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ข้อสอบออนไลน์ วิชาธรรมะภาคภาษาอังกฤษ : Dhamma in English

วิชาธรรมะภาคภาษาอังกฤษ : Dhamma in English
ข้อสอบมี 45 ข้อ แบบปรนัย : เวลาในการทำ 3 ชั่วโมง : พระมหาสุรเพชร วชิรญาโณ อาจารย์สอน เทอม 2 ปี 2568

    The Appeal of Buddhism : เสน่ห์ของพระพุทธศาสนา
    Multiple Choice Exams : "ข้อสอบปรนัย" "ข้อสอบแบบเลือกตอบ"
    Instructions : คำสั่ง
    Choose the best answer for each question based on the provided text excerpts."
    Multiple-Choice Questions and Passage-Based Questions :
    "จงเลือกคำตอบที่ถูกต้องที่สุดสำหรับแต่ละคำถาม โดยอิงจากเนื้อหาที่กำหนดให้"
    "จงเลือกคำตอบที่ดีที่สุดสำหรับแต่ละคำถาม จากข้อความที่คัดมาให้"
    Students are allowed to use laptop (notebook), mobile phone and taplet in the exams room.
    "อนุญาตให้นักศึกษานำคอมพิวเตอร์พกพา (โน้ตบุ๊ก) โทรศัพท์มือถือ และแท็บเล็ต เข้ามาในห้องสอบได้"
    "นักศึกษาสามารถใช้โน้ตบุ๊ก มือถือ และแท็บเล็ต ในห้องสอบได้"

    CHAPTER ONE
    THE APPEAL OF BUDDHISM
    More than five hundred centuries older than Christianity, one of the great, enduring religions of Eastern civilization, Buddhism is today finding new sources of strength and vitality in the Western world. Increasingly, throughout Europe, Great Britain, Australia, North America and elsewhere, men and women in search of meaningful lives are being attracted to Buddhism, often motivated at first by intellectual curiosity and then finding a deeply gratifying personal nourishment. As the French expression has it, “Je suis athéiste mais Catholique”, it may be said by many Western practitioners, “I am Christian but Buddhist”, or “I am Jewish but Buddhist.” It certainly may be said, “I am atheist but Buddhist”, for Buddhism concerns itself with human, immediate, practical matters rather than whether there is a God. It’s worth noting that an acceptance of Buddhism does not necessarily require a rejection of one’s parental or earlier-life religion. In fact, Buddhism does not require anything of those who would practice it. For Buddhism is not dogmatic nor catechistic. It does not preach sin. It does not say there is only one right way. It offers merely a path to wisdom, to enlightenment; the very word Buddha derives from buddha,...
    Based on the provided text, answer the following questions:

  1. According to the text, what is one of the primary reasons people in the Western world are initially attracted to Buddhism?

  2. The text suggests that the acceptance of Buddhism does not necessarily require a rejection of one's former religion because:

  3. What is the fundamental difference stated in the text between the Buddha and a divinity (God)?

  4. The word "Buddha" is derived from a word that means:

  5. Which of the following best describes the core approach of Buddhism concerning practical matters, as mentioned in the text?


    6. THE DHAMMA
    to be awake, to be enlightened. The Buddha, the Fully Enlightened One, was a human being, not a divinity, a human being who was above all a teacher. What the Buddha taught—what is known as the Dhamma —might be described as how to live the good life. This is what he taught monks and nuns and laypersons (who in the Buddha’s time were referred to as householders, a term used by monks yet today.) For both monastics and laypersons, living the good life—a life of morality, meditation, and the cultivation of insight-wisdom—would lead, the Buddha taught, to enlightenment and Nirvana, two concepts quite difficult for the Western mind to embrace and which I will explain further on.
    Buddhism offers a way of life which in many ways is not dissimilar from that offered by Christianity, Judaism, Hinduism, Islam, Confucianism, Taoism, or any of the world’s religions—and in many ways is. The similarities between Buddhism and other religions lie in their approach to morality. The Christian-Judaic commandments. The Islamic code. The Vedas and Upanishads of the Hindus. The Buddhist precepts. For the Buddhist layperson there are five precepts: “I undertake the rule of training to refrain from” (1) destroying life, (2) taking what is not given, (3) illicit sexual relationships, (4) false speech, and (5) intoxicants causing heedlessness. (These precepts will be further discussed in subsequent chapters.) Throughout this text Dhamma is used as meaning doctrine, law, teaching, truth—what in Theravada countries is called Buddha-Dhamma. (It can also mean, in context, righteousness, cause, and, when used in the plural, phenomena, realities, factors, conditions, moments of mental experience.)
    Based on the provided text, answer the following questions:

  6. The term Dhamma (Dharma) is introduced in the text as the teaching of the Buddha, which is described as how to:

  7. Which two concepts are mentioned as being "quite difficult for the Western mind to embrace" and will be explained further?

