禮敬彼世尊、阿羅漢、正等正覺者。
從21世紀初開始，世界許多地區發生了大量暴力事件；例如9/11、中東戰爭、恐怖主義活動等。這些都代表了煩惱中的瞋—憤怒、仇恨、惡意等。所有這些都顯示出缺乏慈心和悲心，這不是一個好兆頭。由貪—貪婪、渴望、貪欲等煩惱引起的，也有許多傷害、危險和破壞。它們的影響可以體現在食物中毒、水、空氣和土壤汙染、森林砍伐、氣候變化等方面。
看到人類因貪婪與慾望而享受短暫的低階樂趣，同時傷害自己，真是相當驚人。他們明知其結果仍這樣做。例如，香煙和酒精對自己和他人都有害，但仍有許多人使用和販賣。另一個例子是盈利豐厚的軍火生意。甚至我們可以用一句話來概括他們的哲學：為了金錢和感官享樂，他們會做任何事。他們只考慮金錢和感官享樂，甚至可以為此放棄生命。
為什麼這些不幸的事情會發生在我們身上？這是無明或妄想，對心的本性缺乏理解。佛陀說，未經訓練的心導致痛苦，而經過訓練的心導致幸福。要訓練我們的心，需要教育和修行。教育的意義更廣，不僅僅是為了生計賺錢。
有兩件事情是所有人類永遠無法脫離的。這些是教育和業法則，無論他們是否知道。沒有適當的教育，人們不知道什麼是對或錯，什麼該做或不該做等等。有了良好的教育，我們有知識和智慧，沒有它，我們則是無知和迷惑的。我們只有透過正確的教育和實踐才能改變人們。
最近我有一位朋友發現自己患了肺癌。訊息傳來的時候，我正在聽一些關於護衛經的佛法開示。一些人將護衛經翻譯為吉祥頌或護身符；這取決於如何使用它。緬甸佛教傳統有十一部護衛經，大多數人在年輕時就已經學過它們。這些是一些巴利語的經—佛陀的開示；例如《慈經》和《吉祥經》——有關慈心的開示以及有關福德的開示。
護衛經是用來保護免受危險和疾病的。護衛經不僅可以保護免受外在的危險，也可以透過修持保護免受內在的危險，如貪、瞋、癡等。
內在的危險比外在的危險更重要。外在的危險只能傷害我們今生。但內在的危險將伴隨我們到未來以及更久遠的時光。如果我們能保護自己免受煩惱的內在危險，那麼一切都將結束。外在的危險也取決於它們。
未來的任何時候，我們都有可能陷入痛苦的生死或目的地的境地。如今，人類不僅不知道如何保護自己免受這些危險，反而為自己創造了越來越多的危險。由於人類的無知和貪求，地球母親已不再是一個安全的地方。如果我們在滋養貪、瞋、癡的內在危險或我們真正的敵人，那麼情況將變得更糟。人類不僅互相傷害，也傷害地球及其自然。有幾年前，泰國一位著名的佛教學者從佛教的角度寫了兩本關於科學與經濟的書。
這些是：「永續科學」和「佛教經濟學」。值得閱讀，並給予我們許多思考人類如何正確且智慧地使用知識（包括自然資源）的素材。佛陀的一個特質是「天人導師」—— "Satthā devamanussānaṁ"。佛陀對心靈以及如何處理心靈有非常清楚且完整的瞭解。如果我們研究並依照他的教導行事，將能解決許多人類問題。一些動物和植物已經因人類行為而滅絕。
人類呢？至少會有很多痛苦和問題，地球變得非常不宜居住。（在一些經文中有證據。）這取決於我們如何行為，以及如何在政治、經濟、科學、技術、媒體等方面正確且智慧地利用人類的知識。現在，這些後果帶來了許多人類和環境問題。為什麼這些醜陋的事情會發生？我們在世俗知識上很聰明，但只對它們感興趣。不把道德價值和知識視為非常重要和基本的東西。
現今，人類迫切需要道德教育。這對我們來說是非常根本的。它教我們如何成為一個真正的人。若沒有它，不管我們在物質上取得多少進步，都可能導致毀滅。道德教育就像樹的根，而其他知識則是樹幹、樹枝、樹葉、花和果實。道德和美德在社會中非常重要。它能帶來人們之間的幸福與和平。它也是心靈或精神發展的基礎。
在《轉輪王經》，《長部》DN 26 〈轉輪王經〉中，佛陀解釋說：沒有道德和美德，人類會做不善的行為，其壽命會縮短並影響自然。佛陀所有的教法可以合併為三學：戒、定、慧 —— 道德、禪定與智慧。在泰語和緬甸語中，教育的詞分別是 "sueksa"（泰語巴利語的 "sikkhā"）和 "pyin-nya"（緬甸語巴利語的慧）。這裡 "sikkhā" 是訓練，而慧是智慧。佛教更接近教育而非宗教。佛陀教導人們關於心靈以及如何訓練心靈。
無訓練的心帶來痛苦和煩惱，而訓練有素的心帶來快樂與平靜。因此，佛陀的教導是人類前所未遇的最高教育。它可以保護人類免受一切危險和災難。它是普遍的、實際的，並且在我們的日常生活中可行。我們的目的地和方向都在我們的心中。我們想走哪條路？通往天堂還是地獄，一切都在我們的心中。
佛陀曾有一段有趣的說法，《相應部》SN.47.19〈舍達經〉。內容是關於保護。從前，有一位雜技表演者架起竹竿，對徒弟說要爬上竹竿並站在他的肩膀上。他告訴弟子要保護他，反之亦然。說完後，弟子回答說這不是彼此保護的方式。
正確的方法是老師應該保護自己。同時，弟子也應該保護自己。這樣，每個人自我防護，自我保護，他們就能展示自己的技能，並安全地從竹竿上下來。佛陀就以這種方式教導比丘：一個人應該保護自己；應該修習正念的基 礎—— 念住（四念住）。一個人應該保護他人，也應該修習念住（四念住）。
