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<h1 class="menu-title">Buddhadhamma</h1>
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<h1 id="authors-postscript"><a class="header" href="#authors-postscript">Author’s Postscript</a></h1>
<div class="opening-illustration">
<p><a href="https://buddhadhamma.github.io/includes/images/illustrations/postscript-trade.pdf"><img src="./includes/images/illustrations/postscript-trade.jpg" alt="image" /></a></p>
<p class="caption">
<a href="https://buddhadhamma.github.io/includes/images/illustrations/postscript-trade.pdf" target="_blank">
(Open large size)
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</div>
<p>This edition of <em>Buddhadhamma</em> is a revised and expanded edition of an
abridged version with the same name that was published a decade ago, in
1971, when the author was known as Phra Srivisuddhimoli.</p>
<p>The original version of <em>Buddhadhamma</em> was included in a set of volumes
titled <em>Wan Waithayakon</em>, a collection of academic texts published by
The Promotion of Social Sciences and Humanities Textbooks Project
organized by the Social Science Association of Thailand, on the occasion
of the 80th birthday of His Royal Highness Prince Vanna Vaidhayakara,
the Prince Naradhip Bhongseprabhan, on the 25th August 1971.</p>
<p>The original version of <em>Buddhadhamma</em> was published on another two
occasions: the monastic community at Wat Plubplachai printed it as a
tribute on the occasion of the royal cremation of Phra
Silakhandhasobhita (Virach Siridatto) on Saturday 3rd April 1976; and
the Department of Religious Affairs, Ministry of Education printed it as
a tribute on the occasion of the royal cremation of Somdet Phra Vanarat
(Sap Ghosaka Mahāthera) of Wat Sangveswitsayaram on 29th November 1987.</p>
<p>This most recent edition of <em>Buddhadhamma</em> contains approximately six
times more text than the original edition. The original text has been
revised and clarified; many passages have been expanded upon while other
passages have been newly added. The result is that this edition is
almost an entirely new book. In any case, there is much more new text
than original text.</p>
<p>A brief background to the publication of the revised and expanded
edition of <em>Buddhadhamma</em> is as follows: in August 1978 Prof. Rawee
Pawilai, on behalf of the Dhamma-Mobilizing Group, contacted the
Foundation for the Promotion of Social Sciences and Humanities, who held
the copyright of the original edition of <em>Buddhadhamma</em>, so that he
could republish it as a not-for-profit publication. Prof. Saneh
Chamarik, committee chairman of the aforementioned foundation,
considerately informed me as the author and asked for my permission.</p>
<p>A little while later, Prof. Rawee Pawilai came to speak with me about
this matter. I expressed my appreciation but asked him if he would
kindly delay the publication for a short period so that I could use the
opportunity to make some revisions to the text. When I first wrote the
book I had hurried to meet the deadline; moreover, in the seven years
since the first publication I had come up with many new ideas to add to
the text. Prof. Rawee Pawilai was graciously obliging even though he had
already made preparations, e.g. setting aside the necessary funds, for
publishing the book. I estimated that the time required to complete the
revisions would take three months.</p>
<p>At that time I had many unfinished book projects. Several months before,
I had decided to focus on reviving work on the Buddhist Encyclopaedia,
which I had started in 1964. To ensure this book’s completion I
determined to refuse all speaking and teaching engagements until at
least this one book was finished. The revision of <em>Buddhadhamma</em> was
thus an additional task at the time when I had just finished
approximately 190 pages of the Buddhist Encyclopaedia.</p>
<p>In any case, this revision was not completed within the estimated time;
indeed this task was drawn out for three years until the present time.
Instead of being a supplementary work, it became a primary work. Work on
the Buddhist Encyclopaedia was suspended and all of my determinations in
regard to that book were transferred to the revision of <em>Buddhadhamma</em>.
