2. สื่อส่องทาง สว่างอ�าไพ
แสงธรรม
ทุกชีวิตมีปัญหา พระพุทธศาสนามีทางแก้
วารสารธรรมะรายเดือนที่เก่าแก่ที่สุดในอเมริกา
ปีที่ 36 ฉบับที่ 431 ประจ�าเดือนมีนาคม พ.ศ. 2554 Vol.36 No.431 March, 2011
Objectives :
�To promote Buddhist activities. สารบัญ
�To foster Thai culture and tradition.
�To inform the public of the temple’s activities.
Contents
�To promide a public relations center for
Buddhists living in the United States. The Buddha’s Words.............................................. 1
Emancipation From the World By Ven. Buddhadasa.. 2
เจ้าของ : วัดไทยกรุงวอชิงตัน, ดี.ซี. About Being Careful By Ven. Ajanh Chah.................7
ที่ปรึกษา : พระวิเทศธรรมรังษี People who have the Dhamma By Ven. Laung Ta Chi...... 12
กองบรรณาธิการ : My Life as a Buddhist Monk by Matthew Regan....17
ดร.พระมหาถนัด อตฺถจารี The Meditation Workshop ..........................................19
พระสมุห์ณัฐิวุฒิ ปภากโร สาระธรรมจาก...พระไตรปิฎก ................................... 21
พระจรินทร์ อาภสฺสโร ปฏิบัติธรรมประจ�าเดือนมีนาคม ................................ 22
พระมหาเรืองฤทธิ์ สมิทฺธิญาโณ
พระสุริยา เตชวโร เสียงธรรม...จากวัดไทย............................หลวงตาชี 23
พระมหาสราวุธ สราวุโธ ประมวลภาพกิจกรรมเดือนกุมภาพันธ์..................... 30
พระมหาประดู่ชัย ภทฺทธมฺโม เสียงธรรม...จากหลวงตาชี ...................................... 32
พระมหาศรีสุพรณ์ อตฺตทีโป ท่องแดนพระพุทธศาสนา ๒,๓๐๐ ปี ดร.พระมหาถนัด 39
พระมหาค�าตัล พุทฺธงฺกุโร อนุโมทนาพิเศษ / Special Thanks.......................... 41
พระอนันต์ภิวัฒน์ พุทฺธรกฺขิโต Thai Temple’s News...............โดย ดร.แฮนดี้ 42
และอุบาสก-อุบาสิกาวัดไทยกรุงวอชิงตัน, ดี.ซี. รายนามผู้บริจาคเดือนกุมภาพันธ์ Ven.Pradoochai 45
รายนามผู้บริจาคออมบุญประจ�าปีและเจ้าภาพภัตตาหารเช้า..50
SAENG DHAMMA Magazine รายนามเจ้าภาพถวายเพล / Lunch............................51
is published monthly by ก�าหนดการท�าบุญวันสงกรานต์ ................................... 60
Wat Thai Washington, D.C. Temple กงสุลสัญจร ณ วัดไทยกรุงวอชิงตัน, ดี.ซี. ...............62
At 13440 Layhill Rd.,
Silver Spring, MD 20906
Tel. (301) 871-8660, 871-8661 Photos taken by
Fax : 301-871-5007 Ven. Pradoochai, Ven. Khumtan
E-mail : watthaidc@hotmail.com Ven. Ananphiwat, Ven.Srisuporn
Homepage : www.watthaidc.org Mr. Kevin & Mr. Sam
Radio Network : www.watthai.iirt.net Bank & Ms. Golf
2,500 Copies
4. แสงธรรม 1 Saeng Dhamma
The Buddha’s Words
พุทธสุภาษิต
ยสฺส อจฺจนฺตทุสฺสีลฺยํ มาลุวา สาลมิโวตฺถตํ
กโรติ โส ตถตฺตานํ ยถา นํ อิจฺฉตี ทิโส. (๑๖๒)
คนทุศล ก็เหมือนกับต้นไม้ ทีเ่ ถาวัลย์ขนจนรก เขาทําตัวให้วอดวายเอง
ี ้ึ
มิจาต้องรอให้ศตรูมาคอยกระทําให้
ํ ั
An exceedingly corrupted man is like a Maluva creeper strangling
a sal-tree. Surely, he does unto himself what his enemy would wish
for him.
5. แสงธรรม 2 Saeng Dhamma
EMANCIPATION
FROM THE WORLD
by Buddhadasa Bhikkhu
http://www.buddhanet.net/budasa10.htm
...Continued from last issue... desire of his, he finds it hard to resist. He is likely
to become interested to the point of becoming in-
EMANCIPATION FROM THE WORLD volved, pleased to the point of forgetting himself.
T he ninth fetter is Agitation (Uddhacca), that
is, mental unrest, distraction, lack of peace
and quiet. This is the feeling of agitation that arises
If it is an undesirable object, the mind becomes
depressed so that his gratification comes to an end.