透過保護自己，人就保護了他人；而保護他人就是保護自己。然後佛陀繼續講述如何保護自己和保護他人。保護自己和保護他人的方法是修習並培養四念住。保護他人和保護自己的方法是忍耐、無害、善意和同情。因此，如果每個人都想遠離危險、不幸、疾病等，就必須首先保護自己。如果每個人都先保護自己，那麼保護自己和保護他人的工作就已經完成了。
在他45年的教學生涯中，佛陀以各種不同方式在世俗與超世俗的層面上，為人類的福祉傳授了許多教導。透過佛陀的教法，我們知道如何思考、說話和行動，以保護自己、他人以及自然。如果我們行為錯誤、不當或愚蠢，將會對自己、社會、自然和環境造成不良後果。如今，世界各地已經出現了部分這樣的情況。當今世界迫切需要正確且智慧的教育，而不是錯誤和愚蠢的教育。人類需要的是生存還是放縱？每個人都必須認真思考這個最重要的問題。即使是億萬富翁，如果因病早逝，那麼所有財富也將毫無用處，因為他無法享用這些財富，而且死後也無法帶走一分錢。 由於現今的高度汙染和全球暖化，這可能發生在任何人身上。
在上座部佛教國家，如緬甸、泰國等，居士會邀請僧人進行護衛經誦念，同時製作護衛水（也譯作聖水）。有些僧人念誦經文時，水在杯子和壺中會冒出氣泡，甚至溢位。這種僧人確實非常罕見，數量不多。
最近在緬甸其中一位是烏達瑪薩拉禪師（1909-？）。他以慈心與悲心聞名；甚至他可能是最早或少數將佛陀教法傳播給山地部落人的佛教僧人之一。在他關於“護衛經法力”的講座中，他提到，要有效果，必須是佛陀的護衛經。這種護衛水具有保護和治療的力量。有些人問禪師，為什麼護衛經會有這種力量。
因為護衛經是關於三寶——佛、法、僧——的特質而作的；真理的斷言（sacca）和慈心是佛及菩薩在其過去某些生中所作的。此外，也許有人問過是否有人誦讀這些護衛經會顯示出力量顯而易見。他的回答是，並非每個誦念護衛經的人都能清楚或明顯地展現其力量。有些人有，有些人沒有。
是什麼使他們不同？他的回答是，他們在意志、慈、悲、戒、定和慧上存在差異。
聆聽護衛經誦念的人應具備三個因素：
1. 不造五重重罪（殺父、殺母、殺阿羅漢、出佛血、破僧團）
2. 相信業法則（即擁有正確見解）
3. 必須相信護衛經的力量，這些都是佛陀的話語
護衛經誦念者應具備三個因素：
1. 已正確地學習並理解巴利經文的意義與語法。
2. 完整地背誦它們。
3. 對聽眾有慈心。
在這裡，我想介紹兩個有關護衛經功效的事件。一個發生在緬甸，與雷迪禪師有關；另一個發生在泰國，與一位森林僧有關。1906年，雷迪禪師在卑謬附近度過了他第40個雨安居。同年八月，雨季期間，興實達地區沒有下雨，發生了乾旱。這是緬甸下緣的三角洲地區，通常降雨量很大。
因此，該地區的農民面臨困難。於是他們向政府部門提交申請信，說明無法繳納稅款。當時，伊羅瓦底地區的高階專員麥克斯韋先生正在視察這個地區，並前往興實達市。他已經見過那裡的情況。因此，他召集了所有政府官員及該地區受人尊敬的人士，並命令他們邀請雷迪禪師舉行法會以解決這個問題。
有些人不相信雷迪禪師能解決乾旱；但為遵從命令，幾位官員與地方仕紳仍前往卑謬恭請禪師，興實達居民則隆重籌辦法會。使者抵達禪師住處後，正式提出邀請；當時正值比丘雨安居期間。
因此，他告訴來人，雨安居結束後再前往較為妥當（佛教僧人的雨安居通常在七月至十月之間）。但他們向他解釋了降雨的重要性，因為許多植物將會受損，而且許多魚、蝦和其他動物已經死亡；如果田地再缺水一週，他們將面臨饑荒。因此，禪師立即接受了他們的邀請。他們安排了翌日的伊洛瓦底江郵輪行程。
然後禪師對他的弟子烏班迪塔說：『現在我有機會向興實達人民展示我過去二十多年所做的供水功德的力量。這包括向瑞璽岡舍利塔和僧人供水，供他們飲用、清洗和沐浴。供水（布施）的結果是在缺水或無水的時候，就會如願得到水。』（瑞璽岡寶塔是位於緬甸上緬蒙育瓦的一座著名舍利塔。禪師每天不僅向這座舍利塔及他所住的寺院供水，也向附近的其他寺院供水。）
從那晚開始，禪師開始回想並反思自己的供水善行；用念珠計數，誦念魚王菩薩護衛經（又稱雨護衛經）。（文中未提及他使用念珠計數時念誦了多少次，但一定是很多次。禪師以其精力充沛而聞名。）
他將特別的慈心傳送給雨神和天神。當蒸汽船靠近興實達市港口時，整個天空突然變化，布滿了雨雲並伴隨雷聲下起大雨。大雨持續了兩個小時，蒸汽船無法進入港口，只能停錨在河中央。高階專員麥克斯韋先生和其他人正在河岸上等待禪師。
幾年前，一位森林僧人住在泰緬邊境坎昌納布里（曼谷西部）附近的退隱森林中。這片森林叫做 "Dtow Dun"——黑龜。一天，他從曼谷做完健康檢查回來，途中在一個分寺過夜。這是一個非常廣闊的地區，被一些僧人認為是鬧鬼的地方。該地區的北邊有一個古老的 "Sālā"（用於用餐和修行的開放木造建築），而幾座靠近山脈的舊庫提（僧人的住所或小屋）。
