4. แสงธรรม 1 Saeng Dhamma
The Buddha’s Words
พุทธสุภาษิต
เอถ ปสฺสถิมํ โลกํ จิตฺตํ ราชรถูปมํ
ยตฺถ พาลา วิสีทนฺติ นตฺถิ สงฺโค วิชานตํ. (๑๗๑)
สูเจ้าทั้งหลาย จงมาเถิด มาดูโลกนี้ อันวิจิตรพิสดาร เหมือนกับราชรถทรง
ณ ที่นี่แหละ เหล่าคนโง่พากันหมกอยู่ แต่ผู้รู้หาข้องอยู่ไม่
Come you all and behold this world like an ornamented royal
chariot, wherein the fools are deeply sunk. But for those who
know there is no bond.
6. แสงธรรม 3 Saeng Dhamma
by Buddhadasa Bhikkhu
http://www.liberationpark.org/arts/lpsm/wildmonk.htm
plicitly and in truth. To say “wild monks” is a bit
hard on the ears, because the word “wild” can
have bad connotations. Here, however, “wild”
means the opposite of cities. Town wats and
T oday, I’ll speak about “Forest Wat
Wild Monks.” A topic like this is easy
to remember and understand. It’s straight-for-
city monks are the opposite of “forest wats and
wild monks.” Take the meaning of “wild monk”
merely to be the opposite of “city monk.”
ward and clear. Since you only have a month Consider Suan Mokkh a bit. We’ve in-
left as monks, I think you ought to live as “forest tended for it to be a forest wat from the very
wat wild monks,” correctly and completely, for start. Things I had studied led me to know more
at least a little while. Later, it will probably be about how the Buddha lived. Understanding
beneficial, that is, it might make you fit and ad- how he lived, I wanted to have a lifestyle like
equate after you have disrobed. Even ordinary his. So I thought of supporting the forest style
householders should know something about of living. Then, we went even further using the
“forest wat wild monks.” words “to promote vipassana-dhura.” We used
These words may sound ugly, but the Bud- the phrase that was common then. They called
dha and the Arahants (Worthy Ones, Perfected the practice in solitary and quiet places, such as
Ones) lived in this way. Please realize that origi- in forests, “vipassana-dhura.” We intended to
nally all of the wats, monasteries, and ashrams promote vipassana-dhura, or the meditation-du-
were outside the cities and villages. None were ty, to revive it, so we thought of having a place
within the city walls. They were forest wats im- in the forest.
7. แสงธรรม 4 Saeng Dhamma
Now, although the village is encroaching, monks” like this.
we can probably maintain the condition of a for- Please take only the essential meaning of
est wat. To do so, the monks must have a disci- these words. If we take the essence of “forest
pline or system of living which is most intimate wat,” it means “the most simply way of living”
with nature. This means being comrades with and “wild monks” means “to live most simply.”
nature, to sit and talk, to sit and watch, to sit You can blend the two together, they mean the
and listen, together with nature. The meaning of same thing.
“wild monk” is to live naturally. So, would all of you please live in the
In the past, the elders and old teachers most simple way. So far, you’re not yet living
called the monks who live in the forest “na- most simply, although you may be close. Try to
ture monks,” while the monks in the towns and readjust things yourself, through the end of the
cities, especially Bangkok, were called “science Rains. From now on, make your living even more
monks.” This is a rural way of speaking, we need easy. The more simple, the more natural it is.
not judge whether it is right or wrong: “science The more natural it is, the less opportunity for
monks” and “nature monks.” Here, we are na- “I” and “mine” to be born. Thus, it automati-
ture monks, living in harmony with nature, close cally becomes correct and beautiful according
to nature, studying nature, until realizing Nib- to our monks’ way.
bana, which is the pinnacle of nature. Please To be continued
understand the words “forest wat” and “wild
Ven. Prodoochai during a Dhamma talk and meditation session to Sherwood High School
in the Great Buddha Hall at the Wat Thai Washington, D.C. on November 18th, 2011.