This is the nature of Agitation.
when something interesting comes by. We all have The first three grades of Aryian still have curios-
certain chronic wishes, particularly a desire to get, ity and inquisitiveness about things, but the Ara-
to be, not to get, or not to be, one thing or another. hant has none at all. His mind has abolished all
When something comes by, via the eye, ear, nose, desire for anything whatsoever: it has abolished
tongue, or body, which fits in with one of our ten- fear and hatred, worry and anxiety, mistrust and
dencies, there is likely to come about the mental doubt, and all desire to know about and see things.
reaction, pro or con, which we call interest. If we His mind is free. Nothing can provoke or lure him,
see something new and strange, wavering and cu- and arouse inquisitiveness or curiosity, simply be-
riosity are bound to arise, because there are still cause he has abolished partiality. It should be real-
things that we want and things that we fear and ized that the existence or arising of agitation in any
mistrust. So the mind cannot resist, it has to be situation is a consequence of some form of desire,
interested in the various things that come by- at even including the desire for knowledge. When de-
least that is how it is with an ordinary person. If sire has been done away with through realizing the
the object in question happens to coincide with a impermanence, worthlessness and nonselfhood of
6. แสงธรรม 3 Saeng Dhamma
all things, nothing is any longer seen as worth get- compassed only what need be known. The Buddha
ting or being, and so there is no curiosity about knew all that need be known. The word “omnis-
anything. If a bolt of lightning were to strike right cient” or “all - knowing” means knowing just as
beside an Arahant, he would not be interested, be- much as need be known: it does not include any-
cause he has no fear of death, or craving for con- thing non-essential.
tinued existence, or anything of that sort. Even if Ignorance causes people to misidentify suffering
something dangerous came along, or if something as pleasure, to such an extent that they just swim
brand new were discovered in the world, he would around in circles in a sea of suffering. It also causes
know no inquisitiveness or curiosity, because such them to misidentify the cause of suffering, so that
things have no significance for him. He has no wish they go blaming the wrong things, spirits, celestial
to know about anything from the point of view of beings, or anything at all as the cause of their pain
what it may have to offer him. Because there is and misfortune, instead of rectifying the situation
nothing that he longs for, he has no curiosity of any by the right means. The making of vows to these
kind, and his mind has a purity, a tranquillity such spirits and celestial beings is a manifestation of the
as we ordinary folk have never attained. lowest level of ignorance regarding the complete
The tenth and last defilement is Ignorance. elimination of suffering by means of eliminating
This covers every kind of defilement not yet men- the craving which is its direct cause. The mistaken
tioned. The word “ignorance” refers to a condition assumption that the bliss and tranquillity or una-
of lack of knowledge, and in this case “knowledge” wareness brought about by deep concentration is
means real knowledge, correct knowledge. Natu- the complete extinction of suffering was common
rally no creature can exist without having some in the Buddha’s time, and is still promoted in the
knowledge, but if that knowledge is false, it has the present day. Certain schools of thought have even
same value as no knowledge. Most people suffer come to regard sensuality as an instrument for ex-
from chronic ignorance or false knowledge; most of tinguishing suffering, so that sects with shameful,
us are benighted. The most important questions for obscene practices have arisen right in the tem-
human beings are those that ask: “What is suffering, ples. They firmly believe that sensuality is some-
really?,” “What is the real cause of the arising of thing quite essential, a kind of vital nourishment.
suffering?,” “What is real freedom from suffering?” Not content with just the four necessities of life,
and “What is the real way to attain freedom from namely food, clothing, shelter and medicine, they
suffering?” If some individual has real knowledge, add an extra one, sensuality, making five necessi-
if he is free of ignorance, he is reckoned as en- ties. A person ignorant about the Path that leads to
lightened. The totality of human knowledge is of the extinction of suffering is liable to act foolishly
untold extent, but the Buddha classed most of it and be motivated by his own desires, for instance
as not essential. The Buddha’s enlightenment en- naively relying on physical things, or on spirits and
7. แสงธรรม 4 Saeng Dhamma
celestial beings, just as if he had no religion at all. about because ignorance has enveloped the mind
Such a person, though he may be a Buddhist by cutting off all means of escape. At several places
birth, is able to go to such foolish lengths simply in the Texts, ignorance is compared to a thick shell
because the power of ignorance prevents his being covering the whole world and preventing people
content with extinguishing suffering by way of the from seeing the real light.
Noble Eightfold Path. Instead he goes about extin- The Buddha placed ignorance last in the list of
guishing suffering by lighting incense and candles, the ten fetters. When a person becomes an Ara-
and making pledges to supposedly supernatural hant, the highest grade of Aryian, he completely
things. eliminates the five remaining fetters or defilements.
Every normal person wishes to gain knowl- He eliminates desire for forms, desire for objects
edge; but if the “knowledge” he gains is false, other than forms, status consciousness, agitation
then the more he “knows,”’ the more deluded he and ignorance. The four kinds of Aryian, Stream -
becomes. Thus more enterer, Once - return-
kinds of knowledge can er, Never - returner and
blind the eyes. We have Arahant, dwell in the
to be careful with this Supra mundane plane.
word “enlightenment.” The Supramundane can
The “Light” may be be recognized as hav-
the glare of ignorance, ing nine aspects. The
which blinds and de- condition of the Stream
ludes the eye and gives ..สุโข ปุญญสฺส อุจจโย การสังสมบุญนำาสุขมาให้.. - enterer while he is in
ฺ ฺ ่
rise to overconfidence. the process of cutting
Blinded by the glare of out the defilements is
ignorance, we are unable to think straight and so called the Path of Stream entry, and that when he
are in no position to defeat suffering. We waste our has succeeded in cutting them out is called the
time with trivialities, nonessential things unworthy Fruit of Stream entry. Likewise there are the fol-
of our respect. We become infatuated with sensu- lowing pairs: Path and Fruit of Once returning, Path
ality, taking it to be something excellent and es- and Fruit of Never returning and Path and Fruit of
sential for human beings, something which every Arahantship, in all four pairs. These together with
man ought to get his share of before he dies, and Nirvana make up the nine aspects of the Supra-
making the excuse that we are doing it for the sake mundane. For an individual in the supramundane
of some quite different ideal. The hope for rebirth plane, suffering is diminished in accordance with
in heaven is founded on sensuality. Attachment to his status until ultimately he is completely free of
anything whatsoever, particularly sensuality comes it. When a person once succeeds in attaining unob-
8. แสงธรรม 5 Saeng Dhamma
scured and perfect insight into the true nature of Hence it is the condition of freedom, of freedom
things so that he is able to stop desiring anything from fetters. It is the end of torment and buffeting,
whatsoever, he has attained the supramundane stabbing and chafing, from any source whatsoever.