{1144}</p>
<p>This revision which lasted three years instead of three months and
became in a sense an entirely new project had several effects and
repercussions:</p>
<ol>
<li>
<p>Effects on the author: as mentioned above, the principal work on the
Buddhist Encyclopaedia was interrupted. This in itself caused no
harm, because I had already wanted to continue work on
<em>Buddhadhamma</em>. It was simply a matter of switching priorities.</p>
</li>
<li>
<p>Effects on the persons wishing to publish the book: the faithful
lay-supporters needed to be patient and to wait a long time. They
also needed to shoulder the extra burden of finding increased
funding, more than they had anticipated for publishing the original
version of <em>Buddhadhamma</em>. The body of text increased considerably
and the cost of publication increased with inflation. I ask
forgiveness if this delay caused any hardship or difficulty, and I
thank Prof. Rawee Pawilai for his goodwill and willingness to accept
these extra burdens.</p>
</li>
<li>
<p>Effects on the book: initially, as a supplementary work, I intended
to only make minor necessary revisions to <em>Buddhadhamma</em> and had
thus estimated a time period of three months. I had not established
a formal framework for these revisions. I began simply by making
revisions in various places where it seemed appropriate. If some
passages seemed too short, I would elaborate on them; if some
subjects seemed to be missing I would write new text and insert it
in the main text.</p>
</li>
</ol>
<p>As time went by the project continued to expand. Some of the short
sections in the original version became very long, while some sections
originally considered long became relatively short. Some of the new
material was longer than the original material. Some of the added
material in later chapters was written before adding material to earlier
chapters. Some material which could potentially be expanded upon at
length was left unchanged. Chapter 3 on the Three Characteristics was
left almost entirely unrevised; this was similarly the case with chapter
4 on Dependent Origination.</p>
<p>Although additions were made dispersed throughout the main text and I
had not prepared a new framework for the book before making revisions, a
framework was nonetheless preserved. The revisions were all made in the
context of a larger comprehensive framework already set down in the
original book and held in the author’s mind. All the additions were made
to fit with this original template.</p>
<p>There may be some minor discrepancies in the text. For instance: some of
the chapters may be shorter or longer than the others and thus appear as
lacking symmetry; some subjects may be repeated in different places; and
the spellings of some Dhamma terms, although correct, may vary from
place to place, thus catching the eye or appearing untidy.</p>
<p>This book is full of source material and scriptural references, which
some people will see as excessive. The reason for this is not an
attachment to scripture or a clinging to the belief that simply because
something is contained in the scriptures it must be invariably true.</p>
<p>Without a doubt, the ancient scriptures, especially the ones written by
subsequent generations, contain errors through mistaken or defective
recording. Nonetheless, the scriptures are a vital foundation and source
of information. Their importance can be measured according to their
traditional status and period of origin. (See
Note <a href="#note-order-authority">Order of Authority</a>)</p>
<p>If we acknowledge that personal opinion is important, we cannot deny the
importance of the explanations found in the commentarial texts. The
compilers and authors of these texts were most likely learned and wise
individuals many of whom were representatives of Buddhist scholarly
circles in their respective time periods. Moreover, they lived in an era
much closer to the Buddha’s life than we do. {1145}</p>
<p>Quoting scriptures is a way of acknowledging the importance of that
which has value. If the scriptures were compiled by later generations,
we show our willingness to listen to the opinions of these authors. For
those matters requiring evidence or confirmation, we can often find this
evidence in the scriptures, thus ending any further dispute or debate.
For those matters in need of a wise person’s opinion or perspective, we
can find such opinions and analysis in these texts.</p>
<p>Buddhism teaches to refrain from believing in something conclusively and
unquestionably simply because it is quoted in the scriptures, i.e. it
teaches to refrain from gullible and naive belief in scriptural
authority. Some people interpret this to mean that Buddhism teaches to
disbelieve or reject scripture.</p>
<p>In fact, both believing and rejecting scripture without applying
discriminative knowledge (<em>vicāraṇa-ñāṇa</em>) can easily be a form of
credulity and gullibility, i.e. one believes naively or disbelieves
naively.</p>
<div class="note">
<p><span class="caption">Order of Authority</span><a id="note-order-authority"></a></p>
<blockquote>
<p>To quote the scriptures once more, the elders of the past arranged the
order of importance of factual evidence as follows:</p>
<ol>
<li>
<p><em>āhacca-pada</em> (the suttas or passages cited from the Pali Canon);</p>
</li>
<li>
<p><em>rasa</em> (texts or material corresponding to the suttas);</p>
</li>
<li>
<p><em>ācariya-vaṁsa</em> (= <em>ācariya-vāda</em>: words of the teachers);</p>
</li>
<li>
<p><em>adhippāya</em> (personal interpretations);</p>
</li>
<li>
<p><em>kāranuttariya</em> (rational explanations consisting of the four
previous sources of information).</p>
</li>
</ol>
<p><em>See: Miln. 148.</em></p>
<p>At the time of the commentaries this order of importance was thus:</p>
<ol>
<li>
<p><em>sutta</em> (= Tipiṭaka);</p>
</li>
<li>
<p><em>suttānuloma</em> (passages or material corresponding to the suttas);</p>
</li>
<li>
<p><em>ācariya-vāda</em> (= <em>atthakathā</em>; the commentaries);</p>
</li>
<li>
<p><em>attanomati</em> (personal interpretation).</p>
</li>
</ol>
<p><em>see: DA. II. 567.</em></p>
<p>See also the principle of the four great standards (<em>mahāpadesa</em>):
