วารสารแสงธรรม ปีที่ 36 ปีที่ 433 ประจำเดือนพฤษภาคม พ.ศ. 2554

1. ทุกชีวิตมีปัญหา พระพุทธศาสนามีทางแก้
แสงธรรม
วารสารธรรมะรายเดือนที่เก่าแก่ที่สุดในอเมริกา ฉบับ
Saeng Dhamma วันวิสาขบูชา
ปีที่ ๓๖ ฉบับที่ ๔๓๓ ประจำาเดือนพฤษภาคม พ.ศ. ๒๕๕๔
Vol.36 No.433 May 2011 ๒๕๕๔

2. สื่อส่องทาง สว่างอ�าไพ
แสงธรรม
ทุกชีวิตมีปัญหา พระพุทธศาสนามีทางแก้
วารสารธรรมะรายเดือนที่เก่าแก่ที่สุดในอเมริกา
ปีที่ 36 ฉบับที่ 433 ประจ�าเดือนพฤษภาคม พ.ศ. 2554 Vol.36 No.433 May, 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
Emptiness By Ven. Buddhadasa....................................... 2
เจ้าของ : วัดไทยกรุงวอชิงตัน, ดี.ซี. About Being Careful By Ven. Ajanh Chah.................7
ที่ปรึกษา : พระวิเทศธรรมรังษี TOMORROW MAN By Ven. Laung Ta Chi................................. 12
กองบรรณาธิการ : VISAKHA PUJA DAY by Ven. Thanat ....................15
ดร.พระมหาถนัด อตฺถจารี อนุโมทนาพิเศษ / Special Thanks..............................18
พระสมุห์ณัฐิวุฒิ ปภากโร สาระธรรมจาก...พระไตรปิฎก ................................... 20
พระจรินทร์ อาภสฺสโร รายรับ-รายจ่ายวัด JULY 1, 2010 - MARCH 31, 2011.. 21
พระมหาเรืองฤทธิ์ สมิทฺธิญาโณ
พระสุริยา เตชวโร ปฏิบัติธรรมประจ�าเดือนพฤษภาคม............................ 22
พระมหาสราวุธ สราวุโธ เสียงธรรม...จากวัดไทย........................หลวงตาชี 23
พระมหาประดู่ชัย ภทฺทธมฺโม ประมวลภาพกิจกรรมเดือนเมษายน........................ 30
พระมหาศรีสุพรณ์ อตฺตทีโป เสียงธรรม...จากหลวงตาชี ...................................... 32
พระมหาค�าตัล พุทฺธงฺกุโร ท่องแดนพระพุทธศาสนา ๒,๓๐๐ ปี ดร.พระมหาถนัด 44
พระอนันต์ภิวัฒน์ พุทฺธรกฺขิโต Thai Temple’s News...............โดย ดร.แฮนดี้ 46
และอุบาสก-อุบาสิกาวัดไทยกรุงวอชิงตัน, ดี.ซี. รายนามผู้บริจาคเดือนเมษายน Ven.Pradoochai 48
รายนามผู้บริจาคออมบุญประจ�าปีและเจ้าภาพภัตตาหารเช้า..53
SAENG DHAMMA Magazine รายนามเจ้าภาพถวายเพล / Lunch............................54
is published monthly by ก�าหนดการท�าบุญวันวิสาขบูชา ...................................62
Wat Thai Washington, D.C. Temple
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

3. ถ้อยแถลง
แสงธรรมส่องปัญญา ให้คุณค่าส่องอ�าไพ
สันติสงบใจ โลกสดใสได้ร่มเงา
เทศกาลวิ ส าขบู ช าปี นี้ ร� ำ ลึ ก พระบรมศำสดำสั ม มำสั ม พุ ท ธเจ้ ำ คื อ
ครบ ๒๕๕๔ แห่งกำรดับขันธปรินิพพำน ณ กุสินำรำ, ครบ ๒๕๙๙ ปี
แห่งกำรตรัสรู้ ณ พุทธคยำ และครบ ๒๖๓๔ ปี แห่งกำรประสูติ ณ
ลุมพินีวัน จึงนับว่าเป็นโอกาสพุทธชยันตีเฉลิมฉลองที่ยิ่งใหญ่ของ
พุทธศาสนิกชนหลายประเทศ อนึ่ง เมื่อมีการประกาศรับรองว่า วัน
วิสาขบูชา เป็นวันส�าคัญขององค์การสหประชาชาติแล้ว พระนามของ
พระบรมศาสดาสัมมาสัมพุทธเจ้า ยิ่งได้รับการขนานนามว่าเป็นบรมครู
ผู้น�าสัจธรรมมาเปิดเผยแสดงให้ชาวโลกได้พบความสันติสุขร่มเย็นอย่าง
แท้จริง
ยิ่งในภาวะปัจจุบันเกิดวิกฤติหลายด้านทั่วโลก ทั้งจากความเปลี่ยนแปลงทาง
ธรรมชาติ ฤดู หนาว ร้อน ฝน เกิดอย่างฉับไวในหนึ่งวัน ร่างกายธาตุขันธ์ของมนุษย์ปรับเปลี่ยนแทบ
ไม่ทัน จึงเกิดการเจ็บไข้ได้ป่วยทางกายบ้าง ทางใจบ้าง นอกจากนี้ปัญหาเศรษฐกิจ ราคาน�้ามันแพง ค่าใช้จ่าย
ต่าง ๆ ก็สูงขึ้น แต่รายได้คงเดิม จึงท�าให้เกิดความเครียด อันก่อให้เกิดโรคทางจิตวิญญาณมาครอบง�า
ดังนัน เพือขับเคลือนชีวตนีให้กาวต่อไป โดยการประคองตนอย่างมีสติปญญา จึงควรน้อมน�าธรรมะของ
้ ่ ่ ิ ้ ้ ั
พระสัมมาสัมพุทธเจ้ามาปฏิบัติ ให้เห็นความจริงอันประเสริฐ เกิดอริยสัจจ์ ท�าลายทุกข์ทั้งปวง ด้วยการลงมือ
ใคร่ครวญพิจารณา ปฏิบัติตามหลักทุกข์ สมุทัย นิโรธ มรรค ที่พระพุทธองค์ตรัสสอนไว้แล้ว ปัญหาทุกปัญหา
สามารถแก้ไขได้ หากเรามีความตั้งใจ และใช้วิธีการที่ถูกต้อง
แสงธรรม ฉบับเดือนพฤษภาคมนี้ ร่วมเฉลิมฉลองพุทธชยันตี ขอเชิญชวนชาวพุทธทั้งหลาย น้อมน�าค�า
สั่งสอนของพระพุทธองค์ มาฝึกฝนอบรมตนให้พบความสะอาด สว่าง สงบใจ ด้วยการใช้หลักธรรมที่น�าเสนอ
เป็นธรรมะภาคภาษาอังกฤษ ส�าหรับภาคภาษาไทย บทความเสียงธรรมจากหลวงตาชี และครูสีหลวงตาสอน
ก็ยังให้ธรรมะข้อคิดสาระชีวิตควรพิจารณาเช่นเดิม
คณะผู้จัดท�า ขออภัยสมาชิกแสงธรรมทุกท่าน มา ณ โอกาสนี้ หากท่านได้รับวารสารแสงธรรมฉบับ
เดือนเมษายน ที่ไม่สมบูรณ์ เพราะการผลิตที่ผิดพลาดท�าให้หน้าสลับกัน และต้องการหนังสือเล่มใหม่ หรือมี
ข้อเสนอแนะที่เป็นประโยชน์ กรุณาแจ้งมายังวัดไทยฯ ดี.ซี. ขออนุโมทนาสาธุการ
คณะผู้จัดท�า

4. แสงธรรม 1 Saeng Dhamma
The Buddha’s Words
พุทธสุภาษิต
โย สาสนํ อรหตํ อริยานํ ธมฺมชีวินํ
ปฏิกฺโกสติ ทุมฺเมโธ ทิฏฺฐึ นิสฺสาย ปาปิกํ
ผลานิ กณฺฏกสฺเสว อตฺตฆญฺญาย ผลฺลติ. (๑๖๔)
คนทรามปัญญา มีความเห็นผิด ติเตียนคําสอนของเหล่าพระอริยะผูอรหันต์
้
ผูมชวตอยูโดยธรรม เขาย่อมเกิดมาเพือฆ่าตัวเขาเอง เหมือนขุยไผ่ฆาต้นไผ่ฉะนัน
้ ีีิ ่ ่ ่ ้
Whoso on account of false views scorns the teaching of the Noble Ones,
the Worthy and Righteous Ones, he, the foolish man, destroys himself like
the bamboo, seeding finds its end.