plane, his mind has transcended the worldly con- This is the nature of the Supramundane, the ulti-
dition. And when he has completely and utterly mate. It is the Buddhist goal and destination. It is
relinquished all the mental defilements, his mind the final fruit of Buddhist practice. In the foregoing
is rendered permanently free of all those worldly pages we have explained systematically the princi-
things which formerly it liked and disliked. ples of Buddhism. We have presented it as an or-
Nirvana is a condition not in any way compara- ganized practical system designed to bring knowl-
ble to any other. It is unlike any worldly condition. edge of the true nature of things. In reality things
In fact, it is the very negation of the worldly con- are impermanent, unsatisfactory and not selves;
dition. Given all the characteristics of the worldly but all creatures are attracted by things and be-
condition, of phenome- come attached to them
nal existence, the result simply through misun-
of completely canceling derstanding. The Bud-
out all those character- dhist practice, based
istics is Nirvana. That is on Morality (Sila), Con-
to say, Nirvana is that centration (Samadhi),
which is in every re- and Insight (Panna), is
spect precisely the op- a tool to be used for
posite of the worldly “เวยยาวัจมัย บุญเกิดจากการช่วยเหลือในกิจกรรมต่างๆ” completely cutting out
condition. Nirvana nei- grasping and clinging.
ther creates nor is created, being the cessation of The objects of our clinging are the five aggregates:
all creating. Speaking in terms of benefits, Nirvana is body, feeling, perception, active thinking and con-
complete freedom from hellfire, scourging, torture, sciousness. When we have come to know the true
bondage, subjection and thralldom, because the nature of the five aggregates, we understand all
attainment of Nirvana presupposes the complete things so well that desire gives way to disenchant-
elimination of the defilements, which are the cause ment, and we no longer cling to any of them.
of all unsatisfactory mental states. Nirvana lies be- What we have to do is lead the kind of life de-
yond the limitations of space and time. It is unique, scribed as Right Living (Samma Vihareyyum), and
unlike anything in the world. Rather it is the extinc- be full day and night with the joy that arises out
tion of the worldly condition. Speaking metaphori- of conduct that is consistently good, beautiful and
cally, the Buddha called it the realm where all con- right. This limits aimless wandering of the thoughts
ditional things cease to be (Sankhara - samatho). and makes it possible to concentrate and to have
9. แสงธรรม 6 Saeng Dhamma
clear insight at all times. Then if conditions are the real essence of BuddhaDhamma. If we don’t
right, the result is disenchantment, struggle to practice Buddha-Dhamma, we shall only know
break loose, slipping free, or even complete Nir- about it and shall lack any true insight. It rests with
vana. If we wish to hurry and gain quick results, each of us to practice introspection, observe and
then there is the line of practice called Vipassana, understand his own imperfections, and then try to
which begins with moral purity and mental purity root them out completely. Even if one is only half
and carries right through to perfect and unobscured successful, some clear understanding will result. As
intuitive insight. By this means we can complete- the defilements are progressively eliminated, their
ly cut through the fetters that bind us fast to this place is taken by purity, insight and peace. So I ad-
world, and attain the final Fruit of the Path. This is vise and beseech you to approach the subject in
a brief account of the whole of Buddha-Dhamma this fashion. You may then succeed in penetrating
from beginning to end, including both theoretical to the real Buddha- Dhamma. Don’t waste the ad-
and practical principles, and covering the entire vantages of having been born a human being and
subject right from the first steps to the final Fruit. having encountered the Buddha’s teaching. Don’t
The whole story ends with Nirvana. As the Buddha miss this chance to be a perfect human being.
said: “All Buddhas recognize Nirvana as the highest
good.” So it behooves us to practice in order to re-
alize and attain that which should be realized and To be continued
attained. Doing this, we shall deserve to be called
Buddhists; we shall gain insight and penetrate to
คุณอนันต์วัฒน์ พุทธสิริ อุปสมบท ณ วัดไทยฯ ดี.ซี. เพื่อทดแทนคุณบิดามารดาและศึกษาพระธรรมวินัย
ในนามเจ้าภาพ ขอขอบคุณและอนุโมทนาบุญกับญาติสนิทมิตรสหายทุกท่านที่มาร่วมงานในครั้งนี้
10. แสงธรรม 7 Saeng Dhamma
About Being
CAREFUL
A Dhammatalk By Ajahn Chah
http://www.ajahnchah.org/book/About_Being_Careful.php
JUST DO IT! Sometimes you may break out in a sweat. Big
W hen you do sitting meditation, sit
straight; don’t lean your head too far
back or too far forwards. Keep a balanced ‘just-
beads, as large as corn kernels rolling down your
chest. But when you’ve passed through painful
feeling once, then you will know all about it.
right’ posture like a Buddha image. Then your Keep doing it. Don’t push yourself too much.
mind will be bright and clear. Just keep steadily practising.
