ฉบับ
       ทุกชีวิตมีปัญหา พระพุทธศาสนามีทางแก้


 แสงธรรม
     วารสารธรรมะรายเดือนที่เก่าแก่ที่สุดในอเมริกา


 Saeng Dha...
ศีลธรรมกลับมาเถิด
                                                     ¾Ø·¸·ÒÊÀÔ¡¢Ø


                              กลับม...
All are cordially invited to participate
                  in the meditation programs and Buddhist activities at
         ...
WAT THAI WASHINGTON, D.C.
                                                                                                ...
สื่อส่องทาง สว่างอ�าไพ
                                                        แสงธรรม
                                   ...
ถ้อยแถลง

	 “ในหมู่มนุษย์ทั้งหลำย	ผู้ที่ฝึกตนดีแล้ว	ประเสริฐที่สุด”	เป็นพุทธพจน์ที่ขอน�ำมำกล่ำวในวำระแห่งกำรเข้ำ
พรรษำ	ซึ่...
แสงธรรม 1   Saeng Dhamma




              The Buddha’s Words
                    พุทธสุภาษิต
     คหการก ทิฏฺโฐสิ        ...
แสงธรรม 2        Saeng Dhamma

                                                THE THREEFOLD
                             ...
แสงธรรม 3        Saeng Dhamma
to full understanding of and insight into the true
nature of things.
	 In	the	 religious	 co...
แสงธรรม 4       Saeng Dhamma
do	its	job.	Even	in	ordinary	worldly	situations,	con-       degree	 of	 concentration	 approp...
แสงธรรม 5       Saeng Dhamma
trospection	referred	to	as	the	training	in	insight.	On	       quently	disenchantment	and	bore...
แสงธรรม 6        Saeng Dhamma
like,	affecting	each	of	us	in	a	different	way.	So	the	ex-    the	mind,	rendering	it	independ...
แสงธรรม 7      Saeng Dhamma

                                      Helping Yourself
                                      ...
แสงธรรม 8      Saeng Dhamma
mind	is	under	the	influence	of	delight	and	aver-         ceeds	to	paint	things	into	something	...
แสงธรรม 9     Saeng Dhamma
not	arise.	The	disease	of	the	mind	is	caused	by	          sive	experiencer,	but	also	learning	t...
แสงธรรม 10      Saeng Dhamma
her	around.	“Eating	the	grass”	can	be	compared	            sorrow	and	all	human	suffering.	Th...
แสงธรรม 11    Saeng Dhamma


                                       EVENING SITTING
                                      ...
แสงธรรม 12      Saeng Dhamma
peace in your heart and mind.                                When developing samādhi, fix att...
แสงธรรม 13 Saeng Dhamma
again for a moment and then re-establish mindful-         sitive in many different ways. You will ...
แสงธรรม 14      Saeng Dhamma
shakeable in its concentration and be especially           withdraw at your ease, rather than...
แสงธรรม 15 Saeng Dhamma
er. As you practise, you have to preserve this energy.    ter you get up from the formal sitting p...
แสงธรรม 16      Saeng Dhamma
order for the mind to know samādhi. The mind is            becomes fully apparent. This would...
แสงธรรม 17 Saeng Dhamma
Practising that way, you don’t really get anywhere.             Actually, I’m not fond of giving t...
แสงธรรม 18         Saeng Dhamma
                 แนะนําครูอาสาสมัคร ปี ๒๕๕๓
                         นางสาวยุพา มาตยะขันธ์...
แสงธรรม 19 Saeng Dhamma




    ขอแสดงความชื่นชมยินดีกับน้องๆ เยาวชน ที่จบการศึกษาระดับ High School
  ประจำาปี 2010 มีน้อง...
แสงธรรม 20   Saeng Dhamma
        อนุโมทนาบุญ ขอบคุณทุกๆ ท่าน
                  งานทำาบุญอายุวัฒนมงคลธรรมสมโภช ๘๕ ปี

    ...
แสงธรรม 21 Saeng Dhamma

         อนุโมทนาพิเศษ / Special Thanks
	 คณะสงฆ์และคณะกรรมกำรวัดไทยกรุงวอชิงตัน,	ดี.ซี.	ขออนุโมท...
แสงธรรม 22    Saeng Dhamma
             ขอเชิญทุกท่านร่วมนมัสการพระสารีรกธาตุ ณ อุโบสถ วัดไทยฯ ดี.ซี.
                    ...
แสงธรรม 23     Saeng Dhamma



                                       เสียงธรรม.. จากวัดไทย
                              ...
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
Saeng Dhamma Vol. 35 No. 423 July, 2010
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Saeng Dhamma Vol. 35 No. 423 July, 2010

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Saeng Dhamma Magazine in July, 2010
Wat Thai Washington, D.C.
(Buddhist Association)
USA

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Saeng Dhamma Vol. 35 No. 423 July, 2010

