Welcome to Wat Sacramento Buddhavanaram

A Thai Buddhist temple in the Dhammayut tradition

Our temple is a center for Buddhist and those interested in Thai culture to meet and explore.

We offer you a place where your knowledge can grow and you can focus on a way of life and living that leads to greater understanding and achievement along the Lord Buddha's great path.

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Events and Buddhist Observations

Observing the Ninth Year of Mourning with a Merit Making Ceremony Honoring the Memory of His Majesty the Late King Bhumibol Adulyadej on Thai Father's Day & Loy Kratong Festival

December 8, 2024

King Bhumibol Adulyadej the Great, beloved Father of Thailand, was born December 5, 1927 and passed away on October 13, 2016. Our temple community will mark His Majesty’s birthday with ceremonies to express our love, loyalty, deep appreciation and gratitude by offering merit to his Majesty King Bhumibol Adulyadej. His Majesty was highly respected throughout the world and heavenly realms and we wish to add our love and appreciation to that of all throughout Thailand and around the world.

The King’s birthday on December 5 is known as Thai Father’s Day and is an opportunity to demonstrate love and respect to each and every father. It is an occasion to wear yellow, which is the King’s color, and to offer a Buddha ruksa (yellow canna flower) to fathers and grandfathers on this day.

We invite all who love the King and Thailand to participate in offering the highest merit directly to His Majesty for his peace and wellbeing in the heavenly realms. Having given his all for over seventy years in service to the people of Thailand this is an excellent opportunity for us to give back in recognition of his life of great dedication and sacrifice.

In addition, the temple will host a special Loy Kratong or, Candle Light Floating ceremony which will include a memorial image of the late King. On this occasion we, 1) offer thanks to the Goddess of the water which is our source of life, 2) apologize to the water Goddess for having used and sometimes made rivers and canals dirty, 3) offer flowers, candles and incense sticks as a tribute to the Holy Footprint of the Buddha and 4) hope to wash away the previous year's misfortunes and to wish for a happy new year.

May your effort and generosity result in Clear Vision of the Triple Gem, Faith in the Four Noble Truths, and Purposeful Practice of the Noble Eightfold Path to achieve Strength, Happiness, Health, Prosperity, and a Long Life honoring your parents, the late King, and the Lord Buddha.

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Dasa Pāramī Chant

Ardency over many lifetimes... in achieving the Ten Parami... those worthy and hard won perfections that lead to nibbana.

Dāna pāramī sampanno,

Endowed with the perfection of giving,

Dāna upapāramī sampanno,

endowed with the higher perfection of giving,

Dāna paramatthapāramī sampanno,

endowed with the ultimate perfection of giving,

mettā maitrī karuṇā mudītā upekkhā pāramī sampanno,

endowed with the perfection of loving kindness, friendliness, compassion, sympathetic joy & equanimity,

itipi so bhagavā.

so indeed is the Blessed One.

Sīla pāramī sampanno,

Endowed with the perfection of virtue,

Sīla upapāramī sampanno,

endowed with the higher perfection of virtue,

Sīla paramatthapāramī sampanno,

endowed with the ultimate perfection of virtue,

mettā maitrī karuṇā mudītā upekkhā pāramī sampanno,

endowed with the perfection of loving kindness, friendliness, compassion, sympathetic joy & equanimity,

itipi so bhagavā.

so indeed is the Blessed One.

Nekkhamma pāramī sampanno,

Endowed with the perfection of renunciation,

Nekkhamma upapāramī sampanno,

endowed with the higher perfection of renunciation,

Nekkhamma paramatthapāramī sampanno,

endowed with the ultimate perfection of renunciation,

mettā maitrī karuṇā mudītā upekkhā pāramī sampanno,

endowed with the perfection of loving kindness, friendliness, compassion, sympathetic joy & equanimity,

itipi so bhagavā.

so indeed is the Blessed One.

Paññā pāramī sampanno,

Endowed with the perfection of wisdom,

Paññā upapāramī sampanno,

endowed with the higher perfection of wisdom,

Paññā paramatthapāramī sampanno,

endowed with the ultimate perfection of wisdom,

mettā maitrī karuṇā mudītā upekkhā pāramī sampanno,

endowed with the perfection of loving kindness, friendliness, compassion, sympathetic joy & equanimity,

itipi so bhagavā.

so indeed is the Blessed One.

