Saengdhamma Vol. 36 No. 429 Junuary Wat Thai Washington, D.C.

1. ทุกชีวิตมีปัญหา พระพุทธศาสนามีทางแก้
วารสารธรรมะรายเดือนที่เก่าแก่ที่สุดในอเมริกา
ฉบับ
แสงธรรม
ปีที่ ๓๖ ฉบับที่ ๔๒๙ ประจำาเดือนมกราคม พ.ศ. ๒๕๕๔
Saeng Dhamma
Vol.36 No.429 January 2011
สวัสดีปีใหม่
๒๕๕๔

2. สื่อส่องทาง สว่างอ�าไพ
แสงธรรม
ทุกชีวิตมีปัญหำ พระพุทธศำสนำมีทำงแก้
วำรสำรธรรมะรำยเดือนที่เก่ำแก่ที่สุดในอเมริกำ
ปีที่ 36 ฉบับที่ 429 ประจ�ำเดือนมกรำคม พ.ศ. 2554 Vol.36 No.429 January, 2011
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
พรธรรมน�ำสุขใจปีใหม่ ๒๕๕๔...................................... 2
เจ้าของ : วัดไทยกรุงวอชิงตัน, ดี.ซี. สำรจำกประธำนอ�ำนวยกำรวัดไทยฯ ดี.ซี. ........................ 4
ที่ปรึกษา : พระวิเทศธรรมรังษี Emancipation From the World Ven. Buddhadasa......... 5
กองบรรณาธิการ : Listening Beyond Words Ven. Ajanh Chah...............10
ดร.พระมหำถนัด อตฺถจำรี Those Who Fear Death Ven. Laung Ta Chi ................... 15
พระสมุห์ณัฐิวุฒิ ปภำกโร The Hot News Of World Buddhism .........................17
พระจรินทร์ อำภสฺสโร เสียงธรรม...จากวัดไทย...........................หลวงตาชี 23
พระมหำเรืองฤทธิ์ สมิทฺธิญำโณ
พระสุริยำ เตชวโร ประมวลภาพกิจกรรมต่างๆ เดือนธันวาคม............. 30
พระมหำสรำวุธ สรำวุโธ เสียงธรรม...จากหลวงตาชี ...................................... 32
พระมหำประดู่ชัย ภทฺทธมฺโม ท่องแดนพระพุทธศำสนำ ๒,๓๐๐ ปี ดร.พระมหำถนัด 39
พระมหำศรีสุพรณ์ อตฺตทีโป อนุโมทนำพิเศษ / Special Thanks.......................... 43
พระมหำค�ำตัล พุทฺธงฺกุโร Thai Temple’s News....................โดย Handy 44
พระอนันต์ภิวัฒน์ พุทฺธรกฺขิโต สำระธรรมจำก...พระไตรปิฎก ................................... 46
และอุบำสก-อุบำสิกำวัดไทยกรุงวอชิงตัน, ดี.ซี. ปฏิบัติธรรมประจ�ำเดือนมกรำคม .............................. 47
รำยนำมผู้บริจำคเดือนธันวำคม Ven.Pradoochai 49
SAENG DHAMMA Magazine รำยนำมผู้บริจำคออมบุญประจ�ำปีและเจ้ำภำพภัตตำหำรเช้ำ..52
is published monthly by รำยนำมเจ้ำภำพถวำยเพล / Lunch............................53
Wat Thai Washington, D.C. Temple ก�ำหนดกำรท�ำบุญวันมำฆบูชำ ..................................... 62
At 13440 Layhill Rd.,
Silver Spring, MD 20906
Tel. (301) 871-8660, 871-8661 Photos taken by
Fax : 301-871-5007 Ven. Pradoochai,
E-mail : watthaidc@hotmail.com Ven. Ananphiwat, Ven.Srisuporn
Homepage : www.watthaidc.org Mr. Kevin & Mr. Sam
Radio Network : www.watthai.iirt.net Bank & Ms. Golf
2,500 Copies

