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๒๒ พฤษ ๒๕๕๔

Bow Thai, San Mateo (650) 340-8424 Red Chili, Hayward (510) 881-8593 Chaopaya, San Mateo (650) 571-9123 ไต

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Wat Buddhanusorn

36054 Niles Blvd. Fremont, CA 94536-1563

Tel. (510) 790-2296 Fax. (510) 796-9043 www.watbuddha.org

E-mail: buddhanusorn@hotmail.com

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Donation Box 10.00 on tion ox 436.00 on tion ox ตต 615.00 on tion ox - ไ 1,453.00 on tion ox ไ 960.00

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20.00

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ขอถวายพระพร

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ตต ไ ต ต ต ไ ไ ต

: ไ ต ตต ต : ไ ตต ต ตต ไ ต ไ ต ไ ต ไ ไ ตต ต ต ตต ไ ไ ต ต ต ต ไ ไ ต

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omkum ulliv n 372.00 340.00 piny nox- eith ไ 325.00 ต 262.00 G il Wickl nd 148.00 ต 143.00 Supatra Chowchuvech 130.00 20.00

2011 ต 1580.00

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ต Stnaut Geiger: Adult conversation class 140.00

Presley Guio JR. : Adult conversation class 140.00 Jumnong C. : Kindergarden class 45.00 Jumnong C. : Kindergarden class 45.00 Tisha Thimbunjerd : Music class 45.00 Kaila Juergens : Dance class 45.00 Chutima vongampai : Music class 45.00 Teera Thimbunjerd : Music class 45.00 Lieping H. : Music class 45.00

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ต 811.00 Guy & Boonlum Fleming : BBQ Pork 654.00 h rurin u 444.00

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ronze uddh h i usion 250.00 Srichard Bangbor 99.00 ต ต 49.00 o w ngnete Jet, Jesse 40.00 Chanh Trien 28.00 ต 26.00

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20.00 Hanchangsit 20.00 - - 20.00 20.00 ต 20.00 20.00 Saowaluk P. Chiang, Joe H. Chiang 20.00 20.00 Ron - Panit Campbell 20.00 Colin Faconer (Terry Plunketts Grandson) 15.00 Hong Phat Jessica 11.00 Noppadol Jullapo & Family 10.00 Chaleerat - Jason Kha & Family 10.00 Chaiya Family 10.00 Wichuta Kakham & Family 10.00 ต 10.00 Chanphen Meemon, Brian, Lexie, Ritthikrai, Wutthipong 10.00 ต 9.00 Gary - Sonnita Jensen 5.00 5.00 5.00 Pavita Ratanavong 5.00 Natira 5.00 Sommai Onkham 3.00 ไ ต 3.00

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ไ ต 78.00 ไ 62.00 Osaka Massage Therapy 50.00 50.00 ต 50.00 Hoa Thi Ommert 50.00 Sarintorn Ratanavipupong 50.00 Thirapong - Suvimon Jirachaikitti 50.00 Leeann - George Asai 50.00 40.00 40.00 My Thi Le, Qui Nguyen, Pimonwunn 30.00 30.00 James - Somruk Tedrow 30.00 Boonida Arnone 25.00 - ต 20.00 - ต ต 20.00 Don Nguyen, Preeyamas Mahapey & Family 20.00 ต 20.00 Mutita - Phuttan - Karl 20.00 ต 20.00 Sek Marnu 20.00 Gregory Roberts 20.00 Nuathong Intrarat 20.00

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- 1/23/2011 Apinya Knox-Seith 500.00

Chao Praya Thai Cuisine 500.00 350.00 on tion ox 307.00 Apinya Knox-Seith 300.00 120.00 Otake, Inc., Sweet Basil 100.00 Noi & Adam 100.00 ไ Mark - Anthony Macdonald 100.00 Ann Martin 100.00 Ricky Chau 100.00 Orion Chau, Jaylan Chau 100.00

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พ พ ฤ พ

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system of relation of all phonomena towards a direction of greater harmony and mutual support, thereby leading humanity to attain a world of happiness, free from any infliction of harm. In short , Buddhism provides a new besis for thinking that changes m n’s concept of development form eing nt gonistic to n ture constantly striving to conquer ti, to being the component part that is conducive to n ture’s system of coexistence. In view of the availability of Buddhism in solving these greatest problems, the Pali Canon constitutes an abundant source for studies and researches to achieve that end.