在北部和南部地區之間還新建了一座混凝土的薩拉（Sālā）、一些新的庫蒂（kutis），以及一座供客僧使用的露天木製薩拉。這座客用薩拉在北側有一個小房間，除此之外整棟建築都是開放的。這位僧人住進了這個小房間。大約在晚上八到九點，他聽到房間外傳來一聲巨響，就像有人從天花板掉下一個沉重的物體，砰的一聲落到地板上。因此，他走出去檢視，但什麼也沒有看到，便回到了房間。這種情況連續發生了三次，他知道是鬼魂作祟。因此，他請求這個無形的存在不要打擾他，然後誦念《慈經》。
他也向那個鬼散發慈心。之後，它停止纏擾他，再也沒有發生過。這個鬼是一個兇暴的鬼。因為在上述事件發生一段時間後，一些僧人來到 "Dtow Dum" 進行夏季閉關，必須在那裡過夜。其中一位僧人在睡覺時被這個鬼猛烈騷擾，頭部受了傷。根據當地的訊息，以前有人在這個地方附近被謀殺過。
"Dtow Dum" 森林是一個驚人且有趣的地方。值得在此記錄並與自然和環境的保護連結起來。大多數人從未想過人類是自然的一部分。因此，我們正在以極端且令人擔憂的方式開採地球。地球、水、空氣和熱量賦予我們生命。我們依賴它們生存。在一些經文中，佛陀甚至提到人類的心靈和行為如何影響自然。我們彼此互相依存。如果我們傷害自然，自然也會傷害我們。如果我們摧毀自然，它將摧毀我們。這就像牛頓的動力學法則，行動導致反應。負面行為會帶來負面結果。正面行為會帶來正面結果。
一位日本科學家已經對這一點進行了許多研究，研究我們的心智狀態如何影響水晶。地球母親被比作一個有形的身體。如果身體的任何部分受損或受傷，就無法正常運作，甚至會死亡。我們應該對她心存感激，因為她像母親一樣關心我們。忘恩負義是低劣者的標誌，對他沒有好未來。因此，為了生存並擁有未來，人類必須照顧和守護地球。
即使 "Dtow Dum" 不是原始森林，仍然有許多野生動物居住那裡。森林僧人和一些重要的在家人曾努力保護它免於被破壞。一名女商人已經在這個地區擁有錫鎢礦的開採合約多年。後來她邀請了兩位森林僧人，在那裡建立了一座森林寺院以保護森林。這個專案於1994年開始。兩間庫提（僧人居住的小屋）和一座露天沙拉建在山頂上。露天沙拉位於山邊，可俯瞰綠色森林的山谷，用作禪修和會議大廳。在山腳下還建有一座露天餐廳。
後來，也在森林深處為僧人建了一個內部的 "Sala"，用於夏季閉關。因為泰國東北部的天氣非常炎熱，讓人感到不舒服。因此，每年都有一群僧人會下來，在這片深林中停留兩個月進行修行。他們通常在三月來，並在衛塞節（Vesākha）之前返回泰國東北部。（衛塞節是五月的滿月日，慶祝佛陀的誕生、成道與涅槃。）每年在僧人前來夏季閉關之前，礦工們會幫忙在深林中建造一些竹平臺。這片森林裡有許多大竹子。
這些大竹子中有一些是小松鼠的家。牠們是可愛的小生物；白天從不出來活動。起初，我並不知道這些小圓洞是牠們的家。晚上當我用手電筒照進去時，發現可愛的小生物好奇地看著你，眼睛亮晶晶的。在王舍城，頻婆娑羅王將竹林寺園獻給佛陀及僧團，並稱其為松鼠的避難所。這與這些可愛的小生物有關聯嗎？
從食堂到礦區必須沿著崎嶇的石頭小溪路走幾個小時，只有四輪驅動車才能使用。1994年和1995年曾有大雨，甚至連車輛進出都無法通行。主流沿途滾滾而下，帶著石塊和樹幹。大部分竹橋都被水沖走，兩位僧人留在那裡無法下山用餐（他們每天上午8點吃一餐）。
因此，一些礦工不得不為他們攜帶一些食物。礦主無法外出為僧人購買食物和米。為瞭解決這個問題，一架軍用直升機為僧人和礦工帶來了一些米袋。因此，森林僧人有一段時間只能吃森林蔬菜。
這裡是熱帶雨林，野生動物非常繁多。例如大象、熊、老虎（包括黑豹）、貘、林豬、鹿、猴子、一種沒有尾巴、體型比大型松鼠大三四倍、身體圓胖、毛色黃的松鼠類動物、竹松鼠、白蛇、蚺蛇、綠竹蝮蛇等。（還可能有其他動物）。我們邀請了來自曼谷的觀鳥者，透過他們的研究發現這個地區有超過200種鳥類。有兩種犀鳥，白色和黃色。白色犀鳥體型較大，飛行時會在空中發出響亮的拍動聲。牠們多半成小群體飛行。
這裡也有許多鳴禽。曾經有一次，我聽到一隻小鳥發出像在吹長笛般的聲音。這裡也有一些有害的昆蟲；例如，冬天會出現的蜱蟲，有些昆蟲太小，用肉眼看不見；咬過之後才會出現小紅點，非常癢；雨季會出現水蛭；蚋；蜜蜂；有些昆蟲的刺非常毒；還有兩種瘧疾蚊子。一些比丘和礦工經常感染瘧疾。比丘來這裡之前，一些礦工及其家人就因這種疾病死亡。
已經沒有很多高大雄偉的樹木留下了。它的樹幹筆直，非常適合建造房屋。曾經遇到三次與大貓的事件。這片森林裡住著一個白虎家庭。1996年1月16日（這一天也是1992年阿姜查過世的日子），一位僧人在早齋後上山。在路上，他遇到了三隻距離僅一石之遙的白虎。它們在陽光下從右向左橫越小徑，看起來非常雄偉。
在夏季炎熱的時候發生了森林火災。有一次，在山腳下，一些礦工抓到了一隻白虎幼崽。當時，森林正燃燒著。因此，礦工們嘗試去撲滅火焰。然後他們看見白母虎和兩隻幼崽試圖逃離火災。第三次是在兩個月的夏季退退期間。有一天晚上，一個西方的新手從外面的賽拉回到深林中，手裡拿著一盞蠟燈。