3. ถ้อยแถลง
มตฺตาสุขปริจจาคา
ฺ ปสฺเส เจ วิปล� สุข�
ุ
จเช มตฺตาสุข� ธีโร สมฺปสฺส� วิปล� สุข� ฯ ๒๙๐ ฯ
ุ
ถ้าเห็นว่า จะได้สขอันยิงใหญ่ ด้วยการสละสุขเล็กๆ น้อยๆ นักปราชญ์กควรสละสุขเล็กน้อย
ุ ่ ็
เพือเห็นแก่สขอันยิงใหญ่
่ ุ ่
ปีใหม่มำถึงแล้วจึงขอยกเอำพุทธพจน์มำฝำกเป็นของขวัญปีใหม่แก่ผอำนเพือฉลองปีใหม่ป ๒๕๕๔ “ควำมสุข” เป็นควำมต้องกำรของ ู้ ่ ่ ี
คนทุกคนในทุกยำม โดยเฉพำะยำมปีใหม่ ทีเ่ รียกกันว่ำ “เทศกำลส่งควำมสุข” แจกควำมสุขแก่คนคุนเคย นอกจำกนันยังมีกำรมอบของ ้ ้
ขวัญ แลกของขวัญแก่กนและกัน ก็เป็นส่วนหนึงของกำรให้ควำมสุขแบบมีลนตำมแบบทีคนส่วนใหญ่ชอบ กำรลุน กำรเสียงดวง เลยมี
ั ่ ุ้ ่ ้ ่
กิจกรรมกำรเล่นทีมกำรลุน กำรเสียงอย่ำงกำรพนันทุกประเภททังพนันบอล ไพ่ ไฮโล ชนโค ชนไก่ ปลำกัด หรือ บ่อนคำสิโน หวยบนดิน
่ี ้ ่ ้
ใต้ดน เป็นต้น เมือคนเรำต้องกำรควำมสุข จึงต้องแสวงหำเองไม่วำสุขเล็กๆ แบบฆรำวำสทัวๆ ไป ทีเ่ ป็นสุขแบบไหม้เกรียม (สุกกรอบ) หรือ
ิ ่ ่ ่
สุขทียงใหญ่ขน (เป็นสุข) ในทำงพุทธศำสนำท่ำนว่ำให้เสียสละสุขอันเล็กน้อยเพือสุขอันยิงใหญ่ ควำมหมำยโดยในลึกก็คงมีควำมหมำยถึง
่ ิ่ ึ้ ่ ่
นิพพำนอันเป็นสุขอย่ำงยิงทีคนเรำจ�ำต้องยอมสละ มองข้ำมสุขเล็กๆ อย่ำงอืนเพือให้ได้มำของนิพพำน
่ ่ ่ ่
ส�ำหรับคืนส่งท้ำยปีเก่ำ๕๓ เพือรับปีใหม่ ๕๔ กำรเฉลิมฉลองมีอยูหลำยหลำยรูปแบบแบบโลกๆ ทีไปร่วมตัวกันท่ำมกลำงควำมหนำว
่ ่ ่
เย็น มีมหกรรมกำรแสดง ผูคนมำกมำย เมือถึงเวลำก็มพลุสวยๆ ดืมไวท์ เหล้ำเบียร์ หรือกำรเลียงฉลองเป็นกลุมๆ ก็ตำมแต่มกนดำษดืน
้ ่ ี ่ ้ ่ ีั ่
ทัวไป แต่มกำรฉลองแบบเงียบๆ เต็มไปด้วยสติ มีกำรสวดมนต์ สนทนำธรรม เจริญภำวนำ ซึงนับวันมีกำรขยำยตัวมำกขึนเรือยๆ และใน
่ ี ่ ้ ่
เมืองไทยมีกำรรณรงค์ “สวดมนต์ขามปี เริมต้นดี ชีวตดีในปีใหม่” นับเป็นเป็นกำรเปิดวัดให้เป็นพืนทีทำงเลือกแก่ผคนในวงกว้ำงมำกขึน
้ ่ ิ ้ ่ ู้ ้
ส�ำหรับวัดไทย ดี.ซี. มีเช่นเคยโดยเริมตังแต่ ๑๘.๐๐ น. เริมท�ำวัตร เจริญพระพุทธมนต์ เพือแจกแก่ศำสนิกชนในโอกำสปีใหม่ ....(เติม
่ ้ ่ ่
กิจกรรมด้วยนะครับ) ส่วนวันที ่ ๑ มกรำคม มีงำนบุญปีใหม่ ร่วมท�ำบุญตักบำตร ฟังธรรมในโอกำสปีใหม่ ประมำณว่ำเริมปีใหม่ดวยบุญ ่ ้
ด้วยควำมดี ชีวตดีตลอดปี ิ
ส�ำหรับ “๑๐๐ ปี ๑๐๐ เรืองหลวงพ่อเล่า (ปัญญานันทะ)” ขอน�ำเรืองนีฉลองปีใหม่ คือ ...เคยไปเยียมคนป่วยคนหนึงทีศรรำช แก
่ ่ ้ ่ ่ ่ิิ
เป็นพนักงำนรถไฟ แล้วก็เกิดอุบตเิ หตุขำต้องตัดไปเลย เหลือขำข้ำงเดียว เมือเหลือขำข้ำงเดียวก็ไปนอนป่วยอยูทโรงพยำบำล ไปเยียมตึก
ั ่ ่ ี่ ่
นันมีแต่คนป่วยผ่ำตัดทังนัน บำงคนก็นอนคุยกับเพือนกับฝูงหัวเรำะให้กนตำมประสำคนป่วย เข้ำไปนัง คนนันแกอยูในห้องมันปิดบังมิดชิด
้ ้ ้ ่ ั ่ ้ ่
หน่อย เป็นห้องพิเศษหน่อย แต่กอยูตกชันเดียวกัน ก็ถำมว่ำ “เป็นอย่ำงไรมำนอนป่วยอยูทโรงพยำบำล รูสกอย่ำงไร” แกบอกว่ำ “มัน
็ ่ึ ้ ่ ี่ ้ึ
กลุมใจมำก มองขำทีไรแล้วก็กลุมใจ ว่ำเรำเคยมีสองขำแล้วนีมนมีอยูขำเดียว แล้วนึกว่ำจะเดินอย่ำงไรขำข้ำงเดียว แล้วเรำก็ทำงำนรถไฟ
้ ้ ่ั ่ �
เสียด้วย มันต้องขึนๆ ลงๆ กระโดดโลดเต้นตำมสถำนี ตัวขำเดียวจะเดินอย่ำงไร” นึกไปอย่ำงนัน แล้วก็กลุมใจนอนไม่สบำยใจ “พอลุก
้ ้ ้
ขึนได้แผลพอดีขนหน่อย แล้วก็เปิดประตูไว้แล้วมองไปข้ำงนอก มองไปในห้องคนป่วยนอนเป็นแถว แกมองไปดูคนเหล่ำนันมีอำกำรป่วย
้ ึ้ ้
ไม่เหมือนกัน แล้วบำงคนนอนคว�ำอยูตงสำมเดือน ยังไม่ได้นอนหงำยกับเขำเลย เพรำะว่ำไปผ่ำตัดกระดูกสันหลัง บำงคนก็ตดตรงนัน บำง
่ ่ ั้ ั ้
คนก็ตดตรงนี ้ เมือดูคนเหล่ำนันก็รสกว่ำเขำยิมหัวกันอยู ่ คุยข้ำมเตียงกันเสียด้วยซ�ำไป อยูเ่ ตียงนีคยกับโน้น เตียงโน้น เล่ำเรืองอะไรเฮฮำ
ั ่ ้ ู้ ึ ้ ้ ุ้ ่
กันไปตำมเรือง สนุกสนำนกันไป ไม่เห็นใครนังกลุมใจ ไม่เห็นใครนอนกลุมใจ แต่วำมีควำมสบำยใจ แกก็นกว่ำเรำนีมำนังกลุมอยูคนเดียว
่ ่ ้ ้ ่ ึ ่ ่ ้ ่
แต่คนป่วยอืนๆ ตังมำกมำยไม่เห็นใครกลุม เลยนึกตังปัญหำถำมตัวเองว่ำ ท�ำไมเขำไม่กลุม มันเกิดควำมคิด ว่ำท�ำไมคนอืนเขำไม่กลุม
่ ้ ้ ้ ้ ่ ้
ท�ำไมเรำนังกลุมอยูคนเดียว คิดไปๆ ก็คดได้วำ ทีเ่ ขำไม่กลุม เขำคงคิดว่ำ ไม่ใช่เรำคนเดียวทีเ่ ป็นอย่ำงนี ้ มีคนอืนเป็นกันตังหลำยคน ไม่ใช่
่ ้ ่ ิ ่ ้ ่ ้
เรำคนเดียว เรำไม่ได้อยูโดดเดียวในโลกของคนเจ็บ ไม่ได้เป็นอย่ำงทีเ่ รียกว่ำรุนแรงกว่ำใครๆ เพรำะมีใครทีรนแรงกว่ำตัวมีอยู ่ คนเรามักจะ
่ ่ ุ่
คิดในแง่นเี้ หมือนกัน คิดว่า ฉันเป็นคนทีมทกข์ทสดในโลก เจ็บป่วยทีสดในโลก ล�าบากทีสดในโลก เอาอะไรมาวัดว่าตนมันหนักกว่า
่ ี ุ ี่ ุ ุ่ ุ่
เพือน คนอืนเขาก็หนักเหมือนกัน” (มองในแง่ด ี วันอำทิตย์ท ี่ ๓๐ เมษำยน ๒๕๒๑)
่ ่
สุดท้ำยขออ�ำนวยพรให้ทกท่ำนได้รอดตำย ไร้ปวย รวยทรัพย์ ซึมซับควำมคิดดี พูดดี ท�ำดี สติปญญำดี ตลอดปี ๕๔ เทอญ
ุ ่ ั
คณะผู้จัดท�า

4. แสงธรรม 1 Saeng Dhamma
The Buddha’s Words
พุทธสุภาษิต
อตฺตา หิ อตฺตโน นาโถ โก หิ นาโถ ปโร สิยา
อตฺตนา หิ สุทนฺเตน นาถํ ลภติ ทุลฺลภํ ฯ (๑๖๐)
เราต้องพึงตัวเราเอง คนอืนใครเล่าจะเป็นทีพงได้ บุคคลผูฝกตนดีแล้ว
่ ่ ่ ่ึ ้ ึ
ย่อมได้ทพงทีได้แสนยาก
่ี ่ึ ่
Oneself indeed is master of oneself, who else could other master be?
with oneself perfectly trained, one obtains a refuge hard to gain.

