แสงธรรม 1 Saeng Dhamma The Buddha’s Words พุทธสุภาษิต อตฺตนา ว กตํ ปาปํ อตฺตนา สงฺกิลิสฺสติ อตฺตนา อกตํ ปาปํ อตฺตนา ว วิสุชฺฌติ สุทฺธิ อสุทฺธิ ปจฺจตฺตํ นาญฺโญ อญฺญํ วิโสธเย. (๑๖๕)ตนทําบาปเอง ตนก็เศร้าหมองเอง ตนไม่ทาบาป ตนก็บริสทธิเ์ อง ความบริสทธิ์ ํ ุ ุหรือไม่บริสทธิเ์ ป็นของเฉพาะตน คนอืนจะให้คนอืนบริสทธิแทนไม่ได้ ุ ่ ่ ุ ์By oneself is evil done, by oneself does one get defiled, by oneself is evilleft undone. Purity or impurity depends on oneself, no one can purifyanother.
แสงธรรม 11 Saeng Dhamma EMPTINESS by Buddhadasa Bhikkhu http://www.what-buddha-taught.net/Books/BhikkhuBuddhadasa_Heart_Wood_from_the_Bo_Tree.htm ...Continued from last issue... ‘T his practice is every practice’. Try to think if there’s anything that remains to be practised, At any moment that any entrance and is an external matter; it doesn’t penetrate to the Buddha, Dhamma, and Sangha in the heart. If at any moment any person at all person, whether it’s Mr. Smith or Mrs. Jones or has a mind empty of grasping at and clinging to anyone at all, has a mind that is free of grasping ‘I’ and ‘mine’, even if it’s only for an instant, and clinging, what will there be present in their it means that the mind has realized emptiness. minds? It is pure, radiant and at peace. It is one and Please think it over. We can take it step by the same thing as the heart of the Buddha, the step from the Triple Refuge to virtuous conduct, Dhamma, and the Sangha. Thus at any moment samadhi and the discernment of truth, on to the that one has a mind empty in this way one has Path Realizations, their Fruits and Nibbana. At taken refuge, one has reached the Triple Gem. that moment they have reached the Buddha, To move onto giving dana (alms) and mak-the Dhamma and the Sangha for to have a heart ing donations. The meaning of giving dana and free of the mental defilements and Dukkha is to donations is to relinquish, to end all grasping be one with the heart of the Triple Gem. They at and clinging to things as being ‘I’ or ‘mine’. have reached them without having to shout As for giving in order to receive a much greater out Buddham saranam gacchami  or any of reward, such as giving a tiny amount and asking the rest of it. Crying out Buddham saranam gac- for a mansion up in heaven, that’s not giving, chami and so on is just a ritual, a ceremony of it’s just a business deal. Giving must be without
แสงธรรม 12 Saeng Dhammastrings attached a casting off of things that we As for samadhi, an empty mind is the supreme grasp at and cling to as being ‘I’ and ‘mine’, samadhi, the supremely focused firmness of At the moment that one has a mind empty mind. The straining and striving sort of samadhi of ego - consciousness then one has made the isn’t the real thing and the samadhi which aims supreme offering, for when even the self has at anything other than non-clinging to the five been given up, what can there be left? When khandas is micchasamadhi (wrong or perverted the ‘I - feeling’ has come to an end then the samadhi). You should be aware that there is ‘mine - feeling’ will vanish by itself. Thus at any both micchasamadhi and sammasamadhi (right moment that a person has a mind truly empty or correct samadhi). Only the mind that is emp-of self, when even the self has been completely ty of grasping at and clinging to ‘I’ and ‘mine’ relinquished, he or she has developed giving to can have the true and perfect stability of sam-its perfection. masamadhi. One who has an empty mind has To move onto Sila (Virtuous Conduct), one correct samadhi. who has an empty mind, free of grasping at and Here we reach panna (the discernment of clinging to a (non-existent) self or to things as truth). It is clearly indicated’ that knowing or being possessions of a self, is one whose bodily realizing emptiness, or being emptiness itself and verbal actions are truly and perfectly vir- is the supreme panna because at the moment tuous. Any other sort of sila is just an up-and- that the mind, is empty it is supremely keen down affair. We make resolutions to refrain from and discerning. In contrast, when delusion and this and abstained from that and then we can’t ignorance enter and envelop the mind, causing keep them. It’s up - and - down because we grasping at and clinging to things as self or pos-don’t know how to let go of self and the posses- sessions of self then there is supreme foolish-sions of self right