出乎意料地，他在小徑旁遇到了一隻黑色的大貓，安靜地注視著他。他嚇得不知道該怎麼辦。（夜晚不能拿著昏暗的蠟燭燈跑）全身顫抖的他，只能繼續前進。他雖然逃過了危險，卻因此生病。大多數人類害怕野獸。人比野獸更危險。人類不僅對動物危險，對同類以及自然界也同樣危險。（有很多對現代情況下這一點的思考。)
人類可以在這個星球上創造天堂與地獄，甚至可以超越它們。這取決於我們所接受的教育型別。從深林內部有一條大溪流流下，另一邊是泰緬邊境。這條溪流流向礦區。在山坡中途，溪流從一個高峭壁流過，形成一個大瀑布。由於整個地區非常安靜，夜間可以非常清楚地聽到它的聲音。
溪水清涼透明，如同水晶。幾年後住在這片森林裡，它成為了一個對森林僧人來說難以忘懷的地方。有時我去曼谷市，可以感受到森林的自然生活與大城市人工生活之間的巨大差異。與自然共處的生活是平靜而安詳的，充滿喜悅和幸福，而任何物質進步、科學和技術都無法帶給人類這種感受。它甚至可能增長貪婪、憎恨和妄想，如果我們不能明智或恰當地使用它們，就會產生許多痛苦。
這一點大家都知道，沒有任何人可以否認。地球、空氣、水的汙染，氣候變化，更多的自然災害，食物鏈中的化學物質，大規模毀滅性武器，二十一世紀的恐怖主義，以及受汙染的媒體等等，提到它們是無止盡的。這些事實都是人類心靈的產物。沒有我們受汙染的心靈，這些事情就不會發生。有時候生活在自然中才能意識到人是自然的一部分。如果自然生存，那麼人類也能生存。如果自然被破壞，那麼我們也將遭到毀滅。我們是互相依存並共存的。因此，保護自己的人就是保護他人和自然。我心中產生了一個疑問：為什麼 "Dtow Dum" 這個小地方充滿了野生動物？這是我的沉思。
因為人類破壞了大量的森林，而這些動物需要一個生存的地方。因此，它們必須被移入任何森林以求生存。這與今天中東、非洲、亞洲部分地區和拉丁美洲的難民問題非常相似。為了生存，這些難民不得不移入歐洲及周邊國家。
所有這些外在問題都在警告人類要謹慎我們的行為和舉止，無論是在政治、經濟、科學、技術、媒體等方面。因此一切都回到了我們的思想、智慧教育和行動。保護自己，就是保護他人和自然。還有一點一個問題出現在我腦海中。如果地球變得無法居住，我們要住在哪裡？這不是神話。這是現實，而且遲早會成為事實。誰能回答並解決這個最重要的問題？現在我們都處於臨界點，我們仍有時間改正自己，否則只能陷入自我毀滅的境地。
以下的法思惟來自兩個主要來源：來自兩位緬甸比丘的法義講座；難陀摩羅比旺薩禪師（尊者難陀摩羅比旺薩禪師）與烏達瑪長老（禪師 "Uttama"）；使用他們的講座以及其他來源的法義作為思惟與觀察。如果有任何錯誤或不當之處，完全是我的責任，與他人無關。思惟與觀察是佛教修行中非常重要的部分。它對處理日常生活中的問題非常有幫助。如果能養成習慣，將會增強我們的智慧功能。
它也可以被稱為如理作意——如理作意、正確作意與審慎作意，這是慧——智慧的先行者。若以不如理作意，煩惱會產生，若已生起則會增長。而明智的覺察則相反。我的主要注意力放在三個護衛經或經典上；《吉祥經》、《慈經》、《蘊經》（《蘊護衛經》）。《吉祥經》—— 關於祝福的講述，是在處理不同層次的祝福方式，從世俗到超世俗的成就層次。
慈經與蘊經——關於善意、慈心、友愛與蛇的論述，是在處理對所有眾生的愛與善意，而今天的世界迫切需要這些，因為正發生許多衝突與暴力，例如嚴重的氣候變化。佛陀的教導或教育是治療人類所有病患的最佳良藥。
Introduction
__Starting from the beginning of the 21st century, there were a lot of violence going on in many parts of the world; such as 9/11, wars in the Middle East, terrorist activities, etc. These were representing the defilement (kilesa) of dosa- anger, hatred, ill-will, etc. All these are showing the lacking of loving-kindness (metta) & compassion, and not a good sign. There were also a lot of harms, dangers & destructions going on from the defilement of lobha- greed, craving, lust, etc. Their impacts can be seen in food poisoning, water, air & earth pollutions, deforestations, climate change, etc.