5. แสงธรรม 2 Saeng Dhamma
พรธรรมนำ�สุขใจ ปีใหม่ ๒๕๕๔
สมเด็จพระพุฒาจารย์
ประธานคณะผู้ปฏิบัติหน้าที่สมเด็จพระสังฆราช
“ ขอให้เราทั้งหลาย ได้ตั้งจิตอธิษฐานว่า
ให้เกิดเป็นความสุขสวัสดีแก่ชีวิตของเราทุกผู้ทุกคน ขอ
ให้ทุกคนได้มีความเจริญรุ่งเรืองก้าวหน้า ปรารถนาสิ่ง
ใดที่ชอบ ขอให้ความปรารถนานั้นจงพลันสำาเร็จ แก่
ท่านทั้งหลาย โดยทั่วกันเทอญ ”
จุดหมายชีวิตขั้นตาเห็น หรือ ประโยชน์ปัจจุบัน
� มีสุขภาพดี ร่างกายแข็งแรง ไร้โรค งามสง่า อายุยืน
� มีเงินมีงาน มีอาชีพสุจริต พึ่งตนได้ทางเศรษฐกิจ
� มีสถานภาพดี เป็นที่ยอมรับนับถือในสังคม
� มีครอบครัวผาสุก ทำาวงศ์ตระกูลให้เป็นที่นับถือ
พระพรหมคุณาภรณ์ ป.อ. ปยุตฺโต
เจ้าอาวาสวัดญาณเวศกวัน จ.นครปฐม

6. แสงธรรม 3 Saeng Dhamma
สุขสันต์วันขึ้นปีใหม่ใต้ร่มธรรม
ส.ค.ส.
� ปีใหม่มี สำ�หรับดี กว่�ปีเก่�
พืชมีเหง้� ครบปี ทวีหัว
ทั้งขน�ด และจำำ�นวน ล้วนเกินตัว
แต่คนชั่ว กลับถอยถด ดีลดลง
� คือปีหน้� เลวลงกว่� ในปีนี้
ไม่กี่ปี จะหมดดี เพร�ะมีหลง
รู้สึกตัว ละชั่ว, เพร�ะเห็นตรง
ดีจะคง ดีขึ้นไป ชื่นใจ เอยฯ
พุทธทาส อินฺทปญฺโญ
โชคดีปีกระต่าย..โพธิสัตว์
“
ปี ๒๕๕๔ เป็ น ปี เ ถาะ
ฟั ง เสนาะเพราะดี ป ี ก ระต่ า ย
ตามตำานานคนโบราณท่ า นกล่ า วไว้
ปี ก ระต่ า ยชมจั น ทร์ น ั ้ น โชคดี
”
พระวิเทศธรรมรังษี (หลวงตาชี)
วัดไทยกรุงวอชิงตัน, ดี.ซี. สหรัฐอเมริกา

7. แสงธรรม 4 Saeng Dhamma
ส�รส่งคว�มสุขวันปีใหม่
สารจากประธานอ�านวยการวัดไทยกรุงวอชิงตัน, ดี.ซี.
ในวาระดิถีขึ้นปีใหม่ ๒๕๕๔ นี้ ในนามของคณะกรรมการอ�านวยการ ขออวยพรให้ทุกท่านที่เป็น
สมาชิกของวัดไทยกรุงวอชิงตัน, ดี.ซี. และพุทธศาสนิกชนทุกหมู่เหล่า จงประสบแต่ความสุขความเจริญ มี
ความมุ่งมาดปรารถนาสิ่งใดๆ ที่ไม่ขัดต่อศีลธรรมประเพณีอันดีงาม ขอให้ความปรารถนานั้นๆ จงส�าเร็จดัง
มโนปณิธานทุกประการ
ขออนุโมทนาขอบคุณทุกๆ ท่าน ที่เสียสละก�าลังกาย ก�าลังทรัพย์ และก�าลังสติปัญญา ในการช่วย
เหลืองานพระศาสนา ดูแลเอาใจใส่พระสงฆ์ที่ปฏิบัติศาสนกิจในวัดไทยกรุงวอชิงตัน, ดี.ซี.
ในรอบปีที่ผ่านมา งานทุกส่วนก�าลังด�าเนินไปด้วยดี ไม่ว่าจะเป็นด้านการศึกษา และปฏิบัติธรรม
ในปีที่ผ่านมา มีผู้สนใจเข้าปฏิบัติธรรมเป็นจ�านวนมาก มีญาติโยมมาร่วมสวดมนต์นั่งสมาธิ-สนทนาธรรม
บ่ายวันเสาร์มากขึน ซึงมีการสาธยายพระไตรปิฎก เป็นการส่งเสริมศรัทธาและช่วยให้ผศกษามีความมันใจยิง
้ ่ ู้ ึ ่ ่
ขึน การท�าบุญตักบาตรทุกเช้าวันอาทิตย์ เป็นการเพิมพูนบุญกุศลตลอดปีทงในพรรษาและนอกพรรษา การ
้ ่ ั้
ถวายภัตตาหารเช้า – เพล มีความอุดมสมบูรณ์พรั่งพร้อมด้วยสายธารศรัทธาของญาติโยมไม่ขาดสาย
ในด้านการก่อสร้าง หลังจากขึนปีใหม่ ๒๕๕๔ แล้ว คงจะได้รบข่าวดีในการอนุญาตก่อสร้างอาคาร
้ ั
เอนกประสงค์ ๘๐ ปี หลวงตาชี ซึงอยูในขันตอนขอใบอนุญาตจากทางเคาน์ต ี้ จึงขอแจ้งข่าวบอกบุญญาติโยม
่ ่ ้
ล่วงหน้า ขอให้รวมแรงร่วมใจในการบริจาคทรัพย์สมทบทุนในการก่อสร้างในครังนี ้ ให้สาเร็จลุลวงไปตาม
่ ้ � ่
วัตถุประสงค์ เพือเป็นการบูชาคุณของพระเดชพระคุณพระวิเทศธรรมรังษี (หลวงตาชี) ผูซงเสียสละทุมเท
่ ้ ึ่ ่
ก�าลังกาย ก�าลังใจ มาเป็นเสาหลักในการเผยแผ่พระพุทธศาสนาในดินแดนส่วนนีนานกว่า ๓๕ ปี
้
ในนามของคณะสงฆ์พระธรรมทูต ขออ�านวยพรให้ทุกๆ ท่าน ที่เป็นสมาชิกหนังสือ “แสงธรรม”
และพุทธศาสนิกชนทั่วไป ท่านผู้ใดมีทุกข์ จงสิ้นทุกข์ ท่านผู้ใดมีโศก จงสร่างโศก ท่านผู้ใดมีโรค โรค
จงหาย ท่านผูใดมีภย จงปลอดภัย แล้วบรรลุถงความสุขเกษมส�าราญในบวรพระพุทธศาสนา ทุกทิพา
้ ั ึ
ราตรีกาล เทอญ
ด้วยเมตตาธรรม
(ดร. พระมหาถนัด อตฺถจารี)
ประธานอ�านวยการวัดไทยกรุงวอชิงตัน, ดี.ซี.