  1. 1. ฉบับ ทุกชีวิตมีปัญหา พระพุทธศาสนามีทางแก้ แสงธรรม วารสารธรรมะรายเดือนที่เก่าแก่ที่สุดในอเมริกา Saeng Dhamma วันอาสาฬหบูชา ปีที่ ๓๖ ฉบับที่ ๔๒๓ ประจำาเดือนกรกฎาคม พ.ศ. ๒๕๕๓ Vol.36 No.423 July 2010 วันเข้าพรรษา ปี ๒๕๕๓
  2. 2. ศีลธรรมกลับมาเถิด ¾Ø·¸·ÒÊÀÔ¡¢Ø  กลับมาเถิด ศีลธรรมกลับมาเถิด กำลังเกิด ภัยร้าย อันใหญ่หลวง แก่สตว์โลก ทั่วถิ่น จักรวาลปวง ั น่าเป็นห่วง ความพินาศ ฉกาจเกิน  กลับมาเถิด ศีลธรรมกลับมาเถิด ในโลกเกิด กลียค อย่างฉุกเฉิน ุ หลงวัตถุ บ้าคลัง เกินบังเอิญ ่ มัวเพลิดเพลิน สิงกาลี มีกำลัง ่  กลับมาเถิด ศีลธรรม กลับมาเถิด ความเลวร้าย ลามเตลิด จวนหมดหวัง รีบกลับมา ทันเวลา พาพลัง มายับยัง ้ โลกไว้ ให้ทนกาลฯ ั  บทกลอนอันนี้ เป็นอุดมการณ์ในการเผยแพร่ธรรมของหลวงพ่อชีวานันทะ
  3. 3. All are cordially invited to participate in the meditation programs and Buddhist activities at Wat Thai Washington, D.C. Temple Objectives 1. To promote Buddhist activities. 2. To foster Thai culture and traditions. 3. To inform the public of the monastery’s activities. 4. To maintain and promote brotherhood/sisterhood. 5. To provide a public relations center for Buddhists living in the United States. 6. To promote spiritual development and positive thinking. 7. to help acquire and inner peace. 8. Wat Thai Washington, D.C. temple is non political. Activity Day Time 1. Chanting Daily Morning and 6:00 - 6:45 A.M. Evening 6:00 - 6:45 P.M. 2. Dhamma Talk and Every Saturday 2:30 - 4:30 P.M. Meditation (in Thai) 3. Meditation and Dhamma Discussion (in Thai) Every Sunday 7:00 - 9:00 A.M. 4. Meditation and Dhamma Discussion (in English) Every Sunday 6:00 - 8:00 P.M. 5. Thai Language Classes Every Tuesday or Thursday 7:30 - 9:00 P.M. 6. Yoga - Meditation Every Friday 7:30 - 9:00 P.M. 7. Thai Music Class Every Saturday 10:00 - 4:00 P.M. 8. Thai Dance Class Every Saturday 2:00 - 4:00 P.M. 9. Buddhist Sunday School Every Sunday 12:45 - 3:30 P.M. All activities will be held at the upper or lower level of the main temple. For further information please contact Wat Thai Washington, D.C. Temple. Tel. (301)871-8660, (301)871-8661 Fax. (301)871-5007 E-mail: watthaidc@hotmail.com, URL. www.watthaidc.org
  4. 4. WAT THAI WASHINGTON, D.C. NON PROFIT ORG. 13440 Layhill Rd US POSTAGE Silver Spring MD 20906-3201 PAID SILVER SPRING, MD PERMIT NO.1388 Change Service Requested Attention: Subscriber if you are moving, please forward your new address to Wat Thai Washington,D.C. 13440 Layhill Rd. Silver Spring, MD 20906 -3201 ๒๕ ขอเชิญร่วมทำ�บุญ ก.ค. วันเข้าพรรษา - วันอาสาฬหบูชา ๕๓ • แห่เทียนพรรษา • ท�าบุญตักบาตร • ถวายภัตตาหารเพล • ถวายผ้าอาบน�้าฝน • ฟังพระธรรมเทศนา ขอเชิญร่วมทำาบุญตักบาตร ในช่วงเทศกาลเข้าพรรษา ทุกเช้าวันอาทิตย์ เวลา ๗.๐๐ น. ณ วัดไทยกรุงวอชิงตัน, ดี.ซี.
  5. 5. สื่อส่องทาง สว่างอ�าไพ แสงธรรม ทุกชีวิตมีปัญหำ พระพุทธศำสนำมีทำงแก้ วำรสำรธรรมะรำยเดือนที่เก่ำแก่ที่สุดในอเมริกำ ปีที่ 36 ฉบับที่ 423 ประจ�ำเดือนกรกฎำคม พ.ศ. 2553 Vol.36 No.423 July, 2010 Objectives : �To promote Buddhist activities. สำรบัญ �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 THE THREEFOLD TRAINING Ven. Buddhadasa............ 2 เจ้าของ : วัดไทยกรุงวอชิงตัน, ดี.ซี. Helping Yourself to Help Other....Ven. Prayudh Payutto..... 7 ที่ปรึกษา : พระวิเทศธรรมรังษี Evening Sitting Ven. Ajanh Chah............................... 11 กองบรรณาธิการ : แนะน�ำครูอำสำสมัครจำกจุฬำฯ ปี ๒๕๕๓ ........................ 18 ดร.พระมหำถนัด อตฺถจำรี อนุโมทนำพิเศษ / Special Thanks............................. 21 พระสมุห์ณัฐิวุฒิ ปภำกโร ปฏิบัติธรรมประจ�ำเดือนกรกฎำคม............................... 22 พระจรินทร์ อำภสฺสโร เสียงธรรม...จากวัดไทย...........................หลวงตาชี 23 พระมหำเรืองฤทธิ์ สมิทฺธิญำโณ ประมวลภาพกิจกรรมต่างๆ เดือนมิถุนายน............... 30 พระสุริยำ เตชวโร เสียงธรรม... จากหลวงตาชี........................................ 32 พระมหำสรำวุธ สรำวุโธ ท่องแดนพระพุทธศำสนำ ๒,๓๐๐ ปี ดร.พระมหำถนัด 39 พระมหำประดู่ชัย ภทฺทธมฺโม บทความพิเศษ งดเหล้าเข้าพรรษา .......................... 43 พระมหำศรีสุพรณ์ อตฺตทีโป Thai Temple’s News...........โดย ดร.พระมหำถนัด 45 พระอนันต์ภิวัฒน์ พุทฺธรกฺขิโต รำยนำมผู้บริจำคเดือนมิถุนำยน .........Ven. Sarawut 48 รำยนำมผู้บริจำคออมบุญประจ�ำปีและเจ้ำภำพภัตตำหำรเช้ำ... 53 และอุบำสก-อุบำสิกำวัดไทยกรุงวอชิงตัน, ดี.ซี. รำยนำมเจ้ำภำพถวำยเพล / Lunch............................ 54 SAENG DHAMMA Magazine ก�ำหนดกำรท�ำบุญวันอำสำฬหบูชำ-วันเข้ำพรรษำ........ 62 is published monthly by Wat Thai Washington, D.C. Temple At 13440 Layhill Rd., Silver Spring, MD 20906 Photos taken by Tel. (301) 871-8660, 871-8661 Mr. Sam & Bank, Ms. Golf, Fax : 301-871-5007 Ven. Pradoochai, E-mail : watthaidc@hotmail.com Mr. Yuttachat, Homepage : www.watthaidc.org Ven. Ananphiwat, Mr. Kevin, Radio Network : www.watthai.iirt.net 2,500 Copies
  6. 6. ถ้อยแถลง “ในหมู่มนุษย์ทั้งหลำย ผู้ที่ฝึกตนดีแล้ว ประเสริฐที่สุด” เป็นพุทธพจน์ที่ขอน�ำมำกล่ำวในวำระแห่งกำรเข้ำ พรรษำ ซึ่งถือเป็นช่วงเวลำแสวงหำ พัฒนำ เพิ่มเติมก�ำไรพิเศษแก่ชีวิต มนุษย์กับกำรพัฒนำเป็นสิ่งคู่กัน เป็นสิ่ง ทีตองท�ำให้เกิดขึน มีขนอยูเสมอๆ เพรำะเป็นสิงมีชวตทีพฒนำได้ ยกระดับได้ ดังนัน เมือเรำได้เกิดมำเป็นมนุษย์ ่้ ้ ึ้ ่ ่ ีิ ่ ั ้ ่ ได้พบพระพุทธศำสนำ ซึงถือว่ำเป็นกำรยำกยิงแล้ว จึงควรถือเป็นโอกำสในกำรยกระดับตัวเองให้สงขึน และป่วย ่ ่ ู ้ กำรที่จะกล่ำวอ้ำงโน่น อ้ำงนี่ ซึ่งไม่น่ำจะเป็นเหตุผลที่ฟังได้นอกจำกว่ำกิเลสได้จูงใจ ผูกมัดใจไว้จนไม่สำมำรถที่ จะกระท�ำได้ ช่วงเวลำ ๓ เดือน ฤดูกำลเข้ำพรรษำ จึงเป็นช่วงเวลำที่เหมำะสมอย่ำงยิ่งกับกำรอธิษฐำนจิตละเลิก สิ่งไม่ดี ปรำรถนำกระท�ำสิ่งดีๆ แล้วค่อยย้อนมำถึงกำรเปลี่ยนแปลงว่ำในระยะเวลำ ๓ เดือนนี้ ตัวเองมีอะไรที่ดี ขึนบ้ำง อะไรลด อะไรเพิมและหำกมองเห็นผลดี ก็สำมำรถท�ำสิงเหล่ำนันต่อไปในช่วงนอกพรรษำก็ยอมเป็นกำร ้ ่ ่ ้ ่ ดียิ่งขึ้นๆ อีก ในช่วงวันที ๙ มิถนำยนทีผำนมำ หลวงตำชีได้กล่ำวให้โอวำทเป็นอนุโมทนำกถำแก่มวลศิษย์ทมำร่วมท�ำวัตร ่ ุ ่่ ี่ สวดมนต์เย็นเพื่อเป็นกำรบูชำแด่หลวงตำที่มีอำยุครบ ๘๕ ปี จึงขอน�ำมำกล่ำวเพื่อเชิญชวนเพื่อนผู้อ่ำน “แสง ธรรม” สื่อเสียงธรรมะจำกวัดไทย ดี.ซี. รัฐอื่นๆ ได้รับทรำบและเป็นกำรเชิญชวนให้ศึกษำ ปฏิบัติ ไปด้วยกันคือ “คิดดี พูดดี ท�ำดี ท�ำให้ชีวี มีแต่ควำมสุข คิดถูก พูดถูก ท�ำถูก เป็นกำรเพำะปลูก ซึ่งควำมร่มเย็น คิดเป็น พูดเป็น ท�ำเป็น ท�ำให้ร่มเย็น ตลอดเวลำ คิดชอบ พูดชอบ ท�ำชอบ ท�ำให้ประกอบ กำรงำนรุ่งเรือง” “แสงธรรม” กรกฎำ เข้ำพรรษำ จึงใคร่เชิญชวนมวลญำติสนิท มิตรสหำยทั้งหลำย ได้ท�ำกำรศึกษำหำมุม มองตืนลึกแก่นแท้แห่งค�ำกลอนอันเป็นเสมือนค�ำให้พรจำกหลวงตำชี ในโอกำสท่ำนมีอำยุครบ ๘๕ ปี แล้วน�ำมำ ้ ปฏิบัติในชีวิตของท่ำนเพื่อควำมสุข สงบเย็นโดยทั่วหน้ำกันเถิด คณะผู้จัดท�า
  7. 7. แสงธรรม 1 Saeng Dhamma The Buddha’s Words พุทธสุภาษิต คหการก ทิฏฺโฐสิ ปุน เคหํ น กาหสิ สพฺพา เต ผาสุกา ภคฺคา คหกูฏํ วิสงฺขตํ วิสงฺขารคตํ จิตฺตํ ตณฺหานํ ขยมชฺฌคา ฯ (๑๕๔) นายช่างเอย บัดนีเราพบท่านแล้ว ท่านจะสร้างเรือนไม่ได้อก จันทัน อกไก่ ้ ี เราทําลายหมดแล้ว จิตของเราบรรลุนพพาน หมดความทะยานอยากแล้ว ิ O House Builder, you have been seen, you shall not build the house again. Your rafters have been broken, your ridge pole demolished too. My mind has now attained the Unconditioned and reached the end of all craving.
  8. 8. แสงธรรม 2 Saeng Dhamma THE THREEFOLD TRAINING by Buddhadasa Bhikkhu http://www.viet.net/~anson/ebud/budasa-handbook/budasa03.htm THE THREEFOLD TRAINING Just what is concentration? No doubt most of you I n this chapter we shall examine the method to be used for eliminating clinging. The method is based on three practical steps, namely Morality, have always understood concentration as imply- ing a completely tranquil mind, as steady and un- moving as a log of wood. But merely these two Concentration, and Insight, known collectively as characteristics of being tranquil and steady are not the Threefold Training. the real meaning of Concentration. The basis for The first step is morality (Sila). Morality is sim- this statement is an utterance of the Buddha. He ply suitable behavior, behavior that conforms with described the concentrated mind as fit for work the generally accepted standards and causes no (kammaniya), in a suitable condition for doing its distress to other people or to oneself. It is coded job. Fit for work is the very best way to describe the in the form of five moral precepts, or eight, or ten, properly concentrated mind. or 227, or in other ways. It is conducted by way The third aspect is the training in insight (Pan- of body and speech aimed at peace, convenience na), the practice and drill that gives rise to the full and freedom from undesirable effects at the most measure of right knowledge and understanding of basic level. It has to do with the members of a the true nature of all things. Normally we are inca- social group and the various pieces of property es- pable of knowing anything at all in its true nature. sential to living. Mostly we either stick to our own ideas or go along The second aspect of the threefold training is with popular opinion, so that what we see is not concentration (Samadhi). This consists in constrain- the truth at all. It is for this reason that Buddhist ing the mind to remain in the condition most con- practice includes this training in insight, the last as- ducive to success in whatever he wishes to achieve. pect of the threefold training, designed to give rise