Viriya pāramī sampanno,

Endowed with the perfection of energy,

Viriya upapāramī sampanno,

endowed with the higher perfection of energy,

Viriya paramatthapāramī sampanno,

endowed with the ultimate perfection of energy,

mettā maitrī karuṇā mudītā upekkhā pāramī sampanno,

endowed with the perfection of loving kindness, friendliness, compassion, sympathetic joy & equanimity,

itipi so bhagavā.

so indeed is the Blessed One.

Khanti pāramī sampanno,

Endowed with the perfection of patience,

Khanti upapāramī sampanno,

endowed with the higher perfection of patience,

Khanti paramatthapāramī sampanno,

endowed with the ultimate perfection of patience,

mettā maitrī karuṇā mudītā upekkhā pāramī sampanno,

endowed with the perfection of loving kindness, friendliness, compassion, sympathetic joy & equanimity,

itipi so bhagavā.

so indeed is the Blessed One.

Sacca pāramī sampanno,

Endowed with the perfection of truthfulness,

Sacca upapāramī sampanno,

endowed with the higher perfection of truthfulness,

Sacca paramatthapāramī sampanno,

endowed with the ultimate perfection of truthfulness,

mettā maitrī karuṇā mudītā upekkhā pāramī sampanno,

endowed with the perfection of loving kindness, friendliness, compassion, sympathetic joy & equanimity,

itipi so bhagavā.

so indeed is the Blessed One.

Adhiṭṭhāna pāramī sampanno,

Endowed with the perfection of resolution,

Adhiṭṭhāna upapāramī sampanno,

endowed with the higher perfection of resolution,

Adhiṭṭhāna paramatthapāramī sampanno,

endowed with the ultimate perfection of resolution,

mettā maitrī karuṇā mudītā upekkhā pāramī sampanno,

endowed with the perfection of loving kindness, friendliness, compassion, sympathetic joy & equanimity,

itipi so bhagavā.

so indeed is the Blessed One.

Mettā pāramī sampanno,

Endowed with the perfection of loving kindness,

Mettā upapāramī sampanno,

endowed with the higher perfection of loving kindness,

Mettā paramatthapāramī sampanno,

endowed with the ultimate perfection of loving kindness,

mettā maitrī karuṇā mudītā upekkhā pāramī sampanno,

endowed with the perfection of loving kindness, friendliness, compassion, sympathetic joy & equanimity,

itipi so bhagavā.

so indeed is the Blessed One.

Upekkhā pāramī sampanno,

Endowed with the perfection of equanimity,

Upekkhā upapāramī sampanno,

endowed with the higher perfection of equanimity,

Upekkhā paramatthapāramī sampanno,

endowed with the ultimate perfection of equanimity,

mettā maitrī karuṇā mudītā upekkhā pāramī sampanno,

endowed with the perfection of loving kindness, friendliness, compassion, sympathetic joy & equanimity,

itipi so bhagavā.

so indeed is the Blessed One.

Dasa pāramī sampanno,

Dasa upapāramī sampanno,

Dasa paramatthapāramī sampanno,

mettā maitrī karuṇā mudītā upekkhā pāramī sampanno,

itipi so bhagavā.

Endowed with the ten perfections,

endowed with the ten higher perfections,

endowed with the ten ultimate perfections,

endowed with the perfection of loving kindness, friendliness, compassion, sympathetic joy, and equanimity,

so indeed is the Blessed One.

Buddhaṁ saraṇaṁ gacchāmi

Dhammaṁ saraṇaṁ gacchāmi

Saṅghaṁ saraṇaṁ gacchāmi

Namāmihaṁ.

To the Buddha I go for refuge.

To the Dhamma I go for refuge.

To the Sangha I go for refuge.

I bow in respect to them.

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Dasavidha-Rājadhammas — Ten Royal Virtues

•  Dānaṃ
•  Sīlaṃ
•  Pariccāgaṃ
•  Ājjavaṃ
•  Maddavaṃ
•  Tapaṃ
•  Akkodhaṃ
•  Avihiṃsañca
•  Khantiñca
•  Avirodhanaṃ