D. II. 124; A. II. 167-8; and as described in the Vinaya: V. I.
250-51.</p>
</blockquote>
</div>
<p>A thorough and faultless rejection of scripture would include preventing
vague and ambiguous repudiation and disbelief. Before judging, or even
renouncing, scripture, one should first study these texts
comprehensively to see exactly what their authors say. How we want to
then perceive or establish a different opinion from these texts is up to
us. Those authors who have passed away in the past are at a
disadvantage; they are unable to stand up and express their opinions or
engage with us in debate. For this reason we should first investigate
and allow these authors to speak through their texts in an uninterrupted
way. Whether we then agree or disagree with what they have to say, at
least we have given them due justice.</p>
<p>Another objective for presenting so much scriptural source material, or
using the scriptural references as an anchor and chief support, is for
this book to become independent from the author. As much as possible,
the author can also be independent from the book. The author has
prepared this book in the capacity of a scholar. My task has been to
research and compile the essence of Buddha-Dhamma and submit it to the
reader. If the content submitted is correctly analyzed and authentic,
the author’s duty is finished and he can disappear. The readers no
longer need to pay him any attention. They will be absorbed in the
content of the book and will be reflecting on how it affects their
lives. If, however, aspects of the book lack authenticity or validity,
the author is not yet entirely freed from responsibility. Therefore, the
degree of distance and independence between the work and the author is
one way of gauging the success of this book.</p>
<p>From what I can gather, I have not been able to completely gain such
independence, but I simply wish to express my wish and objective. Having
presented the essence of Buddha-Dhamma, it is as if the author has led
the readers to have an audience with the Supreme Teacher, the Lord
Buddha. They can then forget about the author. Instead, they can focus
on listening directly to the Buddha’s teachings in his own words and
reflecting on them.</p>
<p>Because this book gives emphasis to scriptural evidence, it focuses more
on general principles and methods of practice than first-hand or direct
practical application of the teachings. This is because the precise
details of practice depend on various surrounding conditions and are
related to the specific requirements and suitable methods for each
individual.</p>
<p>Having said this, it is precisely these general principles and methods
of practice that are the source and inspiration for detailed aspects of
Buddhist spiritual practice. When one clearly understands these
principles and methods, one is then able to establish a detailed,
well-tailored practice suitable for oneself. Moreover, one possesses the
means for confirming the correctness and validity of one’s practice.</p>
<p>In the original edition of <em>Buddhadhamma</em>, the source material or
scriptural references were selected almost entirely from the Pali Canon,
i.e. the Tipiṭaka. There are only very few references from later texts,
e.g. the commentaries.</p>
<p>In this revised and expanded edition of <em>Buddhadhamma</em>, the scriptural
references from the Tipiṭaka are still considered the foundation and
guideline. But here many scriptural references to later texts have also
been included, so that students of Buddhism become aware of them and can
use them as food for thought. If one is not careful, however, mixing in
these opinions and interpretations contained in later scriptures, e.g.
the commentaries, can have detrimental effects. The true and genuine
teachings by the Buddha we consider to be the Buddha’s words recorded in
the Pali Canon – the Tipiṭaka. Later interpretations are seen simply as
supplementary teachings providing greater clarity, and only those
teachings consistent with the Pali Canon are approved and endorsed.
{1146}</p>
<p>Many general books on Buddhism do not provide scriptural references and
thus potentially create confusion or misunderstanding for the readers.