It was quite amazing to see human beings out of greed & lust to enjoy momentary lowly pleasures by harming themselves. They have done it by knowing the results. For examples, cigarettes & alcohols are harmful to oneself & others, but still many using & selling it. Another is the lucrative business of arms. Even can use one sentence to represent their philosophy. For money & sensual pleasures, they will do everything. They only think about money & sensual pleasures, even can give up their lives for it.
Why these unfortunate things and matters happen to us? It is ignorance or delusion, not understanding of the nature of the mind. The Buddha said; untrained mind leading to sufferings & a trained mind leading to happiness. To train our mind, it needs education & practice. Education has a wider sense and meaning and not only making money for a livelihood.
There are two things all human beings can never separate themselves from it. These are education and the law of kamma(action), even they know about it or not. Without proper education, people do not know what is right or wrong, what should be done and what should not be done, etc. With wholesome education, we have knowledge and wise, and without it, we are ignorant and deluded. We can change people only with the right education and practice.
__Recently a friend of mine found out that he had lung cancer. When the news came in, I was listening to some Dhamma talks on the parittas. Some translate paritta as auspicious chant and protective charms; it depends on how to use it. The Burmese Buddhist tradition has 11 parittas, and most people had learned them when they were young. Parittas are for the protection of dangers and illnesses. These were some Pali suttas- Discourses of the Buddha.
The parittas are not only can protect from the external dangers but also the internal ones, such as greed, hatred, delusion, etc. with its practice. For example, the Metta Sutta and the Maṅgala Sutta- the discourse on loving kindness and the discourse on blessings. The internal dangers are more important than external dangers. External dangers can harm us only for this life. But internal danger will follow us to the future and beyond. If we can protect ourselves from the internal dangers of defilement, and then everything will be finished. External dangers are also depending on them.
The chances of falling into painful births or destinations are waiting for us at any time in the future. Nowadays, human beings not only do not know how to protect both dangers but also create more and more dangers for them. Because of human ignorance and craving, the Mother Earth is not a safety place anymore. If we are nourishing the internal dangers of greed, hatred, and delusion or our real enemies, then the situations will become worse. Human beings are not only harming to each other but also the Earth and its nature. Some years ago, a well knows Buddhist scholar of Thailand wrote two books on science and economics from the Buddhist points of views.
These were;” Sustainable Science” and “Buddhist Economics”. It is worthwhile to read and give us a lot of food for thought about how to use human knowledge properly and wisely (Including the natural resources). One of the Buddha’s qualities was “Teacher of Gods and Humans”- Satthā deva- manussānaṁ. The Buddha knew very clearly and completely about the mind and how to handle it. If we study and follow his teachings accordingly will solve many human problems. Some animals and plants were already extinct because of human actions.
What about the human race? At least there will be a lot of sufferings and problems, and the Earth becomes a very unpleasant place to live. (There was evidence in some of the suttas.) This depends on how we behave and utilize human knowledge properly and wisely in politics, economics, science, technology, media, etc. Nowadays, there are many human and environmental problems from these outcomes. Why do these ugly things happen? We are clever in worldly knowledge and only interest in them. Not take moral values and knowledge as very important and fundamental.
Nowadays, human beings urgently need moral education. It is quite fundamental for us. It teaches us how to become a true human being. Without it and however in material progress, we are making can lead to destruction. Moral education is likened to the root of a tree, and other knowledge is the trunk, branches, leaves, flowers, and fruits. Morality and virtues are very important in societies. It brings happiness and peace among people. It is also the foundation for a higher mind or spiritual development.