1. Dāna: He makes financial and material donations to ensure the well-being of his subjects, and the public welfare.
2. Sīla: He is restrained in actions and speech, acts well and honestly, acts in exemplary ways befitting his station. By doing so he earns the respect of his subjects, never giving grounds for scorn.
3. Pariccāga: He sacrifices his own pleasure and ease, is even willing to sacrifice his life, for the welfare and happiness of his subjects, and the peace and order of his kingdom.
4. Ājjava: He possesses integrity, is without deceit, and performs his duties honestly. He is sincere and does not cheat his subjects.
5. Maddava: His manner is without arrogance, coarseness and pride. He is dignified. His behaviour is polite, gentle and mild, inspiring loyalty and devotion, without permitting an inappropriate familiarity.
6. Tapa: He burns up his defilements; he does not allow them to envelop him and oppress his heart. He can restrain and suppress his appetites. He does not allow himself to indulge too much in the comfort and ease and the services he receives. He lives in a consistent manner, simply and without excess, mind focused on his efforts to fulfil his duties completely.
7. Akkodha: He does not indulge in fits of temper, or give way to the power of anger to the extent that it compromises his analysis and actions, making them incorrect and unjust. He has loving kindness in his heart to arrest irritation. He is able to analyse and act with an even mind, without upset and distraction.
8. Avihimsā: He does not oppress or tyrannise. He does not levy taxation or requisition labour excessively. He does not become intoxicated by his power and losing his compassion, look for justifications to harm and punish subjects through hatred or spite.
9. Khanti: He exercises forbearance with regards to his work, to difficulties and hardships, and to hurtful words. However weary he might be he does not become discouraged. Even if he is taunted by sarcastic words he does not lose his determination. He does not give up on the tasks that he has undertaken.
10. Avirodhana: He establishes himself firmly and unchangingly in Dhamma. He does not waver because of the others’ words, good or bad, because of gain and repute, or pleasant and unpleasant experiences. He stands firm in the realms of justice (Yutti-Dhamma), and in the protocols and principles of governance, extending to good and beautiful customs and traditions (Nīti-Dhamma). He does not allow these to become corrupted or disappear.



From
Royal Virtues
- Somdet Phra Buddhaghosajahn (P. A. Payyuto)

The Thai Language Version of Royal Virtues is available here: Royal Virtues

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Sigalovada Sutta: The Discourse to Sigala
The Layperson's Code of Discipline

 

Having just observed the Teacher Honor Ceremony at the temple, it might be worthwhile to reflect on the Buddha's teaching regarding the relationship between teachers and students.

As the Great Teacher, the Knower of the Dhamma, it is interesting to see how the Buddha describes both sides of the Teacher-Student relationship.

The chant, Recollection of the Buddha, recalls many aspects of the Buddha's role as a teacher.

Recollection of the Buddha
Itipi so bhagavā arahaṃ sammāsambuddho	He, the Blessed One, is indeed the Pure One, the Perfectly Enlightened One;
Vijjācaraṇa-sampanno sugato lokavidū	He is impeccable in conduct and understanding, the Accomplished One, the Knower of the Worlds;
Anuttaro purisadamma-sārathi	He trains perfectly those who wish to be trained;
satthā deva-manussānaṃ buddho bhagavā’ti	He is Teacher of gods and humans; he is Awake and Holy

In The Discourse to Sigala, besides explaining how to properly exist in society, expressing respect for all the different relationships (the Six Quarters) a Buddhist might be part of, the Teacher-Student aspect becomes an important element in cultivating social calm and progress through a proper education.

"And how, young householder, does a noble disciple cover the six quarters?

"The following should be looked upon as the six quarters. The parents should be looked upon as the East, teachers as the South, wife and children as the West, friends and associates as the North, servants and employees as the Nadir, ascetics and brahmans as the Zenith.

"In five ways, young householder, a pupil should minister to a teacher as the South:

1. by rising from the seat in salutation,
2. by attending on him,
3. by eagerness to learn,
4. by personal service,
5. by respectful attention while receiving instructions.

"In five ways, young householder, do teachers thus ministered to as the South by their pupils, show their compassion:

1. they train them in the best discipline,
2. they see that they grasp their lessons well,
3. they instruct them in the arts and sciences,
4. they introduce them to their friends and associates,
5. they provide for their safety in every quarter.

"The teachers thus ministered to as the South by their pupils, show their compassion towards them in these five ways. Thus is the South covered by them and made safe and secure.

   From the Digha Nikaya - DN 31
   https://accesstoinsight.org/tipitaka/dn/dn.31.0.nara.html
 — Translated from the Pali by Narada Thera

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Please note that our class is for adults, and older teenagers with some previous exposure to Thai language. We do not have any offerings for younger children.