Readers may assume that the accounts from later scriptures or the
commentarial interpretations are the original and authentic teachings by
the Buddha. Sometimes even the authors of these books harbour
misunderstandings. This matter of providing source material in order to
avoid confusion thus requires care.</p>
<p>An interesting example is that some Abhidhamma students understand that
the teaching on Dependent Origination (<em>paṭiccasamuppāda</em>) – or the
mode of conditionality (<em>paccayākāra</em>) – applies to a long interval
spanning over three lifetimes, and they believe that this interpretation
accords with the Abhidhamma. The opposite, however, is true: the actual
Abhidhamma presentation of Dependent Origination (i.e. from the
Abhidhamma Piṭaka) pertains to a single mind-moment occurrence. The
interpretation of Dependent Origination as a process spanning three
lifetimes relies entirely on a model outlined in the Suttanta Piṭaka.</p>
<p>The explication of Dependent Origination as spanning three lifetimes is
found in the commentaries and sub-commentaries of the Abhidhamma, which
explains this process according to an analysis conforming to the suttas
(<em>suttanta-bhājanīya</em>), which is also described in the Abhidhamma Piṭaka
(this subject is elucidated in chapter 4 of this book).</p>
<p>Although many references to later scriptures have been included in this
book, in order to prevent confusion and misunderstanding about source
material, the quotes from the Pali Canon and those from later scriptures
– along with the accompanying explanations in the text – are clearly
distinguished.</p>
<p>Following are some important points on the subject of citing scriptural
source material:</p>
<ul>
<li>
<p>Those people familiar with Buddhist scripture will recognize from
the abbreviations which volumes are from the Tipiṭaka and which ones
are later scriptures. One simple guideline is that commentarial
texts end with the letter ’A’ (for <em>atthakathā</em>), whereas
sub-commentarial texts end with the letter ’Ṭ’ (for <em>ṭīkā</em>).</p>
</li>
<li>
<p>In the case where primary source material has been cited, it is
unnecessary to quote secondary scriptures unless there is some
special reason, for instance the latter texts provide supplementary
clarification.</p>
</li>
<li>
<p>When drawing on a wide selection of source material, the texts are
normally arranged according to category, collection, time of origin,
etc. For instance, the quotations from the Tipiṭaka precede those
from the commentaries, and the quotations from the commentaries
precede those from the sub-commentaries. Quotes from the Vinaya
Piṭaka normally precede those from the Suttanta Piṭaka; quotes from
the Suttanta Piṭaka precede those from the Abhidhamma Piṭaka.
Various quotes from the suttas are arranged according to collection
(<em>nikāya</em>); quotes from the same collection are arranged according
to volume. For example: Vin., D. I., D. II., D. III., M. I., M. II.
… Dhs. (Abhidhamma), Vbh. (Abhidhamma) … VinA. , DA., MA. …
VbhA. … VinṬ., etc. Exceptions to this are when a later text
covers the specific topic at great length and is thus a key
scriptural reference; in such a case this text may be placed at the
beginning of all the references. Similarly, if the same passage is
found in different texts, the references to these texts may be
placed together.</p>
</li>
</ul>
<p>Similar to the abundance of scriptural references, this book also
contains a great number of explanatory footnotes. Some readers may find
these to be disorderly or irritating, but I simply ask that you take
into account those readers who may benefit from them.</p>
<p>The footnotes provide additional information to the content of the main
body of text: this information, if one were to add it to the main text,
may make the presentation of material too complex; it may be highly
technical and only of interest to a small percentage of readers; or it
is valuable information but is somehow incongruous with the main text.
{1147}</p>
<p>The footnotes are especially helpful for people who wish to engage in
more extensive research. Many of the footnotes provide references that
are worthy of further study and help guide one’s pursuit of knowledge in
a more detailed and comprehensive way. It is as if there are many
smaller books subsumed within the larger one.</p>
<p>As this book gives great import to scriptural evidence it is normal that
it inclines towards an academic approach, or one can say it directly
emphasizes Buddhist technical knowledge. It focuses more on a doctrinal
analysis than on the personal disposition of the readers.</p>
<p>This book is thus for students of Buddhism – for those people who wish
to study Buddhism in depth, who are dauntless and resolute, and who wish
to gain mastery of these teachings. It is not seeking out readers or
trying to spark interest in people by persuasion or by being exciting
and stimulating. It applies scholarly knowledge as a basis, rather than
focusing on maximizing readership. Having said this, it is not overly
difficult or abstruse for the general reader who is determined and
aspires for knowledge.</p>
<p>As a scholarly book <em>Buddhadhamma</em> contains many Buddhist technical
terms or Dhamma terms derived from the Pali language. This is difficult
for those readers unfamiliar with Dhamma terminology or Pali words. But
in order to truly understand the Buddhist teachings this is necessary
and unavoidable.</p>
<p>With a true understanding of Buddha-Dhamma, if one were to use not even
a single Pali word, one’s explanations and descriptions would constitute
Buddha-Dhamma. Conversely, if one lacks true understanding, or one
harbours misunderstandings, even if one were to speak using only Pali
words, one’s speech would not constitute Buddha-Dhamma. Instead, it
would be an expression of some form of confused or distorted belief.</p>
<p>For those people who share a common understanding, Pali vocabulary acts
as a means for conveying ideas in a convenient way. And for those
students of Buddhism intent on knowledge, if they have the patience to
learn some Pali, this vocabulary helps as a medium for instruction,
accelerating their understanding. If one does not use any Pali for
instruction, then one needs to come up with some other form of Dhamma
terminology using another language. This may create greater confusion.</p>
<p>For this reason language can either be a medium for realizing
Buddha-Dhamma or it can act as a barrier blocking realization. Knowing
this, one should use Dhamma terminology correctly and discerningly; one
is thus able to benefit from it without attachment or obsession.</p>
<p>As mentioned earlier, the author of this book has written it as a
scholar and student of Buddhism. I have therefore continually
acknowledged and attended to the knowledge and reflections of others.