o e continue…

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The outermost circle surrounding mand and society represents environmental problems, in particular ecological problems, in particular ecological problems, which are now posing the most serious threat to the survival of humanity. As far as environmental problems are concerned, it has been acknowledged that such problems have stemmed from the misguided view that humans are distinct from nature. The hostile attitude towards nature has led to their striving to conquer it and act upon to serve human interests alone. To solve these problems, the human race needs a fresh mentality as a basis. In this regard, Buddhism preaches the Middle Way, pointing to the objective fact that nature is asystem of relations of all phenomena man included that are causally and conditionally interdependent. Human beings are a unique component part in that system of relations the part that learns and that can be trained and developed when thay have cultiveated themselves in good qualities on three fronts: behaviourally, to be mutually supporlities; psychologically, to possess a constructive mindset; and intellectually, to have such a system should best proceed. Endowed with such good qualities, they will thwn know how to conduct their lives and carry out activities to help steer the

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It this regard, Buddhism is a system of teachings quite speci liesd in ridding life’s ultim te pro lem of ment l suffering With one’s own wisdom one c n eventu lly tt in the o jective truth of nature, and completely eradicate the germ of mental distress, the mind being thus released once and for all from suffering, becoming relieved and radiant. From oneself outwards, in a winder circle, are social problems, or sufferings caused by wrongful relationships, which have resulted in violence and mutual infliction of harm.

In solving problems at this level, Buddhism has distinguished itself all along as a religion propagated without resorting to the sword. Buddhists have never had any religious wars Nor are there any religious tenets to used as pretexts for aggression or waging wars. Buddhism has located a history of genuine peace, preaching the principle of universal loving-kindness so that it has been recogninsed by many scholars as the world’s first truly p cifist movement he li non is therefore the most important source from which peace seekers can learn the rationale and methods in maintaining and protecting peace for the human world.

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ไ ไ ต ไ ตต ำ ไต ไ ต

, Clark , ,

East Bay : Newark, Phone (510) 796 – 5257 -

Thai Kitchen : Union City, Phone (510) 489 - 1966

Red Chili : Hayward, Phone (510) 881-8593 – Hedengren

Reznicek

- Chai yo : Union City, Phone (510) 675-0005

Knox- Seith ,

.

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- ไ ไ ต ไ ไ ไ ไ ต ไ ต ไ ไ ไ ไ ไ ไ ไ ไ ไ ต ไ ไ ไ ไ ……

- - can be regarded as the zenith of human civilization. It is at this very this pro lems of suffering from ll fronts life’s pro lems and social problems, to be compounded and complemented by environmental problems. It is quite evident that while civilization at its zenith like this can hand all sorts of problem to humans, it can never lead them out of the suffering triggered these problem.

Nevertheless, an increasing number of people are beginning to realize that Buddhism as represented in the Pali Canon holds the key to solving all the three tier problems of human suffering, which can be depicted as three concentric circles,

Three circles of human problems.

he innermost circle represents life’s pro lems the most profound of which is one of suffering in the human mind. Even its crudest from, namely stress, is quits a pressing problem for the modern man. Three circles of human problems.The innermost circle represents life’s pro lems the most profound of which is one of suffering in the human mind. Even its crudest from, namely stress, is quits a pressing problem for the modern man.

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explicitly marked off, thereby leaving in open to the fullest scrutiny with the re der’s own wisdom

Part Two The relevance of the Pali Canon

in the modern world. Although human civilization has made great progress over the last several millennia up to the so-called globalisation age of the present, the human race is by on means free or removed from the problems of suffering, infliction of harm, distress, and war. People look to the ethical systems of various cults and religions to help resolve these problems. But these cults and religions in general only come up with rules or dictates for them to follow with their faith, thereby releasing them from their personal and interpersonal problems only to subject them to punishment and reward by forces believed to be supernatural. In this regard, Buddhism according to the word of the Buddha in the Pali Canon is unique in that it teaches and ethical system of self development for human beings to be released from all sorts of problem, and become truly independent by not relying upon any forces from without. The modern man has progressed to a certain stage, which

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The Pali Canon what a Buddhism must Know.