Please feel free to share this information with friends and family who may also be interested in attending our classes. Email questions to: School at Watsacramento dot Org

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On the Full Moon...
  The Words of the Exalted Buddha

Just as, Pahārāda, the great ocean slants, slopes, and inclines gradually, not dropping off abruptly, so too, in this Dhamma and discipline penetration to final knowledge occurs by gradual training, gradual activity, and gradual practice, not abruptly. This is the first astounding and amazing quality that the bhikkhus see in this Dhamma and discipline because of which they take delight in it.

Just as the great ocean is stable and does not overflow its boundaries, so too, when I have prescribed a training rule for my disciples, they will not transgress it even for life’s sake. This is the second astounding and amazing quality that the bhikkhus see in this Dhamma and discipline….

Just as the great ocean does not associate with a corpse, but quickly carries it to the coast and washes it ashore, so too, the Saṅgha does not associate with a person who is immoral, of bad character, impure, of suspect behavior, secretive in his actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, depraved; rather, it quickly assembles and expels him. Even though he is seated in the midst of the Saṅgha of bhikkhus, yet he is far from the Saṅgha and the Saṅgha is far from him. This is the third astounding and amazing quality that the bhikkhus see in this Dhamma and discipline….

Just as, when the great rivers … reach the great ocean, they give up their former names and designations and are simply called the great ocean, so too, when members of the four social classes—khattiyas, brahmins, vessas, and suddas—go forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata, they give up their former names and clans and are simply called ascetics following the Sakyan son. This is the fourth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline….

Just as, whatever streams in the world flow into the great ocean and however much rain falls into it from the sky, neither a decrease nor a filling up can be seen in the great ocean, so too, even if many bhikkhus attain final nibbāna by way of the nibbāna element without residue remaining, neither a decrease nor a filling up can be seen in the nibbāna element. This is the fifth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline….

Just as the great ocean has but one taste, the taste of salt, so too, this Dhamma and discipline has but one taste, the taste of liberation. This is the sixth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline….

Just as the great ocean contains many precious substances, numerous precious substances such as pearls … cats-eye, so too, this Dhamma and discipline contains many precious substances, numerous precious substances: the four establishments of mindfulness, the four right strivings, the four bases for psychic potency, the five spiritual faculties, the five powers, the seven factors of enlightenment, the noble eightfold path. This is the seventh astounding and amazing quality that the bhikkhus see in this Dhamma and discipline….

Just as the great ocean is the abode of great beings such as timis … … gandhabbas; and as there are in the great ocean beings with bodies one hundred yojanas long … five hundred yojanas long, so too this Dhamma and discipline is the abode of great beings: the stream-enterer, the one practicing for realization of the fruit of stream-entry; the once-returner, the one practicing for realization of the fruit of once-returning; the non-returner, the one practicing for realization of the fruit of non-returning; the arahant, the one practicing for arahantship. This is the eighth astounding and amazing quality that the bhikkhus see in this Dhamma and discipline because of which they take delight in it.

— Aṅguttara Nikāya, Pahārāda (AN 8.19)

 

Now, Ānanda, if it occurs to any of you — "The teaching has lost its arbitrator; we are without a Teacher" — do not view it in that way. Whatever Dhamma and Vinaya I have pointed out and formulated for you, that will be your Teacher when I am gone.

— Digha Nikaya, Mahāparinibbāna Sutta, (DN 16)

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The Buddhist Monk's Discipline:
 Some Points Explained for Laypeople

Bhikkhu Khantipalo

"It is well to reflect about kamma and how each person is — 'owner of kamma, heir to kamma, born of kamma, bound by kamma, determined by kamma' — for such reflection cultivates equanimity. Each person trains himself, a bhikkhu according to his knowledge and ability and a layman likewise."

Every action, word, and even thought in some way touches our kamma. With that in mind, consider reading through Bhikkhu Khantipalo's short essay before your next encounter with Buddhist Monks.

Beneficial is control of eye,
Control of ear is beneficial too,
Beneficial is control of nose,
Control of tongue is beneficial too,
Bodily control is beneficial,
Control of speech is beneficial too
Beneficial is control of mind,
Everywhere restraint is beneficial.
The Bhikkhu here restrained in every way
Free utterly is he from every ill.
— Dhp 360-361

 "The Buddhist Monk's Discipline:
  Some Points Explained for Laypeople", by Bhikkhu Khantipalo.
  Access to Insight (BCBS Edition), 30 November 2013,
  https://www.accesstoinsight.org/lib/authors/khantipalo/wheel130.html.