__In the Cakkavati Sīhanāda Sutta, Digha Nikāya, the Buddha explained as, without morality and virtues, human beings committed unwholesome actions, and their life span declined and affected nature. All the Buddha’s teachings can be combined into three pieces of training; sīla, samādhi, and pañña- morality, concentration and wisdom. In Thai and Burmese, the words for education are sueksa (Thai Pali for sikkhā) and pyin-nya (Burmese Pali for paññā). Here sikkhā is training and paññā is wisdom. Buddhism is closer to education than a religion. The Buddha taught to human beings about the mind and how to train it.
Untrained mind brings sufferings and disturbances, and a trained mind brings happiness and peace. Therefore the Buddha's teachings were the highest education which man never encountered before. It can protect the human race from all dangers and disasters. It is universal, practical, and workable in our daily life. Our destinations and directions are in our mind. Which way do we want to go? The way to Heaven or Hell, all are in our mind.
There was an interesting discourse by the Buddha,” Sedaka Sutta”, in Saṁyutta Nikāya. It was about protection. Once in the past, an acrobat set up his bamboo pole and addressed his apprentice to climb the bamboo pole and stood on his shoulder. And told the disciple to protect him and he would protect him also. When this was said, the disciple replied that this was not the way to protect each other.
The teacher should protect himself. And also the disciple should protect himself. In this way, each self-guarded and self-protected they would display their skills, and got down safely from the bamboo pole. The Buddha taught the monks in this way. One would protect oneself; should the foundations of mindfulness- satipatthāna be practiced. One would protect others should satipatthāna be practiced.
By protecting oneself, one protected others, and to protect others and protected oneself. And then the Buddha continued to say how to protect oneself and protect others. To protect others and protected oneself, the way of protecting oneself and protected others were pursuing, by developing and cultivating the 4 Satipatthāna. The way of protecting others and protecting oneself was patience, harmlessness, good will, and sympathy. Therefore if everyone wants to be free from dangers, misfortunes, illnesses, etc., one has to protect oneself first. If each person protects for oneself and protecting others are already finished.
__For the 45 years of his teaching, the Buddha taught a lot for the welfare of human beings in many different ways on mundane and supramundane levels. With the knowledge of the Buddha's teachings, we know how to think, speak, and act accordingly to protect oneself and protecting others and nature. If we behave wrongly, improperly and foolishly will have detrimental consequences to ourselves, societies, nature, and environments. Now some of these things are already happening around the world. Nowadays, the world urgently needs right and wise educations, instead of wrong and unwise educations. Do human beings need survival or indulgence? Everyone must think seriously about this important question.
In Theravadin Buddhist countries, Burma, Thailand, etc. lay people invite the monks for paritta chantings and at the same time making paritta water (also translated as holy water). Some monks with the chanting made the water in cups and pots to rise with the bubbles, even over overflowed. These kinds of monks are very rare indeed, and not many of them.
Recently one of them in Burma was Sayadaw U Uttamasara (1909-?)
He was well known for his love and compassion, even may be one of the first or few Buddhist monks spread the teachings of the Buddha to hill tribe people. In his talk on the “Power of Parittas”, he mentioned that to become effective, it must be the parittas of the Buddha. This kind of paritta water has protective and healing power. Some asked Sayadaw was why the Parittas had this power.
Because the parittas were about the attributes of the triple gems, the Buddha, the Dhamma, and the Sangha, the asseveration of truth (sacca) and loving-kindness (metta) made by the Buddha and the Bodhisatta of in some of his past lives. Also, some asked if anyone recited them would show the power clearly. Not everyone recited the parittas showed its power clearly or evidently. Some had it, and some did not. What makes them different? His answer was their volitions, metta, karuna, sīla, samādhi, and paññā had differences.
The one who listens to the paritta chanting should have three factors.
1.Not committing the five heavy kammas (patricide, matricide, killing the arahant, shedding the blood of the Buddha, splitting the sangha).
2.Believe in the law of Kamma (i.e., has the right view).
3.Must have faith in the power of the parittas which were the Buddha’s words.
The reciter of the parittas should have three factors.
1.Has studied and learned the parittas rightly or correctly in their meanings and grammars.
2.Recite fully of them.
3.Has the volition of good-will (metta) for the listeners.
__Here I want to present two incidents on the effect of the parittas. One had happened in Burma and connected with Ven. Ledi Sayadaw and the other in Thailand to a forest monk. In 1906 Ven. Ledi Sayadaw spent his 40th vassa (rain retreat) in the vicinity of Prome City. The same year in August during the raining season Henzada area was without rain and had a drought. This was a delta area in lower Burma and usually had a lot of rain.
Therefore the farmers in that area had difficulties. Then sent application letters to the government offices for not be able to give the taxes. The high commissioner of Irrawadian division, Mr. Maxwell was inspecting this area and coming to Henzada City. He had been seen the situations there. Therefore he summoned all the government officers and respected people of that area. And then ordered them to invite Ven. Ledi Sayadaw for a dhamma ceremony to solve the problem.
Some did not believe that Ven. Sayadaw could solve this problem. Anyhow to follow the order some officers and a few respectable men went to Prome for the invitation. People in Henzada grandly prepared for the Dhamma Ceremony. After arriving there, they invited Sayadaw. It was the rain retreat period for the monks.
Therefore he told them that it was better for him after the rain retreat (The Buddhist monks’ rain retreats are usually between July and October). But they explained to him the importance of rain. Because for another week if the fields did not get water and many plants would damage and encounter with famine. It was already many fishes, shrimps and other animals had died. Therefore Sayadaw accepted their invitation immediately. They arranged the Irrawaddy postal steamship for the next day journey.