Endure for as long as you can before chang- Be aware while you’re eating. You chew and
ing your posture. If it hurts, let it hurt. Don’t be swallow. Where does the food go to? Know
in a hurry to change your position. Don’t think what foods agree with you and what foods disa-
to yourself, ‘’Oh! It’s too much. Take a rest.’’ gree. Try gauging the amount of food. As you
Patiently endure until the pain has reached a eat keep looking and when you think that after
peak, then endure some more. another five mouthfuls you’ll be full, then stop
Endure, endure until you can’t keep up the and drink some water and you will have eaten
mantra ‘Buddho’. Then take the point where just the right amount.
it hurts as your object. ‘’Oh! Pain. Pain. Real Try it. See whether or not you can do it. But
pain.’’ You can make the pain your meditation that’s not the way we usually do it. When we
object rather than Buddho. Focus on it continu- feel full we take another five mouthfuls. That’s
ously. Keep sitting. When the pain has reached what the mind tells us. It doesn’t know how to
it’s limit, see what happens. teach itself.
The Buddha said that pain arises by itself The Buddha told us to keep watching as we
and disappears by itself. Let it die; don’t give up. eat. Stop five mouthfuls before you’re full and
11. แสงธรรม 8 Saeng Dhamma
drink some water and it will be just right. If you stance, as soon as you sit, do you think of your
sit or walk afterwards, then you don’t feel heavy. home? Some people think of eating Chinese
Your meditation will improve. But we don’t noodles. When you’re first ordained you feel
want to do it. We’re full up and we take another hungry, don’t you? You want to eat and drink.
five mouthfuls. That’s the way that craving and You think about all kinds of food. Your mind is
defilement is, it goes a different way from the going crazy. If that’s what’s going to happen,
teachings of the Buddha. Someone who lacks a then let it. But as soon as you overcome it, then
genuine wish to train their minds will be unable it will disappear.
to do it. Keep watching your mind. Do it! Have you ever walked cankama? What
Be vigilant with sleep. Your success will de- was it like as you walked? Did your mind wan-
pend on being aware of the skilful means. Some- der? If it did, then stop and let it come back. If it
times the time you go to sleep may vary some wanders off a lot, then don’t breathe. Hold your
nights you have an early night and other times breath until your lungs are about to burst. It will
a late night. But try practising like this: whatever come back by itself. No matter how bad it is, if
time you go to sleep, just sleep at one stretch. it’s racing around all over the place, then hold
As soon as you wake up, then get up immedi- your breath. As your lungs are about to burst,
ately. Don’t go back to sleep. Whether you sleep your mind will return. You must energize the
a lot or a little, just sleep at one stretch. Make a mind. Training the mind isn’t like training ani-
resolution that as soon as you wake up, even if mals. The mind is truly hard to train. Don’t be
you haven’t had enough sleep, you will get up, easily discouraged. If you hold your breath, you
wash your face, and then start to walk cankama or will be unable to think of anything and the mind
sit meditation. Know how to train yourself in this will run back to you of its own accord.
way. It’s not something you can know through It’s like the water in this bottle. When we
listening to someone else. You will know through tip it out slowly then the water drips out...drip...
training yourself, through practice, through doing drip...drip. But when we tip the bottle up farther
it. And so I tell you to practice. the water runs out in a continuous stream, not
This practice of the heart is difficult. When in separate drops as before. Our mindfulness is
you are doing sitting meditation, then let your similar. If we accelerate our efforts, practice in
mind have only one object. Let it stay with the an even, continuous way, the mindfulness will
in-breath and the out-breath and your mind be uninterrupted like a stream of water. No mat-
will gradually become calm. If your mind is in ter whether we are standing, walking, sitting or
turmoil, then it will have many objects. For in- lying down, that knowledge is uninterrupted,
12. แสงธรรม 9 Saeng Dhamma
flowing like a stream of water. come with it. We know the fruit is all there, so
Our practice of the heart is like this. After a we don’t have to count it again.
moment, it’s thinking of this and thinking of that. Having meditated on the thirty-two parts of
It is agitated and mindfulness is not continuous. the body, and recognized them as something
But whatever it thinks about, never mind, just not stable or permanent, we no longer need to
keep putting forth effort. It will be like the drops weary ourselves separating them like this and
of water that become more frequent until they meditating in such detail. Just as with the bas-
join up and become a stream. Then our knowl- ket of fruit - we don’t have to dump all the
edge will be encompassing. Standing, sitting, fruit out and count it again and again. But we do
walking or laying down, whatever you are doing, carry the basket along to our destination, walk-
this knowing will look after you. ing mindfully and carefully, taking care not to
Start right now. Give it a try. But don’t hurry. stumble and fall.
If you just sit there watching to see what will When we see the body in the body, which
happen, then you’ll be wasting your time. So be means we see the Dhamma in the body, know-
careful. If you try too hard then you won’t be ing our own and others’ bodies as impermanent
successful, but if you don’t try at all then you phenomena, then we don’t need detailed ex-
won’t be successful either. planations. Sitting here, we have mindfulness
constantly in control, knowing things as they
ABOUT BEING CAREFUL are, and meditation then becomes quite sim-
T he Buddha taught to see the body in
the body. What does this mean? We are
all familiar with the parts of the body such as
ple. It’s the same if we meditate on Buddho
- if we understand what Buddho really is, then
we don’t need to repeat the word ‘Buddho.’ It
hair, nails, teeth and skin. So how do we see means having full knowledge and firm aware-
the body in the body? If we recognize all these ness. This is meditation.
things as being impermanent, unsatisfactory and Still, meditation is generally not well un-
not-self, that’s what is called ‘seeing the body derstood. We practice in a group, but we often
in the body.’ Then it isn’t necessary to go into don’t know what it’s all about. Some people
detail and meditate on the separate parts. It’s think meditation is really hard to do. ‘’I come to
like having fruit in a basket. If we have already the monastery, but I can’t sit. I don’t have much
counted the pieces of fruit, then we know what’s endurance. My legs hurt, my back aches, I’m in
there, and when we need to, we can pick up pain all over.’’ So they give up on it and don’t
the basket and take it away, and all the pieces come anymore, thinking they can’t do it.