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Five Subjects for Frequent Recollection

Jarā-dhammomhi jaraṃ anatīto.

I am subject to aging. Aging is unavoidable.

Byādhi-dhammomhi byādhiṃ anatīto.

I am subject to illness. Illness is unavoidable.

Maraṇa-dhammomhi maraṇaṃ anatīto.

I am subject to death. Death is unavoidable.

Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvo.

I will grow different, separate from all that is dear & appealing to me.

Kammassakomhi kamma-dāyādo kamma-yoni kamma-bandhu kamma-paṭisaraṇo.

I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions.

Yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmi.

Whatever I do, for good or for evil, to that will I fall heir.

Evaṃ amhehi abhiṇhaṃ paccavekkhitabbaṃ.

We should often reflect on this.

These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained.
  – Upajjhatthana Sutta – AN 5.57

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An Ancient Path Rediscovered

"It is just as if a man, traveling along a wilderness track, were to see an ancient path, an ancient road, traveled by people of former times. He would follow it. Following it, he would see an ancient city, an ancient capital inhabited by people of former times, complete with parks, groves, & ponds, walled, delightful. He would go to address the king or the king's minister, saying, 'Sire, you should know that while traveling along a wilderness track I saw an ancient path... I followed it... I saw an ancient city, an ancient capital... complete with parks, groves, & ponds, walled, delightful. Sire, rebuild that city!' The king or king's minister would rebuild the city, so that at a later date the city would become powerful, rich, & well-populated, fully grown & prosperous.

"In the same way I saw an ancient path, an ancient road, traveled by the Rightly Self-awakened Ones of former times. And what is that ancient path, that ancient road, traveled by the Rightly Self-awakened Ones of former times? Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration... I followed that path. Following it, I came to direct knowledge of birth... becoming... clinging... craving... feeling... contact... the six sense media... name-&-form... consciousness, direct knowledge of the origination of consciousness, direct knowledge of the cessation of consciousness, direct knowledge of the path leading to the cessation of consciousness. I followed that path.

"Following it, I came to direct knowledge of fabrications, direct knowledge of the origination of fabrications, direct knowledge of the cessation of fabrications, direct knowledge of the path leading to the cessation of fabrications. Knowing that directly, I have revealed it to monks, nuns, male lay followers & female lay followers, so that this holy life has become powerful, rich, detailed, well-populated, wide-spread, proclaimed among celestial & human beings."

    — SN 12.65

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Padīpa Pūjā ~ Light Offering



With lights brightly shining
Abolishing this gloom
I adore the Enlightened One,
The Light of the three worlds.

Ghanasārappadittena
Dīpena tama-dhaṃsinā
Tiloka-dīpaṃ sambuddhaṃ
Pūjayāmi tamo-nudaṃ
 

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The Middle Way realized by the Tathāgata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

 

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Nagavagga: Elephants

Appamādaratā hotha!
Sacittamanurakkhatha!
Duggā uddharathattānaṃ,
 paṅke sannova kuñjaro.

Delight in heedfulness!
Guard well your thoughts!
Draw yourself out of this bog of evil,
 even as an elephant draws itself out of the mud.

Dhammapada 327

 

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Excellent ...

Yo dhammam desesi
  ādikalyāṇaṃ,
    majjhekalyāṇaṃ,
      pariyosānakalyāṇaṃ
The Buddha has pointed out the way:
  excellent in the beginning,
    excellent in the middle,
      and excellent in the end.

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From the Dhammapada

Refuge ...

They go to many a refuge,
to mountains, forests,
parks, trees, and shrines:
people threatened with danger.

That’s not the secure refuge,
that’s not the supreme refuge,
that’s not the refuge,
having gone to which,
        you gain release
        from all suffering and stress.

But when, having gone for refuge
to the Buddha, Dhamma, and Sangha,
you see with right discernment
the four noble truths—


stress,
the cause of stress,
the transcending of stress,
and the noble eightfold path,
the way to the stilling of stress:

That’s the secure refuge,
that, the supreme refuge,
that is the refuge,
having gone to which,
        you gain release
        from all suffering and stress.

Dhp, 188-192

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Nibbaana sacchikiriya ca etammangalamuttamam

Endeavoring for the realization of Nibbaana is the highest blessing