8. แสงธรรม 5 Saeng Dhamma
EMANCIPATION
FROM THE WORLD
by Buddhadasa Bhikkhu
http://www.buddhanet.net/budasa10.htm
...Continued from last issue... dation morality and concentration. What do we
examine? The answer is: We examine all things,
INSIGHT, BY ORGANIZED TRAINING or to use other terms, the world, or phenom-
T his perfect intuitive insight, or Purity of
Knowledge and Vision, the seventh Puri-
fication, is the insight that arises out of the per-
enal existence, or conditioned things, or the five
aggregates, since all phenomenal existence con-
sists of nothing apart from the five aggregates.
fected Path. It is the goal, the Fruit of vipassana What do we aim at seeing as a result of this
practice. This insight that arises out of the per- scrutiny? We aim at seeing the transience, the
fected Path is the fifth and final stage in vipas- unsatisfactoriness, the non-selfhood inherent in
sana. In between the state of readiness to per- all things in the world. We observe them arising,
ceive the Noble Truths and this perfect intuitive persisting and ceasing until we come to perceive
insight comes “qualifying” knowledge (Gotrabhu them as absolutely fearsome and disenchant-
- nana), which marks the point of transition from ing, and realize that nothing is worth getting
the ordinary defiled individual to the Aryian. But or being. These are the conditions that ought
this qualifying knowledge lasts only an instant. It to arise in vipassana practice. What is the ob-
is the culmination of the progressive perfection jective of vipassana? The immediate objective
of knowledge and is still at the level of good of vipassana is to reduce delusion, the mean-
karma, still in the sensual realm. ing of “vipassana” being “clear vision.” What is
To sum up, then, vipassana has as its foun- the fruit of vipassana? The fruit is the arising of

9. แสงธรรม 6 Saeng Dhamma
clear intuitive insight, clear and enduring insight certify them as noble ones (Ariyapuggala), mod-
into the nature of all things, which ultimately ern style, all of which is most despicable and
will reduce the defilements to nothing. With regrettable.
the defilements gone, there is just perfection,
enlightenment, peace. Nothing remains to bind EMANCIPATION FROM THE WORLD
the mind to any worldly condition. As a result,
there comes about a slipping free from the
world, this place of slavery to sensuality. The
V ipassana meditation is mental training
aimed at raising the mind to such a lev-
el that it is no longer subject to suffering. The
mind is freed of suffering because it’s freed for mind breaks free from suffering by virtue of the
good of all craving or desire. The Buddha called clear knowledge that nothing is worth grasping
this the attainment of the cessation of suffering, at or clinging to. This knowledge deprives world-
the attainment of the Fruit of the Path, Nirvana. ly things of their ability to lead the mind into
To have achieved this is to have carried out to further thoughtless liking or disliking. Having this
completion the task Buddhism has set for us. knowledge, the mind transcends the worldly
This shows us the path of insight that has to be condition and attains the level known as the
walked. There are seven stages of Purification Supramundane Plane (Lokuttara-bhumi).
which must be integrated in this way, and nine In order to comprehend clearly the supra-
steps in the process of developing knowledge of mundane plane, we have to know first about
the world. These taken together are known as its opposite, the mundane plane (Lokiyabhumi).
vipassana. In the Texts it is set out as an ordered The mundane plane comprises those levels at
system. The finer details can be found in the which the things of the world have control over
books written by later teachers. There is one im- the mind. Very briefly, three levels are recog-
portant thing that must be realized, however, in nized in the mundane plane, namely: the sen-
order to avoid misunderstanding. It so happens sual level (Kamavacara-bhumi), or the level of a
that even in the field of Dhamma practice, the mind still content with pleasures of every kind;
highest aspect of Buddhism, there are misguided the level of forms (Rupavacara-bhumi), the con-
people. At the present time there are many who dition of a mind uninterested in sensual objects,
have got hold of things that are not vipassana but finding satisfaction in the various stages of
at all and are presenting them as being the real concentration on forms as objects; and lastly
thing. They have made vipassana practice their the formless level (Arupavacara-bhumi), the
means of livelihood. They win people over in yet higher level of a mind finding satisfaction
order to get classes together, then proceed to in the bliss and peace of concentration on ob-

10. แสงธรรม 7 Saeng Dhamma
jects other than forms. These three levels in the possible for the ordinary man to attain these
worldly plane are the mental levels of beings in levels. If someone in this world is in the process
general. Regardless of whether we presume to of experiencing the bliss of full concentration on
call them human beings, celestial beings, gods, a form, then for him “the world” consists of just
beasts, or denizens of hell, they are all included that form, because he is aware of nothing else.
within the three worldly levels. The mind of a At that time and for that person, “the world”
worldling can at any particular time exist in any is equivalent to just that one form, and it re-
one of these three. It is not impossible. It is quite mains so until such time as his mental condition
normal. As a rule, though, it will tend to fall changes.
back naturally to the unconcentrated sensual Even though a person dwelling in any of these
level; the human mind normally falls under the three levels may have gained such bliss and calm
influence of the de- tranquillity that he has
lightful in colors and “ดอกไม้สวยด้วยมือพวกเรา” อนุ โมทนาสาธุ!! come to resemble a
shapes, sounds, odors, rock, a lump of earth,
tastes and tactile ob- or a log of wood, yet
jects. Only on certain grasping and clinging
occasions is it able to to selfhood are still
escape from the influ- present. Also present
ence of these seduc- are various kinds of
tive things and expe- desire, albeit of the
rience the tranquillity finest and most tenu-
and bliss which comes from practicing concen- ous sort, such as dissatisfaction with the state in
tration on forms or other objects. It all depends which he finds himself, which prompts him to go
on concentration. At certain times, then, a per- in search of a new state. That desire for change
son’s mind may be located in any of these lev- constitutes karma, so such a person has not yet
els of concentration. In India at the time of the transcended the worldly state. He is not yet in
Buddha this must have been fairly common, the supramundane plane. A mind dwelling in
because people who had gone in search of the the supramundane plane has transcended the
tranquillity and bliss associated with the various world. It views the worldly state as devoid of
levels of concentration were to be found living essence, self, or substance, and will have noth-
in forests all over the country. At the present ing of it. Dwellers in this supramundane plane
time such people are few, but it is nevertheless can be further classified into grades. There are