Elders of old held the Pali Canon in high esteem. Even in the age when the Pali Canon was already written down, they still had this to say:

‘ single letter of the uddh ’s te ching is worth uddh im ge ’

From a positive perspective, it is the duty of Buddhhists to help preserve the Pali Canon. Even playing a small part in writing it down,or having it written down, is considered great merit. From a negative perspective, however, if anyone commits an error even with one single letter, it is tantamount to destroying a Buddha

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rigorous process, they discovered the different

s ńgīti versions of the Pali Canon, and managed to objectively distinguish the draft version from the finalised one, along with those of later impressions. They had thus procured the most reliable version, which was further cross-checked against the different versions of the Pali Canon in various scripts from several countries. This is as if to bring the very goal of the Sixth Rehearsal to perfection. Apart from this, state-of-the-art information technology has been utilized, resulting in an efficient researching and referencing system, and also a database most readily available for further projects related to studies and researches in the Pali Canon, such as the porting of the entire data onto a CD-ROM with a search engine to facilitate data retrieval. In any event, the true or ultimate essence of this project is to maintain and preserve the word of the Buddha handed down to us in the form of the Pali Canon in as pristine and complete a state as possible, i.e. to keep the teachings as they were collected in the First Rehearsal. This will enable the reader to gain direct access to the original teachings of the uddh without interventions from ny ody else’s interpretations, even those of the collectors of the teachings themselves. Should there be such views included, they are

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was also practiced, convened to rehearse the Burmese-prepared version of Pali i i aka in tandem with the Pali Canon in various scripts from other countries. This Sixth Rehearsal is known in Pali the s ńgīti, and had been generally recognised among Buddhist countries. However, shortly after the Sixth Rehearsal was over, there was a wind of change as well as political turmoil in Myanmar, which presumably hampered the care and publication of the s ńgīti version of the Pali Canon. Some confusion thus arose, for example, between the draft version provided by the Burmese for deliberation during the rehearsal and the finalized version, which was the end product of the rehearsal. The Dhamma Ssociety Fund, under the patronage of His Holiness the Supreme Patriarch of Thailand, has undertaken to republish the Pali Canon of the s ńgīti, as recensed by the international convocation of er vād monks, in Roman script, which is a universal script for international readers. It was reported by the working group of this Fund that with

great efforts and assiduous attention, and by a meticulous and

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image, which is a serious offence. Thus elders in the olden days were extremely careful about keeping the Pali Canon intact.

The confidence in the purity and completeness of the teachings was bolstered when the same teachings of the Buddha repeated four or five times in different sections of the Canon that came under the responsibility of different groups of specialist monks still, in general, turned out to be the same and hence mutually confirming. This attested to the accuracy in retention and rehearsal, and also the ability of even a single monk to retain so much of the word of the Buddha. In Myanmar nowadays we can find living ex mples in sever l monks on whom the title ipit k dh r ‘ e rer of the li non’ h d een conferred who are whord-perfect in reciting the entire Pali Canon, which, according to the printed version in Thai script, is well over 22,000 pages in length.

What about the written version?

The second stage of development was the preservation in writing of all the word of the Buddha and their related matters in

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the Pali Canon, thus entrusting the preservation to external objects. This started around B.D. 460, when the Fourth Rehearsal was conducted at l k le a in Sri Lanka.

The Fourth Rehearsal was conducted on account of the changing circumstances that posed a threat to the commitment of the word of the Buddha to memory. People of future generations would presumably degenerate in terms of mindfulness, concentration, and wisdom, with their faith and zeal diminishing , so that they would not be capable of preserving the word of the Buddha through oral transmission. It was thus agreed that it was time for the Pali Canon to be inscribed on palm leaves. One the one hand, the writing down of the Pali Canon seemed to provide the certainty and permanency desired. The Canon would remain as such until the inscription materials were badly decayed, lost, damaged or destroyed. On the other hand, this method of preservation also had its weakness. Buddhists might become careless, being complacent about the fact that the Canon was already on the palm leaves or in the books. The attention paid to

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fter the uddh ’s time In the hird Rehe rs l during the reign of King Asoka the Great, the Elder Moggaliputtatissa, who presided over the assembly, composed a treatise (c lled K t āv tt u) to purge the false teachings prevalent among certain groups of monks at the time.

