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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.


Upcoming Event

Loy Kratong Festival &
Thai Father's Day

December 8, 2019

Continually Resolute - Itivuttka 111

Controlled in walking,
controlled in standing,
controlled in sitting,
controlled in lying down,
controlled in flexing & extending his limbs
    — above, around, & below,
        as far as the worlds extend —
    observing the arising & passing away
        of phenomena,
        of aggregates:
a monk who dwells thus ardently,
not restlessly, at peace —
    always
mindful,
training in the mastery
of awareness-tranquillity —
is said to be continually
        resolute.

"Itivuttaka: The Group of Fours" (Iti 100-112), translated from the Pali by Thanissaro Bhikkhu.
Access to Insight (BCBS Edition), 30 November 2013,
http://www.accesstoinsight.org/tipitaka/kn/iti/iti.4.100-112.than.html


King Asoka on Dhamma

Dhamma sadhu, kiyam cu dhamme ti?
  Apasinave, bahu kayane, daya, dane, sace, socaye.

Dhamma is good, but what constitutes Dhamma?
  (It includes) little evil, much good, kindness,
  generosity, truthfulness and purity.

From The Edicts of King Asoka

The contents of Asoka's edicts make it clear that all the legends about his wise and humane rule are more than justified and qualify him to be ranked as one of the greatest rulers.

"The Edicts of King Asoka", an English rendering by Ven. S. Dhammika.
Access to Insight (BCBS Edition), 30 November 2013,
http://www.accesstoinsight.org/lib/authors/dhammika/wheel386.html .


Having a Maha Metta Outlook

When we set our heart to being kind and compassionate to all beings, it is often evaluated by comparing our own effort to others in like situations. This can create an artificial limit that we do not choose to exceed.

How should we like it were stars to burn
With a passion for us we could not return?

If equal affection cannot be,
Let the more loving one be me.

From "The More Loving One" by W.H. Auden

When we hold back, especially concerning those that are not so close as our family and friends, we lose some of the wholesome benefit that developing virtue and practicing loving kindness can create.

If we instead replace that somewhat limited expression of loving kindness with complete, all-encompassing Metta we have certainly entered into a sublime abiding.


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
 

 

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

 

Imagine Living with No Money!

     

Do you know that the Buddha did not allow monks and novices to accept or keep money?

It seems that life in modern times is inconvenient without money in your hand - even for those gone forth into the homeless life prescribed by the Buddha! When we drop money into the alms bowl or slide an envelope full of cash onto the offering cloth are we simply taking the easy approach to supporting monastics while still hoping for the rewards of supporting that unlimited field of merit.

There are many articles on the internet explaining how these rules concerning money are being ignored or worked around by lay supporters and monastic communities. If you practice Dana this way please read Part 1 of the article, "A Life Free from Money" by Dhamminda Bhikkhu. And if you are already aware of the ways some might try to bypass these rules, go ahead and read the rest of the article. Money, as well as the sensual pleasures it can buy, only leads to the downfall of those gone forth. While it is true the lay community is the monastic community's only support, there are specific ways to do that. This article provides clear information on the topic.

Practicing the Dhamma is difficult for all of us. As a lay Buddhist we might do our best to adhere to the five or eight training precepts, either every day or on those special uposatha days when we commit to more complete practice. Our friends in the Sangha have 227 rules in the Vinaya! Each and every rule is important, each and every day, and a few are even grounds for separation from the monastic order. We owe it to them to not perform pious acts that actually threaten their success, and our own.

The true fruit of the Vinaya is found in the pure, restrained hearts of those who practice accordingly! Having this knowledge will allow the laity to properly support the monastic community and yield greater merit for all.


Topics of Conversation
  Kathāvatthu Sutta ~ Anguttara Nikaya 10:69

There are some people who always have something to say! Friendly, light hearted conversation can break the ice and let us get to know someone else. But do we ever look back at what we have said and judge the value of our words?