11. แสงธรรม 8 Saeng Dhamma
four levels of Path and Fruit, namely the levels comes completely free, transcends the world
of the Stream - enterer (Sotapanna), the Once for good and comes to dwell permanently in
- returner(Skidagami), the Never - returner (An- the supramundane plane.
agami), and the completely Perfected individual Of these ten kinds of subtle mental impurities
or Arahant. The condition of these four kinds that bind us, the first is the Self belief (Sakkaya-
of noble individuals or Aryians is the supra- ditthi), the view that the body and mind is “my
mundane condition. “Supramundane” means self.” It is a misunderstanding or misconception
“above the world,” and refers to the mind, not based on clinging to the idea “I am.” Because
the body. The body can be anywhere at all as the average person is not aware of the true na-
long as living conditions are adequate. “Supra- ture of the body and the mind, he unthinkingly
mundane” simply describes a mind dwelling regards these two as his “self.” He assumes that
above the world. As body and mind is his
for the nether worlds “self,” his “I.” This
such as hell, purga- instinctive idea that
tory, or the places of there is an “I” and a
suffering, torment and “mine” is so firmly in-
bondage, these are grained that normally
out of the question for nobody ever doubts
the Aryians. their existence. True,
“ร่วมแรงแข็งขัน แบ่งปั นบุญจัดตะกร้าใส่บาตร”
The criteria for recog- the self instinct is what
nizing these four lev- makes life possible,
els in the supramundane plane are the various being the basis of self preservation, the search
mental impurities which are in the course of be- for food and propagation of the species, but in
ing eliminated. The Buddha divided the impuri- this case, what we are calling the self belief is to
ties in this group into ten kinds. He called them be taken only in its most basic sense as the root
the Fetters (Samyojana). These ten fetters bind cause of selfishness. This is considered to be the
man and all beings to the world, keeping people first of the fetters, to be done away with before
in the mundane plane. If a person starts to cut anything else.
through these fetters and break loose, his mind The second fetter is Doubt (Vicikiccha), the
gradually and progressively becomes freed from cause of wavering and uncertainty. Most impor-
the worldly condition; and when he manages tantly it is doubt concerning the practice leading
to cut through them completely, his mind be- to liberation from suffering-doubt due to inade-

12. แสงธรรม 9 Saeng Dhamma
quate knowledge, doubt as to what this subject one speaks of transcending sensuality, tran-
is really all about, doubt as to whether this prac- scending the world, we can’t under stand. And
tice for breaking free from suffering is really the that which we can understand to some extent
right thing for one, whether one is really capable we are hesitant about. It is natural for us to think
of carrying it through, whether it is really better on this lower level; to think on the high level
than other things, whether or not it really does produces a new picture. The conflict between
any good, whether the Buddha really did attain the high level thinking and the low level thinking
enlightenment, whether he really did achieve is what constitutes wavering. If mental energy is
liberation from suffering, whether the Buddha’s insufficient, the low level thinking will triumph.
teaching and the practical method based on his Doubt and wavering with regard to goodness is
teaching really do lead to liberation from suffer- something chronically present in everyone right
ing, whether it is really possible for a bhikkhu in from birth. In a person who has been brought up
the Sangha to attain liberation from suffering. wrongly, it may be a very common complaint.
The root cause of hesitancy is ignorance. A fish We have to introspect and note the bad con-
that has always lived in the water, if told about sequences of this wavering, which is present to
life on dry land, would be sure to believe none such an extent in our work and our everyday liv-
of it, or at most only half of it. We, immersed as ing that we become skeptical about goodness,
we are in sensuality, are as habituated to sensu- truth and liberation from suffering.
ality as is the fish to water, so that when some- To be continued
คุณทัศนีย์ เลิศบุญ พร้อมญาติสนิทมิตรสหาย ท�าบุญอุทิศให้คุณพ่อเนรมิต เพชรไกร
ซึ่งเสียชีวิตไปครบ 100 วัน ขอขอบคุณแขกผู้มีเกียรติทุกท่านที่ได้มาร่วมอุทิศบุญในครั้งนี้

13. แสงธรรม 10 Saeng Dhamma
Listening
Beyond Words
By Ajahn Chah
http://www.ajahnchah.org/book/It_Can_Be_Done.php
...Continued from last issue... tions or anything else. We just look at our minds,
look at these matters.
Knowing the world Don’t make your practice confusing. Don’t cre-
P ractitioners of the Dhamma shouldn’t be
like that. He didn’t see himself at all. He
was only looking outside and seeing external ob-
ate a bunch of doubts for yourself. When you do
have doubt, control it by seeing it as merely what it
is, and let go. Really, there is nothing. We create the
jects made of stone and cement. He didn’t see sense that there is something, but really there’s
the intentions and movements in his own mind nothing - there is anattā. Our doubtful minds think
in the present moment. When our meditation is there is something, and then there’s attā. Then
looking there, then we won’t have doubts. So meditation becomes difficult because we think we
the way I see it, our practice may be good, but have to get something and become something. Are
there’s no one who can vouch for us. Like this you going to practise meditation to get or be some-
chapel we are sitting in. It was built by someone thing? Is that the correct way? It’s only tanhā that
with a fourth-grade education. He did a great job, gets involved in having and becoming. There’s no
but he has no brand name. He can’t provide the end in sight if you practise like that.
guarantee or vouch for himself, showing qualifica- Here, we are talking about cessation, extin-
tions like an architect who has the full training guishing. Everything extinguished, ceasing because
and education, but still he does it well. The sac- of knowledge, not in a state of indifferent igno-
cadhamma is like this. Even though we haven’t rance. If we can practise like this and vouch for
studied much and don’t know the detailed ex- our own experience, then never mind what any-
planations, we can recognize suffering, we can one else says.
recognize what brings suffering, and we can let go So please don’t get lost in doubts about the
of it. We don’t need to investigate the explana- practice. Don’t get attached to your own views.

14. แสงธรรม 11 Saeng Dhamma
Don’t get attached to others’ views. Staying in this derer asked all day and all night, there was noth-
middle place, wisdom can be born, correctly and ing about it he could understand. The enlightened
to full measure. I’ve often made the simple anal- mind is unmoving and thus cannot be recognized.
ogy of comparing grasping to the place we live. We can develop wisdom and remove our doubts
For example, there are the roof and the floor, only through practice, nothing else.
the upper and lower stories. If someone goes So should we not listen to the Dhamma? We
upstairs, he knows he is up there5. If he comes should, but then we should put the knowledge
downstairs, he knows he is downstairs, standing we gain into practice. But this doesn’t mean that
on the floor. This is all we can recognize. We can we’re following a person who teaches us; we fol-
sense where we are, either upstairs or downstairs. low the experience and awareness that arise as
But the space in the middle we aren’t aware of, we put the teaching into practice. For instance,
because there’s no way to identify or measure it we feel, ‘’I really like this thing. I like doing things
- it’s just space. We don’t comprehend the space this way!’’ But the Dhamma doesn’t allow such
in between. But it remains as it is, whether or not liking and attachment. If we are really committed
anyone descends from upstairs or not. The sac- to the Dhamma, then we let go of that object
cadhamma is like that, not going anywhere, not of attraction when we see that it is contrary to
changing. When we say ‘’no becoming,’’ that is Dhamma. This is what the knowledge is for.
the middle space, not marked or identified by A lot of talk - you’re probably tired by now.
anything. It can’t be described. Do you have any questions? Well, you probably
For example, these days, the youngsters who do.... You should have awareness in letting go.
are interested in Dhamma want to know about Things flow by and you let them go, but not in
Nibbāna. What’s it like? But if we tell them about a dull, indifferent manner, without seeing what
a place without becoming, they don’t want to go. is happening. There has to be mindfulness. All
They back off. It’s cessation, it’s peace, but they the things I’ve been saying are pointing to having
want to know how they will live, what they will mindfulness protecting you at all times. It means
eat and enjoy there. So there’s no end to it. The practising with wisdom, not with delusion. Then
real questions for those who want to know the we will gain true knowledge as wisdom becomes
truth are questions about how to practise. bold and keeps increasing.
There was an ājīvaka who met the Buddha. He
asked, ‘’Who is your teacher?’’ The Buddha re- LISTENING BEYOND WORDS
plied, ‘’I was enlightened through my own efforts.
I have no teacher.’’ But his reply was incompre-
hensible to that wanderer. It was too direct. Their
R eally, the teachings of the Buddha all
make sense. Things you wouldn’t imagine
really are so. It’s strange. At first I didn’t have any
minds were in different places. Even if the wan- faith in sitting in meditation. I thought, what value