from the start. There being no ness. If you think it over you will easily see for freedom from self there can be no real sila, or if yourself quite clearly that when these things there is, it’s inconsistent. It is not ariyakantasila, have left the mind there can be no foolishness. the virtuous conduct that is of contentment to When the mind is empty of foolishness, emp-the Noble Ones, it is worldly sila, continually up ty of ‘I’ and ‘mine’, there is perfect knowing and down. It can never become transcendental or panna. So the wise say that emptiness and sila. Whenever the mind is empty, if it’s only for panna, the discernment of truth (or satipanna-a moment, or if it’s for a day or a night or how- truth-discerning awareness) are one. It’s not that ever long, for that length of time one has true they are two similar things they are one and the sila. same thing. True or perfect panna is emptiness,
แสงธรรม 13 Saeng Dhammaabsence of the foolish clinging of delusion. Once teachings, to have put it into practice is to have the mind is rid of delusion it discovers its primal done all the practices and to have reaped the state, the true original mind which is panna or fruits of that practice is to have reaped all fruits. truth - discerning awareness. The meaning of the word ‘emptiness’ is an es- The word mind (citta) is being used here in sential point that you must try to keep in mind. a specific way. Don’t confuse it with the 89 Now let us consider that all things are includ-cittas or 121 cittas of the Abhidhamma. They are ed in the term ‘dhamma’. ‘Dhamma’ means a different matter. That which we call the true ‘thing’, sabbe dhamma means ‘all things’. original mind, the mind that is one with panna You must be clear when you use the term ‘all refers to the mind that is empty of grasping at things’ as to what it signifies. ‘All things’ must and clinging to self. Actually this state shouldn’t refer to absolutely everything without excep-be called mind at all, it should be called empti- tion, whether worldly or spiritual, material or ness but since it has the property of knowing we mental. Even if there was something outside of call it mind. The various schools call it by vari- these categories it would still be included in the ous names but strictly speaking it’s enough to term all things and would still be a dhamma. So I say that the true fundamental nature of mind is would like you all to observe that:satipanna, truth-discerning awareness, absence The worlds of material objects i.e. all realms of grasping and clinging. Thus in emptiness lie of material objects are dhammas. The mind that perfect panna. is aware of all worlds is a dhamma. If the mind Now going on to the Path Realizations, their and the world come into contact, that contact is Fruits and Nibbana. Here the progressively higher a dhamma. Any result of that contact, be it feel- ings of love, hate, dislike or fear, or satipanna, levels of emptiness reach their culmination in the clear seeing of things as they truly are, these Nibbana, which is called paramasunnata or para- are all dhammas. Right or wrong, good or bad, mam sunnam - supreme emptiness. So now you they are all dhammas. If satipanna, gives rise to may see that right from taking refuge onto giving various interior know ledges, those know ledges dana, sila, samadhi and panna there is nothing are dhammas. If those know ledges lead to the other than emptiness, non-clinging to self. Even practice of sila, samadhi, and panna or any other the Path Realizations, their Fruits and Nibbana type of practice, that practice is a dhamma. The itself do not exceed emptiness but are its high- results of practice, abbreviated as the Path Re-est, supreme level. alizations, their Fruits and Nibbana, even these Consequently, the Buddha declared that are dhammas.” To sum up, all these things are dhammas. having heard this teaching is to have heard all ‘Dhamma’ encompasses everything from the
