If you were a father, mother, brother or sister of someone who came to ask for their daughter or family member to go in marriage, and then they became a monk, leaving your daughter or family member who they came to ask for to marry to be alone, lonely and sad like Queen Phimpa, would you be angry? Would you go and scold her? You might hold a grudge and not cremate her. Or if you met her again, you would have to go and scold her or find a way to harass her to make yourself satisfied by what you did to my lover. You feel that you are justified in doing that because that person did it to âmy familyâ. Letâs look at the truth that we think we know. Are you sure that âweâ have the right? During the time of the Buddha, Suppabuddha, who was the father of Phra Thevadat and Phra Nang Yasodhara Phimpa, the wife of Prince Siddhattha, when he knew that Phra Thevadat was swallowed up by the earth because he wanted to destroy the Buddha, instead of being aware of his sins and merits, he became angry and resentful. He was also angry at Prince Siddhattha for abandoning his daughter to become a monk, so he led his ministers and courtiers to sit and drink liquor, blocking the Buddha’s way to preach to the people. This prevented the Buddha from walking because there was only one way out. He had to go without food for one day. When Ananda asked Suppa Buddha about his fault for doing so, the Buddha, who knew by his intuition, said, “Ananda, after seven days, Suppa Buddha will follow Devadatta to hell.” When Suppa Buddha learned of the Buddha’s words, he went up to the seventh floor of the castle and ordered the gatekeepers to prevent him from leaving the castle for seven days. Suppa Buddha stayed in the seventh floor of the castle until the seventh day when he heard the sound of his favorite glass horse neighing. Worried about the horse, Suppa Buddha ran down. The gatekeepers thought that the seven days had passed as prescribed, so no one prevented them. When Suppa Buddha stepped out of the castle, As soon as his foot stepped on the ground, the ground opened up, sucking Suppabuddha into the deep hell as the Buddha had said. If Suppabuddha thought correctly as most people saw this as righteous, such as I could do it to him because he did it to my family, and we still donât understand how Suppabuddha was wrong because he did it for his family, that shows that we ourselves donât understand merit, demerit, and sakkayaditthi, wrong views of the self, person, us, them. Or do we just think that itâs wrong because Suppabuddha did it to the Buddha, because he is a person with great merit, obstructing him who is about to save beings is a heavy karma? Yes, thinking like that is definitely not wrong, but it still wonât reach the root of the action. But the starting point when Suppabuddha did this, did it start from the feelings that were written down at the beginning, right? Thatâs why we started to do these things. If we were in the same situation, we might not think or act any differently, because we ourselves are in the fabrication of our thoughts. However, the person we did it to is not the Buddha. That doesnât mean it wonât have an effect, but the effect will be less severe, from our own evil and resentful minds. Does that mean we wonât be able to do anything for our family? Of course, because all the karma comes from our own hatred and evil deeds. And those evil actions have even more severe consequences because they are done to people who are the world’s field of merit. That is why they result in heavy karma. But don’t forget that we thought that Her Majesty did not deserve to be abandoned like this, in the end Her Majesty Queen Phimpha attained enlightenment and became an arahant after Prince Siddhattha became a monk. Because of misunderstanding, people never stop creating karma. And if we do things with the same feeling as Suppabuddha, believe me, there will always be an inner voice trying to find a reason to protect ourselves in what we will do or have done. That may make us feel that we are doing the right thing, but the truth is not dependent on anyone’s beliefs or feelings. So how can right view or right opinion arise? How can we understand these things according to the truth? Let’s practice Dhamma… listen to Dhamma. Don’t just think about it. 2013-08-30