  9. 9. แสงธรรม 3 Saeng Dhamma to full understanding of and insight into the true nature of things. In the religious context, understanding and in- sight are not by any means the same. Understand- ing depends to some extent on the use of rea- soning, on rational intellection. Insight goes further than that. An object known by insight has been ab- sorbed; it has been penetrated to and confronted face to face; the mind has become thoroughly ab- sorbed in it through examination and investigation so sustained that there has arisen a non-rational the insight. It is a fact of nature that the presence of but genuine and heartfelt disenchantment with genuine, clear insight implies the presence of genu- that thing and a complete lack of emotional in- ine disenchantment. It is impossible that the process volvement in it. Consequently the Buddhist training should stop short at the point of clear insight. Dis- in insight does not refer to intellectual understand- enchantment displaces desire for the object, and is ing of the kind used in present day academic and bound to arise immediately. scholarly circles, where each individual can have his Training in morality is simply elementary prepar- own particular kind of truth. Buddhist insight must atory practice, which enables us to live happily and be intuitive insight clear and immediate, the result helps stabilize the mind. Morality yields various of having penetrated to the object by one means benefits, the most important being the preparing of or another, until it has made a definite and indel- the way for concentration. Other advantages, such ible impression on the mind. For this reason the as conducing to happiness or to rebirth as a celes- objects of scrutiny in insight training must be things tial being, were not considered by the Buddha to that one comes into contact with in the course of be the direct aims of morality. He regarded moral- everyday living; or at least they must be things of ity as primarily a means of inducing and developing sufficient importance to render the mind genuinely concentration. As long as things continue to disturb fed up and disenchanted with them as transient, the mind, it can never become concentrated. unsatisfactory and not selves. However much we Training in concentration consists in developing think rationally, evaluating the characteristics of the ability to control this mind of ours, to make use transience, unsatisfactoriness and non-selfhood, of it, to make it do its job to the best advantage. nothing results but intellectual understanding. Morality is good behavior in respect of body and There is no way it can give rise to disillusionment speech; concentration amounts to good behavior and disenchantment with worldly things. It must be in respect of the mind, and is the fruit of thorough understood that the condition of disenchantment mental training and discipline. The concentrated replaces that of desiring the formerly infatuatingly mind is devoid of all bad, defiling thoughts and does attractive object, and that this in itself constitutes not wander off the object. It is in a fit condition to
  10. 10. แสงธรรม 4 Saeng Dhamma do its job. Even in ordinary worldly situations, con- degree of concentration appropriate to our abili- centration is always a necessity. No matter what ties. Ultimately we shall gain much better results we are engaged in, we can hardly do it successfully in our work than can the average man, simply be- unless the mind is concentrated. For this reason cause we have better tools at our disposal. So do the Buddha counted concentration as one of the take an interest in this matter of concentration and marks of a great man. Regardless of whether a man don’t go regarding it as something foolish and old- is to be successful in worldly or in spiritual things, fashioned. It is definitely something of the greatest the faculty of concentration is absolutely indispen- importance, something worth making use of at all sable. Take even a schoolboy. If he lacks concen- times, especially nowadays when the world seems tration, how can he do arithmetic? The sort of con- to be spinning too fast and on the point of going centration involved in doing arithmetic is natural up in flames. There is far more need for concentra- concentration and is only poorly developed. Con- tion now than there was in the time of the Buddha. centration as a basic element in Buddhist practice, Don’t get the idea that it is just something for the which is what we are discussing here, is concentra- people in temples, or for cranks. tion that has been trained and raised to a higher Now we come to the connection between the pitch than can develop naturally. Consequently, training in concentration and the training in insight. when the mind has been trained successfully, it The Buddha once said that when the mind is con- comes to have a great many very special abili- centrated, it is in a position to see all things as they ties, powers and attributes. A person who has really are. When the mind is concentrated and fit managed to derive these benefits from concen- for work, it will know all things in their true nature. tration can be said to have moved up a step to- lt. is a strange thing that the answer to any prob- wards knowing the secrets of nature. He knows lem a person is trying to solve is usually already how to control the mind, and thus has abilities present, though concealed, in his very own mind. not possessed by the average person. The per- He is not aware of it, because it is still only subcon- fection of morality is an ordinary human ability. scious; and as long as he is set on solving the prob- Even if someone makes a display of morality, lem, the solution will not come, simply because his it is never a superhuman display. On the other mind at that time is not in a fit condition for solving hand the attainment of deep concentration was problems. If, when setting about any mental work, classed by the Buddha as a superhuman abil- a person develops right concentration, that is, if he ity, which the bhikkhus were never to make a renders his mind fit for work, the solution to his display of. Anyone who did show off this ability problem will come to light of its own accord. The was considered no longer a good bhikkhu, or moment the mind has become concentrated, the even no longer a bhikkhu at all. answer will just fall into place. But should the solu- To attain concentration necessitates making sac- tion still fail to come, there exists another method rifices. We have to put up with varying degrees of for directing the mind to the examination of the hardship, to train and practice, until we have the problem, namely the practice of concentrated in-
  11. 11. แสงธรรม 5 Saeng Dhamma trospection referred to as the training in insight. On quently disenchantment and boredom. It results in the day of his enlightenment the Buddha attained a backing away from all the things one has former- insight into the Law of Conditioned Origination, that ly been madly infatuated with. If one has insight, is, he came to perceive the true nature of things or yet still goes rushing after things, madly craving for the “what is what” and the sequence in which they them, grasping at and clinging on to them, being arise, as a result of being concentrated in the way infatuated with them., then it cannot be insight in we have just described. The Buddha has related the Buddhist sense. This stopping short and back- the story in detail, but essentially it amounts to ing away is, of course, not a physical action. One this: as soon as his mind doesn’t actually pick was well concentrated, things up and hurl them it was in a position to away or smash them to examine the problem. pieces, nor does one go It is just when the running off to live in the mind is quiet and cool, forest. This is not what in a state of well- be- is meant. Here we are ing, undisturbed, well referring specifically to concentrated and fresh, a mental stopping short that some solution to a and backing away, as persistent problem is ar- a result of which the rived at. Insight is always dependent on concentra- mind ceases to be a slave to things and becomes a tion though we may perhaps never have noticed free mind instead. This is what it is like when desire the fact. Actually the Buddha demonstrated an for things has given way to disenchantment. It isn’t association even more intimate than this between a matter of going and committing suicide, or going concentration and insight. He pointed out that con- off to live as a hermit in the forest, or setting fire centration is indispensable for insight, and insight, to everything. Outwardly one is as usual, behav- indispensable for concentration at a higher inten- ing quite normally with respect to things. Inwardly, sity than occurs naturally, requires the presence however, there is a difference. The mind is inde- of understanding of certain characteristics of the pendent, free, no longer a slave to things. This is mind. 0ne must know in just which way the mind the virtue of insight. The Buddha called this effect has to be controlled in order that concentration Deliverance, escape from slavery to things, in particu- may be induced. So the more insight a person has, lar the things we like. Actually we are enslaved by the the higher degree of concentration he will capable things we dislike too. We are enslaved insofar as we of. Likewise an increase in concentration results in cannot help disliking them and are unable to remain a corresponding increase in insight. Either one of unmoved by them. In disliking things, we are being the two factors promotes the other. active, we are becoming emotional about them. Insight implies unobscured vision and conse- They manage to control us just as do the things we