แสงธรรม 14 Saeng Dhammatruly peripheral, the world of material objects, to than the dhammas of form because they are up to the results of Dhamma practice, the Path illusions, born of an illusion arising in the realm Realizations, their Fruits and Nibbana. Seeing of defilements. Grasping at or clinging to them is each of these things clearly is called seeing extremely dangerous. ‘all things’ and regarding all things the Buddha The Buddha taught that even truth - discern-taught that ‘none whatsoever should be grasped ing awareness should not be grasped at or clung at or clung to. This body cannot be grasped at or to because it is merely a part of Nature. Attach-clung to. Even more so the mind; it is an even ing to it will give rise to fresh delusion; there will greater illusion. Thus the Buddha said that if one be a person who has truth - discerning aware-is determined to cling to something as self it ness, there will be MY truth - discerning aware-would be better to cling to the body because ness. Due to this attachment the mind will be it changes more slowly. It is not as deceptive as weighed down with grasping and clinging, and the mind, that which we call namadhamma. lurch about in accordance with the changes that ‘Mind’ here does not refer to the mind previous- those things undergo; then there will be Dukkha. ly spoken of as being one and the same thing as Knowledge should be looked on as being simply emptiness, but to mentality, the mind known by knowledge. If one deludedly grasps at or clings ordinary people. The contact between the mind to it, it will give rise to the various kinds of ‘At-and the world results in the various feelings of tachments to Rites and Rituals’  and one will love, hate, anger and so on. These are dhammas experience Dukkha without realizing why. which are even less to be grasped at or clung To be continued WELCOME TO JOIN THE MEDITATION 2nd and 4th Sat. 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 E-mail: firstname.lastname@example.org Contact Alistair Bell 202 527 1050 / email@example.com
แสงธรรม 15 Saeng Dhamma About Being CAREFUL A Dhammatalk By Ajahn Chah http://www.ajahnchah.org/book/About_Being_Careful.php ...Continued from last issue... done for the purpose of developing wisdom. About being careful Developing wisdom is for the purpose of lib- Like these bodies of ours: earth, water, fire eration, freedom from all these conditions and and wind - where is the person? There isn’t any phenomena. When we are free then no matter person. These few different things are put to- what our situation, we don’t have to suffer. If gether and it’s called a person. That’s a false- we have children, we don’t have to suffer. If hood. It’s not real; it’s only real in the way we work, we don’t have to suffer. If we have a of convention. When the time comes the el- house, we don’t have to suffer. It’s like a lotus ements return to their old state. We’ve only in the water. ‘’I grow in the water, but I don’t come to stay with them for a while so we have suffer because of the water. I can’t be drowned to let them return. The part that is earth, send or burned, because I live in the water.’’ When back to be earth. The part that is water, send the water ebbs and flows it doesn’t affect the back to be water. The part that is fire, send back lotus. The water and the lotus can exist together to be fire. The part that is wind, send back to without conflict. They are together yet separate. be wind. Or will you try to go with them and Whatever is in the water nourishes the lotus and keep something? We come to rely on them for helps it grow into something beautiful. a while; when it’s time for them to go, let them Here it’s the same for us. Wealth, home, go. When they come, let them come. All these family, and all defilements of mind, they no phenomena (sabhāva) appear and then disap- longer defile us but rather they help us develop pear. That’s all. We understand that all these pāramı, the spiritual perfections. In a grove of things are flowing, constantly appearing and dis- bamboo the old leaves pile up around the trees appearing. and when the rain falls they decompose and Making offerings, listening to teachings, prac- become fertilizer. Shoots grow and the trees de-ticing meditation, whatever we do should be velop because of the fertilizer, and we have a