Imagine the Lord Buddha's compassion when he expressed his teaching to an individual or group, laity and monastics alike. His words were insightful, delivered at the right time, and fully in line with the Dhamma.

We may not be able or likely to fully confine our conversations within the ten rules presented in the Kathāvatthu Sutta, as they were meant for monks - those who had gone forth with purpose, and not every day, run-of-the-mill people.

But imagine the power of these ten points of conversation, as if they were a firm, guiding hand, always in the background influencing our words, guiding both the speaker and the listener along the path, replacing the idle chatter that consumes so much time and offers no lasting fruit. Our words when spoken in light of the Dhamma must be accurate and meaningful, spoken with the supreme goal in mind at all times.

There are these ten topics of (proper) conversation. Which ten?
  Talk on modesty,
  contentment,
  seclusion,
  non-entanglement,
  arousing persistence,
  virtue,
  concentration,
  discernment,
  release,
  and the knowledge & vision of release.
These are the ten topics of conversation.
If you were to engage repeatedly in these ten topics of conversation, you would outshine even the sun & moon, so mighty, so powerful—to say nothing of the wanderers of other sects.

"Kathavatthu Sutta: Topics of Conversation"
translated from the Pali by Thanissaro Bhikkhu.
Access to Insight (BCBS Edition), 30 November 2013,
http://www.accesstoinsight.org/tipitaka/an/an10/an10.069.than.html


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

 


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.


Birth and Death

These Four Noble Truths — Dukkha, Cause, Cessation, and Path — are the heart of the Dhamma and they are in the heart of every man who cares to see them. From their seeing and understanding comes happiness but by trying to escape them only more misery is born.

The Exalted Buddha has said:

"Whoever sees Dependent Arising, he sees Dhamma;
  Whoever sees Dhamma, he sees Dependent Arising."

Anicca vata sankhara
uppada vayadammino
Uppajjitva nirujjhanti
tesam vupasamo sukho.

Conditions truly they are transient
With the nature to arise and cease
Having arisen, then they pass away
Their calming, cessation is happiness.

- The Wheel of Birth and Death
"The Wheel of Birth and Death", by Bhikkhu Khantipalo.
Access to Insight (BCBS Edition), 30 November 2013,
http://www.accesstoinsight.org/lib/authors/khantipalo/wheel147.html


Discipline as the Foundation of Unbinding

Discipline is for the sake of restraint,
restraint for the sake of freedom from remorse,
freedom from remorse for the sake of joy,
joy for the sake of rapture,
rapture for the sake of tranquillity,
tranquillity for the sake of pleasure,
pleasure for the sake of concentration,
concentration for the sake of knowledge
  and vision of things as they are,
knowledge and vision of things as they are
  for the sake of disenchantment,
disenchantment for the sake of release,
release for the sake of knowledge and vision of release,
knowledge and vision of release
  for the sake of total unbinding without clinging.

— Parivaara.XII.2 (BMC p.1)

Reverence as it should be

We all go about day-to-day behaving in our own way. With our refuge in the Triple Gem, we also try to improve, demonstrating proper respect for the Buddha, Dhamma, and Sangha, as well as all other beings. As all are heir to their kamma, we should not be rude or disrespectful at any time. But we also should take the time to demonstrate respect beyond simple greetings when it is appropriate.

We who are his followers should follow in his footsteps and live with reverence for those three aspects of Enlightenment: Buddha, Dhamma and Sangha.

The gestures used for this are mainly two: respectful salutation with the hands (añjalikamma), and the five-limb prostration (pañc'anga-vandana).

The first of these, which may be remembered as "añjali" as there is no satisfactory English equivalent, is made by bringing the palms of the hands together, and raising them to the region of the heart or higher, according to circumstances. For instance, in the shrine room after kneeling down in front of the Buddha image, one makes añjali before offering flowers, lights and incense. And as the Teacher was the highest in the world and one to go beyond the world, so one respects him by placing one's hand in añjali to the forehead. But while chanting, the hands are held in añjali at heart level. This action and others described here, should be done with mindfulness and therefore gracefully. And one should be careful to see that exaggerated and impetuous movements are avoided. As we remarked before, the Dhamma does not encourage unrestrained expressions of emotion, rather with its aid one endeavors to calm one's heart.

