THE 10 NOBLE VIRTUES OF THE MUAY SENA EXPONENT "SIP ARIYA BARAMI NAK MUAY SENA" (๑๐อริยบารมีนักมวยเสนา)

1. RESPECT (THAI: KAO ROP; PALI: GARU)

2. GENEROSITY (THAI : TAN; PALI: DANA)

3. HUMILITY (THAI: TOM TUA; PALI: UPACHAYANA)

4. WISDOM (THAI: PANYA; PALI: PANNA)

5. FOREBEARANCE  (THAI: OTTON; PALI: KHANTI)

6. COURAGE (THAI: KLAHAN; PALI: ABHAYA)

7. VERACITY (THAI: SATJA; PALI: SACCHA)

8. LOYALTY (THAI: PAKDI; PALI: BHAKTI)

9. KINDNESS (THAI & PALI: METTA)

10. HONOR (THAI: KIAT; PALI: YASA)

The 10 Noble Virtues of the Muay Sena Exponent are a holistic, complete and complementary assembly of attributes to be cultivated, maintained and developed.

While not a Barami themselves, "Sati" or presence of mind and "Sampajanna", or self-awareness are the skills which facilitate and regulate the expression of one's wisdom in thought, speech and actions.
Sati requires an object of focus and a reference point to inform its utilization with the 10 Barami and "Sila" or "Morality" to serve as precepts which one aspires to adhere to voluntarily in order to train and educate their conduct.
Mindfulness and Self-Awareness act as the mechanisms that govern and constantly test the nature of one's mental proclivities.

While Sati and Sampajanna identify the deviation from the path of virtue or the intention to do so, "Viriya" or courageous effort must be applied to correct the mind and re-establish the bearing on a proper course.
Viriya consists of four efforts or "Cattarimani Sammappadhanani", that will correct one from straying from the path.

These four efforts are :

1. ANUPPADAYA:
Prevent unwise thoughts and emotions from arising;

2. PAHANAYA:
Reduce and eliminate unwise thoughts and emotions that have already arisen;

3. UPPADAYA:
Introduce wise thoughts and emotions and;

4. THITIYA:
Maintain and develop wise thoughts and emotions that are present.

So then courageous effort acts to correct ones course by way of presence of mind or Sati and self-awareness or Sampajanna, in order to remain true to the aspirations set forth in the 10 Noble Virtues.

The 10 Noble virtues or "Barami" are an adaptation of the 10 "Parami" of Theravada Buddhism found in the Pali Canon.  Only slight alterations have been made in order to reflect the Muay Sena ideology.

While these virtues in large part relate to one's interaction with others they are in fact an expression of self development or cultivation known as "Bhavana", a four-fold system of self-deveopment.
These Bhavana, often translated as mental development or cultivations, consists of four areas of focus:

1. KAYA BHAVANA:
One's relationship to the physical world;

2. SILA BHAVANA:
One's relationship to the social world;

3. CITTA BHAVANA:
One's development of wise emotions and;

4. PANNA BHAVANA:
One's development of wisdom.

The virtues are a rather complex and complete system of developing what's best in human beings.

1. RESPECT:

The concept of respect is fundamental in any area of life and particularly when engaging in learning potentially lethal methods of bodily force. While respect is most often interpreted as applying to one's teacher and fellow practitioners,  and indeed this is essential aspect of respect in the Noble Virtues Of Muay Sena,  a respect must begin with a respect of self and emanate to all aspects of the exponents life.
Respect encompasses a respect for the planet, environment, flora and fauna, one's parents, elders teachers, peers, community and perhaps surprisingly for one's adversary in combat and combat itself. A respect for the Noble Virtues and the causes and conditions which created and contributed to its development and those who dedicated their lives to a its legacy and a respect for the Triple Jewel of The Buddha, Dhamma and Sangha as well as for the King and the nation of Thailand is essential.
Although this can be applied to whatever religion the practitioner adheres to if any, respect should permeate every aspect of the exponents life.