แสงธรรม 16 Saeng Dhammasource of food and income. But it didn’t look Things degenerate and reach their limit. But we like anything good at all. So be careful - in the remain constant. It’s like when there was a fire dry season, if you set fires in the forest they’ll in Ubon city. People bemoaned the destruction burn up all the future fertilizer and the fertilizer and shed a lot of tears over it. But things were will turn into fire that burns the bamboo. Then rebuilt after the fire and the new buildings are you won’t have any bamboo shoots to eat. So if actually bigger and a lot better than what we you burn the forest you burn the bamboo ferti- had before, and people enjoy the city more lizer. If you burn the fertilizer you burn the trees now. and the grove dies. This is how it is with the cycles of loss and Do you understand? You and your families development. Everything has its limits. So the can live in happiness and harmony with your Buddha wanted us to always be contemplat-homes and possessions, free of danger from ing. While we still live we should think about floods or fire. If a family is flooded or burned it death. Don’t consider it something far away. If is only because of the people in that family. It’s you’re poor, don’t try to harm or exploit oth-just like the bamboo’s fertilizer. The grove can ers. Face the situation and work hard to help be burned because of it, or the grove can grow yourself. If you’re well off, don’t become for-beautifully because of it. getful in your wealth and comfort. It’s not very Things will grow beautifully and then not difficult for everything to be lost. A rich person beautifully and then become beautiful again. can become a pauper in a couple of days. A Growing and degenerating, then growing again pauper can become a rich person. It’s all ow-and degenerating again - this is the way of world- ing to the fact that these conditions are imper-ly phenomena. If we know growth and degen- manent and unstable. Thus, the Buddha said, eration for what they are we can find a conclu- ‘’Pamādo maccuno padam: Heedlessness is the sion to them. Things grow and reach their limit. way to death.’’ The heedless are like the dead. คุณอรพรรณ ดีวอย พร้อมคณะญาติมิตร ร่วมกันท�าบุญอุทิศส่วนกุศลให้แด่คุณพ่อคุณแม่และสามี ๑ พฤษภาคม ๒๕๕๔
แสงธรรม 17 Saeng DhammaDon’t be heedless! All beings and all sankhārā the world. All the things they do are worldly and are unstable and impermanent. Don’t form any have their limits, like the beetle scratching away attachment to them! Happy or sad, progressing at the earth. The hole may go deep, but it’s in or falling apart, in the end it all comes to the the earth. The pile may get high, but it’s just a same place. Please understand this. pile of dirt. Doing well, getting a lot, we’re just Living in the world and having this perspec- doing well and getting a lot in the world. tive we can be free of danger. Whatever we may Please understand this and try to develop gain or accomplish in the world because of our detachment. If you don’t gain much, be con-good kamma, it is still of the world and subject tented, understanding that it’s only the worldly. to decay and loss, so don’t get too carried away If you gain a lot, understand that it’s only the by it. It’s like a beetle scratching at the earth. worldly. Contemplate these truths and don’t It can scratch up a pile that’s a lot bigger than be heedless. See both sides of things, not get-itself, but it’s still only a pile of dirt. If it works ting stuck on one side. When something delights hard it makes a deep hole in the ground, but it’s you, hold part of yourself back in reserve, be-still only a hole in dirt. If a buffalo drops a load cause that delight won’t last. When you are of dung there, it will be bigger than the bee- happy, don’t go completely over to its side be-tle’s pile of earth, but it still isn’t anything that cause soon enough you’ll be back on the other reaches to the sky. It’s all dirt. Worldly accom- side with unhappiness. plishments are like this. No matter how hard the beetles work, they’re just involved in dirt, mak- The Ending holes and piles. People who have good worldly kamma have the intelligence to do well in the world. But no matter how well they do they’re still living in “คณะกลุมเพือนรัก” โดยคุณพวงทิพย์ และเพือน ๆ ท�าบุญบังสุกลรวมญาติ ปัจจัยสมทบทุนสร้างอาคาร ๘๐ ปี $ 700 ่ ่ ่ ุ