  8. For a Buddhist layperson, how many "precepts" (rules of training) are there to refrain from?

  9. Which of the following is NOT one of the five precepts for the Buddhist layperson listed in the text?

  10. In the footnote, Dhamma is defined as having multiple meanings. Which of the following is NOT mentioned as a meaning or context for Dhamma in the Theravada countries?





    11. At the age of 80, the Buddha passed away at Kusinara (in modern Uttar Pradesh in India). Today Buddhism is found in Ceylon, Burma, Thailand, Cambodia, Laos, Vietnam, Tibet, China, Japan, Mongolia, Korea, Formosa, in some parts of India, Pakistan and Nepal, and also in the Soviet Union. The Buddhist population of the world is over 500 million.
    Based on the provided text, answer the following questions:

  11. What is the major dissimilarity between Buddhism and other religions mentioned in the text?


  12. The text notes that "dukkha" is usually translated as "suffering," but it has much wider connotations. What is another definition of dukkha provided in the text?

  13. Which of the following life experiences is explicitly listed as dukkha in the text?

  14. What does the text state is the essential summary of the Buddha's entire forty-five years of teaching?

  15. How does the preface to the Five Precepts—"I undertake the rule of training to refrain from..."—differ from the divine commandments/decalogue of Hebraic and Christian tradition?




    16. CHAPTER I
    THE BUDDHIST ATTITUDE OF MIND
    Among the founders of religions the Buddha (if we are permitted to call him the founder of a religion in the popular sense of the term) was the only teacher who did not claim to be other than a human being, pure and simple. Other teachers were either God, or his incarnations in different forms, or inspired by him. The Buddha was not only a human being; he claimed no inspiration from any god or external power either. He attributed all his realization, attainments and achievements to human endeavour and human intelligence. A man and only a man can become a Buddha. Every man has within himself the potentiality of becoming a Buddha, if he so wills it and endeavours. We can call the Buddha a man par excellence. He was so perfect in his 'human-ness' that he came to be regarded later in popular religion almost as 'super-human'. Man's position, according to Buddhism, is supreme. Man is his own master, and there is no higher being or power that sits in judgment over his destiny. 'One is one's own refuge, who else could be the refuge ?' said the Buddha. He admonished his disciples to 'be a refuge to them selves', and never to seek refuge in or help from anybody else.

    He taught, encouraged and stimulated each person to develop himself and to work out his own emancipation, for man has the power to liberate himself from all bondage through his own personal effort and intelligence. The Buddha says: 'You should do your work, for the Tathagatas3 only teach the way.'4 If the Buddha is to be called a 'saviour' at all, it is only in the sense that he discovered and showed the Path to Liberation, Nirvana. But we must tread the Path ourselves. It is on this principle of individual responsibility that the Buddha allows freedom to his disciples. In the Mahaparinibbana sutta the Buddha says that he never thought of controlling the Sangha (Order of Monks)1, nor did he want the Sangha to depend on him. He said that there was no esoteric doctrine in his teaching, nothing hidden in the 'closed-fist of the teacher' (acarija-mutthi), or to put it in other words, there never was anything 'up his sleeve'.
    The freedom of thought allowed by the Buddha is unheard of elsewhere in the history of religions. This freedom is necessary because, according to the Buddha, man's emancipation depends on his own realization of Truth, and not on the benevolent grace of a god or any external power as a reward for his obedient good behaviour.

    Based on the provided text, answer the following questions:

  16. Dukkha is one of the Three Characteristics of Existence. What is the other characteristic mentioned in the text?

  17. In the context of the five "khandhas" (aggregates) that make up an individual, which of the following is NOT listed as one of them?

  18. Why do some Buddhist scholars, like Pra Khantipalo, argue that dukkha should not be translated as suffering?

  19. What is the Buddhist acceptance that the existence of dukkha does NOT deny, according to the text?

  20. What did the man born as Siddarttha Gotama seek a way to do after recognizing the cycle of dukkha in human life?




    21.                             