5. แสงธรรม 2 Saeng Dhamma
EMPTINESS
by Buddhadasa Bhikkhu
http://www.what-buddha-taught.net/Books/BhikkhuBuddhadasa_Heart_Wood_from_the_Bo_Tree.htm
I n the previous talk I spoke of emptiness
as being an important subject but the oc-
casion didn’t permit me to give it the special
mind, be it pleasant or unpleasant. Only one
familiar with the observation of mind can really
understand Dhamma. One who merely reads
attention necessary for a thorough understand- books cannot understand and what’s more may
ing. So as some aspects of this subject of empti- even go astray. But one who tries to observe the
ness remain obscure, today I have come to talk things going on in the mind and always takes
about it specially. that which is true in his or her own mind as a
Emptiness is the most difficult to understand standard has no way to get, muddled. Such a
of all the Buddhist Teachings because it is their person will be able to comprehend Dukkha and
innermost heart. Being called a heart it must ob- the cessation of Dukkha and ultimately will un-
viously be something subtle and profound. Its derstand Dhamma. Then if books are read they
understanding does not lie within the scope of will be understood well.
mere conjecture or the sort of pondering that From the moment of birth to the time of
ordinary people are accustomed to. It can only death we must train ourselves in this way, ex-
be understood by determined study. amining the contact of the mind with the ob-
The most essential meaning of the word jects that surround it and the nature of the re-
‘study’ is of the unceasing, dedicated observa- sults of that contact, for in that natural process
tion and investigation of whatever arises in the there will inevitably be both pleasure and pain

6. แสงธรรม 3 Saeng Dhamma
and observing them will make ‘the mind wiser also the freedom from disease. There is nothing
and more resilient. To keep observing the na- beyond emptiness.
ture of our thoughts generates a mind emptied The medicine which cures the disease is the
of Dukkha, and so, is the very best knowledge knowledge and practice that gives birth to emp-
there is. Through it we gain familiarity with the tiness. When emptiness has appeared it will be
realization or awareness of emptiness. the cure of the disease and alter recovery from
Please think back to the point made in the the disease there will be nothing save empti-
last talk that the Commentators all called the ness, the state void of Dukkha and. void of the
Buddha the ‘Spiritual Doctor’ and divided dis- mental defilements that are the cause of Dukkha
ease into two kinds: that of the body/mind and This emptiness, which has that wide breadth of
that of the spirit. Both diseases of the body and meaning, is self-existent: nothing can come to
those of the mind such as are treated in men- touch it, develop it, improve it, or do anything
tal hospitals were considered to be Physical to it. Thus it is a timeless state, for it mows nei-
Disease. Spiritual Disease, or Mental Disease as ther birth nor death. Its ‘being’ is not the same
they called it, refers to the disease that must be as the being of things which are born and die
treated with Dhamma. So I would like to make but since we have no other word to use, we
the point that if you are really to understand dis- say that it has being characterized by immutable
ease you must make this division: take diseases emptiness.
of the body and of the mind (the mental body) If anyone realizes, that is to say if anyone’s
as being both physical disease. As for spiritual mind realizes this thing, then it will be the medi-
disease it is not a disease of the brain or nervous cine that cures the disease and the immediate
system but is an illness affecting truth¬ discern- recovery from disease, a state time¬lessly emp-
ing awareness (satipanna), that which knows our ty. It is true health.
life and the world as they truly are. So it refers Please keep trying to grasp the meaning of this
to Ignorance or the wrong understanding that word emptiness, or sunnata as it is in Pali, as I
springs from ignorance and causes the wrong ac- explain it point by point.
tions that lead to Dukkha:, even if physically and Firstly, consider the point that the Buddha
.mentally we are quite healthy. declared that every word that he, the Tathagata
When we are suffering from Spiritual Disease [14], spoke referred to the subject of empti-
with what must we treat it? We must treat it ness. He spoke of no other matter, either di-
with emptiness. What’s more, emptiness (sun- rectly or indirectly. Any talk unconnected with
nata) is not only the cure of the disease but is the subject of empti¬ness is not the speech of

7. แสงธรรม 4 Saeng Dhamma
the Tathagata but of disciples of a later time the highest thing. Anyone who wants to be with-
who liked to speak at great length to show how out problems concerning Dukkha and death,
clever and articulate they were. should look on the world, i.e. “on all things,
One can, if one wants to, add much more, for as they truly are namely as empty, neither ‘I’
example: that emptiness is the absence of self nor ‘mine’. The statements of the Buddha that
or what belongs to self, for the word emptiness follow on from show the benefits: ‘Nibbanam
has a whole host of applications. Although the paramam sunnam and ‘Nibbanam paramam su-
characteristic of emptiness remains constant, kham’, which translate as ‘Nibbana is the su-
its expressions are innumerable. That being so, preme emptiness’ and ‘Nibbana is the supreme
we will aim to examine emptiness only as ab- happiness’. You must understand that Nibbana
sence of Dukkha and the de- is the remainderless extinc-
filements that are the cause of tion of Dukkha, means the
Dukkha and as the absence of same as supreme emptiness,
the feeling that there is a self and that it is possible to know
or that there are things which and realize an emptiness that
are the possessions of a self. is not supreme, an emptiness
This is emptiness as it relates that is in some way deficient
to our practice of Dhamma. or false. The truth-discerning
If we enquire which of the awareness must be so impec-
Buddha’s utterances dealing cably clear that one has not
with this matter can be taken the slightest feeling of ‘self’
as authoritative statements we or ‘belonging to self’ for it to
will find that in many places be called paramam sunnam,
the Buddha taught us to know how to look on supreme emptiness. Supreme emptiness is Nib-
the world as being empty, as in the phrase if
bana because it completely extinguishes the
‘Sunnato lokam avekkhassu mogharaja sada things that are on fire, the stream or whirlpool
sato’ which means “You should look on the of flowing and changing phenomena. Thus the
world as being empty. If you can be always supreme emptiness and the supreme extinction
aware of the emptiness of the world, death will are one and the same thing.
not find you.” As for the saying that Nibbana is the supreme
These words of the Buddha enjoining us to happiness, it is an expression in the language of
see the world as being empty show that it is relative truth, a sort of enticing propaganda in