  12. 12. แสงธรรม 6 Saeng Dhamma like, affecting each of us in a different way. So the ex- the mind, rendering it independent and incapable pression “slavery to things” refers to the reactions of becoming bound, enslaved, overpowered by an- of liking and disliking. All this shows that we can ything whatsoever, including God in heaven, spirits, escape from slavery to things and become free by or celestial beings. No other religion is prepared to means of insight. The Buddha summed up this prin- let the individual free himself completely, or be ciple very briefly by saying: “Insight is the means by entirely self reliant We must be fully aware of this which we can purify ourselves.” He did not specify principle of self-reliance, which is a key feature of morality or concentration as the means by which Buddhism. we could purify ourselves, but insight, which ena- As soon as we see that Buddhism has everything bles us to escape, which liberates us from things. that any other religion has and also several things Not freed from things, one is impure, tainted, infat- that none of them have, we realize that Buddhism uated, passionate. Once free, one is pure, spotless, is for everyone. Buddhism is the universal religion. enlightened, tranquil. This is the fruit of insight, the It can be put into practice by everyone, in every condition that results when insight has done its job age and era. People everywhere have the same completely. problem: to free themselves from suffering-suffer- Have a good look at this factor, insight, the third ing which is inherent in birth, aging, pain and death, aspect of the threefold training. Get to know it, suffering which stems from desire, from grasping. and you will come to regard it as the highest vir- Everyone without exception, celestial being, hu- tue. Buddhist insight is insight that results in back- man being, or beast, has this same problem, and ing away from things by completely destroying the everyone has the same job to do, namely to elimi- four kinds of attachment. Those four attachments nate completely the desire, the unskillful grasping are ropes holding us fast; insight is the knife that which is the root cause of that suffering. Thus Bud- can cut those bonds and set us free. With the four dhism is the universal religion. attachments gone, there is nothing left to bind us The End fast to things. Will these three modes of practice stand the test? Are they soundly based and suita- ble for all in practice? Do examine them. When you have another look at them you will see that these three factors do not conflict with any religious doc- trine at all, assuming that the religion in question really aims at remedying the problem of human suffering. The Buddhist teaching does not conflict with any other religion, yet it has some things that no other religion has. In particular it has the prac- tice of insight, which is the superlative technique for eliminating the four attachments. It liberates ขอขอบคุณ Mr. Gary Henderson ทีชวยซ่อมแอร์วดไทยฯ ดี.ซี. ่่ ั
  13. 13. แสงธรรม 7 Saeng Dhamma Helping Yourself To Help Others by Ven. Prayudh Payutto http://www.what-buddha-taught.net/ ...Continued from last issue... Sati and Vipassana comes the past, so it is said that the mind which T he practice of vipassana meditation em- phasizes the use of sati. If there is no sati, pañña cannot function. Sati itself has many dif- proliferates has fallen into the past. Just as the mind falls into the past, it can also float off and begin projecting fantasies ferent functions. First, sati allows us to be aware about the future. The mind which is not aware in of the sensations that enter our consciousness the present moment is the mind which delights as they arise. Usually our minds are trapped by and feels averse. The mind, either delighting or delight and aversion. When a sensation arises feeling averse, must clutch onto some particu- which produces pleasant feeling we feel happy lar sensation. As soon as it clutches onto any and we like that sensation. If another type of particular sensation it falls into the past, even if sensation arises, one that produces unpleasant only for a second. feeling, we don’t like it and give in to aversion. Whenever our mind delights or is averse, or likes Keeping awareness in the present or dislikes anything, it gets stuck on that sensa- Delight and aversion arise dependent on tion. The mind fixes itself onto the sensation some particular sensation. For instance, if we but, being temporary, in a moment the sensa- see something we like, the mind proliferates tion has passed, becoming a past experience. around that liking. If aversion or dislike takes Immediately there follows a new sensation, but over, the mind proliferates in a different way. the mind, being stuck on the sensation which In other words, the mind doesn’t see things the just passed, does not follow the new sensation way they are. When we say the mind doesn’t that is arising. That which has just passed be- see things the way they are, we mean that the
  14. 14. แสงธรรม 8 Saeng Dhamma mind is under the influence of delight and aver- ceeds to paint things into something more than sion, which make the mind either fall into the what they are. We don’t see things as they are. past or float off into the future. Saying that the Without the staining effect of desire and aver- mind falls into delight and aversion or saying sion, we see things as they are. that the mind doesn’t see things the way they Thus sati facilitates the arising of wisdom, are, is to say one and the same thing. Either way helping our mind not to fall into the past or the mind does not have awareness with each float into the future with delight and aversion, sensation as it arises. but seeing things as they are, which is a function Now if we experience a sensation in the of pañña, wisdom. present moment, but do not attach to it with The practice of satipatthana is said to help delight or aversion, then the mind will simply eradicate desire and aversion and to see things follow each sensation with awareness. Delight as they are. Now when we are more adept at and aversion do not have a chance to arise, seeing things as they arise, we will notice their because of sati, which causes the mind to stay arising, existence and cessation. When we per- with the present moment. ceive the various sensations coming and going as they do, we will be seeing the process by which they function, seeing that they are con- stantly arising and ceasing. They are imperma- nent. Seeing impermanence (anicca) we will also see dukkha (suffering) and anatta (selfless- ness), the Three Characteristics. So the practice of satipatthana on deeper levels enables us to see the arising, changing and dissolution of all things. This is seeing the Three Characteristics of conditioned existence, which is the arising of When the mind doesn’t proliferate under wisdom. The mind will then no longer clutch the influence of delight and aversion, then we on to or be influenced by external sensations. do not see things through the “colored glasses” The mind becomes its own master and breaks of our likes and dislikes. We see things as they free, and that freedom is the fruition of wisdom are. It is said that all things in this world are sim- development. ply as they are in themselves, nothing more. But As I said in the beginning of this talk, if mind the mind defiled by delight and aversion pro- knows the truth of life, the disease of avijja will