แสงธรรม 18 Saeng Dhamma Tomorrow Man Essays On The Dhamma By Luang Ta Chi Edited by Du Wayne Engelhart ...Continued from last issue... and not race against time in performing good deeds? Do not let time pass without making V. Tomorrow Man good use of it. As minute by minute passes, life F rom the time we are born, time con- tinuously from the beginning to the end shortens our lives. Depending upon various is getting shorter. We therefore must hurriedly carry out some worthy work now, this minute, today, this month, this year. Do not put off conditions and causes added up through time, working on something good. Remind yourself of some of us have a short life and some of us what the Buddha asked: “As day and night are have a long one. Life is usually short for those passing by, what have you been doing?”who have not kept themselves healthy, and There are three steps for worthy actions:long for those who have done the right thing. First, one must have knowledge.The Buddha once said, Secondly, one must seek riches. Yatha dandana gopala gavo pajeti gocaram Thirdly, one must seek what is moral Evam jara ca najju ja ayum pajenti pani- and what is righteous.nam In present-day society most people can per- Just as a person taking care of cows leads form the first two steps for worthy actions very them to land where they can eat, so do aging well. There are, of course, some exceptions. A and death the lives of all beings. few people, who prefer “folding their arms” to Those of you who desire happiness and trying to do something, can be viewed as ones progress in life should not feel so overconfident who are careless and neglect their own living. that you fail to do the good things your duty Since knowledge and riches are basic to happi-and professions require. As time never stops ness and a life free from harm, lacking the two running, how can one feel satisfied with oneself will cause a difficult life, suffering from living be-
แสงธรรม 19 Saeng Dhammalow the usual level, and missing the commonly Fighting for possession of a husband orexpected enjoyment of life. Therefore, one wife.should not wait until tomorrow but act now, Fighting for possession of power.today, to undertake these worthy actions. Those who keep away from spiritual develop- The third worthy action, however, does not ment lack one important foundation of life. No attract most of us. We are not as much inter- matter how high their knowledge and degrees ested in it as we should be. We often put it off are—whether they are the B.A., the M.A., or the until tomorrow and tomorrow. Some people Ph.D.—together with the riches of a millionaire, keep delaying, and until the time they reach the they are only to be haunted by the riches of cemetery, they never suitably live a moral and a millionaire, they are only to be haunted by righteous life. This type of person always—as it mental disorder and have mental hospitals as is said in Thai—“closes his ears whenever some- the places where they stay. It seems proper, one asks him to hear the Dhamma.” This is es- therefore, to present the story of the “Tomor-pecially true for those who are so attached to row Man” to you as something to think about. material things, they hardly want to hear about Our Buddha is the one who has been en-spiritual things. Anything spiritual, to them, is lightened, who has been awakened and who has out of date, prehistoric, and suitable only for helped awaken others to become like himself. a mind not able to think very much. To them, He was not guilty of neglect—letting time, days, problems can be solved only by what is mate- months, and years pass by uselessly. Without rial; material things can provide happiness in all him, our lives would not be producing anything, parts of life in modern societies. To them, look- like fallen logs in the jungle; even those logs are ing for spiritual knowledge is wasting valuable more useful than those who lack what is moral time and useful only to a way of thinking that and righteous. is out of date. Spiritual development is not for Many of us, when encouraged to perform those who were born in more modern scientific good deeds according to religious principles, of-and technological times. These are in general ten say it is not quite the right time yet. Spiritual the ways people concerned about what is ma- things can wait. This is the time to make a liv-terial look at things. This, in turn, leads them to ing. No need to be concerned yet about moral take advantage of one another, to race against and righteous things. Making a living takes a lot one another in greed. Finally, undesirable ten- of time; I have no time left for the Dhamma, dencies are developed: for spiritual development. There are 365 days or 12 months in a year. Couldn’t one set aside Fighting for possession of food. about 50 days or one and a half months for the Fighting for possession of land. Dhamma?