8. แสงธรรม 5 Saeng Dhamma
the language of the common man used because happiness of Nibbana that is emptiness. So in
in general people are infatuated with happiness, hearing the phrase ‘Nibbana is the supreme
they want nothing else. So it is necessary to tell happiness’ don’t go jumping to the conclusion
them that Nibbana is happiness and what’s more that Nibbana is exactly what you’re looking for
it’s the supreme happiness. But truly speaking and start dreaming about it without taking into
Nibbana is greater than happiness, beyond it. It consideration that it is also supreme emptiness.
is empti¬ness. It can’t be said to be either happi- The saying of the Buddha which deals with
ness or suffering because it lies beyond both the the practice in regard to emptiness is the one
suffering and the happiness known by the com- that is the heart of the Budd¬hist Teachings:
mon man. But when one speaks like this, peo- ‘Sabbe dhamma nalam abhinivesaya’ which
ple don’t understand and so it’s said instead, translates literally as ‘No dhamma whatsoever
in the language of เจ้าภาพดอกไม้วันสงกรานต์ กลุ่มพลังบุญ should be grasped
the worldly, that at or clung to’. If
it is ultimate hap- one amplifies the
piness. This being meaning a little it
so, when using the may be rendered
word happiness as ‘no one should
you must be care- grasp or cling to
ful to use it in its anything as being I
proper sense. It is or mine’. ‘No one’
not the happiness means that there
that people generally see or aspire to. It is a are no exceptions; ‘should grasp or cling’ means
different sort of happiness it is the state empty to give rise to ego-consciousness; ‘as being I’:
of every single thing that proliferates, flows, and refers to the feeling called ahamkara, the grasp-
changes. Thus it is truly lovely, truly refreshing ing at a (non-existent) soul or abiding ego-enti-
and truly desirable. For if there is still flowing ty; ‘as being mine’ refers to the feeling called
and changing, a constant swaying and rocking, mamamkara, ,the grasping at phenomena as
how can there be happiness? being connected to ego. So don’t have aham-
Thus the feelings of pleasure arising from con- kara or mamamkara with regard to anything at
tact with the various sense-objects are illusory, all starting from a worthless speck of dust up to
they are not the ultimate happiness. The hap- valuable objects such as diamonds, sapphires,
piness of the common man is not the supreme gems and the objects of sensual desire, and on

9. แสงธรรม 6 Saeng Dhamma
to things higher than that - Dhamma, its theory, ferring to was this principle of not grasping at or
practice and attainment, the Path - Realizations, clinging to anything as being self or as belonging
their Fruits and Nibbana. Nothing whatsoever to self.
should be grasped at or clung to as being ‘I’ or To have heard this phrase is to have heard
‘mine’. This is the heart of the Buddhist Teach- every phrase because all subjects are condensed
ings and was affirmed to be so by the Buddha within it. Of all the things that the Buddha taught
himself. there wasn’t one that didn’t deal with .Dukkha
He said that to have heard the phrase sabbe and the elimination of Dukkha. Grasping and
dhamma nalam abhinivesaya, is to have heard clinging are the cause of Dukkha. When there is
every phrase of the Teachings, to have put it grasping and clinging there is Dukkha. The prac-
into practice is to have done every practice and tice is to make the non- arising of grasping and
to have reaped the fruits of that practice is to clinging final and permanent, so that the mind is
have reaped every fruit of the Buddhist Teach- unceasingly empty. Just that is enough. There is
ings. So we don’t need to be afraid that there is nothing else to do.
too much to understand. The Buddha made the ‘This practice is every practice’. Try to think if
comparison that the things that he had realized there’s anything that remains to be practised, At
were as many as all the leaves in the forest but any moment that any person, whether it’s Mr.
those which he had brought out to teach were Smith or Mrs. Jones or anyone at all, has a mind
a single handful. The ‘single handful’ he was re- To be continued
คุณวิชต-คุณวนิดา-คุณวารี หิรัญกิจ
ิ คุณสมร-คุณทิพสร-น้องฌอนฌอน นามสวัสดิ์
ทำาบุญอุทิศให้คุณพ่อวงศ์ หิรัญกิจ ซึ่งจากไปครบ 2 ปี ทำาบุญอุทิศแด่บุพการีชน ถวายปัจจัยเข้าวัด ทั้งสิ้น $450

10. แสงธรรม 7 Saeng Dhamma
About Being
CAREFUL
A Dhammatalk By Ajahn Chah
http://www.ajahnchah.org/book/About_Being_Careful.php
...Continued from last issue...
well, practicing correctly. Supatipanno means
About being careful those who practice well. Ujupatipanno means
‘’Giving up all evil, practicing what is good, those who practice directly. Ñāyapatipanno
purifying the mind.’’ Giving up wrongdoing first, means those who practice for the realization
we then start to develop the good. What is the of path, fruition and Nibbāna. Sāmīcipatipanno
good and meritorious? Where is it? It’s like fish are those who practice inclined towards truth.
in the water. If we scoop all the water out, we’ll It could be anyone. These are the Sangha of
get the fish - that’s a simple way to put it. If true disciples (sāvaka) of the Lord Buddha. Lay-
we scoop out and pour back in, the fish remain women living at home can be sāvaka. Laymen
in the barrel. If we don’t remove all forms of can be sāvaka. Bringing these qualities to fulfill-
wrongdoing, we won’t see merit and we won’t ment is what makes one a sāvaka. One can be a
see what is true and right. Scooping out and true disciple of the Buddha and realize enlight-
pouring back, scooping out and pouring back, enment.
we only remain as we are. Going back and forth Most of us in the Buddhist fold don’t have
like this, we only waste our time and whatever such complete understanding. Our knowledge
we do is meaningless. Listening to teachings is doesn’t go this far. We do our various activi-
meaningless. Making offerings is meaningless. All ties thinking that we will get some kind of merit
our efforts to practice are in vain. We don’t un- from them. We think that listening to teachings
derstand the principles of the Buddha’s way, so or making offerings is meritorious. That’s what
our actions don’t bear the desired fruit. we’re told. But someone who gives offerings to
When the Buddha taught about practice, ‘get’ merit is making bad kamma.
he wasn’t only talking about something for or- You can’t quite understand this. Someone
dained people. He was talking about practicing who gives in order to get merit has instantly ac-

11. แสงธรรม 8 Saeng Dhamma
cumulated bad kamma. If you give in order to the other person says that if we drop it, then we
let go and free the mind, that brings you merit. can get something better. The two have a hard
If you do it to get something, that’s bad kamma. time communicating.
Listening to teachings to really understand the If we make offerings and practice good deeds
Buddha’s way is difficult. The Dhamma be- in order to get something, it doesn’t work out.
comes hard to understand when the practice What we get is becoming and birth. It isn’t a
that people do - keeping precepts, sitting in cause for realizing Nibbāna. Nibbāna is giving up
meditation, giving - is for getting something in re- and letting go. If we are trying to get, to hold
turn. We want merit, we want something. Well, if on, to give meaning to things, that isn’t a cause
something can be gotten, then who gets it? We for realizing Nibbāna. The Buddha wanted us to
get it. When that is lost, whose thing is it that’s look here, at this empty place of letting go. This
lost? The person who doesn’t have something is merit. This is skillfulness.
doesn’t lose anything. And when it’s lost, who When we practice any sort of merit and vir-
suffers over it? tue, once we have done that, we should feel
Don’t you think that living your life to get that our part is done. We shouldn’t carry it any
things brings you suffering? Otherwise you can further. We do it for the purpose of giving up
just go on as before trying to get everything. And defilements and craving. We don’t do it for the
yet, if we make the mind empty, then we gain purpose of creating defilements, craving and at-
everything. Higher realms, Nibbāna and all their tachment. Then where will we go? We don’t go
accomplishments - we gain all of it. In making anywhere. Our practice is correct and true.
offerings, we don’t have any attachment or aim; Most of us Buddhists, though we follow the
the mind is empty and relaxed. We can let go forms of practice and learning, have a hard time
and put down. It’s like carrying a log and com- understanding this kind of talk. It’s because
plaining it’s heavy. If someone tells you to put Māra, meaning ignorance, meaning craving - the
it down, you’ll say, ‘’If I put it down, I won’t desire to get, to have, and to be - enshrouds
have anything.’’ Well, now you do have some- the mind. We only find temporary happiness.
thing - you have heaviness. But you don’t have For example, when we are filled with hatred
lightness. So do you want lightness, or do you towards someone it takes over our minds and
want to keep carrying? One person says to put it gives us no peace. We think about the person all
down, the other says he’s afraid he won’t have the time, thinking what we can do to strike out
anything. They’re talking past each other. at him. The thinking never stops. Then maybe
We want happiness, we want ease, we want one day we get a chance to go to his house
tranquility and peace. It means we want light- and curse him and tell him off. That gives us
ness. We carry the log, and then someone sees some release. Does that make an end of our
us doing this and tells us to drop it. We say we defilements? We found a way to let off steam
can’t because what would we have then? But and we feel better for it. But we haven’t gotten