13. แสงธรรม 10 Saeng Dhamma
But in fact samādhi is not sitting. Samādhi wrong, so you stop and refrain. Is there harm
isn’t walking. It isn’t lying down or standing. Sit- in this? What do you think? Or if you have a
ting, walking, closing the eyes, opening the eyes, thought about stealing something and that is
these are all mere actions. Having your eyes followed by a stronger recollection that to do
closed doesn’t necessarily mean you’re prac- so is wrong, and so you refrain from acting on
ticing samādhi. It could just mean that you’re it - is that bad kamma? It’s not that every time
drowsy and dull. If you’re sitting with your eyes you have an impulse you instantly accumu-
closed but you’re falling asleep, your head bob- late bad kamma. Otherwise, how could there
bing all over and your mouth hanging open, be any way to liberation? Impulses are merely
that’s not sitting in samādhi. It’s sitting with your impulses. Thoughts are merely thoughts. In the
eyes closed. Samādhi and closed eyes are two first instance, you haven’t created anything yet.
separate matters. Real samādhi can be prac- In the second instance, if you act on it with body,
ticed with eyes open or eyes closed. You can be speech or mind, then you are creating something.
sitting, walking, standing or lying down. Avijjā (ignorance) has taken control. If you have
Samādhi means the mind is firmly focused, the impulse to steal and then you are aware of
with all-encompassing mindfulness, restraint, yourself and aware that this would be wrong, this
and caution. You are constantly aware of right is wisdom, and there is vijjā (knowledge) instead.
and wrong, constantly watching all conditions The mental impulse is not consummated.
arising in the mind. When it shoots off to think This is timely awareness, of wisdom arising
of something, having a mood of aversion or and informing our experience. If there is the first
longing, you are aware of that. Some people
get discouraged: ‘’I just can’t do it. As soon as I
sit, my mind starts thinking of home. That’s evil
(Thai: bahp).’’ Hey! If just that much is evil, the
Buddha never would have become Buddha. He
spent five years struggling with his mind, thinking
of his home and his family. It was only after six
years that he awakened.
Some people feel that these sudden arisings
of thought are wrong or evil. You may have an
impulse to kill someone. But you are aware of คุณปุก จิราภรณ์ สิรวชา พร้อมครอบครัว
๊ ิิ
it in the next instant, you realize that killing is ทำาบุญวันเกิด ถวายเพลแด่พระสงฆ์วดไทยฯ ดี.ซี.
ั
14. แสงธรรม 11 Saeng Dhamma
mind-moment of wanting to steal something and jhāna, and attaining various kinds of powers like
then we act on it, that is the dhamma of delusion; clairvoyance. But if you get that far, it’s hard to
the actions of body, speech and mind that follow undo. Some places teach this deep tranquility,
the impulse will bring negative results. to sit with delight in quietude. The meditators
This is how it is. Merely having the thoughts then get intoxicated by their samādhi. If they
is not negative kamma. If we don’t have any have sīla, they get intoxicated by their sıla. If
thoughts, how will wisdom develop? Some peo- they walk the path, they become intoxicated by
ple simply want to sit with a blank mind. That’s the path, dazzled by the beauty and wonders
wrong understanding. they experience, and they don’t reach the real
I’m talking about samādhi that is accompa- destination.
nied by wisdom. In fact, the Buddha didn’t wish The Buddha said that this is a subtle error.
for a lot of samādhi. He didn’t want jhāna and Still, it’s something correct for those on a coarse
samāpatti. He saw samādhi as one component level. But actually what the Buddha wanted
factor of the path. Sīla, samādhi and paññā are was for us to have an appropriate measure of
components or ingredients, like ingredients used samādhi, without getting stuck there. After we
in cooking. We use spices in cooking to make train in and develop samādhi, then samādhi
food tasty. The point isn’t the spices them- should develop wisdom.
selves, but the food we eat. Practicing samādhi
is the same. The Buddha’s teachers, Uddaka and
To be continued
Ālāra, put heavy emphasis on practicing the
คุณชูชย-คุณพวงทิพย์ อิถรัชต์ และครอบครัว พร้อมญาติมตร ทำาบุญสัตตมวาร นิมนต์พระสงฆ์
ั ิ
สวดมาติกาบังสุกล ถวายเครืองไทยธรรม อุทศส่วนกุศลให้แด่คณพ่อเปลือง ชุมพล ๕ ก.พ. ๒๕๕๔
ุ ่ ิ ุ ้
15. แสงธรรม 12 Saeng Dhamma
People who
Have the Dhamma
Essays On The Dhamma
By Luang Ta Chi
Edited by Du Wayne Engelhart
troversies are certainly a cause of suffering.
10. Dukkhakandha. Suffering due to attach-
II. Blind-Minded Man ment and possessiveness. This is the supreme suf-
fering—we get attached to our bodies and minds
8. Sahagatadukkha. Suffering that comes with (the five aggregates), believing that they actually
the attainment of wealth, status, and praise. This belong to us, that we can control their nature.
means that all these things cause suffering, for This is a delusion. If we can accept the nature of
when there is wealth, there can be loss of wealth. things, all suffering mentioned above will cease.