8. แสงธรรม 5 Saeng Dhamma
A Taste of Freedom
The Peace Beyond
A Dhammatalk By Ajahn Chah
http://www.accesstoinsight.org/lib/thai/chah/atasteof.html
...Continued from last issue...
body in the body.” Having seen the outer body
S o the Buddha taught that the way
leading to the end of suffering is to
make the Dhamma arise as a reality within our
is not enough, we must know the body within
the body. Then, having investigated the mind,
we should know the mind within the mind.
own minds. We become one who witnesses the Why should we investigate the body?
Dhamma for himself. If someone says we are What is this “body in the body”? When we say
good we don’t get lost in it; they say we are to know the mind, what is this “mind”? If we
no good we don’t get lost in it; they say we don’t know the mind then we don’t know the
are no good and we don’t forget ourselves. This things within the mind. This is to be someone
way we can be free. “Good” and “evil” are just who doesn’t know suffering, doesn’t know the
worldly dhammas, they are just states of mind. cause, doesn’t know the end and doesn’t know
If we follow them our mind becomes the world, the way. The things which should help to ex-
we just grope in the darkness and don’t know tinguish suffering don’t help, because we get
the way out. If it’s like this then we have not distracted by the things which aggravate it. It’s
yet mastered ourselves. We try to defeat others, just as if we have an itch on our head and we
but in doing so we only defeat ourselves; but if scratch our leg! If it’s our head that’s itchy then
we have mastery over ourselves then we have we’re obviously not going to get much relief. In
mastery over all — over all mental formations, the same way, when suffering arises we don’t
sights, sounds, smells, tastes and bodily feelings. know how to handle it, we don’t know the prac-
Now I’m talking about externals, they’re like tice leading to the end of suffering.
that, but the outside is reflected inside also. For instance, take this body, this body that
Some people only know the outside, they don’t each of us has brought along to this meeting. If
know the inside. Like when we say to “see the we just see the form of the body there’s no way
9. แสงธรรม 6 Saeng Dhamma
we can escape suffering. Why not? Because we It’s as if we visit some relatives at their
still don’t see the inside of the body, we only house and they give us a present. We take it and
see the outside. We only see it as something put it in our bag and then leave without opening
beautiful, something substantial. The Buddha it to see what is inside. When at last we open it
said that only this is not enough. We see the — full of poisonous snakes! Our body is like this.
outside with our eyes; a child can see it, animals If we just see the shell of it we say it’s fine and
can see it, it’s not difficult. The outside of the beautiful. We forget ourselves. We forget imper-
body is easily seen, but having seen it we stick manence, unsatisfactoriness and not-self. If we
to it, we don’t know the truth of it. Having seen look within this body it’s really repulsive. If we
it we grab onto it and it bites us! look according to reality, without trying to sugar
So we should investigate the body within things over, we’ll see that it’s really pitiful and
the body. Whatever’s in the body, go ahead wearisome. Dispassion will arise. This feeling of
and look at it. If we just see the outside it’s not “disinterest” is not that we feel aversion for the
clear. We see hair, nails and so on and they are world or anything; it’s simply our mind clear-
just pretty things which entice us, so the Bud- ing up, our mind letting go. We see things are
dha taught to see the inside of the body, to see naturally established just as they are. However
the body within the body. What is in the body? we want them to be, they just go their own way
Look closely within! We will see many things in- regardless. Whether we laugh or cry, they simply
side to surprise us, because even though they are the way they are. Things which are unstable
are within us, we’ve never seen them. Wherever are unstable; things which are not beautiful are
we walk we carry them with us, sitting in a car not beautiful.