12. แสงธรรม 9 Saeng Dhamma
rid of the affliction of anger, have we? There is it’s the happiness of fools. It’s the way that
some happiness in defilement and craving, but fools stop their suffering. There’s no wisdom
it’s like this. We’re still storing the defilement here. These different confused conditions are
inside and when the conditions are right, it will mixed in the heart that has a feeling of well-
flare up again even worse than before. Then we being. If the mind is allowed to follow its moods
will want to find some temporary release again. and tendencies it feels some happiness. But this
Do the defilements ever get finished in this way? happiness is always storing unhappiness within
It’s similar when someone’s spouse or children it. Each time it erupts our suffering and despair
die, or when people suffer big financial loss. will be worse. It’s like having a wound. If we
They drink to relieve their sorrow. They go to a treat it on the surface but inside it’s still infect-
movie to relieve their sorrow. Does it really re- ed, it’s not cured. It looks okay for a while, but
lieve the sorrow? The sorrow actually grows; but when the infection spreads we have to start cut-
for the time being they can forget about what ting. If the inner infection is never cured we can
happened so they call it a way to cure their mis- be operating on the surface again and again with
ery. It’s like if you have a cut on the bottom of no end in sight. What can be seen from the out-
your foot that makes walking painful. Anything side may look fine for a while, but inside it’s the
that contacts it hurts and so you limp along same as before.
complaining of the discomfort. But if you see a The way of the world is like this. Worldly
tiger coming your way, you’ll take off and start matters are never finished. So the laws of the
running without any thought of your cut. Fear of world in the various societies are constantly re-
the tiger is much more powerful than the pain in solving issues. New laws are always being es-
your foot, so it’s as if the pain is gone. The fear tablished to deal with different situations and
made it something small. problems. Something is dealt with for a while,
You might experience problems at work or but there’s always a need for further laws and
at home that seem so big. Then you get drunk solutions. There’s never the internal resolution,
and in that drunken state of more powerful de- only surface improvement. The infection still
lusion, those problems no longer trouble you exists within, so there’s always need for more
so much. You think it solved your problems and cutting. People are only good on the surface, in
relieved your unhappiness. But when you sober their words and their appearance. Their words
up the old problems are back. So what hap- are good and their faces look kind, but their
pened to your solution? You keep suppressing minds aren’t so good.
the problems with drink and they keep on com- When we get on a train and see some ac-
ing back. You might end up with cirrhosis of the quaintance there we say, ‘’Oh, how good to see
liver, but you don’t get rid of the problems; and you! I’ve been thinking about you a lot lately!
then one day you are dead. I’ve been planning to visit you!’’ But it’s just
There is some comfort and happiness here; talk. We don’t really mean it. We’re being good

13. แสงธรรม 10 Saeng Dhamma
on the surface, but we’re not so good inside. We knowing the world clearly. Then samudaya, the
say the words, but then as soon as we’ve had cause of suffering, is not created, and tanhā is
a smoke and taken a cup of coffee with him, not born. There is vijjā, knowledge of things as
we split. Then if we run into him one day in the they really are, and it illumines the world. It il-
future, we’ll say the same things again: ‘’Hey, lumines praise and blame. It illumines gain and
good to see you! How have you been? I’ve been loss. It illumines rank and disrepute. It clearly
meaning to go visit you, but I just haven’t had illumines birth, aging, illness, and death in the
the time.’’ That’s the way it is. People are su- mind of the practitioner.
perficially good, but they’re usually not so good That is someone who has reached the Dhamma.
inside. Such people no longer struggle with life and are
The great teacher taught Dhamma and Vi- no longer constantly in search of solutions. They
naya. It is complete and comprehensive. Nothing resolve what can be resolved, acting as is appro-
surpasses it and nothing in it need be changed priate. That is how the Buddha taught: he taught
or adjusted, because it is the ultimate. It’s com- those individuals who could be taught. Those
plete, so this is where we can stop. There’s noth- who could not be taught he discarded and let
ing to add or subtract, because it is something of go of. Even had he not discarded them, they
the nature not to be increased or decreased. It were still discarding themselves - so he dropped
is just right. It is true. them. You might get the idea from this that the
So we Buddhists come to hear Dhamma Buddha must have been lacking in mettā to dis-
teachings and study to learn these truths. If card people. Hey! If you toss out a rotten mango
we know them then our minds will enter the are you lacking in metta? You can’t make any
Dhamma; the Dhamma will enter our minds. use of it, that’s all. There was no way to get
Whenever a person’s mind enters the Dhamma through to such people. The Buddha is praised
then the person has wellbeing, the person has as one with supreme wisdom. He didn’t merely
a mind at peace. The mind then has a way to gather everyone and everything together in a
resolve difficulties, but has no way to degener- confused mess. He was possessed of the divine
ate. When pain and illness afflict the body, the eye and could clearly see all things as they re-
mind has many ways to resolve the suffering. It ally are. He was the knower of the world.
can resolve it naturally, understanding this as As the knower of the world he saw danger in
natural and not falling into depression or fear the round of samsāra. For us who are his follow-
over it. Gaining something, we don’t get lost in ers it’s the same. If we know all things as they
delight. Losing it, we don’t get excessively up- are, that will bring us well-being. Where exactly
set, but rather we understand that the nature are those things that cause us to have happi-
of all things is that having appeared they then ness and suffering? Think about it well. They are
decline and disappear. With such an attitude we only things that we create ourselves. Whenever
can make our way in the world. We are lokavidū, we create the idea that something is us or ours,

14. แสงธรรม 11 Saeng Dhamma
that is when we suffer. Things can bring us harm our families where we have to pay attention. Or
or benefit, depending on our understanding. So what do you think? These days, where do you
the Buddha taught us to pay attention to our- experience suffering? Where are you involved
selves, to our own actions and to the creations in love, hate and fear? Control yourselves, take
of our minds. Whenever we have extreme love care of yourselves. Watch out you don’t get
or aversion to anyone or anything, whenever we bitten. If they don’t bite they might kick. Don’t
are particularly anxious, that will lead us into think that these things won’t bite or kick. If you
great suffering. This is important, so take a good do get bitten, make sure it’s only a little bit.
look at it. Investigate these feelings of strong Don’t get kicked and bitten to pieces. Don’t try
love or aversion, and then take a step back. If to tell yourselves there’s no danger. Posses-
you get too close, they’ll bite. Do you hear this? sions, wealth, fame, loved ones, all these can
If you grab at and caress these things, they bite kick and bite if you’re not mindful. If you are
and they kick. When you feed grass to your buf- mindful you’ll be at ease. Be cautious and re-
falo, you have to be careful. If you’re careful strained. When the mind starts grasping at things
when it kicks out, it won’t kick you. You have and making a big deal out of them, you have to
to feed it and take care of it, but you should be stop it. It will argue with you, but you have to
smart enough to do that without getting bitten. put your foot down. Stay in the middle as the
Love for children, relatives, wealth and posses- mind comes and goes. Put sensual indulgence
sions will bite. Do you understand this? When away on one side. Put self-torment away on the
you feed it, don’t get too close. When you give other side. Love to one side, hate to the other
it water, don’t get too close. Pull on the rope side. Happiness to one side, suffering to the oth-
when you need to. This is the way of Dhamma, er side. Remain in the middle without letting the
recognizing impermanence, unsatisfactoriness mind go in either direction.
and lack of self, recognizing the danger and em- To be continued
ploying caution and restraint in a mindful way.
Ajahn Tongrat didn’t teach a lot; he always told
us, ‘’Be really careful! Be really careful!’’ That’s
how he taught. ‘’Be really careful! If you’re not
really careful, you’ll catch it on the chin!’’ This
is really how it is. Even if he didn’t say it, it’s
still how it is. If you’re not really careful you’ll
catch it on the chin. Please understand this.
It’s not someone else’s concern. The problem
isn’t other people loving or hating us. Others far
away somewhere don’t make us create kamma
and suffering. It’s our possessions, our homes, ทำ�บุญวันเกิดคุณสร�ยุทธ ฤทธิ์ถ�วร 23 เม.ย. 54