Although I do not read a great number of books, and read quite slowly,
this book <em>Buddhadhamma</em> is the product of many sources of knowledge and
contemplation. Although I have generally not mentioned or specified
these sources, I have depended on various things that I have read and
listened to. They have prompted new ways of thinking and new frames of
reference and have spurred me on to search for true understanding.</p>
<p>Many of the books that I have read, especially by authors outside of
Thailand, contain content that one can call an attack or denouncement of
Buddhism.</p>
<p>The reasons for these criticisms and attacks are varied: some authors
criticize out of misunderstanding; some criticize out of ill-intent;
some are well-intentioned but because their own views and opinions are
not confirmed they react bitterly with displeasure; and some criticize
aspects of Buddhism with good reason and justifiably.</p>
<p>Whatever the reasons are behind these criticisms, if rather than naively
acquiescing or becoming indignant, we remain open-minded and consider
these words of criticism carefully – according to the Buddha’s teaching
on responding to praise and blame<sup class="footnote-reference" id="fr-fn1-1"><a href="#fn-fn1">1</a></sup> – we can benefit from any kind of
criticism or slander. In fact, criticism is more useful than praise,
because people praise us for things we do or have already done, whereas
they criticize us for things that we are unable to do or have not yet
achieved. Even if their criticisms are wrong or unjustified we are able
to gain from skilful means of reflection. {1148}</p>
<p>Of these various forms of criticism and condemnation, some of them are
immediately recognizable as misdirected and resulting from wrong
understanding; some lead to new, beneficial perspectives; and some
prompt self-examination or lead to an investigation into the truth.</p>
<p>Most often these criticisms, even if they are logical or partially
correct, stem from confusion between the behaviour and conduct of
Buddhists and the authentic teachings of the Buddha. The critics observe
particular harmful or bad conduct by Buddhists and then focus on and
criticize some aspect of the Buddhist teachings that seems to correspond
with this conduct. It is rare that critics set upon the true, essential
Buddhist teachings.</p>
<p>Buddhists can use these criticisms for self-inspection and then adjust
their behaviour to accord with the true teachings. In terms of the
formal teachings themselves, when one investigates and studies the
teachings and one discovers a point of Dhamma that answers or dispels
specific criticisms or accusations, one delights and rejoices in the
excellence and brilliance of the Dhamma.</p>
<p>At the time of the Buddha one of his disciples uttered the following
verse: <em>Aho buddho aho dhammo aho dhammassa svākkhātatā</em> (’Oh, the
excellence of the Buddha! Oh, the excellence of the Dhamma! Oh, how
supremely expounded is the Dhamma!’).<sup class="footnote-reference" id="fr-fn2-1"><a href="#fn-fn2">2</a></sup> Similarly, some of the
venerable elders exclaimed: <em>Aho dhammasudhammatā</em> (’Indeed, the Dhamma
is supreme!’).<sup class="footnote-reference" id="fr-fn3-1"><a href="#fn-fn3">3</a></sup></p>
<p>When this enthusiasm arises, there is a powerful wholesome desire to
proclaim the merits of the Dhamma to others or to encourage others to
witness and appreciate the excellence and nobility of the Dhamma, as can
be seen in the utterances by faithful disciples in the Pali Canon:</p>
<div class="sutta">
<blockquote>
<p><em>So ahaṁ vicarissāmi</em><br />
<em>gāmā gāmaṁ purā puraṁ</em><br />
<em>Namassamāno sambuddho</em><br />
<em>dhammassa ca sudhammataṁ</em></p>
<p>’I myself shall travel about from village to village, town to town,
tirelessly paying homage to the Awakened One and to the supreme
Dhamma.’<sup class="footnote-reference" id="fr-fn4-1"><a href="#fn-fn4">4</a></sup></p>
<p><em>S. I. 215; Sn. 33, 31; Ap. 48, 376; cf.: D. II. 208, 221, 227.</em></p>
<p><em>Passa dhammasudhammataṁ</em></p>
<p>’Come and admire the righteousness of the Dhamma,’ or ’Come and
behold! The Dhamma is a truly superb teaching.’</p>
<p><em>Thag. verses 24, 220, 270, 286, 302, 319, 410, 1039.</em></p>
</blockquote>
</div>
<p>This enthusiasm and inspiration was an important catalyst for writing