15. แสงธรรม 12 Saeng Dhamma
could that possibly have? Then there was walking awareness at all times and in all postures. When
meditation - I walked from one tree to another, the mind feels attraction, when it feels aversion,
back and forth, back and forth, and I got tired of you don’t lose the path, but you know these
it and thought, ‘’What am I walking for? Just walk- conditions for what they are. Your awareness is
ing back and forth doesn’t have any purpose.’’ steady and continuous, and you are letting go
That’s how I thought. But in fact walking medita- steadily and continuously. You are not fooled by
tion has a lot of value. Sitting to practice samādhi good conditions. You aren’t fooled by bad condi-
has a lot of value. But the temperaments of some tions. You remain on the straight path. This can be
people make them confused about walking or sit- called ‘making the postures even.’ It refers to the
ting meditation. internal, not the external; it is talking about mind.
We can’t meditate in only one posture. There If we do make the postures even with the
are four postures for humans: standing, walking, mind, then when we are praised, it is just so much.
sitting and lying down. The teachings speak about If we are slandered, it is just so much. We don’t
making the postures consistent and equal. You go up or down with them but remain steady. Why
might get the idea from this that it means you is this? Because we see the danger in these things.
should stand, walk, sit and lie down for the same We see equal danger in praise and in criticism; this
number of hours in each posture. When you hear is called making the postures even. We have this
such a teaching, you can’t figure out what it really inner awareness, whether we are looking at inter-
means, because it’s talking in the way of Dham- nal or external phenomena.
ma, not in the ordinary sense. ‘’OK, I’ll sit for two In the ordinary way of experiencing things,
hours, stand for two hours and then lie down for when something good appears, we have a posi-
two hours’’ You probably think like this. That’s tive reaction, and when something bad appears,
what I did. I tried to practice in this way, but it we have a negative reaction.
didn’t work out. Like this, the postures are not even. If they
It’s because of not listening in the right way, are even, we always have awareness. We will
merely listening to the words. ‘Making the pos- know when we are grasping at good and grasp-
tures even’ refers to the mind, nothing else. It ing at bad - this is better. Even though we can’t
means making the mind bright and clear so that yet let go, we are aware of these states continu-
wisdom arises, so that there is knowledge of what- ously. Being continuously aware of ourselves and
ever is happening in all postures and situations. our attachments, we will come to see that such
Whatever the posture, you know phenomena and grasping is not the path. We know but can’t let
states of mind for what they are, meaning that go: that’s 50 percent. Though we can’t let go, we
they are impermanent, unsatisfactory and not do understand that letting go of these things will
your self. The mind remains established in this bring peace. We see the danger in the things we

16. แสงธรรม 13 Saeng Dhamma
like and dislike. We see the danger in praise and So at first we are grasping hold of things and with
blame. This awareness is continuous. awareness seeing the fault in that. How is that?
So whether we are being praised or criticized, It’s because we grasp tightly and experience suf-
we are continuously aware. For worldly people, fering. Then we will start to seek a way to let go
when they are criticized and slandered, they can’t and be free. ‘’What should I do to be free?’’ we
bear it; it hurts their hearts. When they are praised, ponder.
they are pleased and excited. This is what is natu- Buddhist teaching says not to have grasp-
ral in the world. But for those who are practicing, ing attachment, not to hold tightly to things. We
when there is praise, they know there is danger. don’t understand this fully. The point is to hold,
When there is blame, they know the danger. They but not tightly. For example, I see this object in
know that being attached to either of these brings front of me. I am curious to know what it is, so
ill results. They are all harmful if we grasp at them I pick it up and look: it’s a flashlight. Now I can
and give them meaning. put it down. That’s holding but not tightly. If we
When we have this kind of awareness, we know are told not to hold to anything at all, then what
phenomena as they occur. We know that if we can we do? We will think we shouldn’t practice
form attachments to phenomena, there really sitting or walking meditation. So at first we have
will be suffering. If we are not aware, then grasp- to hold without tight attachment. You can say this
ing at what we conceive of as good or bad, suf- is tanhā, but it will become pāramī. For instance,
fering is born. When we pay attention, we see you came here to Wat Pah Pong; before you did
this grasping; we see how we catch hold of the that, you had to have the desire to come. With
good and the bad and how this causes suffering. no desire, you wouldn’t have come. We can say
คุณนิ่มนวล มาแตง และญาติพี่น้อง ทำาบุญอุทิศให้สามี Mr. Rigo Berto Ramos และครอบครัว
WASMUTH พร้อมเพื่อนๆ ทำาบุญอุทิศให้คุณวันทนีย์ WASMUTH วันอาทิตย์ที่ 12 ธ.ค. 2554

17. แสงธรรม 14 Saeng Dhamma
you came with desire; it’s like holding. Then you say, ‘’This is bad,’’ but we let go. We know good
will return; that’s like not grasping. Just like having and evil. Someone who doesn’t know good and
some uncertainty about what this object is, then evil attaches to good and evil and suffers as a re-
picking it up, seeing it’s a flashlight and putting it sult. Someone with knowledge doesn’t have this
down. This is holding but not grasping, or to speak attachment.
more simply, knowing and letting go. Picking up to Let’s consider: For what purpose are we liv-
look, knowing and letting go - knowing and putting ing? What do we want from our work? We are liv-
down. Things may be said to be good or bad, but ing in this world; for what purpose are we living?
you merely know them and let them go. You are We do our work; what do we want to get from
aware of all good and bad phenomena and you our work? In the worldly way, people do their
are letting go of them. You don’t grasp them with work because they want certain things and this
ignorance. You grasp them with wisdom and put is what they consider logical. But the Buddha’s
them down. teaching goes a step beyond this. It says, do your
In this way the postures can be even and con- work without desiring anything. In the world, you
sistent. It means the mind is able. The mind has do this to get that; you do that to get this; you are
awareness and wisdom is born. When the mind always doing something in order to get something
has wisdom, then what could there be beyond as a result. That’s the way of worldly folk. The
that? It picks things up but there is no harm. It is Buddha says, work for the sake of work without
not grasping tightly, but knowing and letting go. wanting anything.
Hearing a sound, we will know, ‘’The world says Whenever we work with the desire for some-
this is good,’’ and we let go of it. The world may thing, we suffer. Check this out.
คุณทวน-คุณดลวรรณ เหวียน พร้อมลูกๆ และญาติมิตร ทำาบุญอุทิศให้คุณพ่อศุกรี กัมปนานนท์ ที่จากไปครบ 1 ปี
คุณแม่กาญจนา-คุณพิณทอง-คุณโกษา-คุณสุนิภา เกาฏีระ และหลาน ทำาบุญอุทิศให้คุณพ่อสมจิตต์ เกาฏีระ