15. แสงธรรม 12 Saeng Dhamma
Tomorrow
Man
Essays On The Dhamma
By Luang Ta Chi
Edited by Du Wayne Engelhart
...Continued from last issue... Meditation to achieve concentration is a way
of filtering and clearing the mind to be able to
IV. Supraman one wha Who Has see the truth. The great obstacles to concen-
wisdom tration that leads to peace of mind are the five
hindrances:
M ind that lacks concentration is influ-
enced by things in the world. When
things outside contact the senses—eyes, ears,
1. Kāma-chanda—satisfaction in loving, want-
ing, and deep longing. This burns in the mind and
causes constant unrest like a rabid dog.
nose, tongue, and body—the mind is moved by 2. Vyāpāda—dissatisfaction with everything. It
these things. These create the feelings of love, leads to restlessness, constantly burning and suf-
anger, confusion, and addiction. The one who fering mind like a sharp weapon stuck into your
lacks concentration has great obstacles prevent- heart.
ing him from undergoing scientific experiment on 3. Thīna-middha—sloth and torpor, caused
the mind. It is necessary to practice concentra- by delusion. It makes the mind indifferent to
tion so that the mind can be stable, pure, and everything, tired, and constantly sleepy.
suitable for the scientific mental experiment to 4. Uddhacca-kukkucca—distractedness and
recognize things as they are. worry. Worrying about events in the past and
Just as a person will not see the oyster, the events yet to come, and complaining that draws
abalone, the sand, and the fish in the muddy the mind away from the present. As in the rainy
water, So too will the person be unable to see season the clouds come from all directions to
the reality of things when the mind is clouded. block the sunlight, causing darkness.
Just as a person can see the oyster, the aba- 5. Vicikicchā—hesitation and doubt which
lone, the sand, and the fish in clear water, So, block the arising of wisdom. There is always
too, can a person with a clear mind see the truth. doubt as to whether the path to Enlightenment

16. แสงธรรม 13 Saeng Dhamma
and Nibbāna (Nirvāna) truly exists. There is ques- the part of the mind that pertains to the sense of
tioning of the meaning of physical and mental the beautiful. They create beautiful images such
phenomena and the cessation of suffering. This as colorful flowers, golden pagodas, devas, and
is similar to the traveler who comes to a fork in heavenly abodes which fill the mind with bliss.
the road and, not knowing which way to go, sits Whoever is attached to these is caught in the
there forever, wondering which road to take. To wheel of samsāra, just like a bird caught in the
overcome the five hindrances, we need the three hunter’s net. These images will disappear when
instruments mentioned before: awareness reveals things as they are.
1. Atāpī—the strong effort to overcome de- 3. Images that are frightening. Wild animals
filements, or to die trying. like a charging elephant, a tiger about to claw
2. Sampajañña—universal knowledge; per- you, a snake about to strike, a dog trying to bite
forming moment to moment with universal you, or a skeleton, or a rotting corpse—all terrify-
knowledge of the truth of existence so as not to ing images. To rid ourselves of these images, we
be led astray by defilements. must be aware of the present moment.
3. Satimā—to be in constant awareness, ob- 4. Images that are purposely created. When
serving the mind at all times; never letting mind we think of something, it appears to us. We think
think by itself; paying constant attention to what of the moon, and it appears; we imagine objects
arises in mind. We watch moods and thoughts to be larger or smaller, and they become so. We
arising and disappearing and know how they af- think of heaven and hell, and they appear. When
fect the mind. we think of the enlightened ones or the Buddha,
When we use these three instruments, the five their images appear. Whatever we think of auto-
defilements will disappear from our minds. The matically appears. These are all just created im-
mind will be at peace and keep up concentra- ages, not natural conditions. Having awareness
tion. Too much concentration, however, without will make them disappear.
awareness can lead to mental images, of which 5. Images that implore. These arise from lack
there are five types: of awareness. They can be souls experiencing
1. Images that copy oneself. These are reflec- great mental pain and asking for merit. Or they
tions of ourselves seen by the mind. The image can be corrupted, misguided spirits that keep vis-
does what you do: stand, walk, sit, bend over, iting us with frightening images and scary howls.
stretch, or move. If you ask it to do something, it Loving-kindness together with awareness will mi-
will do as you wish. To make this go away, you raculously make these images disappear.
have to use your awareness. When awareness is Once the five hindrances have been over-
as strong as concentration, these images will dis- come and the five types of mental images de-
appear because they are not real. stroyed, the obstacles that are preventing us from
2. Images that are blissful. These come from entering the “supramundane state” are removed.

17. แสงธรรม 14 Saeng Dhamma
From here the mind can establish concentra- One should certainly do one’s job today. Who
tion to attain peace, purity, and clarity. Thus we knows, tomorrow death could come. Absolutely
can proceed in our scientific experiment on the no way can one come to an agreement with the
mental phenomena to discover the truth of all mighty Lord of Death.
things. We can test the truth in this body that Past is past, do not desire for it to turn back.
is six feet long, one hand thick, and a forearm What hasn’t come, do not treat in an indifferent
wide. So we can look at ourselves, talk to our- manner, it’ll come. Yesterday will never take the
selves, and use ourselves to test and prove the same road again.
truth of anicca (impermanence, always changing), “Tomorrow will have yet to arrive.”
dukkha (unsatisfactoriness), and anattā (no-self, Thus one should seriously perform one’s duty
not under anyone’s control). These are the true today. Who would know we will live tomorrow?
characteristics of all that exists in nature. When Impossibly can a person come to an agreement
the mind has grasped the true nature of things as with or influence Powerful Death to allow him or
explained here, it will be free of all attachments her to stay.
and enter the path toward Enlightenment leading There are in a year 365 days or 12 months,
to Nibbāna. One is no longer under the power of December being the last one of the year. It is
the defilements and craving. The mind is free of the custom for most of us to consider the pass-
all attachments and enters the “supramundane ing year to be the “old” year and call the com-
state,” and thus one has become truly “supra- ing year, beginning with January, the “new” year.
human.” “Old” and “new” are only ideas that we make
From the point of view of the Dhamma, one up for having easy communication; otherwise we
becomes a “supra-human” because he or she is would hardly understand each other. No forces
“above” all worldly influences. Even while living can stop their motion. They constantly and du-
in the world, the mind is no longer a slave to de- tifully move as they do; they never stand still.
filements and craving, and one lives in freedom— Thus it is “life” that loses its hold to time, as
complete freedom from suffering. And thus this shown in one of the Buddhist proverbs:
person has earned the title “supraman.” Kalo khasati bhutani sabbaneva sahattana
Time eats up, together with its own self, the
V. Tomorrow Man lives of all beings.
To be continued
Ajjeva kiccamatappam
Ko janna maranam suve
Na hi no sangharantena
Mahasenena maccuna