    The Buddha once visited a small town called Kesaputta in the kingdom of Kosala. The inhabitants of this town were known by the common name Kalama. When they heard that the Buddha was in their town, the Kalamas paid him a visit, and told him: 'Sir, there are some recluses and brahmanas who visit Kesaputta. They explain and illumine only their own doctrines, and despise, condemn and spurn others' doctrines. Then come other recluses and brahmanas, and they, too, in their turn, explain and illumine only their own doctrines, and despise, condemn and spurn others' doctrines. But, for us, Sir, we have always doubt and perplexity as to who among these venerable recluses and brahmanas spoke the truth, and who spoke falsehood.' Then the Buddha gave them this advice, unique in the history of religions: 'Yes, Kalamas, it is proper that you have doubt, that you have perplexity, for a doubt has arisen in a matter which is doubtful. Now, look you Kalamas, do not be led by reports, or radition, or hearsay. Be not led by the authority of religious texts, nor by mere logic or inference, nor by considering appearances, nor by the delight in speculative opinions, nor by seeming possibilities, nor by the idea: 'this is our teacher'.

    But, O Kalamas, when, you know for yourselves that certain things are unwholesome (akusala), and wrong, and bad, then give them up . . . And when you know for yourselves that certain things are wholesome (kusala) and good, then accept them and follow them. The Buddha went even further. He told the bhikkhus that a disciple should examine even the Tathagata (Buddha) himself, so that he (the disciple) might be fully convinced of the true value of the teacher whom he followed. According to the Buddha's teaching, doubt (vicikiccha) is one of the five Hindrances (nivarana) to the clear understanding of Truth and to spiritual progress (or for that matter to any progress). Doubt, however, is not a 'sin', because there are no articles of faith in Buddhism. In fact there is no 'sin' in Buddhism, as sin is understood in some religions. The root of all evil is ignorance (avijja) and false views (micchd ditthi). It is an undeniable fact that as long as there is doubt, perplexity, wavering, no progress is possible. It is also equally undeniable that there must be doubt as long as one does not understand or see clearly. But in order to progress further it is absolutely necessary to get rid of doubt. To get rid of doubt one has to see clearly.

    Based on the provided text, answer the following questions:

  21. What is the fundamental cause of "dukkha", according to the Buddha's explanation (The Second Noble Truth)?

  22. The cessation of dukkha, which leads to the attainment of Nirvana, is known as which Noble Truth?

  23. The attainment of Nirvana is accomplished by following which key Buddhist teaching?

  24. The Buddha grouped the eight principles of the Noble Path into three main groupings. Which of the following is NOT one of those groupings?

    25. General Buddhist Concepts

  25. According to the text, what are the easiest disciplines for most Western Buddhists to comprehend and with which they usually begin their practice?


  26. The teachings pertaining to "no-self" or "no I" are considered by Western belief to be:


  27. What is the goal of a Buddhist, for which the cultivation of insight-wisdom is indispensable?

  28. The formal confirmation of realizing one is a Buddhist is achieved by repeating "I go for refuge" three times. To what three concepts does a Buddhist turn for refuge (The Triple Gem)?

  29. What is the most important requirement for an individual to decide, "I am a Buddhist," according to the text?

  30. An individual who decides "I am a Buddhist" is making a profound personal and social statement, saying they believe they should conduct themself with: (Choose the best fit from the text)






    31. There is no point in saying that one should not doubt or one should believe. Just to say 'I believe' does not mean that you understand and see. When a student works on a mathematical problem, he comes to a stage beyond which he does not know how to proceed, and where he is in doubt and perplexity. As long as he has this doubt, he cannot proceed. If he wants to proceed, he must resolve this doubt. And there are ways of resolving that doubt. Just to say 'I believe', or 'I do not doubt' will certainly not solve the problem. To force oneself to believe and to accept a thing without understanding is political, and not spiritual or intellectual.
    Based on the provided text, answer the following questions:

  31. The text states that the qualities of benevolence ("metta") and compassion ("karuna") are the basis of which Buddhist practice?

  32. Which three principles of the Noble Eightfold Path are described as the Buddha's specific prescriptions for the cultivation of ethical conduct?

  33. Right Action is promoted as peaceful and practical conduct, and is based on the Five Precepts. Which of the following is NOT a precept related to Right Action?