In a meditation course of a university student, after the students had practiced and listened to the Dhamma until the end of the course, on the last day, there was a group of comments. A male student came out to tell his story in an interesting way. “When I was 17 years old, one evening while I was at home, my younger brother came home from school running into the house gasping for air and told me, “Brother, I was chased and beaten by a gangster. They are waiting in front of the house right now.” Suddenly, I felt very angry, so I ran to grab a gun and went out in front of the house to chase and shoot at them angrily. From the incident that day, I was arrested by the police. But because I was not yet 18 years old, I did not go to jail.” But how I feel now after listening to the Dhamma and practicing Dhamma with the teacher is that I feel that I did something wrong that day. But what I am curious about now is why did I feel that I did the right thing at that time? I was protecting my younger brother. So I have a feeling that everyone who does wrong will feel that they are doing the right thing. Teacher, who will tell me when everyone is doing something wrong? But there will be a feeling inside telling us that we are doing the right thing. This student is very wise. He saw the truth more than what ordinary people should see. Ordinary people only see themselves, but this sees it out to everyone. This is the symptom of a person who has temporarily broken down sakkayaditthi. This answer is interesting. I believe that most people, if asked to answer this question, will answer “mindfulness”. But for me, the answer is “right view”. Why do we still do it even though mindfulness warns us? Angry – we know everything, can’t help it. Greedy – we want to get it. Mindfulness warns us, but in the end we buy it. Delusion – we accept being deluded because it is enjoyable, it is fun. Craving arises. We accept doing wrong just because we can’t stand it. Please, these people are all warned by mindfulness. When right view arises, that is, wisdom arises that truly knows right from wrong, reaching the heart and mind of each person. That way, there is no way to intend to harm or harm anyone else. 2013-06-28
āļ§āļąāļāđāļāļīāļāļāļāļĢāđāļŠ (āļāļāļĄ.-āļŠāļļāļĢāļēāļĐāļāļĢāđāļāļēāļāļĩ) āļŠāļēāļĒāļāļēāļĢāļāļīāļāđāļāļĢāđāđāļāđāļāļĩāļĒ : Â āļāļāļāđāļĄāļ·āļāļ-āļŠāļļāļĢāļēāļĐāļāļĢāđāļāļēāļāļĩ Â Â Â āđāļ§āļĨāļē 07.15-08.30 āļ. āļŠāļēāļĒāļāļēāļĢāļāļīāļāđāļ§āļĩāļĒāļāđāļāđāļ : Â Â āļŠāļļāļ§āļĢāļĢāļāļ āļđāļĄāļī-āļŠāļļāļĢāļēāļĐāļāļĢāđāļāļēāļāļĩ Â Â Â āđāļ§āļĨāļē 05.50-07.05 āļ. āļŠāļēāļĒāļāļēāļĢāļāļīāļāđāļĨāļāđāļāļāđāļāļĢāđ : āļāļāļāđāļĄāļ·āļāļ-āļŠāļļāļĢāļēāļĐāļāļĢāđāļāļēāļāļĩÂ Â āđāļ§āļĨāļē 07.00-08.15 āļ. ***āļŦāļĄāļēāļĒāđāļŦāļāļļ : āļŠāļēāļĒāļāļēāļĢāļāļīāļāļāļāđāļāļĢāđāļĒāļāđāļĨāļīāļāđāļāļĩāđāļĒāļ§āļāļīāļāļāđāļāļĒ āļāļĢāļļāļāļēāļĻāļķāļāļĐāļēāļāđāļāļĄāļđāļĨāđāļŦāđāļĄāļąāđāļāđāļāļāđāļāļāļāļāļāļŠāļēāļĒāļāļēāļĢāļāļīāļāļāļāđāļāļĢāđāļāđāļ°*** ***āļāļļāļāļāļąāļāļāļāļāļĩāđāļŠāļāļēāļĄāļāļīāļāđāļāļ·āđāļāļāļķāđāļāļĢāļāļāļđāđāđāļāļāđāļēāđāļĢāļ·āļāļĢāļēāļāļēāđāļāļāļĢāđāļĢāļĩāđ āđāļ§āļĨāļē 09.00 āļâ. āļāļ°āđāļāđāļāļĢāļēāļĒāļĨāļ°āđāļāļĩāļĒāļāļāļĩāļāļāļĢāļąāđāļāļāđāļēāļāļāļēāļāļāļĩāđāļĄāļĨāļāđāļāļāļāļąāļāļāļāļĢāđāļŠ*** ***āļāđāļēāđāļāđāļāđāļēāļĒ (āļāđāļēāļĒāļ§āļąāļāđāļāļīāļāļāļēāļ) āļŠāļģāļŦāļĢāļąāļāļāđāļēāļĢāļāđāļĨāļ°āļāđāļēāđāļĢāļ·āļāđāļāļāļĢāđāļĢāļĩāđ āđāļ-āļāļĨāļąāļ āļāđāļēāļāļĨāļ° 1,300 āļāļēāļ āđāļĄāđāļĢāļ§āļĄāđāļāļāđāļēāļāļāļĢāđāļŠ āļĢāļēāļĒāļĨāļ°āđāļāļĩāļĒāļāļāļ°āđāļāđāļāļāđāļēāļāļāļēāļāļāļĩāđāļĄāļĨāļāđāļāļāļāļąāļāļāļāļĢāđāļŠ***
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