18. แสงธรรม 15 Saeng Dhamma
VISAKHA PUJA DAY
The Birth of the Buddha,
Peacemaker for the World
The Significance of Visakha Puja Day
By Phramaha Thanat Inthisan, Ph.D.
The Significance of Visakha Puja Day to celebrate Vesak. It was the same Dharmapala,
On behalf of The Council of Thai Bhikkhus in however, who in May of 1897, following the World
the U.S.A., as the Secretary of the Council, I would Parliament of Religions four years earlier, presided
like to join in this year’s Visakha Puja celebration. over the first Vesaka Puja celebration in America
This year Vesak is especially significant because it is in San Francisco. Then in 1999, sixty-six years af-
the commemoration of the 2600th anniversary of ter the death of the great Buddhist preacher, Vi-
the Enlightenment of the Buddha. Under the aus- sakha Puja received the worldwide recognition it
pices of the Mission of the Republic of Sri Lanka to deserves. On December 15 of that year at the
the United Nations and of the United Nations Gen- behest of the country of Sri Lanka, Dharmapala’s
eral Assembly, special events have been planned homeland, the fifty-fourth United Nations Gen-
in New York to celebrate this auspicious occasion. eral Assembly declared Vesak Day, the full-moon
Today Vesakha Puja is recognized as an inter- day in May, an International Day. Buddhism was
national day of celebration of the life of the Bud- recognized as one of the oldest religions in the
dha. This May, 2011, we have the Vesak ceremony world, a religion that should be praised for its
in all the Buddhist countries, Thailand, Vietnam, concerns about the welfare of human beings.
Laos, Cambodia, Sri Lanka, Japan, Korea, China, Visakha Puja commemorates three important
and others. In fact, Visakha Puja is celebrated events in the life of the Buddha, all occurring in
across the globe. different years on the full-moon day of May: his
It was not always this way. When Anaga- birth, his Enlightenment, and his passing away.
rika Dharmapala, arguably the greatest preacher These events can serve as lessons for us today.
of Buddhism in modern times, was a boy in the I would like to begin with the event of his
1870s in his native Sri Lanka, then the British col- birth. After the Buddha was born, he walked sev-
ony of Ceylon, he was caned by the headmaster en steps and said, “I am chief in the world, I am
of the Christian school he attended for taking off best in the world, I am first in the world. This is

19. แสงธรรม 16 Saeng Dhamma
my last birth. There will be no further rebirth.” The message of Visakha Puja Day is a message of
This statement expresses the Buddha’s aim in his loving-kindness and compassion that bring peace.
life. His words are not just the silly boasting of a We celebrate Vesak day, or the Buddha’s day, be-
child. Rather, they signify that we are all individu- cause of his great loving-kindness and compassion
ally responsible for what we make of our lives. not only to the Buddhist people but also to all the
Think about that. Do you take this responsibility people of the world. The Buddha was a great man
seriously? If you do not, you should reflect on who walked on the earth and preached to the peo-
this matter today. ple 2,500 years ago about how to live happily and
Let us talk about the second event commem- peacefully. After he realized the truth, he did not
orated on Vesak. After the Buddha achieved En- keep it to himself; he spread the truth for forty-five
lightenment, he said to himself, “Through the years of his life. That is why we gather together
round of uncountable births, I wandered and celebrate on this day.
without finding the house builder I was Visakha Puja Day commemorates
seeking. Rebirth again and again is the birthday of the Buddha as the
painful. House builder; you are arising of the Buddha to bring
seen! You will no longer build peace. The Buddha-to-be was
my house. All your rafters are born into the Brahmin tradi-
broken. The ridge pole is de- tion, but he left this tradition
stroyed. Mind attains the un- behind. He tried to get rid of
conditioned. Mind achieves the all unwholesome things inside
end of craving.” The Buddha rec- and outside people, for exam-
ognized what causes problems for ple, the castes in the society of
us. We should also recognize that his time. He traveled throughout
the problems we encounter come the Middle Area for forty-five years
from inside the mind. The problems teaching people, and then he passed
start there—with our thoughts. away in final Enlightenment. He visited the
The third event recalled on Vesakha Puja Day poor, his enemies (for instance, Devidatta), and
is the Buddha’s passing away. Before he passed kings because of his great compassion and be-
away, he told his disciples, “All component things cause of his wisdom.
are subject to decay and destruction, work out the The message of Visakha Puja Day is also that of
real freedom with earnestness.” These were the overcoming egoism. The Buddha worked without
last words of the Buddha. We should work hard to egoism, giving people the opportunity to light the
understand that nothing in life is permanent, that inner light in their hearts and reach their final goal.
nothing can be counted on, so that was can free He found truth and liberation and destroyed ego-
our minds from greed, hatred, and delusion and ism. He destroyed all the defilements in his mind
thereby attain peace and freedom. and found freedom from the self. As a result, he

20. แสงธรรม 17 Saeng Dhamma
can help society today find its freedom and can that he woke up. The word Buddha means to
teach society liberation from the self. He can en- wake up and to know. Last month a husband
able society to find peace. and wife took their children to the temple. When
At Visakha Puja the birth of the Buddha is cel- they saw the monks, they paid respect and told
ebrated in two senses: the Buddha-to-be’s being their children to pay respect, but they called the
born from the womb of his mother, and the Bud- monk, “my Buddha.” I did not have a chance
dha’s being born as the Awakened One, having to explain to them that they should not call the
destroyed the defilements, especially egoism, atta. monk “Buddha.” The more I think about what
The Buddha has the answer to the question of how they said, however, the more I realize that they
the people of the world can attain inner peace. were expressing a great truth. They are reminding
In Buddhism, we have two ways of worship us to be the Buddha, that is, the Awakened One,
and celebration. The first one we call material insofar as we wake up from the sleep of igno-
worship, the worship that uses candles, flowers, rance, greed, hatred, and delusion.
There is a story about the Buddha after he
achieved Enlightenment.
He decided to go teach at Varanasi. On the
way to Varanasi, one Brahmin asked him, “Are
you a god?” “No,” said the Buddha.
“An angel?” “No.”
“A saint?” “No.”
“Then what are you?”
The Buddha answered, “I am awake.”
The Buddha defined himself as the one who
had woken up.
As we celebrate this Visakha Puja Day, then,
we do not forget the Buddha, but we follow his
incense—material things. The second is practi- advice as his disciples. Learning something from
cal worship, the way that we apply the Buddha’s our great teacher, we build the Buddha within our
teachings to our lives, that we put the teachings minds. It is never too late to change our ways of
into action. The worship or celebration that the thinking, speaking, and behaving, ways that cause
Buddha admires more is practical worship. us problems.
Practical worship is truly the way in which Let us spread loving-kindness and compas-
egoism is overcome. The Buddha wants us so to sion. Let us overcome egoism and wake up.
practice so that we can benefit from his teachings These are the ways to find the Buddha’s peace.
and free ourselves from suffering.
The Buddha’s overcoming of egoism means