we carry them with us, but we still don’t know So the Buddha said that when we experi-
them at all! ence sights, sounds, tastes, smells, bodily feel-
คุณสาธิยา ศิลาเกษ และครอบครัว ท�าบุญอุทิศ 100 วันให้คุณแม่เพ็ญพรรณ โนแวค วันที่ 13 พ.ย. 54
10. แสงธรรม 7 Saeng Dhamma
ings or mental states, we should release them. in these things we say that it clings to or takes
When the ear hears sounds, let them go. When that happiness and unhappiness to be worthy of
the nose smells an odor, let it go... just leave it holding. That clinging is an action of mind, that
at the nose! When the bodily feelings arise, let happiness or unhappiness is feeling.
go of the like or dislike that follow, let them go When we say the Buddha told us to sepa-
back to their birth-place. The same for mental rate the mind from the feeling, he didn’t liter-
states. All these things, just let them go their ally mean to throw them to different places. He
way. This is knowing. Whether it’s happiness meant that the mind must know happiness and
or unhappiness, it’s all the same. This is called know unhappiness. When sitting in samadhi, for
meditation. example, and peace fills the mind, then happi-
Meditation means to make the mind ness comes but it doesn’t reach us, unhappiness
peaceful in order to let wisdom arise. This re- comes but doesn’t reach us. This is to separate
quires that we practice with body and mind in the feeling from the mind. We can compare it to
order to see and know the sense impressions oil and water in a bottle. They don’t combine.
of form, sound, taste, smell, touch and men- Even if you try to mix them, the oil remains oil
tal formations. To put it shortly, it’s just a mat- and the water remains water. Why is this so?
ter of happiness and unhappiness. Happiness Because they are of different density.
is pleasant feeling in the mind, unhappiness is The natural state of the mind is neither
just unpleasant feeling. The Buddha taught to happiness nor unhappiness. When feeling enters
separate this happiness and unhappiness from the mind then happiness or unhappiness is born.
the mind. The mind is that which knows. Feeling If we have mindfulness then we know pleas-
[10] is the characteristic of happiness or unhap- ant feeling as pleasant feeling. The mind which
piness, like or dislike. When the mind indulges knows will not pick it up. Happiness is there but
ครอบครัวหาญศุภิชน จัดพิธีสวดพระอภิธรรมให้คุณพ่อธ�ารง หาญศุภิชน และท�าบุญเลี้ยงพระ วันที่ 12 พ.ย. 54
11. แสงธรรม 8 Saeng Dhamma
it’s “outside” the mind, not buried within the own minds as a poison, so they swept them
mind. The mind simply knows it clearly. out. They swept out the things which caused
If we separate unhappiness from the mind, them to suffer, they didn’t kill them. One who
does that mean there is no suffering, that we doesn’t know this will see some things, such as
don’t experience it? Yes, we experience it, but happiness, as good, and then grab them, but
we know mind as mind, feeling as feeling. We the Buddha just knew them and simply brushed
don’t cling to that feeling or carry it around. The them away.
Buddha separated these things through knowl- But when feeling arises for us we indulge
edge. Did he have suffering? He knew the state in it, that is, the mind carries that happiness and
of suffering but he didn’t cling to it, so we say unhappiness around. In fact they are two dif-
that he cut suffering off. And there was happi- ferent things. The activities of mind, pleasant
ness too, but he knew that happiness, if it’s not feeling, unpleasant feeling and so on, are men-
known, is like a poison. He didn’t hold it to be tal impressions, they are the world. If the mind
himself. Happiness was there through knowl- knows this it can equally do work involving hap-
edge, but it didn’t exist in his mind. Thus we say piness or unhappiness. Why? Because it knows
that he separated happiness and unhappiness the truth of these things. Someone who doesn’t
from his mind. know them sees them as equal. If you cling to
When we say that the Buddha and the En- happiness it will be the birth-place of unhap-
lightened Ones killed defilements, [11] it’s not piness later on, because happiness is unstable,
that they really killed them. If they had killed all it changes all the time. When happiness disap-
defilements then we probably wouldn’t have pears, unhappiness arises.