2. GENEROSITY:

Generosity or giving is the foundation of the elimination of selfishness, greed, aversion and delusion. The development of Wisdom and Right Thought begin with generosity as the Buddha explained it is the supreme incinerator of the "Kilesas".
While the Thai word "Tan" is most often associated with the giving of alms or donations to the Monks or Sangha, the concept of "Dana" actually includes many areas and means of giving. In the Muay Sena Noble Virtues this involves the giving of or transference of knowledge and skills of the Art the generous giving of time and energy to preserve and promote the Art as well as the giving of kindness, sympathy, support, love and friendship to others without any expectation of anything in return.

Generosity also is the more mundane acts of giving what's needed and the less known act of giving others the opportunity to give which is epitomised in the life of the Monks. Generosity incinerates unwholesome and unwise thoughts and emotions.

3. HUMILITY:

Humility is an attribute that is often misunderstood to mean lacking in confidence, accomplishment or skill as well as a self-effacing demeanor. This can be nothing further from the truth. In the Noble Virtues this phenomenon of boasting showing off looking down upon others being condescending or abusing your physical or mental abilities is actually a clear symptom of a deep insecurity and instability. This projection often called "Yellow Belt Syndrome" in other Arts, is the result of a newfound, but novice skillset and a lack of true knowledge and understanding of the self and the Martial Arts Sciences.
Humility in its true form, stems from a tried and tested sense of self confidence that has been cultivated over years of experience and practice. It is a powerful tool in keeping oneself in touch with reality keeping a perspective of a lifelong student who knows there is still much more to learn and to avoid and deescalate potentially violent situations. Humility comes from a wisdom that no matter how skilled, knowledgeable or experienced one may be, we are just fragile human beings who are susceptible to injury and death and who know very little in relation to all the things there is to be known.

4. WISDOM:

The english term of wisdom is rather ambiguous and subjective and therefore requires a more refined elucidation. The traditional teachings informs us that there exists three distinct levels of wisdom or "Panna" these levels of wisdom are:

1. SUTAMAYA PANNA: Wisdom that comes from listening;

2. CINTAMAYA PANNA:  Wisdom that comes from independent thinking, and;

3. BHAVANAMAYA PANNA: Wisdom that comes from development and meditation.

There are also seven qualities of a wise person or "Supprisa Dhammas" (๗สัปปุริสธรรม). For purposes of this chapter we will utilize the latter.

The Seven Qualities specifically are:

1. DHAMMANNUTTA:
Knowing objectives;

2. ATTHANNUTA:
Knowing techniques to achieve said objectives;

3. ATTANNUTA:
Knowing oneself;

4. MATTANNUTA:
Knowing the right amount;

5. KALANNUTA:
Knowing the time and place;

6. PARISANNUTA:
Knowing individuals and finally;

7. PUGGALANNUTA:
Knowing groups.

These Seven Qualities manifest in every area of a wise person's life and our model and example of where one places effort in their practice in pursuit of embodying this Noble Virtue.

5. FORBEARANCE:

Forbearance as the Thai word of "Otton" suggest is a patient endurance that is characterized by an ability to exercise self-control to restrain one's intentions from manifesting into unwise speech or actions. Its essence lies in Virya or effort, literally "Heroic Effort", it is the virtue that facilitates ones determined and resilient effort towards objectives or to refrain from acting in ways contrary to the values one has endeavored to adhere to. In everyday life this Virtue fuels one's dedication to training and constant learning to application of the Precepts and Virtues or moral code delineate in this formula to conduct oneself with integrity when in a bad situation or when dealing with foolish and unwise people.To Right View of self, others and all condition phenomenon, and to all Dhammas. This Noble Virtue is what allows for and provides a catalyst for development of all the other virtues and the noble right path.

6. COURAGE:

Courage is an attribute intrinsically linked to Warriors and combat. This  is a ubiquitous virtue of an proficient and effective Martial Artist, however, it entails much more than Valor in combat. Courage is a trait that is necessary in both physical as well as psychoemotional context in the Muay Sena Warrior. The Warrior must have the courage to confront their fears and not allow it to hinder their pursuit of things that they may be uncertain of or lacking confidence to undertake. Courage allows us to look at ourselves and recognize our flaws and weaknesses and work towards bettering and strengthening ourselves. It emboldens the Muay Sena exponents to face the conventional opponent, but more importantly, our most formidable opponent which is our concept of self. Courage pushes us to put ourselves into situations that are potentially perilous to body heart and mind in order to test ourselves and build our resolve not just in combat but in life as a whole.