- Lay Buddhist Practice
"Lay Buddhist Practice: The Shrine Room, Uposatha Day, Rains Residence", by Bhikkhu Khantipalo.
Access to Insight (BCBS Edition), 30 November 2013,
http://www.accesstoinsight.org/lib/authors/khantipalo/wheel206.html.


The Simile of the Boat ~ Nava Sutta

He from whom a person learns the Dhamma should be venerated, as the devas venerate Inda, their Lord. He, (a teacher) of great learning, thus venerated, will explain the Dhamma, being well-disposed towards one. Having paid attention and considered it, a wise man, practicing according to Dhamma, becomes learned, intelligent and accomplished by associating himself diligently with such a teacher.

But by following an inferior and foolish teacher who has not gained (fine) understanding of the Dhamma and is envious of others, one will approach death without comprehending the Dhamma and unrelieved of doubt.

If a man going down into a river, swollen and swiftly flowing, is carried away by the current — how can he help others across?

Even so, he who has not comprehended the Dhamma, has not paid attention to the meaning as expounded by the learned, being himself without knowledge and unrelieved of doubt — how can he make others understand?

But if (the man at the river) knows the method and is skilled and wise, by boarding a strong boat equipped with oars and a rudder, he can, with its help, set others across. Even so, he who is experienced and has a well-trained mind, who is learned and dependable, clearly knowing, he can help others to understand who are willing to listen and ready to receive.

Surely, therefore, one should associate with a good man who is wise and learned. By understanding the meaning of what one has learned and practicing accordingly one who has Dhamma-experience attains (supreme) happiness.

Sutta Nipata — v 316-323
"The Discourse Collection: Selected Texts from the Sutta Nipata", by John D. Ireland.
Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/lib/authors/ireland/wheel082.html


The Great Questions ~ Mahapañha Sutta

Monks, when a monk becomes entirely dispassionate towards one thing, when his lust for it entirely fades away, when he is entirely liberated from it, when he sees the complete ending of it, then he is one who, after fully comprehending the Goal, makes an end of suffering here and now.

What one thing? "All beings subsist by nutriment." When a monk becomes entirely dispassionate towards this one thing (nutriment), when his lust for it entirely fades away, when he is entirely liberated from it, and when he sees the complete ending of it, then, O monks, he is one who, after fully comprehending the Goal, makes an end of suffering here and now.

Anguttara Nikaya 10.27


Great Causes ~ Maha-Nidana Sutta

Deep is this dependent co-arising, and deep its appearance. It's because of not understanding and not penetrating this Dhamma that this generation is like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, and bad destinations.


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


Can you try this?

  • To avoid all evil, to cultivate good, and to cleanse one's mind — this is the teaching of the Buddhas. [Dhp 183]

  • Not despising, not harming, restraint according to the code of monastic discipline, moderation in food, dwelling in solitude, devotion to meditation — this is the teaching of the Buddhas. [Dhp 185]

If each and every day you are able to consider every one of these principles, your strength as a Buddhist warrior and your prosperity will continue to grow!


Nibbaana sacchikiriya ca etammangalamuttamam

Endeavoring for the realization of Nibbaana is the highest blessing

Footprints on the Path

Abiding. Taking note of how we are and what we experience, just as it is, as we follow this Noble Path.

Be aware of each moment. Commit to being aware. Don't just expect awareness to happen.

With awareness, there will be reaction. This is where we are right now. We are connected to our experiences - we have yet to let go. Wrap your reaction according to its proper place.

Everything has a place within the sublime attitudes: immeasurable goodwill, immeasurable compassion, immeasurable appreciation, and immeasurable equanimity. Prepare to do battle with the unwholesome alternatives to this Sublime Abiding.

The Sublime Attitudes