And then Sayadaw told his disciple U Pandita as follow; “Now I have the chance to show the Henzada people about the power of water duties which I had done for over 20 years before. Including offering water to the Shwe-zi-gon Ceti and the monks for drinking, washing, and bathing. The result of water dāna (offering) is at the time of water shortage or no water and with the wishes for water and will get it.”
(Show Shwe-zi-gon Pagoda is a well-known ceti in Monywa, upper Burma. Sayadaw not only did the water duties every day to the ceti and his monastery, but also the other monasteries near the vicinity.)
Starting from that night, Sayadaw remembered and contemplated his water duties. And using the rosary beads to count the paritta chant of the Bodhisatta King Fish or Rain Paritta. (Not mentioned how many times he was reciting with the help of rosary beads counting. It must be many times. Sayadaw was well-known for his great energy.)
And spread special metta to the rain god and sky god. When the steamship came near to the Henzada City port and the whole sky suddenly changed and covered in rain cloud and rained heavily with thunders. It rained heavily for 2 hours that the steamship could not enter the port and had to anchor in the middle of the river. The High Commissioner Mr. Maxwell and other people were waiting for Sayadaw on the bank.
__Some years ago a forest monk stayed in the retreating forest near the Thai Burmese border in Kanchanaburi, west of Bangkok. This forest is called Dtow Dun- Black Tortoise. One day he came back from Bangkok after a medical check, and on the way stayed a night at a branch monastery. This was a very wide area and known to some monks as a haunted place. The north of the area had an old Sālā (an open wooden building for meals and practice), and a few old kutis (monks dwelling place or hut) closed to the mountain range.
Between the North and the South area also had a new-build concrete Sālā, some new kutis and including an open wooden Sālā for guest monks. This guest Sālā had a small room at the northern side, except that the whole building was opened. The monk settled into the small room. At round about 8 to 9 p.m. he heard a loud sound outside his room. It was like someone had dropped a heavy object from the ceiling to the floor. Therefore he went out and had a check. Nothing was there, and he went back to the room. It happened like this three times, and he knew it was the ghost. Therefore he requested the unseen being not to disturb him.
And then chanted the Metta Sutta and Spread metta (loving-kindness) to the ghost. After that, it stopped haunting him and never happening again. This ghost was a violent ghost. Because after sometimes some monks came to Dtow Dum for practice and had to spend the night there. One of the monks was during the sleep haunted by this ghost violently and had an injury on his head. According to the information a man had been murdered near this place before.
Dtow Dum forest is an amazing and interesting place. It is worthy of recording here and connecting with the protection of nature and environments. Most people never think as human beings are part of nature. Therefore we are exploiting the Earth in an extreme way. The earth, water, air, and heat give us lives. We depend on them for survivals. In some suttas, the Buddha even mentioned how human minds and actions affected nature. We are interdependent with each other. If we harm to nature, it’ll harm us. If we destroy nature, and it will destroy us. It was like the Newtonian Dynamic Law, action to reaction. Negative action has a negative result. Positive action has a positive result.
A Japanese scientist had already made research on this point of how our mind states affected the water crystals. The Mother Earth is likened to a physical body. If any part of the body is damaged or harmed, it cannot function properly or even dies. We should have gratitude to her because it cares us like a mother. Ingratitude is the sign of an inferior person and has no good future for him. Therefore humans want to survive & have future must care & look after the Earth.
__Even though Dtow Dum is not virgin forest, a lot of wild animals still living there. The forest monks and some important lay people had tried to protect it from destruction. A businesswoman had a contract and mined tin-tungsten minerals in this area for sometimes. Later she invited the forest monks and established a forest monastery there to protect the forest. It started the project in 1994. Two kutis (monk dwelling huts) and an open sālā were built on the top of the hill.
The open sālā was on the edge of the hill and overlooked the valley with the green forest. It was used as a meditation and meeting hall. And the open eating hall was also built at the base of the hill.
Later an inner Sālā also was built deep into the forest for the monks during the summer retreat. Because Northeast Thailand was so hot that unpleasant with the heat there. Therefore every year a group of monks comes down here for two months to stay in the deep forest for practice. Usually, come here in March and go back to Northeast Thailand before the Vesak. (Vesak is the full moon day of May and celebrating for the birth, enlightened and passing away of the Buddha). Every year before the monks come here for a summer retreat; the miners help to build some bamboo platforms across the deep forest. There are a lot of big bamboos in this forest.
Some of these big bamboos are the homes of tiny squirrels. These are lovely and cute little creatures. Never seen them in day time for moving around. In the beginning, do not know that these small rounded holes are their homes. At night with a torchlight looking into it and found the cute little creature inside and curiously looking back at you with the bright eyes. In Rājagaha King Bimbisāra offered the Bamboo Grove forest monastery to the Buddha and the Sangha and mentioned it as the Squirrel’s Sanctuary. Did it has any connection with these cute little creatures?
From the eating hall to the mine area has to walk a few hours along the rugged stony stream road, and only four wheels drive car can be used. In 1994 and 1995 there was heavy raining that even could not go in and out with cars. The mainstream was roaring down by carrying rocks and tree trunks along the way. Most bamboo bridges were carrying away by water, and two monks stayed there could not go down for the meal (They ate one meal a day at 8 a.m.)