18. แสงธรรม 15 Saeng Dhamma
Those Who Fear Death Essaye On The Dhamma
By Luang Ta Chi
Edited by Du Wayne Engelhart
I. Those Who Fear Death are the laws of nature. Even with this knowledge,
all living things still fear death. When small ani-
Sabbe tasanti dandhassa
mals are hunted, they try to the greatest degree
Sabbe bāyanti maccuno
Attanam upamam katvā possible to escape. All living things by nature try
Na haneyya na ghātaye to survive and avoid death. Therefore, the Bud-
dha taught, “Just as we fear death, other animals
All living things are afraid of fear death. Therefore, we should not kill or allow
punishment. All living things are afraid others to kill for us.”
of death. Make an example of yourself Non-human fear of death will not be discussed
and avoid killing others and being killed.
here. We will consider humans’ fear of death and
Fear of punishment is a normal instinct of how to overcome this fear. There is a custom of
all living things, be they human or non-human. “making merit to prolong life.” Such a ceremony
When someone has done an unlawful act, there is performed and is popular because we want to
is an immediate attempt to flee into the forest, to prolong this life, forever if possible. But in truth,
another town, to go into hiding or even abroad. those with any wisdom know that to live longer
When such a person is captured, he hires the best is like carrying a heavy burden: it is not all full of
attorney he can afford for his defense. This is the joy. However, we prefer living longer to facing
normal, natural reaction to fear of punishment. death. There is peace of mind after such a cer-
Fear of death is another common instinct of all emony is performed.
living things. No one wants to die. We avoid harm An old folk story told of a deva named Sup-
and use all possible things to prolong life. So far atithita, who feared death after seeing the sign
no one has been able to avoid death. Death and of death standing in front of him. He became
birth unavoidably exist together. Death and birth covered with sweat, and his “flower of life” start-

19. แสงธรรม 16 Saeng Dhamma
ed to dry up. Great fear seized his heart, and he The Dhamma frees you from punishment by
sought out others wiser and of higher rank than his humans, trouble from nonhumans, from danger of
for advice. But even the highest of all the devas forest fires, tigers, snakes, poisons, and evil spirits.
could not calm his fear and advised him to seek Sabbasmā maranā mutto
the Buddha. The deva approached the Buddha Thapetvā kālamāritam
and was given a discourse called Unahissavichai.
After hearing the discourse, the deva had pu- Untimely death is thus avoided. Only timely
rity in his heart and lacked worry about and fear death will occur.
of death. Those who heard about this discourse Tasseva ānubhāvena
took it to mean that it prevented death, and it Hotu devo sukhī sadā
became popular in the North and Northeast of
Thailand as a blessing to prolong life. The power of the Dhamma will allow the de-
We should consider what the discourse means. vas to remain in a blissful state.
Does it prevent death? It does not prevent ulti- Suddhasīlam samādayā
mate death but prevents untimely death. The Dhammam sucaritam care
discourse has no promise of eternal life, but the
Live strictly according to the precepts; apply
generations since do not understand and actually
the Dhamma honestly.
wish for its mysterious power. When the exact
words of the discourse are analyzed and under- Tasseva ānubhāvena
stood, there is no magical spell. It speaks of cause Hotu devo sukhī sadā
and effect and is the true teaching of the Buddha:
The power of the Dhamma will allow the de-
Atthi unahissavijayo vas to remain in a blissful state.
Dhammo loke anuttaro Likkhitam cintitam pūjam
Sabbasattahitatthāya Dhāranam vācānam garum
Tam tvam ganhāhi devate
Paresam desanam sutvā
Listen to my word, deva! Such pure Dhamma as Tassa āyu pavaddhatīti
the Unahissavichai is beneficial and uplifting to all Having heard the Dhamma, written it, thought
living things in this world. You should, therefore, it, worshipped it, kept it in mind, discussed it, and
embrace this Dhamma. having firm respect for that Dhamma, you will live
Parivijje rājatande well your expected lifetime.
Amanussehi pāvake
Bayagghe nāgevisebhūte To be continued
Akālamaranena vā

20. แสงธรรม 17 Saeng Dhamma
The Hot News of World Buddhism
►How and why this Buddhist celebrates Christ- the winter solstice and the church wanted to stop
mas. December 22, 2010 those darn pagans from celebrating the rebirth of
JUDITH SAINSBURY, GUELPH MERCURY COMMUNITY the sun, so it changed it to celebrate the birth of the
EDITORIAL BOARD son. It was unsuccessful at wiping out all the pagan
I ’ve been a practising Buddhist for almost 30 traditions such as Christmas trees and the various
years now, and I often get asked if I celebrate incarnations of Santa Claus, although it tried pretty
Christmas. I do. I love Christmas.I just don’t cel- hard with the inquisitions and witch burnings. But
ebrate it the same way a devout Christian would. I the traditions around the winter solstice prevailed.
was raised Christian, and there are some traditions I It is these traditions that I am most attached to and
just won’t give up and Christmas is one of them. So I’ve also created my own traditions.
how does a previous Christian and now Buddhist Every Christmas Eve I cuddle up with my chil-
celebrate Christmas? First of all, let me get some dren and watch A Christmas Carol: the original, with
things straight. Buddhism is not a religion that be- Alastair Sim. I have never liked any of the remakes.
lieves in a God. Buddha is not regarded as a God or They just don’t measure up to Alastair Sim’s in-
a deity. Buddha was a human being, so there is no credible performance as Scrooge. We can now
theistic God belief in Buddhism. Which means that pretty much quote the movie word for word. But
I am an atheist as well as a Buddhist. nothing puts me in the Christmas spirit more than
So, how do I reconcile Christmas which cele- this movie. It’s a story about human transforma-
brates the birth of the son of God? Dec. 25th was tion. It is the scene where Jacob Marley’s ghost
chosen as the birth date of Christ because it is near appears before Scrooge that affects me the most.