แสงธรรม 20 Saeng Dhamma The Dhamma is none other than what is Abhittharetha kalayanegood, what is righteous, and what is true. Those Papa cittam nivaravewho are interested in the Dhamma are inter- Dantham hi karato punnamested in these things. Whatever our race, lan- Papasmim ramati manoguage, or religion, we all desire what is good, Lose no time to do good and protectrighteous, and true. Goodness is so universal one’s mind from bad thoughts, becausethat everyone should be interested in it. Those when one delays doing good, one’swho ignore goodness and constantly delay mak- mind will turn to enjoyment of bad ideas.ing good efforts are the ones who deserve the As water, by its nature, always flows to a name of “Tomorrow Man.” Not a bad name. lower level, the mind will flow to bad thoughts. A nice name, one might say. That is why there To protect one’s mind from looking for a lower are unbelievably large numbers of “Tomorrow level, the Buddha encourages us to not delay Men” and “Tomorrow Women” in our society in doing good deeds. It is the good deed that today. The tomorrow men and women delay protects the mind from turning to what is bad. doing good and delay spiritual development. If one is talking about what is bad, everybody is They think they should enjoy as much as pos- afraid of it. Nobody wants it. Even the word bad sible their “youth” (however they define it) and nobody wants to hear. No one should, there-save the spiritual for “old” age. fore, act like the “Tomorrow Man.” Instead eve- ryone should become the “Today Person,” doing The Buddha teaches us good activities today, good deeds now. right now at this minute. As for tomorrow, no- The Buddha says,body knows what is going to happen. Besides, nobody can ever catch up with tomorrow, be- Accenti kala tarayanti rattiyocause tomorrow always keeps moving one day Vayo guna anupubbam jahantiahead of us, just like a Western saying, “Tomor- Atam bhayam marane pekkhamanorow never comes.” Tomorrow does not really Punnank kayiratha sukhavahaniexist; there is only today. Therefore, my dear friends, do perform good deeds today. As was Time passes by, day, night, month, andsaid earlier, we may not live to see tomorrow. year slowly disappear. Old age comesWhen the time to die comes, nobody can argue, closer, and lifetime gets shorter.delay, or come to an agreement with death. Considering such danger, all of youThe right thing to do is to follow the Buddha’s should do only good things that willteaching that says, bring happiness.
แสงธรรม 21 Saeng Dhamma Think about this, all you tomorrow men! Punnance puriso kayira Time is taking the life of all living beings, one by Kayirathenam punapunamone; the old and the young, the poor and the Tamhi chandam kayiratharich, the foolish and the wise, the bad and the Sukho punnassa uccaayogood, all are taken by time. No one has an ad-vantage over another. Everyone’s life is treated When one makes an effort to do good,equally by time. The Buddha reminds us, one should do it again and again and be happy for having done so. The As days and nights pass by, life will adding up of good deeds will bring pass away. All living things will come to happiness. an end, like water in a dried-up river. Happiness is the top desire of all of us. Hap- The voice of the Dhamma speaks to all of you, py lives need food from good deeds. Life with-friends of Buddhism, the wish that you will not out good deeds will dry up and endlessly burn be careless, not lack mindfulness (sati), and will with the heat of a desire for things one does not keep delaying good deeds until tomorrow, not have. Therefore, look for good deeds by next month, or next year. We wish you to stop strengthening, developing, and gaining moral-deceiving yourselves and putting yourselves in ity (sila), concentration (samādhi), and wisdom an inescapable trap of bad thoughts and ac- (paññā); for such will bring peacefulness, clean-tions. Make a good effort now, this minute, to- liness, and Enlightenment of the mind leading day, this month and this year. When you make you to eternal happiness. The voice of the a good effort once, do it again and again, with Dhamma wishes each and every person peace-the satisfaction that you have done well—as in fulness and happiness under the golden canopy one of the Buddha’s sayings: of the Buddha’s teaching. คุณจินตนา งามสอาด พร้อมลูกหลาน ท�าบุญวันเกิดให้คณพยุง ุ คุณแซม-คุณทรวง-น้องแมทธิว ท�าบุญวันเกิดให้นองเมย์ ้
แสงธรรม 22 Saeng Dhamma ขอเชิญทุกท่านร่วมนมัสการพระสารีรกธาตุ ณ อุโบสถ วัดไทยฯ ดี.ซี. ิ Those who are interested in Thai Theravada Buddhism and mem- bers of the general public are cordially invited to Wat Thai, D.C., Temple to pay their respect to or simply view the Buddha relics on display in the chanting hall.ปฏิบัติธรรมประจ�าเดือน มิถุนายนณ วัดไทยกรุงวอชิงตัน, ดี.ซี. 11 มิถุนายน 2554ศึกษาและปฏิบัติธรรมตามแนวพระไตรปิฎก � สาธยายพระไตรปิฎก ภาษาบาลี � ฟังบรรยายธรรม - ธรรมสากัจฉา � เจริญจิตตภาวนา - แผ่เมตตา พร้อมกันบนอุโบสถศาลา เวลา 9.00 A.M.