Therefore some miners had to carry some foods for them. The mine owner could not go out for buying foods and rice for the monks. To solve this problem, an army helicopter brought some rice bags for the monks and the miners. The forest monks ate forest vegetables for sometimes.
This is the tropical rain forest and teeming with wildlife. Such as elephants, bears, tigers (including black leopard), tapirs, forest pigs, deers, monkeys, a squirrel liked animal without tail, 3or 4 times bigger than a large squirrel with the plump body and yellow furs, bamboo squirrels, white snakes, boas, green bamboo vipers etc. (There can also be other animals). We invited bird watchers from Bangkok and in their research found out over 200 species of birds in this area. There are two species of hornbills, white and yellow. The white hornbill is bigger, and when flying making a loud flapping sound in the air. Mostly they are flying in a small group.
There are also many songbirds. Once time heard a small bird making the sound like playing with a flute. There are also some harmful insects; such as ticks appear in winter and some are too small that cannot see with the eyes. Leeches appear in raining season; gnats; bees; some insects have very poisonous stings; and have both types of malaria mosquitoes.
There are not many majesties tall trees have left. Its trunk is straight and good for building a house. There were three incidents encountered with big cats. There was a white tiger’s family living in this forest. In 1996, January 16th, a monk after his morning meal went up to the hill. On the way, he met three white tigers from a stone throw distance. They crossed the path from right to left under the bright sun and looked very majestic. During the summer of very hot
Temperature sometimes had a forest fire. One time at the base of the hill, some miners caught a white tiger cub. At that time, there was a forest fire burning. Therefore the miners’ tried to extinguish it. Then they saw the white mother tiger, and two cubs tried to escape the fire. The 3rd time was during the two months summer retreated period. One night a western novice went back to the deep forest from the outer sālā holding a candle lamp.
Unexpectedly he met a big black cat watching at him quietly near his path. He was so frightened that he did not know what to do. (You cannot run at night with a dim light candle lamp)
With his whole body was shaking, he had to move on. He had escaped the danger but became sick. Most humans fear wild beasts. Man is more dangerous than beasts. Man is not only dangerous for animals, even to one’s fellow human beings and nature. (There is a lot of contemplation on this point in modern-day situations.)
Man can create heavens and hells on this planet and even can transcend them. It depends on the types of education we follow. There is a major stream coming down from the inside deep forest which other side is the Thai-Burmese border. This stream is coming down towards the mining area. On half way of the hill, the stream passes through a high cliff and creates a big waterfall. Its sound can be heard very clearly during the night because the whole area is very quiet.
The stream water is cool and clear like a crystal. Staying in this forest after a few years and it became an unforgettable place for a forest monk. Sometimes went to the city of Bangkok could feel the great differences between the natural life in the forest and artificial life in the big city. The life with nature is peaceful and calm, with joy and happiness which any material progress, science, and technology can never bring about to man. If we cannot use them wisely or properly even can increase greed, hatred, and delusion, which create a lot of sufferings.
This point everyone knows, and no-one can deny about it. Earth, air, water pollutions, climate changes, more natural disasters, chemicals in the food chain, weapons of mass destruction, 21st-century terrorism, and polluted media, etc. there is no end to mention about them. These facts are the outcomes of the human mind. Without our polluted minds, these things cannot arise. Living in nature sometimes only can be realized that man is part of nature. If nature survives, then man can survive. If nature is destroyed, then we are in destruction. We are in interdependence and mutually co-existing. Therefore, protecting oneself and one protects others and nature. There is a question arising in my mind. Why Dtow Dum a small area is teeming with wildlife? This is my contemplation.
Because human beings destroyed a lot of forests and these animals needed a place for survival. Therefore they had to be moved into any forest to survive. It was very similar today refugee problems in the Middle East, Africa, parts of Asia, and Latin America. For their survivals, these refugees have to move into Europe and surrounding countries.
All these external problems were warning human beings to be careful with our behaviors and actions, from politics, economics, sciences, technologies, media, etc. So all are coming back to our minds, wise educations, and actions. By protecting oneself, one protects others and nature.
__The following dhamma reflections are from two main sources. From the dhamma talks by two Burmese Bhikkhus; Ven. Sayadaw Dr. Nandamalarbhivamsa and Sayadaw Uttama. Using their talks and dhamma from other sources for the reflection and contemplation. If there are something wrong or mistakes; then all of them are mine and nothing to do with others. Contemplation and reflection are very important parts of Buddhist practice. It is very good for dealing with problems in daily life. If it becomes a habit, it will strengthen our wisdom faculties.
It can also be called yoniso manasikāra- wise attention, proper attention, careful attention, which is the forerunner of paññā-wisdom. With unwise attention, defilements arise and increasing them if they have already arisen. And wise attention is the opposite. My main attention is on the three parittas or suttas; Maṅgala Sutta, Metta Sutta, and Khandha Sutta. Maṅgala Sutta-the discourse on blessings was dealing with the ways of different levels of blessing, from mundane to supramundane levels of achievements.
Metta and Khandha Suttas- the discourses on good-will, loving-kindness, loving friendliness, and snakes are dealing with love and kindness to all living beings, which today world urgently need. Because there are a lot of conflicts and violence going on like severe climate changes. The Buddha’s teachings or educations are the best medicines for all the ills of human beings.