    34. The Buddha was always eager to dispel doubt. Even just a few minutes before his death, he requested his disciples several times to ask him if they had any doubts about his teaching, and not to feel sorry later that they could not clear those doubts. But the disciples were silent. What he said then was touching: 'If it is through respect for the Teacher that you do not ask anything, let even one of you inform his friend' (i.e., let one tell his friend so that the latter may ask the question on the other's behalf). Not only the freedom of thought, but also the tolerance allowed by the Buddha is astonishing to the student of the history of religions. Once in Nalanda a prominent and wealthy householder named Upali, a well-known lay disciple of Nigantha Nataputta (Jaina Mahavira), was expressly sent by Mahavira himself to meet the Buddha and defeat him in argument on certain points in the theory of Karma, because the Buddha's views on the subject were different from those of Mahavira.2 Quite contrary to expectations, Upali, at the end of the discussion, was convinced that the views of the Buddha were right and those of his master were wrong.
    Based on the provided text, answer the following questions:

  34. In abstaining from stealing, the explicit admonition for monks is related to what action?

  35. For a layperson, the Buddha advised what regarding sexual conduct, in contrast to the total abstinence for monks?


  36. The literal interpretation of the precept on abstaining from intoxicants is that they produce which effect?

  37. Right Speech promotes courteous, considerate, and non-contentious conduct. It requires abstention from which of the following?

  38. Right Livelihood requires abstention from earning a living in any way that harms others. The text specifically lists trading in which harmful items?


    39.                             

    So he begged the Buddha to accept him as one of his lay disciples (Vpasaka). But the Buddha asked him to reconsider it, and not to be in a hurry, for 'considering carefully is good for well-known men like you'. When Upali expressed his desire again, the Buddha requested him to continue to respect and support his old religious teachers as he used to. In the third century B.C., the great Buddhist Emperor Asoka of India, following this noble example of tolerance and understanding, honoured and supported all other religions in his vast empire. In one of his Edicts carved on rock, the original of which one may read even today, the Emperor declared: 'One should not honour only one's own religion and condemn the religions of others, but one should honour others' religions for this or that reason. So doing, one helps one's own religion to grow and renders service to the religions of others too. In acting otherwise one digs the grave of one's own religion and also does harm to other religions. Whosoever honours his own religion and condemns other religions, does so indeed through devotion to his own religion, thinking that I will glorify my own religion. But on the contrary, in so doing he injures his own religion more gravely.
    Based on the provided text, answer the following questions:

  39. What is the fundamental principle the Buddha stated about a person's means of livelihood?

  40. Why is the slaughter of animals for food and the trading of arms for national security rationalized by "some" today, according to the text?




  41. Which three components of the Noble Eightfold Path are described as lying "at the core of Buddhist ethical conduct"?

  42. The ethical conduct (Right Action, Right Speech, and Right Livelihood) is stated to influence which aspects of a layperson's behavior?

  43. According to the text, what is the role of moral behavior for the layperson and the monk in following the Path?



    44. So concord is good: Let all listen, and be willing to listen to the doctrines professed by others'. We should add here that this spirit of sympathetic understanding should be applied today not only in the matter of religious doctrine, but elsewhere as well. This spirit of tolerance and understanding has been from the beginning one of the most cherished ideals of Buddhist culture and civilization. That is why there is not a single example of persecution or the shedding of a drop of blood in converting people to Buddhism, or in its propagation during its long history of 2500 years. It spread peacefully all over the continent of Asia, having more than 500 million adherents today. Violence in any form, under any pretext whatsoever, is absolutely against the teaching of the Buddha. The question has often been asked: Is Buddhism a religion or a philosophy? It does not matter what you call it. Buddhism remains what it is whatever label you may put on it. The label is immaterial. Even the label 'Buddhism' which we give to the teaching of the Buddha is of little importance. The name one gives it is inessential. What's in a name ? That which we call a rose, By any other name would smell as sweet. In the same way Truth needs no label: it is neither Buddhist, Christian, Hindu nor Moslem. It is not the monopoly of anybody. Sectarian labels are a hindrance to the independent understanding of Truth, and they produce harmful prejudices in men's minds. This is true not only in intellectual and spiritual matters, but also in human relations. When, for instance, we meet a man, we do not look on him as a human being, but we put a label on him, such as English, French, German, American, or Jew, and regard him with all the prejudices associated with that label in our mind. Yet he may be completely free from those attributes which we have put on him.
    Based on the provided text, answer the following questions:

  44. Why have some contemporary writers "erroneously" described Buddhism as a rational moralism rather than a religion?

  45. The text mentions that the Buddha offered specific and detailed instructions for laypersons regarding virtually every aspect of moral behavior in everyday life. Where are these instructions referred to as being discussed later in the book?



    46.                                 
    กด Submit เพื่อตรวจคะแนน // เมื่อได้จำนวนคะแนนแล้ว ให้ไปแจ้งผู้คุมสอบ อย่าลืมหลักฐานเอาไปแสดงด้วย เป็นมือถือ หรือ โน็ตบุค เพื่อให้ผู้คุมสอบบันทึกคะแนนลงสมุดคะแนน เขียนชื่อด้วยครับ