When there is high rank or position, there can be Most of us do not understand suffering be-
loss of position. When there is praise, there can be cause ignorance blinds our hearts so that there
gossip or criticism. And when there is happiness, is no wisdom and we cannot recognize suffering
there can be depression. These opposites exist to- around us. When we do not recognize suffering,
gether. Rich people can lose their fortunes, being we let ourselves be deluded by the illusions of
unable to sleep or eat, and some even end up happiness and pleasure, just as a moth flies into
losing their minds as well. The Buddha taught us a very bright flame. Very few people can escape
not to be attached to fame, fortune, and praise be- the trap of this illusion of happiness.
cause they are usually unsubstantial. But for most
people this is a very difficult thing to do. Andhabhūto ayam loko
9. Vivādamūlakadukkha. Suffering due to con- Tanukettha vipassati
troversies. Having to live with others who have dif- Sakuno jālamuttova
ferent opinions and tastes can create controversies. Appo saggāya gacchati.
Controversies can lead to anger and hatred, which
cause suffering. There can be strong arguments Most living things have the wrong view; very
and revenge that lead to fights or even killing. Con- few have the right view that leads to the state
16. แสงธรรม 13 Saeng Dhamma
of true happiness. Like birds trapped in a as an illusion.
hunter’s net, very few can escape. Thus, those with wisdom practice meditation
Most people these days are trapped in igno- and are not foolishly affected by illusion. There is
rance, their view unclear because of defilements, nothing left but wisdom, peace, purity, and clar-
seeing only illusions. Although they call them- ity, which lead to a stable condition in life.
selves Buddhists, they ignore the Buddha’s teach-
ing. People at all levels of society can be harmed III. People Who Have the Dhamma
by belief in magical powers to protect and sup-
port them, but these beliefs lead only to more People in the time of high technology with
ignorance. These people are blind to the truth. computers are not interested in the Dhamma or
Most people with wrong view end up in the in speaking about someone who has the Dham-
dark. Ignorance creates delusion and foolishness, ma. Most are more interested in honoring with
as described by the Buddha: praise and showing reverence to people who
have power, a high place in society, money, big
Etha passathimam lokam houses, boats, cars, businesses, and degrees in
Cittam rājarathūpamam education. These are the immoderate things that
Yattha bālā visīdanti people value.
Natthi sanggo vijānatam. One thing that is important and should be
said is that when people talk about the Dhamma
Listen, all of you. The world seems like a among good friends, the friends say, “Why are
shining and very bright carriage which attracts you speaking about this thing? That is useless
those who are still clinging to wrong view, while in our lives. The Dhamma is something for old
those with right view see it for what it is and people who go to the temple to be interested
are not attracted to it. in. We have so much of our own business and
work to do. Why should we pay attention to the
According to this saying, most of us on the Dhamma? It is a waste of time for us.” This is a
earth are like the blind, living like a person who mistaken belief of these “modern” people. That
is lost, unable to find the way. Sometimes we is why people do not talk about someone who
fall into the fire, and we are happy living in our has the Dhamma as much as they should.
defilements. This ignorance causes physical and The one who has the Dhamma—what kind of
mental suffering. person is this? What good is the person who has
This is the price people have to pay who are the Dhamma? The one who has the Dhamma is
attached to the world—beaten by the world like the one who acts out the Dhamma as a habit, who
slaves on a plantation. So the Buddha said to practices the Dhamma regularly, continuously, with-
look at the world, know it for what it is, and see it out a break. This is the one who has the Dhamma.
17. แสงธรรม 14 Saeng Dhamma
Dhamma is goodness, correctness, the truth. Who- and worry, happiness, and be better in every way
ever has goodness, correctness, and truth in his heart in our lives, we should walk along the path the
can be called the one who has the Dhamma. Buddha has laid down for us; that is, follow the
When we talk about the Dhamma, we remem- Dhamma. The Dhamma is holy; it has the power
ber the words of Buddhadāsa Bhikkhu: to make one who practices it better. Practicing
“Nowadays all we do is ‘wai’ (show respect), the Dhamma can, for example, make the com-
but when we are told to practice the Dhamma, we mon person become more learned, or rise to a
close our ears.” This is rather strange. Every hu- higher spiritual place of “deva,” “indra,” or “brah-
man being; nation; religion; and special group with ma.” The practice of the Dhamma can even lead
a common culture, religion, or language wants to to eventually becoming an enlightened one who
have happiness and have a better life. However, has entered the right path, and finally, nibbāna.
the main thing that brings happiness and progress We should not be mistaken and just pay re-
so that it is a blessing in our lives is the Dhamma. spect and, when asked to practice the Dhamma
But then why don’t we like the Dhamma? We like and follow the teaching, act is if we don’t hear
to just pay respect; we like to make offerings for and become disinterested. It is like the saying,
magical protection and happiness. “When asked to practice the Dhamma, you cover
Big trees or spirit houses, where this or that your ears.” You don’t want to hear; you don’t
spirit lives, are thought to be holy. The area over- want to listen. When it comes to magical offer-
flows with offerings. People think that paying re- ings, putting a spell on someone, fortune telling,
spect and making offerings will bring benefits that no matter how far away, you try to get there. How-
will cause them to be happy and have a better
ever, when it comes to practicing the Dhamma,
life, including freedom from danger and worry in
even if it is right next door, you will say that you
life, and safety. In this way they think as one
don’t have time. Just think about it. Is there re-
who is blind, who is in darkness, who does not
ally no time to practice the Dhamma? Then what
understand the truth. But the thing that causes
safety, happiness, and makes everything better in do you do with all your time? That is the excuse
all ways has to be according to the Dhamma. for people who are afraid of the Dhamma. Don’t
The monks teach us: be afraid of the Dhamma; the Dhamma is some-
Dhamma is what will protect one who prac- thing that will bring you happiness. Doesn’t eve-
tices. Dhamma that is done well will bring hap- rybody want happiness? If that is so, we should
piness. This is the result of practicing Dhamma. all practice the Dhamma. The happiness from
One who practices Dhamma regularly will not practicing the Dhamma is a happiness free from
wander toward evil or disaster. everything not pure. It is something experienced
All of you will probably be able to see by deeply and not comparable to anything else. It
now that if we wish to have freedom from danger is happiness that will last forever, that does not
18. แสงธรรม 15 Saeng Dhamma
change like worldly happiness. Worldly happi- cine. The Buddha gives us medicine, which is the
ness is happiness mixed with misery. Therefore, Dhamma for people’s hearts, with the hope that
true happiness is that which is from the heart, we will all live together in peace, no matter what
that is peaceful, without defilement (kilesa)—that the period of time in which we live. When peo-
which comes from practicing the Dhamma. ple are practicing the Dhamma, in that period of
When the Buddha gave an example of prac- time the world will be filled with happiness and
ticing the Dhamma for all us humans to follow, peace. There will be development and progress
many people misunderstood that practicing the in every way. Our house could be heaven, with
Dhamma is old-fashioned, not up to date with people living together filled with happiness. The
the changes and developments in present soci- Dhamma is always in fashion and always practi-
ety. But the Buddha still encouraged everyone to cal. We should be practicing the Dhamma, my
practice as much as they are able because without dear friends.