this book. And having written this book as a student of Buddhism, the
act of writing has promoted my own personal studies. I have therefore
been happy to respond to suggestions and disagreements, and have made
amendments when informed of mistakes in the spirit of mutual kindness
and goodwill and a shared love of the Dhamma, in order to bring this
book to completion.</p>
<p>A common danger to spiritual development is that people harbour dubious
beliefs and views, or unclear understanding, and maintain that it
conforms to Buddhism. They then adhere to these beliefs or views in such
an extreme or fervid way that they deceive themselves. Sometimes they
are unwilling even to listen to the Buddha’s owns words, and may even
reject or discredit them, claiming that they do not represent true
Buddhism.</p>
<p>Maintaining an attitude of scholarship helps to prevent this danger. If
one keeps an open mind and remains responsive to others, and one is
emotionally and intellectually grounded, when one encounters something
that contradicts or conflicts with a cherished view or opinion, one
wishes to investigate the matter. One’s understanding of things becomes
clearer and one gains new forms of knowledge, leading to true progress
and development. {1149}</p>
<p>Another important subject to draw attention to is the use of Pali terms
whose meaning has changed, deviated, or become obscured over the passage
of time.</p>
<p>A key example is the term <em>dhamma-paṭipatti</em> (’Dhamma practice’), whose
true meaning is ’applying the Dhamma in one’s daily life’ or ’acting in
harmony with the Dhamma’. These days, however, ’Dhamma practice’ tends
to be defined as a specific step or stage of spiritual training,
manifesting as a systematic procedure and followed according to some
prescribed method. In this book I have sometimes used this term ’Dhamma
practice’ in this narrow sense. Readers should be aware of this
distinction.</p>
<p>In the Thai language, one amusing example is the word <em>seuksah</em> (Pali:
<em>sikkhā</em>) which is paired with the word <em>patibat</em> (= <em>paṭipatti</em>).
Originally, the term <em>sikkhā</em> referred to the essence of spiritual
practice (<em>paṭipatti</em>), or it referred to spiritual practice itself.
<em>Sikkhā</em> consists of moral conduct (<em>sīla</em>), concentration
(<em>samādhi</em>) and wisdom (<em>paññā</em>), which pertain directly to spiritual
training and practice.<sup class="footnote-reference" id="fr-fn5-1"><a href="#fn-fn5">5</a></sup> The development of wisdom in particular is
the supreme form of practice, leading to realization (<em>paṭivedha</em>). In
Thai the word <em>seuksah</em> was later used to refer to study or education,
even to rote or abstract learning, which can lead to incoherent or
aimless thinking. The meaning of <em>seuksah</em> has thus been transformed to
be equivalent to the term <em>pariyatti</em> (’formal learning’).</p>
<p>Another important distinction, although this does not have to do with a
word whose meaning has become blurred or obscured, is between ’Pali’ and
the Pali language. ’Pali’ on its own refers exclusively to the content
of the Tipiṭaka, to be distinguished from later scriptures, e.g. the
commentaries, sub-commentaries, etc.<sup class="footnote-reference" id="fr-fn6-1"><a href="#fn-fn6">6</a></sup> The Pali language refers to
the language used to record and preserve the content of the Tipiṭaka; it
is also referred to as Magadhi Prakrit (language of Magadha). The
Tipiṭaka and the later scriptures, e.g. the commentaries, are recorded
in the Pali language.<sup class="footnote-reference" id="fr-fn7-1"><a href="#fn-fn7">7</a></sup></p>
<p>In the original edition of <em>Buddhadhamma</em>, some topics are discussed
only very briefly, to simply familiarize the readers with the basic
concepts. I did not explain them in depth or point out relevant methods
of practice. This revised and expanded edition has attended to these
weaknesses and shortcomings. For instance, in the section of the
original edition titled ’Supporting Factors for Right View’, because I
had the sense that the subjects of virtuous friendship and wise
reflection were widely overlooked by Buddhists, I was preoccupied with
underscoring the importance of these principles by quoting a large
number of the Buddha’s words bearing witness to their significance.