21. แสงธรรม 18 Saeng Dhamma
อนุโมทนาพิเศษ / Special Thanks
คณะสงฆ์และคณะกรรมการวัดไทยกรุงวอชิงตัน, ดี.ซี. ขออนุโมทนาแด่สาธุชนทุกๆ ท่าน ที่มีจิตศรัทธาถวาย
ภัตตาหารเช้า-เพล บริจาคสิงของ เสียสละแรงกาย แรงใจ ก�าลังสติปญญา และความสามารถเท่าทีโ่ อกาสจะอ�านวย
่ ั
ช่วยเหลือกิจกรรมของวัดด้วยดีเสมอมา ท�าให้วัดของเรามีความเจริญรุ่งเรืองก้าวหน้ามาโดยล�าดับ โดยเฉพาะทุก
ท่านที่มีส่วนร่วมในงานวันส�าคัญต่าง ๆ ของทางวัด จึงประกาศอนุโมทนากับทุก ๆ ท่านมา ณ โอกาสนี้
� คุณศิรินทิพย์ โค้ว ถวายน�้าดื่ม 2 เคส
� คุณยรรยง - ด.ช. ณรงค์ฤทธิ์ ดุลย์แสง - คุณสุภาภรณ์ วาฤทธิ์ ท�าบุญวันเกิดให้คุณจุฑาลักษณ์ (กระต่าย) ดุลย์แสง
ถวายสไปรท์ 1 แพ็ค, โค้ก 1 แพ็ค, คอฟฟี่เมท 1 ขวด, กาแฟ 1 ขวด, coffee drink 30 ซอง, Listerine 4 ขวด,
cold cups 600 ใบ
� คุณทวน-คุณดลวรรณ -น้องทีนา เหวียน ท�าบุญวันเกิดให้นองแอนตัน เหวียน ถวายปากกา Big 72 ด้าม, ดินสอ 1 กล่อง,
่ ้ ้
ช้อน 600 คัน, Glad Clingwrap, Foam Cups, Foam Plate, Foam Bowl, Sugar เป็นต้น
� คุณวนิดา สุนทรพิทกษ์ ถวายน�าดืม 1 แพ็ค
ั ้ ่
� คุณธนิดา สิชฌวัฒน์ - คุณณัฐพล เปมจิต จนท.ทูตเกษตร ถวายเปเป้อร์ทาวน์ 10 ม้วน, ทิซซู่ 12 กล่อง
� คุณเล็ก - คุณสุกานต์ ซือตรง ถวายแก้วน�าดืม
่ ้ ่
ขอเรียนเชิญญาติสนิทมิตรสหายทุกท่านร่วมทําบุญบังสุกุล ร้�นศิษย์วัดไทยฯ ดี.ซี.
รวมญาติ ถวายภัตตาหารเพลที่วัดไทยฯ ดี.ซี. ปัจจัยสมทบทุนสร้าง โดยคุณกัญญ� สว่�งโรจน์
หน้าต่าง “อาคาร 80 ปี หลวงตาชี” 14 พฤษภาคม 2554 ขอขอบคุณผู้ให้การสนับสนุนทุนทุกท่าน
---------------------------------- ในงานประเพณีสงกรานต์ ประจำาปี 2554
เจ้าภาพโดย.. 1. คุณชูชัย-คุณพวงทิพย์ อิถรัชด์ รายได้ทั้งหมดถวายวัดไทยฯ ดี.ซี.จำานวน $5,575
2. คุณศุภฤกษ์-คุณอุทิศ เภกะนันท์
3. คุณเดชา-คุณรัตนา วิริยะ ขออนุโมทน�พิเศษแด่
4. คุณสุพัฒน์-คุณจิราภรณ์ สิริวิชา คณะผู้ปกครองนักเรียนทุกท่�นที่บริจ�คเงิน
5. คุณกลวิทย์-คุณรัชนี รพีพันธ์ุ
6. คุณบุญดี มานะดี ซื้อชุดรำ�ไทย เพื่อให้เด็กนักเรียนวัดไทยฯ ดี.ซี.
7. คุณปรียา พัวตระกูล ใช้แสดงศิลปวัฒนธรรมไทย ม� ณ โอก�สนี้
เจ้าภาพน้ำาดื่มถังใหญ่ ถวายประจำาทุกเดือน
คุณแม่สงวน เกิดมี คุณจารุณี พิทโยทัย คุณประยูรศรี วรเลิศ
คุณทัฬห์ อัตวุฒิ คุณบุณณ์ภัสสร คุณศรสวรรค์ พงศ์วรินทร์ คุณสุพรรณี สัตตวัตรกุล
คุณละม้าย คุณประมวล ทวีโชติ คุณทองพูน คุณสุนันทา เฮนเซ้น น.พ. อรุณ คุณสุมนา สวนศิลป์พงศ์
คุณยายเสริมศรี เชื้อวงศ์ คุณยายป้อม สุวรรณเตมีย์ คุณบุญเลิง วิสีปัตย์

22. แสงธรรม 19 Saeng Dhamma
ขอเชิญร่วมงานธรรมสมโภชอายุวัฒนมงคล ๘๖ ปี หลวงตาชี
พระวิเทศธรรมรังษี (สุรศักดิ์ ชีวานนฺโท)
๑๐ - ๑๒ มิถุนายน ๒๕๕๔
ณ วัดไทยกรุงวอชิงตัน, ดี.ซี.
ประธานจัดงานโดย
กลุ่มรวมน้ำาใจใฝ่ธรรม เมืองไมอามี่ รัฐฟลอริดา
จึงขอเชิญศิษยานุศิษย์ที่เคารพรัก ร่วมแสดงมุทิตาสักการะโดยพร้อมเพรียงกัน
WELCOME TO JOIN THE MEDITATION WORKSHOP
1st and 3rd Saturday of every month.
�Based on 2,500-year-old tradition �FREE! We never charge for lessons
�Taught by Thai monk with decades of experience �All levels welcome
09.00 a.m. - 11.00 a.m.
Wat Thai Buddhist Temple 13440 Layhill Rd. Silver Spring, MD 20906 Tel: 301-871-8661
www.watthaidc.org, www.t-dhamma.org E-mail: handy@t-dhamma.org
Contact Alistair Bell 202 527 1050 /aa_bell@hotmail.com
ขออนุโมทนาพิเศษแด่
พุทธศาสนิกชนทุกคณะทุกฝ่ายที่ร่วมแรงร่วมใจ เสียสละกำาลังกาย กำาลังทรัพย์ กำาลังสติปัญญา จัดงาน
“วันสงกรานต์ ประจำาปี ๒๕๕๔”
และขอขอบคุณท่านผูมเี กียรติทกท่าน ทีให้การสนับสนุนการจัดงานในครังนีเ้ ป็นอย่างสูงยิง ทำาให้งานสำาเร็จลง
้ ุ ่ ้ ่
อย่างงดงาม และหวังเป็นอย่างยิงว่า จะได้รบความร่วมมือร่วมใจจากทุกท่านในงานครังต่อไปเหมือนเช่นเคย
่ ั ้
ขออำานาจบุญบารมีหลวงพ่อพระพุทธมงคลวิมลดีซี หลวงพ่อองค์ดำา ประทานพรให้ทุกท่าน ได้
ประสบสิริสวัสดิ์พิพัฒนมงคล สมบูรณ์พูนผลด้วยลาภ ยศ สุข สรรเสริญ มีความเจริญรุ่งเรืองอยู่ภายใต้
ร่มโพธิ์ทองของพระพุทธศาสนาโดยทั่วหน้ากันเทอญ