practicing the Dhamma, we are no different from The Dhamma is deep and wide, but to better
animals; we have no values. The worth of each understand our practice of the Dhamma, we can
human depends on the result of his practicing express it in brief form easily as goodness, correct-
the Dhamma. The Buddha encouraged people to ness, and truth. When a person practices these
practice the Dhamma because he was concerned three things, it is like armor that protects you. It
that all humans will become wild and like barbar- is the best refuge and keeps us safe. We should
ians, and will not be able to improve or better be more interested in studying and practicing the
their lives. This is similar to parents encourag- Dhamma; don’t say you don’t have time or the
ing their children to take medicine, even though Dhamma doesn’t concern you, or else you will
they may hate taking medicine. The parents try be sorry later. Now that we have been born and
as well as they can to get the medicine in, and if are living on this earth, we should do good, do
the children will not take the medicine by them- correct things, and live in truth so that we will
selves, the parents have to force the medicine in. be able to say that we are the ones who “have
No matter how hard this is to do, it is done with the Dhamma.” This is like building an inheritance
love because the parents wish their children will that is so valuable for the generation that follows
be in better health. Every child hates medicine, us so that it can be an example for the next gen-
but every child has had to take it and has be- eration. It is like the saying, “Do good for your
come better for having done so. children. Do the correct things for your children’s
If the Dhamma makes people civilized, why children.”
is there a misunderstanding that practicing the
Dhamma is old-fashioned? In the end, all of us To be continued
act like children who do not want to take medi-
19. แสงธรรม 16 Saeng Dhamma
MY (VERY BRIEF) LIFE
AS A BUDDHIST MONK
Part IV: Tudong
By Matthew R.G. Regan
I t was mid-morning when Steve’s van
pulled into the parking lot in front of our
destination in Charlottesville, VA. Just a few
tle sightseeing, wandering the grounds of the
University of Virginia. As we walked through
the Rotunda, I wondered what Thomas Jef-
hours ago, we had awoken in the secluded ferson, architect of the building and founder
peace of Wat Pa Santidhamma and now we of the university, would have thought had
were 150 miles away, preparing to receive he been able to see us in our saffron robes
lunch and give blessings to the owner and and shaven heads, but somehow, I came to
staff of a local Thai restaurant. But even as the conclusion he would have been pleased
we rested from our early morning drive, there and intrigued—the tourists and students who
was a quiet sense of worry in the air. Early came up and spoke with us certainly were.
that morning, we had learned that the abbot But as I would learn throughout my tem-
of the temple in Long Island, New York, had porary ordination, the life of a monk is one
taken seriously ill, and Ajahn Thanat and the of comings and goings, hellos and goodbyes.
abbot of Wat Pa, who were originally going to Not long after we had finished our little tour
accompany us for our the rest of our journey, of the campus, Ajahn Thanat and the abbot
would have to travel to New York that after- of Wat Pa were on their way to New York, and
noon. Luckily, however, there was still some the remainder of us—Ajahn Ampol, Luang P
time for us to visit the people and places of Piya, Luang P Joe, Steve, and myself—were
Charlottesville before they had to leave. headed off to big our day of practicing in the
After lunch and sharing blessing stanzas style of forest monks (tudong): sleeping, walk-
with the restaurant staff, we set off for a lit- ing, and sitting in the midst of nature. Our first
20. แสงธรรม 17 Saeng Dhamma
stop, perhaps to ease the transition from the spend the majority of the day. Our gracious
streets of Charlottesville to the mountains of host was thoughtful enough to offer us some
the Shenandoah, was the house of the owner lunch to take with us before we left, and as
of the restaurant we had visited that morning. we drove away, I was again struck by the gen-
She had graciously offered to give us a place erosity she and her family had shown to us.
to stay before we headed to the mountains Although I had always intellectually under-
the next day, but instead of sleeping inside, stood the dependency of the Community
for my first time as of Monks (bhikkhu sangha) on the generos-
a monk, we would ity of lay disciples,
sleep outside un- it wasn’t until I
der the stars. Af- was in robes that
ter setting up our I truly understood
tents, we practiced it on a personal
walking meditation level. Without the
until the sun went generosity of the
down, and then many lay people
joined our host who help us, there
and her grandchild was no way any of
in her house for us could have un-
some evening chanting. As with all the places dertaken our retreat—from the food in our
I visited as a monk, I was amazed by the hos- stomachs to the robes on our back. In an odd
pitality and generosity of our host and her way, being a monk has made more a more
family, and my appreciation for their hospital- appreciative and conscientious layperson as
ity were among my last thoughts as I drifted well, now that I have returned to the lay life.