  15. 15. แสงธรรม 9 Saeng Dhamma not arise. The disease of the mind is caused by sive experiencer, but also learning to get up and avijja, ignorance, which causes the mind to pro- go outside to meet the world also. This means liferate. practicing toward the world in a good way. Now this is the practice of Buddhism. Notice One who practices like this practices correct- that it all relates to us. The practice I’ve been ly in relation to himself and also, having seen talking about here is based on this fathom-long the truth, practices in the world in such a way as body. The truth can be seen right here. Living to be helpful, not harmful. Helping others also in this world we experience the environment as helps us to develop good qualities in ourselves. sensations. If we don’t practice appropriately The mind tends toward skillful reactions in its towards those sensations we experience prob- everyday contact. lems. In this way the practicer sees the relation- ship between his own personal practice and the practice of relating to the world. One sees that all beings are related, and so deals with them with metta, goodwill, and karuna, com- passion, helping them in their need. Further- more, we understand that all other beings are afflicted with the same illness as we are, they are bound by the Three Characteristics just as we are. Therefore it is proper that we learn to help each other as fellow travelers on the path In one sense, it’s almost as if we “lie in wait” of practice. for sensations to arise, and relate to them in Dhamma practicers should therefore not such a way as to not give rise to defilement. It’s only consider the right way to relate to the vari- as if we were a passive receiver of sensations. In ous experiences they encounter in the course this sense we may feel we should sit and wait of their lives, but should also help others. for things to happen and do our best to avoid This type of practice was recommended by getting involved in anything. This is one way of the Buddha, even up to the level of those who looking at Dhamma practice. have experienced insight. At one time the Bud- Another way is to use our practice to improve dha compared the Stream Enterer (sotapanna) the world, by training to see it in a more skillful to a mother cow. The cow eats grass to feed way. So the initial practice is not only to be a pas- itself, and also to feed the calf which follows
  16. 16. แสงธรรม 10 Saeng Dhamma her around. “Eating the grass” can be compared sorrow and all human suffering. The Buddha, as to one’s own personal practice of Dhamma. a “surgeon,” cut out the arrowhead. We also Even though she is eating grass, the mother cow must accept the responsibility of removing our doesn’t neglect her calf, she is constantly look- own respective “arrows,” by practicing the ing after it and watchful to keep it from fall- Dhamma. If we practice the Dhamma correctly ing into danger. Likewise, one who practices the we will realize the real benefit of the Buddha’s teaching of Buddhism practices primarily to train “medicine.” oneself in the correct practice, but also gives The Buddha has bequeathed us this well- consideration to one’s fellow men and all other expounded teaching. It remains up to us to beings, so as to help them with goodwill and make the most of his kindness, by taking up that compassion. teaching and practicing accordingly. In this way So this fits in with the principle I mentioned we can cure the disease of the five khandhas, at the beginning of this talk: In helping oneself remove the arrow, and experience peace, clarity one helps others, in helping others one helps and purity, which is the goal of Buddhism. oneself. All in all the practice boils down to be- having in the right manner, both to oneself and The End to others. In this way Dhamma practice leads to progress both for oneself and for others. In conclusion T oday I have spoken about the general principles of Buddhist practice, begin- ning by comparing the Buddha to a doctor, one who both administers medicine and also who operates. “To operate” means to “remove the dart.” In the past, one of the most important operations was performed during times of bat- tle, when people were often shot by arrows, ศิษย์วดไทยฯ ดี.ซี. รุนจิว ร่วมแสดงมุทตาสักการะ ั ่ ๋ ิ sometimes dipped in poison. The victims would โดยการเล่นลำาตัด อย่างสนุกสนาน ได้รับเสียง experience great agony and even death as a re- ปรบมือเกรียวกราวจากผู้ชมล้นหลาม ควบคุมการ sult of their wounds. แสดงโดยคุณครูแต๊ก กัญญภัทร The Buddha used the arrow as a simile for
  17. 17. แสงธรรม 11 Saeng Dhamma EVENING SITTING By Ajahn Chah http://www.ajahnchah.org/book/index.php ...Continued from last issue... dukkham and anatta. None of it is certain at all.” D eveloping samadhi so that you can just sit Discard it right there. there and attach to blissful mental states isn’t the true purpose of the practice. You must with- draw from it. The Buddha said that you must fight this war, not just hide out in a trench trying to avoid the enemy’s bullets. When it’s time to fight, you re- ally have to come out with guns blazing. Eventually you have to come out of that trench. You can’t stay sleeping there when it’s time to fight. This is the way the practice is. You can’t allow your mind to just hide, cringing in the shadows. I have described a rough outline of the prac- tice. You as the practitioners must avoid getting caught in doubts. Don’t doubt about the way of practice. When there is happiness, watch the hap- piness. When there is suffering, watch the suf- fering. Having established awareness, make the effort to destroy both of them. Let them go. Cast I would like to ask you about your practice. You have all been practising meditation here, them aside. Know the object of mind and keep but are you sure about the practice yet? Ask your- letting it go. Whether you want to do sitting or selves, are you confident about the practice yet? walking meditation it doesn’t matter. If you keep These days there are all sorts of meditation teachers thinking, never mind. The important thing is to around, both monks and lay teachers, and I’m afraid sustain moment to moment awareness of the it will cause you to be full of doubts and uncertainty mind. If you are really caught in mental prolif- about what you are doing. This is why I am asking. eration, then gather it all together, and contem- As far as Buddhist practice is concerned, there is plate it in terms of being one whole, cutting it off really nothing greater or higher than these teachings right from the start, saying, “All these thoughts, of the Buddha which you have been practising with ideas and imaginings of mine are simply thought here. If you have a clear understanding of them, it proliferation and nothing more. It’s all aniccam, will give rise to an absolutely firm and unwavering
  18. 18. แสงธรรม 12 Saeng Dhamma peace in your heart and mind. When developing samādhi, fix attention on the Making the mind peaceful is known as practis- breath and imagine that you are sitting alone with ing meditation, or practising samādhi (concentra- absolutely no other people and nothing else around tion). The mind is something which is extremely to bother you. Develop this perception in the mind, changeable and unreliable. Observing from your sustaining it until the mind completely lets go of the practice so far, have you seen this yet? Some days world outside and all that is left is simply the know- you sit meditation and in no time at all the mind is ing of the breath entering and leaving. The mind calm, others, you sit and whatever you do there’s no must set aside the external world. Don’t allow your- calm - the mind constantly struggling to get away, self to start thinking about this person who is sitting until it eventually does. Some days it goes well, over here, or that person who is sitting over there. some days it’s awful. This is the way the mind dis- Don’t give space to any thoughts that will give rise plays these different conditions for you to see. You to confusion or agitation in the mind - it’s better to must understand that the eight factors of the Noble throw them out and be done with them. There is no Eight-fold Path (ariya magga) merge in sīla (moral one else here, you are sitting all alone. Develop this restraint), samādhi and paññā (wisdom). They don’t perception until all the other memories, perceptions come together anywhere else. This means that when and thoughts concerning other people and things you bring the factors of your practice together, there subside, and you’re no longer doubting or wander- must be sīla, there must be samādhi and there must ing about the other people or things around you. be paññā present together in the mind. It means that Then you can fix your attention solely on the in- in practising meditation right here and now, you are breaths and out-breaths. Breathe normally. Allow creating the causes for the Path to arise in a very the in-breaths and the out-breaths to continue natu- direct way. rally, without forcing them to be longer or shorter, In sitting meditation you are taught to close stronger or weaker than normal. Allow the breath your eyes, so that you don’t spend your time look- to continue in a state of normality and balance, ing at different things. This is because the Buddha and then sit and observe it entering and leaving the was teaching that you should know your own mind. body. Observe the mind. If you close your eyes, your at- Once the mind has let go of external mind- tention will naturally be turned inwards towards the objects, it means you will no longer feel disturbed mind - the source of many different kinds of knowl- by the sound of traffic or other