7. VERACITY:

Veracity is an honesty that begins with a self view that is penetrating and truthful and emanates into our interactions with other human beings in speech and action as well as thought. This Noble Virtue prevents self deceit and dishonesty with regards to all social intercourse. It is characterized by an unwavering integrity and perception of the true nature of phenomenon one may encounter in life. Veracity must also make use of wise delivery and a kind and thoughtful approach. It must be a truth expressed to others in a manner that is mindful of tact and other virtue's rather than a foolish tendency to simply say whatever comes to mind and offend others with the justification of somehow being real or truthful.

8. LOYALTY:

The virtue of loyalty serves many purposes in the life of the Muay Sena Exponent. The root word of "Bhakti" elucidates this fact as it denotes a devotion, faithfulness, dedication and allegiance to the object or entity of its vows. This dedication begins with a loyalty to one's path of practice and its source, namely ones teachers and fellow practitioners, who bestow this knowledge and assist and it's honing respectively. Loyalty is both an internal and external attribute. Internally it inspires one to not deviate from the path and be mindful and adhering to the teachings and virtues.
Externally it facilitates a moral conduct that reflects the precepts as a whole. Loyalty encompasses all aspects of our lives from the well-known loyalty to parents, teachers, religion, nation etc., to the lesser expounded upon virtues that help maintain and develop this loyalty within our hearts and minds. It is an essential attribute on the path of the Warrior-Scholar which is indispensable.

9. KINDNESS:

"Metta" which is most commonly translated as "Loving-Kindness", is a Noble and powerful faculty once sufficiently cultivated. It is rather easy and unfortunately common for humans to abuse their skills of Martial Arts to bully and oppress others when their abilities are not accompanied by a moral compass and by a benevolence and sense of justice. Kindness while similar to the concept of compassion, is  dissimilar in that compassion tends to entail and connotate a sympathy, pity or sorrow for others misfortunes or situation which often motivates one to show mercy. This definition does not reflect the nature of Metta, to the contrary loving-kindness is a sense of goodwill towards all beings and a wisdom that has Right View even when  loving-kindness seems impossible. It restrains our speech and actions when in situations where anger or ill-will arises in the mind.
Traditionally Metta is compared to the loving-kindness of that a mother feels towards her only child, which compels her to protect it with her life. It is this superlative degree of kindness and goodwill which characterizes Metta.

10. HONOR:

Honor can be a rather ambiguous and banal concept in the Martial Arts with vague notions of its meaning and more importantly how one goes about embodying the virtue. Honor is the linchpin to a conduct and mental attitude that is informed by a sense of integrity and adherence to a code that is guided by morality. It entails a manifesting in thought, speech and action a nobility that one would be proud to display to ones teachers, the wise and those which one holds in high esteem. It is an expression of the ideals which one holds to be just and right and a refutation of selfish desires. It is a willingness to ignore unwise thoughts that would lead to actions or speech that would be contrary to the ethical standards and highest aspirations which one hopes to lead their existence. Honor epitomizes and consolidates many virtues and emanates from a mind that is Mindful, self-aware and skilled in nature. It is displayed in one's conduct in all situations from the mundane to the most dire.

THE 5 PRECEPTS FOR TRAINING ONES CONDUCT OR "PANCA SILA" (เบญจศีล)

The five precepts known in the Pali language as "Panca Sila", are not Commandments, Vows or an Oath of any kind.
To the contrary, these precepts are voluntarily taken training rules which are designed to promote Mindfulness in one's endeavor to develop one's skills of basic morality.
They are intended to assist one in one's wise desire lead a life which is skillful and provides oneself, as well as all of those one comes into contact with, an environment which is free of greed, hatred and delusion.

The 5 Training Precepts are as follows :

"AS A MEANS OF TRAINING MY CONDUCT I WILL ENDEAVOR TO REFRAIN FROM THE FOLLOWING UNSKILLFUL ACTIONS :

1. TAKING LIFE

2. TAKING THAT WHICH HAS NOT BEEN FREELY GIVEN

3. ENGAGING IN SEXUAL MISCONDUCT

4. UNTRUTHFUL SPEECH

5. TAKING INTOXICANTS