Even so, in making his judgement, all he did was to cite the uddh ’s te ching here nd there of the s me su ject th t were collected as references to demonstrate what the Buddha actually s id concerning the issue in question In this reg rd this ‘new’ scripture in essence is merely collection of the uddh ’s teachings, reorganized in another way around the core of a given issue or a particular consideration.

The Chatthasańgīti and after When there was greater convenience in communications

around the world, as all Buddhist countries were celebrating the twenty-fifth century of Buddhism in their respective countries, and intern tion l rehe rs l of the uddh ’s te chings was conducted for the first time ever in Myanmar during the years B.E. 2497-2499. monks and scholars from all Buddhism

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there was no place for the participating monks to inject their own opinions into the teachings. It is sometimes misunderstood that in a rehearsal the participants are entitled to alter or modify anything about the Pali Canon, or even rewrite the whole thing. Such serious misunderst nding only indic tes one’s tot l ignor nce of Buddhist rehearsal.

However, it must also be realized that the Pali Canonl does not contain exclusively the words of the Buddha. The teachings of the uddh ’s disciples c n e found s well or inst nce the Venerable Sāri utt ’s teachings which demonstrated how rehearsal should be conducted are also in there, in the S ńgītisutt . Even so, the teachings rehearsed by this elder were none other than the words of the Buddha himself. In addition, there were dialogues in which the Buddha engaged with others, thus cont ining other people’s words s well Old te chings efore the uddh ’s time th t the uddh ccepted nd p ssed on s models for practice are also included in the Pali Canon, e.g. the main teachings forming the core of the uddh ’s irth stories Also included in the Pali Canon are some scriptures composed

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reciting, reviewing or even learning the word of the Buddha would thus decrease, even to the point of negligence.

Moreover, inscribing in ancient times had to rely on people copying manually. In each copying, lapses of concentration, errors, and omissions were inevitable, resulting in corrupted letters or even entire lines of text missing. In particular, when the preservers were not skilled in the inscribing themselves, they had to have the task carried out by artisans, who might not be proficient in the Pali language or the word of the Buddha, or who might even be absolutely ignorant of both. This of course increased the risk of mistakes. A familiar example among Thai people in the part had to do with the copying of medical recipes, as reflected in the s ying ‘ recipe th t h s gone through three rounds of copying c n c use de th’ or this re son in intrusting the preservation of the Canon external objects, and official copy for the whole community had to be created, which and been properly inscribed, and carefully reviewed and checked. This official cop would be kept at a center, to serve as the authority for the entire Sangha or the country.

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It just happened that during the age in which the word of the Buddha was preserved in writing, Buddhism had flourished and spread to several counties, becoming their state religion. Each country created and official version of the Pali Canon of its own and took care of it from generation to generation to ensure that it would remain unadulterated and complete. A case in point is Thailand, where there were rehearsals conducted in the reigns of King il k rāj ( r il k rāj ) of the Lanna Kingdom and King Rama I of the present Rattanakosin period. In each recension of the Pali Canon, the participants will bring together the different versions from all the countries involved and cross-check them to see whether are any discrepancies in wording down to the letter. For instance, the name āk añña appears in the Thai version published by the Pali text Society. Such differences, albeit minor , are recorded in the footnotes.

Althought it had been well over a thousand years, when the different versions of the Pali Canon preserved in different Buddhist countries are compared, it can be said that overall they are the same and mutually agreeing. Despite some textual

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differences found here and there, e.g. the letter (ca) versus (va), the discrepancies are negligible considering the huge size of the entire text. This attests to the accuracy in the preservation, which has been done with great care and full awareness of the significance of the task in hand.

er vād Buddhism is, therefore, legitimately proud that the original Buddhism has been preserved. In contrast, as has been universally recognized by Buddhist scholars and academia worldwide, no matter whether they profess M āyān sutras of the cāry vād school were composed later, not preserving the original, authentic teachings. The majority of these scriptures are now lost. As s result, it has been acknowledged that the most complete, original teachings of the Buddha that are still available today con only be found in the Pali Canon of er vād

Buddhism.

It must be known that a rehearsal was conducted to preserve the original teachings as accurately as possible, and that