noises. You won’t edge. This is a way of training the mind to give rise feel irritated with anything outside. Whether it’s to samādhi. forms, sounds or whatever, they won’t be a source Once sitting with the eyes closed, establish of disturbance, because the mind won’t be paying awareness with the breath - make awareness of attention to them - it will become centred upon the the breath more important than anything else. This breath. means you bring awareness to follow the breath, If the mind is agitated by different things and and by keeping with it, you will know that place you can’t concentrate, try taking an extra-deep which is the focal point of sati (mindfulness), the breath until the lungs are completely full, and then focal point of the knowing and the focal point of the release all the air until there is none left inside. Do mind’s awareness. Whenever these factors of the this several times, then re-establish awareness and path are working together, you will be able to watch continue to develop concentration. Having re-estab- and see your breath, feelings, mind and ārammana lished mindfulness, it’s normal that for a period the (mind-objects), as they are in the present moment. mind will be calm, then change and become agitat- Ultimately, you will know that place which is both ed again. When this happens, make the mind firm, the focal point of samādhi and the unification point take another deep breath and subsequently expel all of the path factors. the air from your lungs. Fill the lungs to capacity
  19. 19. แสงธรรม 13 Saeng Dhamma again for a moment and then re-establish mindful- sitive in many different ways. You will see the mind ness on the breathing. Fix sati on the in-breaths and in the centre of that place (the breath), one-pointed the out-breaths, and continue to maintain awareness with awareness focused inwards, rather than turn- in this way. ing towards the world outside. The external world The practice tends to be this way, so it will have gradually disappears from your awareness and the to take many sittings and much effort before you mind will no longer be going to perform any work become proficient. Once you are, the mind will let on the outside. It’s as if you’ve come inside your go of the external world and remain undisturbed. ‘house,’ where all your sense faculties have come Mind-objects from the outside will be unable to together to form one compact unit. You are at your penetrate inside and disturb the mind itself. Once ease and the mind is free from all external objects. they are unable to penetrate inside, you will see Awareness remains with the breath and over time it the mind. You will see the mind as one object of will penetrate deeper and deeper inside, becoming awareness, the breath as another and mind-objects progressively more refined. Ultimately, awareness as another. They will all be present within the field of the breath becomes so refined that the sensation of awareness, centred at the tip of your nose. Once of the breath seems to disappear. You could say ei- sati is firmly established with the in-breaths and ther that awareness of the sensation of the breath out-breaths, you can continue to practise at your has disappeared, or that the breath itself has disap- ease. As the mind becomes calm, the breath, which peared. Then there arises a new kind of awareness - was originally coarse, correspondingly becomes awareness that the breath has disappeared. In other lighter and more refined. The object of mind also words, awareness of the breath becomes so refined becomes increasingly subtle and refined. The body that it’s difficult to define it. feels lighter and the mind itself feels progressively So it might be that you are just sitting there and lighter and unburdened. The mind lets go of exter- there’s no breath. Really, the breath is still there, nal mind-objects and you continue to observe inter- but it has become so refined that it seems to have nally. disappeared. Why? Because the mind is at its most From here onwards your awareness will be refined, with a special kind of knowing. All that re- turned away from the world outside and is direct- mains is the knowing. Even though the breath has ed inwards to focus on the mind. Once the mind vanished, the mind is still concentrated with the has gathered together and become concentrated, knowledge that the breath is not there. As you con- maintain awareness at that point where the mind tinue, what should you take up as the object of med- becomes focused. As you breathe, you will see itation? Take this very knowing as the meditation the breath clearly as it enters and leaves, sati will object - in other words the knowledge that there is be sharp and awareness of mind-objects and men- no breath - and sustain this. You could say that a tal activity will be clearer. At that point you will specific kind of knowledge has been established in see the characteristics of sīla, samādhi and paññā the mind. and the way in which they merge together. This is At this point, some people might have doubts known as the unification of the Path factors. Once arising, because it is here that nimitta1 can arise. this unification occurs, your mind will be free from These can be of many kinds, including both forms all forms of agitation and confusion. It will become and sounds. It is here that all sorts of unexpected one-pointed and this is what is known as samādhi. things can arise in the course of the practice. If ni- When you focus attention in just one place, in this mitta do arise (some people have them, some don’t) case the breath, you gain a clarity and awareness you must understand them in accordance with the because of the uninterrupted presence of sati. As truth. Don’t doubt or allow yourself to become you continue to see the breath clearly, sati will be- alarmed. come stronger and the mind will become more sen- At this stage, you should make the mind un-
  20. 20. แสงธรรม 14 Saeng Dhamma shakeable in its concentration and be especially withdraw at your ease, rather than because you are mindful. Some people become startled when they feeling lazy, unenergetic or tired. You withdraw notice that the breath has disappeared, because from samādhi because it is the appropriate time to they’re used to having the breath there. When it ap- withdraw, and you come out of it at your will. pears that the breath has gone, you might panic or This is samādhi: you are relaxed and at your become afraid that you are going to die. Here you ease. You enter and leave it without any problems. must establish the understanding that it is just the The mind and heart are at ease. If you genuinely nature of the practice to progress in this way. What have samādhi like this, it means that sitting medita- will you observe as the object of meditation now? tion and entering samādhi for just thirty minutes or Observe this feeling that there is no breath and sus- an hour will enable you to remain cool and peaceful tain it as the object of awareness as you continue to for many days afterwards. Experiencing the effects meditate. The Buddha described this as the firmest, of samādhi like this for several days has a purify- most unshakeable form of samādhi. There is just one ing effect on the mind - whatever you experience firm and unwavering will become an object object of mind. When for contemplation. This your practice of samādhi is where the practice re- reaches this point, there ally begins. It’s the fruit will be many unusual which arises as samādhi and refined changes and matures. transformations taking Samādhi performs place within the mind, the function of calm- which you can be aware ing the mind. Samādhi of. The sensation of performs one function, the body will feel at its sīla performs one func- lightest or might even tion and paññā performs disappear altogether. another function. These You might feel like you are floating in mid-air and characteristics which you are focusing attention on seem to be completely weightless. It might be like and developing in the practice are linked, forming you are in the middle of space and wherever you di- a circle. This is the way they manifest in the mind. rect your sense faculties they don’t seem to register Sīla, samādhi and paññā arise and mature from the anything at all. Even though you know the body is same place. Once the mind is calm, it will become still sitting there, you experience complete empti- progressively more restrained and composed due to ness. This feeling of emptiness can be quite strange. the presence of paññā and the power of samādhi. As you continue to practise, understand that As the mind becomes more composed and refined, there is nothing to worry about. Establish this feel- this gives rise to an energy which acts to purify sīla. ing of being relaxed and unworried, securely in Greater purity of sīla facilitates the development of the mind. Once the mind is concentrated and one- stronger and more refined samādhi, and this in turn pointed, no mind-object will be able to penetrate or supports the maturing of paññā. They assist each disturb it, and you will be able to sit like this for as other in this way. Each aspect of the practice acts as long as you want. You will be able to sustain con- a supporting factor for each other one - in the end centration without any feelings of pain and discom- these terms becoming synonymous. As these three fort. factors continue to mature together, they form one Having developed samādhi to this level, you complete circle, ultimately giving rise to Magga. will be able to enter or leave it at will. When you Magga is a synthesis of these three functions of the do leave it, it’s at your ease and convenience. You practice working smoothly and consistently togeth-