any! They didn’t kill defilements; when they
knew them for what they are, they let them go. To be continued
Someone who’s stupid will grab them, but the
Enlightened Ones knew the defilements in their
คุณถวิล อ�าพันทอง ท�าบุญเลี้ยงพระ เนื่องในวันคล้ายวันเกิด วันที่ 13 พ.ย. 54 ขอให้มีสุขภาพแข็งแรงตลอดกาล
12. แสงธรรม 9 Saeng Dhamma
The LADY WHO
LOVES DHAMMA
Essays On The Dhamma
By Luang Ta Chi
Edited by Du Wayne Engelhart
...Continued from last issue... Dhamma and thereby lived in peace and har-
mony. After a month of rest at the million-
A s for her grandfather, after seeing that
Visakha had returned from welcom-
ing the Master, Mendaka went to receive the
aire’s home in Bhaddiya, the Lord decided it
was time for him to journey on to other parts
of the kingdom to spread the words of com-
Buddha and listen to the sermon himself. passion to end suffering.
Afterwards, with a heart filled with devotion, In the Scriptures the Buddha teaches that
he dedicated himself forever to the Buddha, everything is impermanent (anicca), nothing
the Dhamma, and the Sangha. He invited stands still, and everything keeps flowing. Our
the Lord and his disciples to eat with him, his human lives thereby remain in this condition of
family, and the members of his household. change as well. Visakha’s story is also one of
All welcomed the Buddha with the greatest change according to this cycle of anicca. She
respect and served him the best food they was born in the city of Bhaddiya, which was
had available. Everybody was happy to have under the rule of the Magadha state. King Bim-
the opportunity to offer their food to the bisara was the supreme ruler of the Sindhu re-
Lord. Most of all they were happy to listen gion (present-day India), whose land extended
to his sermons and to observe the precepts. far and wide. Governments thereby had to
All the people, including the children, were be subdivided into states with their individu-
happy to have received the teaching. They al rulers in charge according to administrative
continued to keep an attitude of loving the policies at the time. Many small towns were
13. แสงธรรม 10 Saeng Dhamma
subject to the rule of larger states. King Bim-Doing the right things in terms of the Buddhist
bisara was the ruler of the Magadha state. KingScriptures does not require a big investment,
Pasenadi was the ruler of the Kosala state. and doing good deeds is enough to maintain
King Bimbisara married the younger sister of the practice of the good. So keep on do-
King Pasenadi, and the latter married the sister
ing good things. People who do good things
of King Bimbisara, so the kings were brothers-in-
will not likely be harmed by anything danger-
law. Since the brothers were so related, their ous. This is like having an umbrella in your
states, ruled in a brotherly way, brought them hand that protects you from the sun or rain.
peace of mind. If any problems arose, the People who do good, no matter where they
kings could consult one another . . . . are and no matter what they do, will be free
from danger. It is, therefore, correct to say
Dhammo Havay Rakkati Dhammacari that the good is like a great amulet, a power
Shuttang Mahantang Viyay Vassakalay. that can make things happen . . . .
Only the Dhamma will protect those
who do good, like a protective shelter dur- Pharya Parama Sakha
ing a monsoon rain. Phatta Panyana Mitthiya.
The Dhamma is the good, the right, and A wife is a best friend.
the true. For those who show these three A husband is a woman’s pride.
qualities in their actions, they are likely to The life of married people can be
have a shield, a protective and safe refuge. filled with problems because spouses can
So people should be interested in learning come upon many obstacles after the wed-
the Dhamma and should practice the Dham- ding. The husband becomes the head of
ma and not reject it. Since we are human be- the household. The wife becomes the one
ings, we should seek to do good, to do right, responsible for maintaining the household
and to speak what is true, for this is the way and is involved with many members of the
to leave an invaluable inheritance for our family. The husband has to love and re-
children. By doing good things for the sake spect his wife. The wife, likewise, must show
of our children and doing right things for the respect to the husband and to his family.
