there is yet a further resoltuion that must also be held and cultivated: that when the fruit of this merit ripens and bears its result — however magnificent and abundant that result may prove to be — may the fruit of merit, the fruit of wholesome conduct, and all the fruitions thus accumulated never be taken up and used toward unwholesome ends.

There are those who have made abundant offerings in generosity, yet have not accompanied their merit-making with a firm and wholesome resolution. When the fruit of that generosity ripens and bears its result — bringing great wealth in its wake — yet the resolution was ill-directed or left unguarded, the wealth thus received is taken and applied toward unwholesome ends. Finding themselves possessed of great riches and at a loss as to how to employ them wisely, such persons turn their abundance toward the paths of moral ruin and dissipation — and in so doing, generate unwholesome kamma in its place.

Merit that is left without direction may, if its possessor is heedless and complacent, yield results that are ultimately negative in their consequence. This too is a matter demanding the most careful and vigilant attention.

May 17^th, 2014

The ancients have taught us to reflect carefully upon how we pass each and every day: do we eat in order to live — or do we live merely in order to eat and to seek pleasure? This is a matter worthy of earnest and thorough consideration.

For a life to be one of true and enduring worth, it must not be a life lived for the sake of eating and consuming. Rather, one eats and makes use of what one has in order to sustain life — and one sustains life in order to cultivate wholesome conduct. This is a life that fulfils its true and rightful purpose.

Reflect upon this with care and discernment. For without such reflection, life shall amount to nothing more than a piece of driftwood floating upon the current — awaiting the day of its decay and disintegration, before sinking silently and without trace into the flow of the river, having left behind not the slightest vestige of worth or wholesome goodness.

April 30^th, 2014

Therefore, for one to possess genuine self-confidence:

1. First, you must know yourself.
2. Second, you must recognize your own suffering (Dukkha). Everyone has their own inherent suffering. If you do not recognize this, you cannot progress.
3. Third, you must know the method to resolve that suffering.

When you understand how to resolve your own suffering appropriately for your stage in life, self-confidence will naturally follow. Without knowing yourself, achieving this confidence is nearly impossible.

Even animals like tigers, elephants, or deer possess a form of self-confidence; for example, a tiger trusts in its own claws and fangs. For us as human beings, if we wish to have true confidence, we must first know ourselves. Without relying on the wisdom of Buddhism, it is difficult to achieve a complete understanding of who we truly are.

Record of Dhamma Teaching for faculty and students of the Buddhist Club, Kasetsart University
February 6^th, 2016

• Generosity (Dana) guarantees that you will not be poor.
• Morality (Sila) guarantees that you will be reborn as a human.
• Meditation (Bhavana) guarantees that you will not be ignorant (unwise).

As for the extent of your wealth, whether you possess the physical perfection of a great being, how healthy or attractive you are, or the depth of your wisdom—all of this depends on your own diligence and discipline in practicing generosity, observing precepts, and cultivating meditation.

The design of your future life is in your hands. Having been born into a Buddhist era, you must establish these three standards within yourself. Otherwise, the rare opportunity of having encountered the Buddha’s teachings will have been wasted.

April 26^th, 2014

Cleanliness is the fundamental work of life and is considered a Universal Goodness. No one in the world enjoys filth. If a person develops a habit of being messy or dirty, it becomes very difficult for them to excel in anything else.

Therefore, if you have children or grandchildren, train them in these areas first:

1. Cleanliness: They must know how to clean themselves and their belongings—even their toys.
2. Orderliness: Beyond cleanliness, they must learn to organize their things.
3. Politeness: They must be respectful and polite to everyone.
4. Punctuality: They must learn to be on time.
5. Meditation and Chanting: They must regularly chant and practice meditation.

These are the 5 Universal Goodness. They serve as the essential foundation that enables one to attain the Dhamma of the Lord Buddha. If a person has yet to master these five basic virtues, it will be difficult for them to truly understand the deeper teachings of the Buddha.

June 10^th, 2014

Remember these words well: that blueprint of goodness will become firmly established in your heart. By performing these deeds and reciting virtuous words every day, you create a solid spiritual pattern that will follow you across lifetimes.

Once that goodness has reached full density, no matter how many times you are reborn, it will serve as an inner voice reminding you to continue those virtuous acts. Regardless of the circumstances you face, the vows of determination (Adhitthana) you have strengthened will act like a loyal friend, returning to guide you toward goodness once again.

March 17^th, 2014

Whatever we do must be completed, and it must be done well, driven by a seriousness and a sincerity that is profound. To ensure meticulousness and success, one must possess Adhitthana-Parami (The Perfection of Determination). This serves as our “blueprint.”

Just as constructing a house requires a blueprint, building Perfections requires careful planning through the power of Determination (Adhitthana).

Kaewsarapadneuk Hall, Wat Phra Dhammakaya

August 9^th, 2015

Wishing to be good is one thing, but knowing how to act, speak, and think to truly become a good person is not easy. Without encountering the teachings of Buddhism, this task is particularly difficult because there would be no clear standard to judge what “true goodness” looks like.

Having encountered Buddhism, the Lord Buddha provided us with a definitive criterion: goodness is not determined simply by following what the majority of people are doing. Instead, the measure of goodness is this: whatever action, speech, or thought increases the clarity and brightness of the mind—that is what is truly “good.”

We measure goodness by the purity and luminosity of the heart. The more people join together to perform wholesome deeds that result in such mental clarity, the more it awakens the intuitive realization within: “I have found it. This is where true goodness lies.”

Kaewsarapadneuk Hall, Wat Phra Dhammakaya
January 25^th, 2015

Therefore, let all people resolve with firm intention to cultivate goodness — for the samaṇa, who illuminates the path toward ever greater virtue, still walks among us in this world. He stands ever ready to walk shoulder to shoulder with us, guiding us onward in the creation of goodness, greater and greater still.

January 5^th, 2015