  21. 21. แสงธรรม 15 Saeng Dhamma er. As you practise, you have to preserve this energy. ter you get up from the formal sitting practice and It is the energy which will give rise to vipassanā (in- go about your business - walking, riding in cars and sight) or paññā. Having reached this stage (where so on - whenever your eyes see a form or your ears paññā is already functioning in the mind, independ- hear a sound, maintain awareness. As you experi- ent of whether the mind is peaceful or not) paññā ence mind-objects which give rise to liking and dis- will provide a consistent and independent energy in liking, try to consistently maintain awareness of the the practice. You see that whenever the mind is not fact that such mental states are impermanent and peaceful, you shouldn’t attach, and even when it is uncertain. In this way the mind will remain calm peaceful, you shouldn’t attach. Having let go of the and in a state of ‘normality’. burden of such concerns, the heart will accordingly As long as the mind is calm, use it to contem- feel much lighter. Whether you experience pleasant plate mind-objects. Contemplate the whole of this mind-objects or unpleasant mind-objects, you will form, the physical body. You can do this at any time remain at ease. The mind will remain peaceful in and in any posture: whether doing formal medita- this way. tion practice, relaxing at home, out at work, or in whatever situation you find yourself. Keep the med- itation and the reflection going at all times. Just go- ing for a walk and seeing dead leaves on the ground under a tree can provide an opportunity to contem- plate impermanence. Both we and the leaves are the same: when we get old, we shrivel up and die. Oth- er people are all the same. This is raising the mind to the level of vipassanā, contemplating the truth of the way things are, the whole time. Whether walk- ing, standing, sitting or lying down, sati is sustained evenly and consistently. This is practising medita- tion correctly - you have to be following the mind closely, checking it at all times. Practising here and now at seven o’clock in the Another important thing is to see that when you evening, we have sat and meditated together for an stop doing the formal meditation practice, if there is hour and now stopped. It might be that your mind no wisdom functioning in the mind, you will give has stopped practising completely and hasn’t con- up the practice altogether without any further con- tinued with the reflection. That’s the wrong way templation, development of awareness or thought to do it. When we stop, all that should stop is the about the work which still has to be done. In fact, formal meeting and sitting meditation. You should when you withdraw from samādhi, you know clear- continue practising and developing awareness con- ly in the mind that you have withdrawn. Having sistently, without letting up. withdrawn, continue to conduct yourself in a nor- I’ve often taught that if you don’t practise con- mal manner. Maintain mindfulness and awareness sistently, it’s like drops of water. It’s like drops of at all times. It isn’t that you only practise medita- water because the practice is not a continuous, un- tion in the sitting posture - samādhi means the mind interrupted flow. Sati is not sustained evenly. The which is firm and unwavering. As you go about important point is that the mind does the practice your daily life, make the mind firm and steady and and nothing else. The body doesn’t do it. The mind maintain this sense of steadiness as the object of does the work, the mind does the practice. If you mind at all times. You must be practising sati and understand this clearly, you will see that you don’t sampajañña (all round knowing) continuously. Af- necessarily have to do formal sitting meditation in
  22. 22. แสงธรรม 16 Saeng Dhamma order for the mind to know samādhi. The mind is becomes fully apparent. This would provide the im- the one who does the practice. You have to experi- petus for you to take a step back and change your ence and understand this for yourself, in your own ways. Then you would find some real peace. To ex- mind. perience peace of mind you have to clearly see the Once you do see this for yourself, you will be disadvantages and danger in such forms of behav- developing awareness in the mind at all times and iour. This is practising in the correct way. If you in all postures. If you are maintaining sati as an do a silent retreat for seven days, where you don’t even and unbroken flow, it’s as if the drops of water have to speak to or get involved with anybody, and have joined to form a smooth and continuous flow then go chatting, gossiping and overindulging for of running water. Sati is present in the mind from another seven months, how will you gain any real moment to moment and accordingly there will be or lasting benefit from those seven days of practise? awareness of mind-objects at all times. If the mind I would encourage all the lay people here, who is restrained and composed with uninterrupted sati, are practising to develop awareness and wisdom, to you will know mind-objects each time that whole- understand this point. Try to practise consistently. some and unwholesome mental states arise. You See the disadvantages of practising insincerely and will know the mind that is calm and the mind that inconsistently, and try to sustain a more dedicat- is confused and agitated. Wherever you go you will ed and continuous effort in the practice. Just this be practising like this. If you train the mind in this much. It can then become a realistic possibility that way, it means your meditation will mature quickly you might put an end to the kilesa (mental defile- and successfully. ments). But that style of not speaking and not play- Please don’t misunderstand. These days it’s ing around for seven days, followed by six months common for people to go on vipassanā courses of complete sensual indulgence, without any mind- for three or seven days, where they don’t have to fulness or restraint, will just lead to the squander- speak or do anything but meditate. Maybe you have ing of any gains made from the meditation - there gone on a silent meditation retreat for a week or won’t be any thing left. It’s like if you were to go to two, afterwards returning to your normal daily life. work for a day and earned twenty pounds, but then You might have left thinking that you’ve ‘done went out and spent thirty pounds on food and things vipassanā’ and, because you feel that you know in the same day; where would there be any money what it’s all about, then carry on going to parties, saved? It would be all gone. It’s just the same with discos and indulging in different forms of sensual the meditation. delight. When you do it like this, what happens? This is a form of reminder to you all, so I will There won’t be any of the fruits of vipassanā left by ask for your forgiveness. It’s necessary to speak in the end of it. If you go and do all sorts of unskilful this way, so that those aspects of the practice which things, which disturb and upset the mind, wasting are at fault will become clear to you and according- everything, then next year go back again and do an- ly, you will be able to give them up. You could say other retreat for seven days or a few weeks, then that the reason why you have come to practise is to come out and carry on with the parties, discos and learn how to avoid doing the wrong things in the fu- drinking, that isn’t true practice. It isn’t patipadā or ture. What happens when you do the wrong things? the path to progress. Doing wrong things leads you to agitation and suf- You need to make an effort to renounce. You fering, when there’s no goodness in the mind. It’s must contemplate until you see the harmful effects not the way to peace of mind. This is the way it is. If which come from such behaviour. See the harm in you practise on a retreat, not talking for seven days, drinking and going out on the town. Reflect and and then go indulging for a few months, no matter see the harm inherent in all the different kinds of how strictly you practised for those seven days, you unskilful behaviour which you indulge in, until it won’t derive any lasting value from that practice.
