> 3vong paw clarinn9 Plogard &gad% cairn pawl)» Gnat° 9018 01 dant • Coal tango; En•ronmest IHya Undirtanlic ROI Deccorrnaktg Ri/l4cati fbritActon EFTA00286498 even of following thefts/ blessing — what more will be the benefit of practising all of the blessings in their entirety. The benefits will be not only to ourself, but to society and to the world as well. The second group (see p.65) concerns consolidating upon the goodness of the discretion you already have through the environment which we inhabit, from the habits we have built up for ourselves in the past and by setting a proper aim in life. This style of teaching is characteristic of the Buddha who taught virtue in a way that becomes successively more complex. The third group (p.139) concerns how we can make a contribution to society by our skilfulness, so that we ourself do not become a burden on society and can at the same time be a refuge to ourself in terms of earning our living. The fourth group (p.139) progresses from being able to help ourselves to being able to help other people as well. accurate knowledge: positive knowledge which is The first people who we must help are those to whom we creative and uplifting for ourselves and others, or; are indebted: our parents. If we have new people to whom • inaccurate knowledge: negative knowledge (comWe owe our efforts towards virtue, such as our children parable to lies to the soul) which is harmful to ourselves ared our spouse. Furthermore, we have to be able to divide others. our time so that neither our responsibilities in the work and in the home are neglected. Our knowledge increases as a result of influences in ow surroundings. The first and most fundamental influence on our learning is the sort of people that make up ow environment. The second most important influence is the environment in general. Together, these two influences have the potential to instil us with Right View about the world (effectively our core values and assumptions about the world and our attitude to it). The first group (see p.25) which concerns the acqui- sition of discretion concerns our understanding of what is wrong and what is right. Even if someone is knowledgable,if their discretion is faulty, their future is unlikely to be bright. On the contrary those with good discretion but who lack education, at least they will not become a burden on society. It is the basis of Right View [sammA diEEhi]. Simply avoiding associating with fools will bring us wealth, because we have no risk of spoiling our reputation, our wisdom is also not at risk and may be improved — virtue of all sorts will start to flow in ow direction. This is the result The fifth group (p.183) builds on the strength of virtue we have built up for ourselves in the home, expanding the scope of our virtue wider into societywith generosity, public works. If you have already got your life under control, you will be able to do something for the benefit of society with some sort of efficiency. Those who try to help social works when they have not yet got their own personal affairs under control, may create disasters rather than helping others. Those who want to give advice to others but who are unable to speak politely, may make enemies instead of improving the quality of society. Higher groups of blessings deal with the more subtle aspects of training the qualities of the mind in purity. B.4 38 Blessings as an ethical system We find that the Manual of Peace lives up to the de- mands of an ethical system as follows: 1Progressive Sequential: The thirty-eight bless ings are arranged according to the degree of dif EFTA00286499 ficulty in practice: the easier ones come before the harder ones. The sequence of blessings begins with external practices, i.e., dealing with gross social behaviours but gradually leading up to the more internal and subtle ones. Following these sets of virtues gives one an impression of climbing up a flight of stairs leading to salvation. If you don't associate with the society of the fools, then you enhance the process of associating with the wise. When you are dealing with the first Blessing, you are creating conditions to fulfill the second one. One can say that at the same time you respect those who are worthy of respect. It starts with number one. While you are working to develop number one, it is already doing the groundwork for number two and number three — it's progressive. One blessing conditions the next progressively. By doing the first Blessing, you are committing yourself to many subsequent Blessings thereby. By associating with the wise, it is opening you up to many good things; you learn from the wise, you progress — all good things come from associating with other people. So, by practicing one Blessing, it will eventually lead to practicing all of the Blessings. And by doing one, you prepare for the other; they are inter-related. This logic is very beautiful, it leads you ownwards step-bystep. It allows you to improve, socially and spiritually, hand in hand with each other. It is like a self-catalysing process in chemistry or a positive feedback process in physics. This makes salvation via the thirty-eight blessings a kind of upward spiral, where you move upwards to Nirvana, the highest goal in Buddhist spiritual cultivation, starting from the simplest blessings, and gradually perfecting yourself. 2 Self-Catalysing: When one kind of living bless- ing comes into existence or is practiced, it will support other kinds of virtues to manifest themselves, and the manifestation of any one blessing will lead to development of the next higher blessing in the sequence. 3 Erhaustive: Other mechanisms of spiritual values can easily be accommodated within it. 4 Holistic: Blessings assume the presence of a deeper unseen network of causes and effects which interact together in cycles of positive feedback for the ethical development