sake our grandchildren, we leave what young- Neither can carry on any more as before.
er generations will look up to and carry on. Whatever actions are taken, they must be
14. แสงธรรม 11 Saeng Dhamma
done with care and consideration. In the Dhamma in Buddhist Discourses
days of old people who loved their children All sensuous desires, whether sweet or
would train and advise them to hold firmly bitter, will likely harm the heart in different
to their responsibilities. Once the children ways. Those who see the results of sensual
set up households of their own, they would desires and then let them go are traveling
understand that a strong family founda- alone like a rhinoceros.
tion is as important as a strong foundation Those who detach themselves from
for a house. The family’s well-being and anger and give up pride are those who step
prosperity depend upon the heads of the away from all attachment. All determining
household (husband and wife). Those who conditions and resulting suffering will not fol-
are strong in their beliefs, have a good un- low those who are free from these attach-
derstanding of what is moral, and live by ments and worries.
the Dhamma will be rewarded with a life of Those who do not worry about things
peace and happiness. It is therefore impor- that have not yet happened will not be sad
tant that the heads of a household maintain about things that have already passed. Those
the greatest discipline in carrying out their who see peace whenever they deal with peo-
tasks. They must always remember that, as ple will not judge others in terms of their own
heads of a household and parents of chil- opinions.
dren, they should do their very best to per- Strength of mind and heart in facing dif-
form their duties....... ficulties is the quality of scholars, the perse-
คุณลองรัก-คุณไก่ วราลี ภูศรี และญาติพนอง ร่วมกันท�าบุญเนืองในวันคล้ายวันเกิด เพือเสริมสิรมงคลให้ชวต 27 พ.ย. 54
ี่ ้ ่ ่ ิ ีิ
15. แสงธรรม 12 Saeng Dhamma
verance of truth seekers, and the strength of peace by letting go of all earthly attachments.
those who are holy. Strength of mind and Those who are calm, avoid bad deeds,
heart in facing difficulties will bring happiness. and focus their thoughts on what is right can
Those who do not give up and do not be rid of all evils, just as the wind rids the
despair but continue to practice the Dhamma branches of a tree of all leaves.
through ascetic peacefulness will reach En- People who practice generosity, who
lightenment, thereby ending all worldly at- behave justly, who remain humble, and who
tachments. lead their lives as examples to others will live
Those who do not feel sad about things in happiness, for they will reap the benefits of
that have passed and do not long for things their good deeds.
that have not yet arrived but focus on things Those who have inner peace, intelli-
in the present are those with the right point gence as a protection, a good understanding
of view. of what is moral, insight, and unattachment
Life is short, as old age gradually ap- to desires will rightfully see the Dhamma.
proaches. When any living being reaches this
The End
state, nothing can prevent life from coming to
an end. Those who see this truth will seek to find
Students from River High School มาศึกษาพระพุทธศาสนาที่วัดไทยฯ ดี.ซี. 18 พ.ย. 54
ธรรมบรรยาย โดย...พระมหาเรืองฤทธิ์ สมิทฺธิญาโณ
25. แสงธรรม 22 Saeng Dhamma
ขอเชิญทุกท่านร่วมนมัสการพระสารีรกธาตุ ณ อุโบสถ วัดไทยฯ ดี.ซี.
ิ
Those who are interested in Thai Theravada Buddhism and
members 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.
ปฏิบัติธรรมประจำาเดือนธันวาคม
ณ วัดไทยกรุงวอชิงตัน, ดี.ซี. 24 ธันวาคม 2554
ศึกษาและปฏิบัติธรรมตามแนวพระไตรปิฎก
� สาธยายพระไตรปิฎก ภาษาบาลี
� ฟังบรรยายธรรม - ธรรมสากัจฉา
� เจริญจิตภาวนา - แผ่เมตตา
พร้อมกันบนอุโบสถศาลา เวลา 9.00 A.M.