off to sleep to the song of the frogs in the Now, when I take part in offerings to the sang-
nearby pond. ha, I reflect back on the importance of those
We awoke before dawn the next morn- offerings when I had received them myself.
ing, eager to begin our full day of tudong By mid-morning, we had arrived in the
practices. After morning chanting and break- mountains and our tudong retreat continued
fast, we loaded Steve’s van and prepared with the activity I had been both looking for-
to journey to Skyline Drive, where we would ward to and fearing the most: walking bare-
21. แสงธรรม 18 Saeng Dhamma
foot along the mountain trails. Arriving at the to concentrate much better. In the relative-
start of the trail, we arranged our robes, put ly cool mountain air (it had been a very hot
some extra water into our bags, and prepared July), I noticed my breath and movements
for our long hike. I hesitated slightly before becoming in sync. It was not an easy task, and
taking of my sandals, but seeing that every- I—regretfully—was the most out of shape in
one else, including Steve, had already enthu- our group, but the combination of the natu-
siastically removed their footwear, I gave a ral environment, my increased concentration,
small sigh and removed my own—the great and the silent camaraderie of walking quietly
barefoot hike had begun. in line, like the tudong monks I had seen in
Unfortunately, my career as a tudong pictures, filled me with a wonderful feeling.
monk was not very long lived. Although it For that brief period, I was fully present in
seemed like an eternity, I was only able to
walk barefoot for about 20 minutes, only
about a quarter of the way into our hike. De-
spite all the mindfulness techniques I em-
ployed, from focusing on the pain to focus-
ing on my breath, each step became more
and more painful—each tiny pebble felt like
a blazing shard of molten lead. Finally, dis-
couraged, I asked Ajahn Ampol if it was okay
to put my sandals back on. (For the record,
walking mountain trails in sandals is not ex-
actly an easy feat either, but it is a thousand what I was doing—there was no time for the
times better than walking barefoot.) At first, past or the future, all that mattered were my
I was slightly ashamed by my failure, but steps, my breath, and the beautiful environ-
my spirits were lifted by Luang P Joe during ment around me. It is little wonder the Lord
one of our sitting breaks. “Don’t worry,” he Buddha told his monks to take their practice
to the forest.
said, “when I was a kid in Thailand, I always
ran around without shoes. It just takes some
To be continued next month
time to toughen up your feet.” With my san-
dals on and my pain diminished, I was able
22. แสงธรรม 19 Saeng Dhamma
WELCOME TO JOIN THE INTERNATIONAL VESAK 2011
THE MEDITATION
WORKSHOP
On February 12, members of the International
1st and 3rd Saturday of Buddhist Committee of the Washington, DC area,
every month. representing over 10 different nations and all
�Based on 2,500-year-old tradition lineages of Buddhism, met at Wat Buddhikarama
�Starts April 9 (Wat Khmer) in Silver Spring, MD. USA, to dis-
�Taught by Thai monk with decades of experience cuss plans for the upcoming International Vesak
event, which will be held there on May 8.
�FREE! We never charge for lessons
�All levels welcome This celebration will commemorate the 2600th
Wat Thai Buddhist Temple anniversary of the Birth of the Lord Buddha, as
13440 Layhill Rd. Silver Spring, MD 20906 well as the 25th anniversary of the International
Tel: 301-871-8661, 301-871-8660
www.watthaidc.org, www.t-dhamma.org Buddhist Committee’s local celebrate of the
E-mail: handy@t-dhamma.org Buddha’s birth, enlightenment, and Parinibbana.
Contact Alistair Bell 202 527 1050 /aa_bell@hotmail.com
ขอเชิญร่วมงานธรรมสมโภชอายุวัฒนมงคล ๘๖ ปี หลวงตาชี
พระวิเทศธรรมรังษี (สุรศักดิ์ ชีวานนฺโท)
๑๐ - ๑๒ มิถุนายน ๒๕๕๔
ณ วัดไทยกรุงวอชิงตัน, ดี.ซี.
ประธานจัดงานโดย
กลุ่มรวมน้ำาใจใฝ่ธรรม เมืองไมอามี่ รัฐฟลอริดา
จึงขอเชิญศิษยานุศิษย์ที่เคารพรัก ร่วมแสดงมุทิตาสักการะโดยพร้อมเพรียงกัน
25. แสงธรรม 22 Saeng Dhamma
ขอเชิญทุกท่านร่วมนมัสการพระสารีรกธาตุ ณ อุโบสถ วัดไทยฯ ดี.ซี.
ิ
Those who are interested in Thai Theravada Buddhism and mem-
bers of the general public are cordially invited to Wat Thai, D.C.,
Temple to pay their respect to or simply view the Buddha relics on
display in the chanting hall.
ปฏิบัติธรรมประจ�ำเดือนมีนำคม
ณ วัดไทยกรุงวอชิงตัน, ดี.ซี. 19 มีนาคม 2554
ศึกษาและปฏิบัติธรรมตามแนวพระไตรปิฎก
� สาธยายพระไตรปิฎก ภาษาบาลี
� ฟังบรรยายธรรม - ธรรมสากัจฉา
� เจริญจิตตภาวนา - แผ่เมตตา
ขอเชิญพุทธศาสนิกชนร่วมดับร้อนผ่อนคลายทุกข์ด้วยธรรมโอสถ
ขององค์สมเด็จพระสัมมาสัมพุทธเจ้าโดยพร้อมกัน เวลา 9.00 A.M.