Aspects of these essential principles, including practical methods for
applying them, however, were not described. This may have been
ineffective because ten years later these subjects still do not seem to
receive the attention they deserve. In this new edition of
<em>Buddhadhamma</em>, more focus has thus been given to the essential
principles and methods of practice. The sections dealing with these
topics have in turn become more detailed and expansive.</p>
<p>There are many other similar principles, e.g.: aspiration for truth
(<em>dhamma-chanda</em>), or wholesome desire (<em>kusala-chanda</em>), which is
opposite to craving (<em>taṇhā</em>);<sup class="footnote-reference" id="fr-fn8-1"><a href="#fn-fn8">8</a></sup> mundane and transcendent right view;
the middle teaching (<em>majjhena-dhammadesanā</em>) which is paired with the
middle way (<em>majjhimā-paṭipadā</em>); and the three doctrines professing
wrong view which run counter to the teaching on kamma.</p>
<p>Although this book was written with modern readers in mind, because of
its emphasis on theoretical knowledge and scriptural source material,
one can say that it acts as an interface between tradition and
modernity. It is not a presentation of Buddha-Dhamma in a completely new
format which would give chief importance to the psychological and
intellectual disposition of modern people and use primarily modern
parlance. For this reason, as mentioned already in the original edition
of <em>Buddhadhamma</em>, in the future it may be advisable to write a
companion volume titled ’Applied Buddha-Dhamma’. {1150}</p>
<p>As mentioned above, this book gives great import to scriptural evidence
and is thus full of Pali translations from the Tipiṭaka, the
commentaries, the sub-commentaries, and other scriptural texts. As the
primary text, I have translated the passages from the Pali Canon, i.e.
the Tipiṭaka, directly from the Pali, although I have benefited much
from consulting with the translations in the Thai Royal Edition
Tipiṭaka. Only few later Pali scriptures have been translated into Thai.
Of these, I have consulted with those that are reliable and, when
appropriate, I have drawn from them to influence my own translations. In
regard to scriptures not yet published in Thailand, or to other
scriptural research tools not yet available in Thailand, I have
occasionally relied on English or Burmese editions as an adjunct to this
work. I wish here to document the benefit and value I have received from
these various sources.</p>
<p>As mentioned above, this revised and expanded edition of <em>Buddhadhamma</em>
came into being as a consequence of the faith and planning of Prof.
Rawee Pawilai. As the catalyst for this project and the sponsor for this
publication, Prof. Rawee Pawilai has thus been a key benefactor for the
success and completion of this book.</p>
<p>This revised and expanded edition of <em>Buddhadhamma</em> is a sequel of the
original edition of <em>Buddhadhamma</em> printed in 1971. The original edition
originated from the planning organized by The Promotion of Social
Sciences and Humanities Textbooks Project under the auspices of the
Social Science Association of Thailand, with Mr. Sulak Sivaraksa as
chief contact and coordinator. Having helped to plan and liaise at that
time, he has thus also been greatly supportive for the production of
this book.</p>
<p>Although I was already determined to revise and expand the
<em>Buddhadhamma</em> text, if I had not received the invitation and been
notified of the wish to publish, this project would have been delayed
and would certainly not have been finished at this time.</p>
<p>For this reason, besides rejoicing in the pure intention of these two
initiators and promoters on these two separate occasions, I also want to
thank them for acting as an impetus for hastening me to complete this
project.</p>
<p>For this publication, Khun Sunai Setboonsarng has been a vital volunteer
for bringing this work to completion. He was the mainstay for
coordinating and preparing the artwork, shouldering all responsibility
in this area of the publication. He made many sacrifices and was very
patient during this drawn out process, before it was finished. I thus