23. แสงธรรม 20 Saeng Dhamma
สาระธรรมจาก...พระไตรปิฎก
พระไตรปิฎก สําหรับผูเ้ ริมศึกษา เล่มที่ ๑๐ หน้า ๑๑๒ พระสุตตันตปิฎก มัชฌิมนิกาย อุปริปณณาสก์ สุญญตวรรค
่ ั
คนพำลกลับมำเกิดเป็นมนุษย์ก็เป็นมนุษย์ต�่ำต้อย มากมาย)
เคราะห์กรรมของนักการพนันไม่ใช่สิ้นสุดเพียงชาตินี้
แม้คนพาลพ้นจากวินบาตแล้ว เมือกลับมาเกิดเป็น
ิ ่ นักการพนัน(อกฺขธุตโต – a gambler) ก็จดเป็นคน
ฺ ั
มนุษย์ซึ่งมีโอกาสเป็นไปได้ยากดังกล่าวแล้ว ก็จะได้ พาลประเภทหนึ่ง พระพุทธองค์ตรัสว่า
ชาติก�าเนิดที่ต�่าต้อยอยู่นั่นเอง ตรัสในเรื่องนี้ว่า “ภิกษุทงหลาย เช่นเดียวกับนักการพนันทีตองเสีย
ั้ ่้
“ภิกษุทั้งหลาย คนพาลนั่นเอง ถ้าในเวลาอัน ลูกบ้าง เสียเมียบ้าง เสียสมบัติทุกอย่างบ้าง มากกว่า
ยาวนานมีโอกาสมาเกิดเป็นมนุษย์กยอมจะเกิดในสกุล
็่ นันไปอีก ทีตองถูกจองจ�าก็เพราะเคราะห์รายเบืองต้น
้ ่้ ้ ้
ต�่า คือสกุลคนจัณฑาล สกุลพรานเนื้อ สกุลคนจักสาน เท่านั้น (ปฐเมเนว กลิคฺคเหน) เคราะห์ร้ายของนักการ
สกุลช่างรถ หรือสกุลคนเก็บขยะในที่สุด ซึ่งเป็นสกุล พนันที่ต้องสูญเสียไปอย่างนั้น เพียงเล็กน้อย แท้จริง
คนยากจน ขัดสนข้าวน�้าและอาหารการกิน ชีวิต แล้วเคราะห์ร้ายอันใหญ่หลวงกว่านั้นคือเคราะห์ร้ายที่
ล�าเค็ญ ฝืดเคืองในเรื่องอาหารและเครื่องนุ่งห่ม และ คนพาลนันประพฤติกายทุจริต วจีทจริต มโนทุจริตแล้ว
้ ุ
เขาจะมีผวพรรณทราม น่ารังเกียจ ค่อมเตีย ขีโรค เป็น
ิ ้ ้ ตายไปเกิดในอบาย ทุคติ วินิบาต นรก ต่างหาก”
คนตาบอดบ้าง เป็นคนง่อยบ้าง เป็นคนพิกลพิการ(ขญฺโช (ข้อนี้ก็ท�าให้เข้าใจได้ว่า ความเป็นนักการพนันนั้น
– คนกระจอก) บ้าง เป็นคนเปลีย (ปกฺขหโต – คนไม่มี
้ เมือกลายเป็นเหตุให้ทาความชัวทางกาย วาจา หรือทาง
่ � ่
เรี่ยวแรง) บ้าง ขาดแคลนทั้งข้าว น�้า ผัก ปลา ดอกไม้ ใจแล้ว ผลร้ายที่จะเกิดตามมา ไม่ใช้เพียงทุกข์โทษใน
ของหอมเครืองลูบไล้ ทีหลับนอน ทีอยูอาศัย และเครือง
่ ่ ่ ่ ่ ชาติปัจจุบันเท่านั้น แต่ยังพาให้ตกสู่อบาย ทุคติ
ประทีป(ไต้,ตะเกียง) ซึงจะเป็นเหตุให้เขาประพฤติกาย
่ วินิบาต นรก ได้ และเป็นทุกข์โทษที่สาหัสยิ่งกว่าอีก
ทุจริต วจีทุจริต มโนทุจริต และเมื่อตายไปก็จะเกิดใน ด้วย นั่นก็เท่ากับว่า การพนันเป็นบ่อเกิดแห่งกรรมชั่ว
อบาย ทุคติ วินิบาต นรก” ทางหนึ่ง)
(โปรดสังเกตว่า คนต�่าต้อยที่ตรัสถึงนี้ เป็นมนุษย์ ทั้งหมดนี้ พระพุทธองค์ตรัสว่า เป็นคนพาล (พาล
ที่เกิดมาอาภัพแล้วยังฝักใฝ่แต่ในทางชั่วด้วย ไม่ควร ภูมิ) อันครบถ้วนทุกประการ
สรุปว่า คนยากไร้ต้อยต�่าพิกลพิการทุกคนจะเป็นคน
พาลไปเสียทั้งหมด เพราะความเป็นคนยากไร้ต้อยต�่า
พิ ก ลพิ ก ารยั ง มี ท างที่ จ ะอธิ บ ายในเชิ ง กรรมไว้ อี ก

24. แสงธรรม 21 Saeng Dhamma
WAT THAI WASHINGTON D.C.
STATEMENT OF ACTIVITIES AND NET CASH FLOWS
FOR THE PERIOD OF JULY 1, 2010 - MARCH 31, 2011
Income: Sub-total Total
Donations:
Donations-General Support 271,118
Donations-80th LT’s Building Funds 66,562
Donations-Education 10,826
Total Donations 348,506
Investment: Dividends 829
Interest 1,628 2,457
Total Income $350,963
Expenses:
Utilities: Electricity 29,642
Oil & Propane Gas 2,998
Solid Waste & Refuse Collection 4,331
Water 6,182
Total Utilities 43,153
Printing & Distribution: Equipment Leasing and Repairment 6,141
Postage 8,634
Printing Services 28,071
Supplies 2,028
Total Printing & Distribution 44,874
Insurance: Automomile 1,267
Health Insurance 27,626
Property and Liability 4,137
Total Insurance 33,030
Equipment Expenses: Equipment Purchases 360
Equipment Rental 2,093
Maintenance Contracts & Repairment 8,620
Total Equipment Expenses 11,073
Automobile 2,679
Bank Charges 120
Building and Ground 366
Contributions/Hospitality & Gifts 1,965
Dilivery & Cargo 1,854
Food & Grocery 1,655
Fund raising 8,595
Medical-Monks 5,354
Miscellaneous 1,804
Office Expenses 2,411
Security Services 946
School Expenses 5,580
Telephone and Internet 2,413
Travel 5,421
Total Expenses $173,293
Net Income and Expenses 177,670
Less Cash Provided for: -Operating Expenses (Accounts Payable) (14,849)
-80th Luangta Chi’s Year Building (55,979.0)
Net Cash Flows $106,842
Pachara Tuangsethevut Phramaha Thanat Inthisan
Treasurer President

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.
ปฏิบ ัติธรรมประจ�ำเดือน พฤษภำคม
ณ วัดไทยกรุงวอชิงตัน, ดี.ซี. 14 พฤษภาคม 2554
ศึกษาและปฏิบัติธรรมตามแนวพระไตรปิฎก
� สาธยายพระไตรปิฎก ภาษาบาลี
� ฟังบรรยายธรรม - ธรรมสากัจฉา
� เจริญจิตตภาวนา - แผ่เมตตา
ขอเชิญพุทธศาสนิกชนร่วมดับร้อนผ่อนคลายทุกข์ด้วยธรรมโอสถ
ขององค์สมเด็จพระสัมมาสัมพุทธเจ้าโดยพร้อมกัน เวลา 9.00 A.M.

26. แสงธรรม 23 Saeng Dhamma
เสียงธรรม.. จากวัดไทย
พระวิเทศธรรมรังษี (หลวงตาชี)
มองโลกภายใน
ร่าเริงอะไรหรือ? ชื่นใจอะไรกัน?
ในเมื่อโลกลุกเป็นไฟอยู่เนืองนิตย์
ท่านทั้งหลายถูกความมืดห่อหุ้มปกคลุมแล้ว
ท�าไมไม่แสวงหาประทีปเป็นเครื่องส่องทางกันเล่า?
เดี๋ยวก็โศก เดี๋ยวก็สุข เดี๋ยวทุกข์หนัก
เดี๋ยวก็รัก เดี๋ยวพะวง เดี๋ยวหลงใหล
เดี๋ยวก็โกรธ เดี๋ยวก็เกลียด เดี๋ยวเสียดใจ
เดี๋ยวอาลัย เดี๋ยวก็ชัง ไม่ยั่งยืน
ยิ่งมองก็ยิ่งมืด ยิ่งเพ่งก็ยิ่งไกล ... ไงเป็นอย่างนั้นก็
จริงซิน่ะ! พวกเรามัวแต่จ้องโลกภายนอกกันมา
ไม่รู้ ...? ก็มัวไปหลงมองแต่โลกภายนอกไม่มองโลก ตั้งแต่เกิดจนแก่ แต่ก็มืดแปดด้าน ไม่พบแสงสว่างเท่า
ภายในนี่จ๊ะ .. ปล่อยให้ไฟกิเลสมันลุกโพลง ควันโขมง ที่ควร มองผิดที่เสียแล้วล่ะ เลิกกันทีการมองโลก
มืดไปหมด แล้วอย่างนี้ .. จะไปเห็นอะไรกัน ควันมัน ภายนอก ยิ่งมองยิ่งถูกหลอกให้ถล�าลึกลงไปในความ
บังเสียหมด.. มืด เฮ้อ! น่าเวียนหัว