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.
The Middle Way realized by the Tathāgata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.
Yo dhammam desesi
The Buddha has pointed out the way:
excellent in the beginning,
excellent in the middle,
and excellent in the end.
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.
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.
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
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
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.
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—
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.
• 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
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
The Royal Thai Consulate - General, Los Angeles, is sponsoring an excellent program that will provide 2nd generation Thai Americans with the opportunity to work as a volunteer in Thailand. Please check the consulate website for additional information.
Thai American Friendship Project
[Please note: This link will display the consulate article in Thai but there is an English version available by clicking the Eng tool in the upper-right corner of the article page.]