  23. 23. แสงธรรม 17 Saeng Dhamma Practising that way, you don’t really get anywhere. Actually, I’m not fond of giving talks like this. Many places where meditation is taught don’t really It’s because I feel sorry for you that I have to speak get to grips with or get beyond this problem. Really, critically. When you are doing the wrong things, it’s you have to conduct your daily life in a consistently my duty to tell you, but I’m speaking out of com- calm and restrained way. passion for you. Some people might feel uneasy In meditation you have to be constantly turn- and think that I’m just scolding them. Really, I’m ing your attention to the practice. It’s like planting a not just scolding you for its own sake, I’m helping tree. If you plant a tree in one place and after three to point out where you are going wrong, so that you days pull it up and plant it in a different spot, then know. Some people might think, ‘Luang Por is just after a further three days pull it up and plant it in telling us off,’ but it’s not like that. It’s only once in yet another place, it will just die without produc- a long while that I’m able to come and give a talk - ing anything. Practising meditation like this won’t if I was to give talks like this everyday, you would bear any fruit either. This is something you have really get upset! But the truth is, it’s not you who to understand for yourselves. Contemplate it. Try gets upset, it’s only the kilesa that are upset. I will it out for yourselves when you go home. Get a sap- say just this much for now. ling and plant it one spot, and after every few days, ----------------------------------------------------- go and pull it up and plant it in a different place. It Footnotes, will just die without ever bearing any fruit. It’s the Nimitta 1 same doing a meditation retreat for seven days, fol- Nimitta: a sign or appearance, that may take lowed by seven months of unrestrained behaviour, place in terms of seeing, hearing, smelling, tasting, allowing the mind to become soiled, and then going touching or mental impression, and which arises back to do another retreat for a short period, practis- based on the citta (mind), rather than the relevant ing strictly without talking and subsequently com- sense faculty. Examples of nimitta include: the see- ing out and being unrestrained again. As with the ing or hearing of beings in other realms of exist- tree, the meditation just dies - none of the whole- ence, precognition, clairvoyance, etc. some fruits are retained. The tree doesn’t grow, the meditation doesn’t grow. I say practising this way The End doesn’t bear much fruit. เปิดเรียนแล้ว.. โรงเรียนภาคฤดูร้อนวัดไทยกรุงวอชิงตัน,ดี.ซี. (Summer School) ร่วมกับครูอาสาจาก คณะครุศาสตร์จุฬาฯ ผู้ปกครองที่สนใจ ส่งบุตรหลานมาร่วมกิจกรรมได้ตั้งแต่บัดนี้เป็นต้นไป
  24. 24. แสงธรรม 18 Saeng Dhamma แนะนําครูอาสาสมัคร ปี ๒๕๕๓ นางสาวยุพา มาตยะขันธ์ นางสาวเสาวภา จันทร์สงค์ ชื่อเล่น ครูยุ ชื่อเล่น ครูเอียร์ MISS YUPA MATTAYAKHAN MISS SAOWAPA JANSONG เกิดวันที่ ๒๕ มิถนายน ๒๕๑๖ ุ เกิดวันที่ ๑๔ พฤษภาคม ๒๕๑๔ อายุ ๓๗ ปี อายุ ๓๙ ปี การศึกษา ปริญญาตรี ศึกษา การศึกษา ปริญญาตรี ศาสตรบัณฑิต (วิชาเอกภาษาไทย) สาขาวิชาภาษาอังกฤษ มหาวิทยาลัยรามคำาแหง สถาบันราชภัฏพิบูลสงคราม ปริญญาโท วิทยาศาสตรมหาบัณฑิต (จิตวิทยาการให้คาปรึกษา) ำ จังหวัดพิษณุโลก มหาวิทยาลัยรามคำาแหง ปริญญาโท สาขาวิชานิเทศการศึกษาและพัฒนาหลักสูตร สถานที่ทำางาน โรงเรียนประชาอุทิศ (จันทาบอนุสรณ์) จุฬาลงกรณ์มหาวิทยาลัย สำานักงานเขตดอนเมือง กรุงเทพมหานคร ๑๐๒๑๐ สถานที่ทำางาน โรงเรียนบ้านท่ามักกะสัง สำานักงานเขตพื้นที่ สอนระดับชั้นมัธยมศึกษาปีที่ ๒-๓ การศึกษาสุโขทัย เขต ๒ สอนระดับชั้นประถมศึกษาปีที่ ๑-๖ ตำาแหน่ง ครู วิทยฐานะครูชำานาญการ ตำาแหน่ง ครู วิทยฐานะครูชำานาญการ ภูมิลำาเนา อำาเภออาจสามารถ จังหวัดร้อยเอ็ด ภูมิลำาเนา จังหวัดสุโขทัย โทรศัพท์ ๐๘๗-๙๑๙๕๙๗๘ โทรศัพท์ ๐๘๑-๓๘๒๕๐๒๕ E-mail : mattaya_16@hotmail.com E-mail : Saowapa2010@windowslive.com นางสาวนราภรณ์ ขันธบุตร นางสาวเจียมจิตร มะลิรส ชื่อเล่น ครูภรณ์ ชื่อเล่น ครูนุ่น MISS NARAPORN KHANTABUDR MISS JIEMJIT MALIROS เกิดวันที่ ๒๓ มกราคม ๒๕๑๕ เกิดวันที่ ๑๗ มิถุนายน ๒๕๒๐ การศึกษา ปริญญาตรี อายุ ๓๓ ปี สาขาพลศึกษา คณะศึกษาศาสตร์ การศึกษา ปริญญาตรี วิชาเอก มหาวิทยาลัยเกษตรศาสตร์ การประถมศึกษา มหาวิทยาลัย ปริญญาตรี สาขารัฐประศาสน- ศรีนครินทรวิโรฒประสานมิตร ศาสตร์ มหาวิทยาลัยสุโขทัยธรรมาธิราช ปริญญาตรี รัฐศาสตร์ (บริหารรัฐกิจ) มหาวิทยาลัยรามคำาแหง ปริญญาโท สาขาพลศึกษา มหาวิทยาลัยเกษตรศาสตร์ ปริญญาโท สาขาวิชานิเทศการศึกษาและพัฒนาหลักสูตร ปริญญาเอก สาขาพลศึกษา คณะครุศาสตร์ จุฬาลงกรณ์ฯ จุฬาลงกรณ์มหาวิทยาลัย สถานที่ทำางาน สาขาพัฒนาสุขภาพ คณะศิลปศาสตร์ สถานที่ทำางาน โรงเรียนบ้านโนนสำาราญยางเรียน สำานักงาน มหาวิทยาลัยแม่โจ้ จังหวัดเชียงใหม่ เขตพืนทีการศึกษาหนองคายเขต ๓ สอนระดับชันประถมศึกษา ปีท่ ี ๑ ้ ่ ้ ตำาแหน่งผู้ช่วยศาสตราจารย์ ระดับ ๘ ตำาแหน่ง ครู คศ. ๑ ภูมิลำาเนา จังหวัดพระนครศรีอยุธยา ภูมิลำาเนา จังหวัดหนองคาย โทรศัพท์ ๐๘๓-๑๓๒๓๖๓๖ โทรศัพท์ ๐๘๗-๐๖๗๘๘๑๐ E-mail : knara50@hotmail.com E-mail : jiemjit20@hotmail.com
  25. 25. แสงธรรม 19 Saeng Dhamma ขอแสดงความชื่นชมยินดีกับน้องๆ เยาวชน ที่จบการศึกษาระดับ High School ประจำาปี 2010 มีน้องบูม,-อานนท์-โอ๊ต-กาย-แอนตัน-แมทธิว-นิติ และน้องแทมมี่ พระเดชพระคุณหลวงตาชี ได้รับนิมนต์ไปเจริญพุทธมนต์ในงานแต่งงานของคุณทิพย์มณี วงศ์ปุกแก้ว กับคุณ Jean Paul Guill ซึ่งเป็นลูกสาวของเจ้าของร้านโพธ์ิสยาม โดยคุณนิรันดร์-คุณรัตนา วงศ์ปุกแก้ว เจ้าภาพ
  26. 26. แสงธรรม 20 Saeng Dhamma อนุโมทนาบุญ ขอบคุณทุกๆ ท่าน งานทำาบุญอายุวัฒนมงคลธรรมสมโภช ๘๕ ปี พระวิเทศธรรมรังษี (สุรศักดิ์ ชีวานนฺโท) วัดไทยกรุงวอชิงตัน,ดี.ซี. มลรัฐแมรี่แลนด์ สหรัฐอเมริกา วันที่ ๑๐-๑๓ มิถุนายน พ.ศ. ๒๕๕๓ คณะสงฆ์วัดไทยกรุงวอชิงตัน,ดี.ซี. พร้อมประธานจัดงาน และ คณะกรรมการวัดไทยฯ ขอขอบคุณ ข้าราชการ พ่อค้า ประชาชน สมาคม ร้านอาหาร ที่ช่วยกันบริจาคสิ่งของต่างๆ ตลอดจนคณะ กรรมการทุกๆ แผนก ที่ทำางานเต็มความสามารถ ไม่เห็นแก่ความ เหน็ดเหนื่อย เสียสละมาช่วยให้งานนี้สำาเร็จลุล่วงไปได้ด้วยดี ทางวัด และคณะกรรมการฯ ไม่มีสิ่งอื่นประการใดตอบแทนในคุณงามความ ดีของท่าน ขออำานาจคุณพระศรีรัตนตรัย พระพุทธมงคลวิมลดีซี จงอำานวย อวยชัยให้ทุกท่านประสบแต่ความสุข ความเจริญ ตลอดกาลนาน เทอญ
  27. 27. แสงธรรม 21 Saeng Dhamma อนุโมทนาพิเศษ / Special Thanks คณะสงฆ์และคณะกรรมกำรวัดไทยกรุงวอชิงตัน, ดี.ซี. ขออนุโมทนำแด่สำธุชนทุกๆ ท่ำน ทีมจตศรัทธำถวำย ่ีิ ภัตตำหำรเช้ำ-เพล บริจำคสิงของ เสียสละแรงกำย แรงใจ ก�ำลังสติปญญำ และควำมสำมำรถเท่ำทีโอกำสจะอ�ำนวย ่ ั ่ ช่วยเหลือกิจกรรมของวัดด้วยดีเสมอมำ ท�ำให้วดของเรำมีควำมเจริญรุงเรืองก้ำวหน้ำมำโดยล�ำดับ จึงประกำศ ั ่ อนุโมทนำกับทุกๆ ท่ำนมำ ณ โอกำสนี้ � คุณนิด-คุณแก้ว ถวำย Yogurt และ องุ่น � คุณยายเสริมศรี เชื้อวงศ์ ถวำยน�้ำโค๊ก ๓ แพ็ค, ไอศกรีม ๒ กล่องใหญ่ สิ่งของจำาเป็นที่ทางวัดไทยฯ ดี.ซี. ต้องการใช้ � แผ่น CD-R, CD-RW, DVD, VCD เพื่อใช้ก๊อบปี้ธรรมะเผยแผ่ และงานข้อมูลเอกสารต่างๆ � กระดาษเปเปอร์ทาวน์, น�้ายาซักผ้า � กระดาษ Letter เพือใช้ปรินท์งานเอกสารต่างๆ ซึงในช่วงซัมเมอร์นี้ ทางวัดมีโครงการ ่ ้ ่ โรงเรียนภาคฤดูร้อน จึงจ�าเป็นต้องใช้กระดาษเป็นจ�านวนมาก � ถุงขยะใหญ่ขนาด ๑๓, ๓๒, ๔๒ Gallon และน�้าดื่ม เจ้าภาพน้ำาดื่มถังใหญ่ ถวายประจำาทุกเดือน คุณแม่สงวน เกิดมี คุณจารุณี พิทโยทัย คุณทัฬห์ อัตวุฒิ คุณบุณณ์ภัสสร คุณศรสวรรค์ พงศ์วรินทร์ คุณละม้าย คุณประมวล ทวีโชติ คุณณัฐกานต์ จารุกาญจน์ คุณยายเสริมศรี เชื้อวงศ์ น.พ. อรุณ คุณสุมนา สวนศิลป์พงศ์ คุณนงเยาว์ เดชา คุณบุญเลิง วิสีปัตย์
  28. 28. 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. ปฏิบัติธรรมเดือนกรกฎาคม ณ วัดไทยกรุงวอชิงตัน,ดี.ซี. 17 กรกฎาคม 2553 นำาปฏิบัติโดย...หลวงตาชี พระมหาถนัด อตฺถจารี และคณะ All are welcome to participate in the next retreat which will be held on July 17, 2010
  29. 29. แสงธรรม 23 Saeng Dhamma เสียงธรรม.. จากวัดไทย พระวิเทศธรรมรังษี (หลวงตาชี) นกมีขน คนมีเพือน ่ สหาโย อตฺถชาตสฺส โหติ มิตฺตํ ปุนปฺปุนํ สยํ กตานิ ปุญฺญานิ ตํ มิตฺตํ สมฺปรายิกํ. สหายเป็นมิตรของคนที่มีความต้องการบ่อยๆ บุญทั้งหลายที่ตนเองทําแล้ว บุญนั้นจะเป็นมิตรในกาลข้างหน้า “นกมีขน คนมีเพือน” เป็นส�ำนวนไทยทีใช้พดกัน ่ ่ ู ครำวจ�ำเป็น เพรำะงำนบำงอย่ำงคนเรำอำจจะท�ำคน มำ ทุกยุค ทุกสมัย เพื่อเตือนใจให้ทุกคนยึดถือเป็นคติ เดียวได้ส�ำเร็จ แต่งำนบำงอย่ำงอำจจะเหลือก�ำลังของ ประจ�ำใจว่ำ เกิดมำเป็นคนแล้วต้องมีลักษณะ “นกมี คนคนเดียวจะท�ำได้ ต้องอำศัยก�ำลังของคนหลำยคน ขน คนมีเพื่อน” จึงจะท�ำให้เกิดมำเป็น “นก” เป็น งำนนั้นจึงจะท�ำให้ส�ำเร็จได้ด้วยดี ด้วยเหตุนี้ คนเรำจึง “คน” นั้นมีประโยชน์ทั้งแด่ตนและคนอื่น ได้อย่ำง จ�ำเป็นต้องมีเพือน มีมตร มีสหำย จนกลำยเป็นค่ำนิยม ่ ิ มหำศำล หำประมำณมิได้ ถ้ำเกิดมำเป็น “นกไม่มีขน ในสังคมทั่วๆ ไป ใครไม่มีเพื่อน ไม่มีมิตร ไม่มีสหำย ก็ คนไม่มีเพื่อน” แล้ว มันจะมีประโยชน์อะไร นกไม่มีขน กลำยเป็นคนมีปมด้อยในทำงสังคม ขำดควำมนิยม จะมีประโยชน์อะไร นอกจำกจะรอวันตำยเท่ำนั้น คน นับถือในระหว่ำงเพื่อนฝูง ค�ำว่ำ “เพื่อน” ได้แก่คนที่ ไม่มีเพื่อนก็เหมือนนกไม่มีขนไม่มีผิด ร่วมกันอยู่ เช่น ร่วมอยู่ร่วมกิน ร่วมหลับร่วมนอน ร่วม คิดดูกันให้ดี มนุษย์เป็นสังคม นิยมอยู่กันแบบมี กำรร่วมงำน ร่วมปรึกษำหำรือ รวมถึงคนที่ชอบพอกัน เพือน มีมตร มีสหำยจนกลำยเป็นพรรคเป็นพวกขึนมำ ่ ิ ้ มีสัญชำติหรือมีลักษณะอันเดียวกัน เป็นเพื่อนมนุษย์ ในภำยหลัง ควำมหวังที่ต้องมีเพื่อน มีมิตร มีสหำย ก็ ด้วยกัน เป็นต้น ส่วนคนที่ร่วมสุขร่วมทุกข์กันจริงๆ เพือเป็นอุบำยหำทำงช่วยเหลือเกือกูลซึงกันและกันใน ่ ้ ่ เรียกว่ำ “สหำย” นี่คือควำมหมำยตำมตัวอักษร ถึง

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