wish to express my special gratitude to Khun Sunai Setboonsarng, along
with his team of artwork assistants. At the beginning stages of
publication, Khun Bancha Chalermchaikit provided useful supervision and
helped lay a solid foundation for the present. The Met Sai Company
provided generous support with the graphic design.</p>
<p>The devoted person who helped prepare and type the original manuscript
of this book remains the same person who typed the manuscript of the
original edition of <em>Buddhadhamma</em>, i.e. Khun Choldhi Dhammavarangkun,
who has typed almost all of my previous manuscripts. I wish to express
my gratitude for his considerable support.</p>
<p>I thank Ven. Tahn Chao Khun Visuddhisombodhi, Deputy Secretary-General
of Mahachulalongkornrajavidyalaya University, who helped to proofread
the manuscript during the five months that I was abroad.</p>
<p>At Wat Phra Phiren, where this book was written, there were many people
who provided assistance on a daily basis, even sharing their food
obtained on almsround with me. The result was that this extremely
pressing writing project, requiring a complete devotion of time,
proceeded smoothly throughout. In particular, I wish to mention Phra
Mahā Insorn Cintāpañño, Phra Thawan Samacitto, Phra Chai Paññāpadīpo,
Phra Kamnuan Siddhichando, and Mr. Saman Kongprapan. Besides helping
with everyday affairs, Phra Mahā Insorn Cintāpañño also helped to sort
the name and word cards alphabetically to prepare them for indexing.</p>
<p>Everyone mentioned here has shared the meritorious deed of assisting in
the publication of <em>Buddhadhamma</em>, which is intended as a gift of
knowledge and truth for the benefit of all. On this occasion, I give my
heartfelt thanks for everyone’s united spirit and support.</p>
<p>Phra Rajavaramuni (Prayut)<sup class="footnote-reference" id="fr-fn9-1"><a href="#fn-fn9">9</a></sup><br />
29 December 1981</p>
<div class="illustration">
<p><a href="https://buddhadhamma.github.io/includes/images/illustrations/bells-large-decor.pdf"><img src="./includes/images/illustrations/bells-large-decor.jpg" alt="image" /></a></p>
<p class="caption">
<a href="https://buddhadhamma.github.io/includes/images/illustrations/bells-large-decor.pdf" target="_blank">
(Open large size)
</a>
</p>
</div>
<div class="footnotes">
<aside class="footnote-definition" id="fn-fn1"><sup class="footnote-definition-label">1</sup>
<p>D. I. 2-3. <a href="#fr-fn1-1">↩</a></p>
</aside>
<aside class="footnote-definition" id="fn-fn2"><sup class="footnote-definition-label">2</sup>
<p>M. II. 96; cf.: Ap. 392. <a href="#fr-fn2-1">↩</a></p>
</aside>
<aside class="footnote-definition" id="fn-fn3"><sup class="footnote-definition-label">3</sup>
<p>Thag. verses 479 and 486; Ap. 399. <a href="#fr-fn3-1">↩</a></p>
</aside>
<aside class="footnote-definition" id="fn-fn4"><sup class="footnote-definition-label">4</sup>
<p>See the related phrase <em>buddhasubodhiṁ dhammasudhammataṁ
saṅghasupaṭipattiṁ</em> at: Nd. I. 359-60, 453; Nd. II. 42. <a href="#fr-fn4-1">↩</a></p>
</aside>
<aside class="footnote-definition" id="fn-fn5"><sup class="footnote-definition-label">5</sup>
<p>See: VinA. I. 225; MA. [3/147, 3/523]; AA. V. 33. <a href="#fr-fn5-1">↩</a></p>
</aside>
<aside class="footnote-definition" id="fn-fn6"><sup class="footnote-definition-label">6</sup>
<p>See the use of this word ’Pali’ in e.g. the Visuddhimagga: Vism.
107, 450. <a href="#fr-fn6-1">↩</a></p>
</aside>
<aside class="footnote-definition" id="fn-fn7"><sup class="footnote-definition-label">7</sup>
<p>Trans.: in this English translation I have used the term ’Pali
Canon’ to refer to the former meaning, as the content of the
Tipiṭaka. <a href="#fr-fn7-1">↩</a></p>
</aside>
<aside class="footnote-definition" id="fn-fn8"><sup class="footnote-definition-label">8</sup>
<p>I began to discuss <em>dhamma-chanda</em> and <em>kusala-chanda</em> in earlier
works, on education and the philosophy of education, between the
years 1973-75. <a href="#fr-fn8-1">↩</a></p>
</aside>
<aside class="footnote-definition" id="fn-fn9"><sup class="footnote-definition-label">9</sup>
<p>Now known as Somdet Phra Buddhaghosacariya (P. A. Payutto). <a href="#fr-fn9-1">↩</a></p>
</aside>
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