21. แสงธรรม 18 Saeng Dhamma
There he is, with his long chain of bad causes hope, and humanity will become the life tendency
which he has forged in life. He says “I made it link by of society.
link and yard by yard; I girded it of my own free will, I will always celebrate Christmas or solstice
and of my own free will I wore it,” and he warns even though I’m not a Christian. It brings out the
Scrooge that his chain is longer. Scrooge replies that best in people, and for me as a Buddhist, is reason
they were only being good men of business, Marley to celebrate.
passionately screams: “Mankind was my business. Blessings, everyone!
Their common welfare was my business; charity,
mercy, forbearance, and benevolence, were all my ► Jesus the Christ and Siddhartha Gautama
business.” He then points Scrooge in the direction the Buddha.
of the window where there are a number of spirits By JULIA CORBETT-HEMEYER, The Star Press, De-
with huge chains similar to Marley’s surrounding a cember 23, 2010
homeless women and her baby on the street be-
low. They are screaming and moaning and Scrooge
asks why they lament. Marley replies they lament
Y orktown, Indiana (USA) -- The figure of Jesus
as it’s presented in the sacred writings of
Christianity and developed over centuries of Chris-
because they have lost the power to do anything; tian tradition differs in several significant aspects
now that they are merely spirits. When I was a child from that of the Buddha, Siddhartha Gautama, as
this scene horrified me, now as a Buddhist it has his story is told in the Buddhist sacred scriptures
significant meaning. and elaborated over the centuries.
We all forge chains of causation good and bad. To note just two: Most Christians believe that
What matters is what we do while we are living. Jesus is the single, unique incarnation of the one
Whatever belief system one may have, I think we holy God. The Buddha is believed by Buddhists
can agree it is our behaviour as humans that is the one of untold numbers of manifestations of Bud-
most important thing. Scrooge’s transformation as dha nature. And for most Christians, Jesus is the
he realizes he can change is a scene of a man full savior of humankind, sent by God to rescue wom-
of joy. He actually says he doesn’t deserve to be en and men from the inevitable effects of human
this happy. Realizing he can now work to do good sinfulness. While some Buddhist teachings present
transforms his life. Humanity becomes his life ten- the Buddha as something like a savior, most do
dency. Christmas is one of those holidays that em- not. I don’t want to gloss over these differences
bodies this potential and acts as a reminder for me, because they are important and have given rise to
that there is hope for the world. Some of us may very distinctive religious perspectives.
not need to be reminded of this, and many of us However, there are also striking similarities be-
struggle to feel hopeful. But if we can hang on to tween these two great religious founders, similari-
that feeling and do just one good thing the chain ties that have to do with their both being mani-
reaction is tremendous. We can forge a chain of festations of a wide-spread mythic figure known as

22. แสงธรรม 19 Saeng Dhamma
the hero. First, however, we need to be clear what man intervention. Siddhartha Gautama was born
I mean by “myth” here, because a lot of misunder- from his mother’s side, according to one account,
standing surrounds the use of the word. without causing her any pain or discomfort, hav-
As I use the term, a “myth” is not an untrue ing been conceived by supernatural means as well.
story. Myths are not the same as fables, folktales, Although Queen Maya and King Suddhodana were
fairy tales, anecdotes or simple fiction. Myths are married and no mention is made of her being a
accounts which convey symbolic truths of great virgin, Queen Maya’s moral purity is spelled out in
meaning and value for those who accept them. detail in the birth narratives of the future Buddha.
They often form the bedrock of cultures and reli- An angel appeared to Joseph in a dream to
gions. There are striking similarities in certain types announce that Jesus would save his people from
of myths across many their sins. Hindu priests
cultures. If the story told Siddhartha’s father
of Jesus is the defining that if the baby to be
one for our faith, or if born were to remain
the Buddha is our guide in the household of his
on the spiritual path, birth he would become
our understanding can a world conqueror.
be enriched by a wider However, if he were to
acquaintance with the leave the household,
hero myth as a type, he would become a
and with the variations on that theme represented Buddha. (There is also a notable difference here:
by these two great religious founders. While Jesus’ birth is recorded as being humble,
My understanding of the hero myth and its sig- attended by the animals surrounding the manger,
nificance is informed by Joseph Campbell’s work Siddhartha was born in a palace and his childhood
in The Hero with a Thousand Faces and by Otto was spent in luxury.)
Rank’s The Myth of the Birth of the Hero. Campbell As the story of Jesus unfolds, we learn that his
identifies a three-part sequence in this myth: sepa- life was threatened by King Herod, and an angel
ration, initiation and return. But prior to that, there appeared to Joseph to warn him to flee with the
are the birth narratives. child into Egypt. While there is no parallel threat in
The accounts of heroes’ births are marked by the Buddhist tradition, Siddhartha’s childhood was
their unusual features, their miraculous character. marred by the death of his mother a week after
They serve to set the hero apart from more or- his birth. In light of the seer’s prediction, King Sud-
dinary people right from the beginning. To note dhodana struggled, unsuccessfully as it turned out,
just a few examples: According to tradition, Jesus to prevent anything happening to his son that might
was born to a virgin, conceived by God without hu- lead him to abandon the life into which he had been

23. แสงธรรม 20 Saeng Dhamma
born and thus become a Buddha. He said: “Meditation has been shown to lower
As noted above, the birth narratives of mythic blood pressure and reduce stress levels - it’s a
heroes set them apart from the time of their birth very good thing to do irrespective of the religious
and often, before it. The hero is one whose life is association...it sharpens powers of concentration.”
marked by trials and challenges, often great dan- Richard decided to make the step of taking on
ger. The culminating point of the story of the hero Buddhism in an official capacity following his step-
comes at the end of the cycle: Heroes successfully daughter’s move to the faith and, along with his
navigate the challenges presented, and return with wife, began practising a Japanese derivation of the
great gifts for humankind. Jesus became known as religion.
a savior of humankind. The Buddha became known He explained when they converted to Buddhism
as one who showed people the way to enlighten- they took part in “taking refuge” which involves
ment. Both founded religions that have helped to accepting “the Buddha as your teacher, the Dhar-
make life meaningful and good for untold numbers ma as his teaching and the Sangha as the commu-
of people since their births so long ago. nity of Buddhists”.
Richard said Buddhists have “a profound
► Becoming a Buddhist in Guernsey respect for all sincere religious practice”. Using the
by Richard Moorman, BBC, Dec 20, 2010 example of Christmas he said they respected Chris-
G uernsey, UK -- Guernseyman Richard Moor-
man became a Buddhist in 1997 but said
he had been “flirting with the idea” since 1971.
tians and their celebration of Jesus’ birth.
Richard said as he lives in a Christian culture he
still celebrated the event: “It’s not a religious fes-
He explained that in that time he had re- tival for me but its certainly a time to enjoy being
searched the faith and had been practising ele- with family.”
ments of it before his official conversion. He said the main teaching of Buddhism is: “We
He said the Guernsey Buddhist Group held meet- don’t exist in isolation to everything else, we are
ings open to anyone from any branch of Buddhism one with everything and everything is one with us...
or any faith. once that becomes a profound insight, it produces
Richard said: “We’ve had Zen and Tibetan Bud- great happiness.”
dhists and people of other religions come to our
meetings.” ► New Year Merit making buddhist tradition in
He explained: “They enjoy the chanting, the
Thailand
meditating and the things we do.”
Thailand Business News, December 23, 2010
B
Even though meditation is a central part of Bud-
dhist practice Richard said it had its origins in the angkok, Thailand -- Whether it’s the inter-
pre-Buddhist religions of northern India and today national New Year, the Chinese lunar New
was practised by many people both as a religious Year or the Thai solar New Year, the transition from
activity and in secular life. one year to another offers an opportunity for Bud-

24. แสงธรรม 21 Saeng Dhamma
แสงธรรม Saeng Dhamma
dhists in Thailand to make merit by visiting sacred ones or other individuals we care about, including
places. those who may have passed on. Such a sharing
In fact, it’s not unusual for some individuals to of merit, which reflects the Thai spirit of generos-
take advantage of all three occasions to pay visits ity and family loyalty, can be officially requested
to the hallowed grounds of auspicious temples and when donating to monks and monasteries, or pri-
stupas throughout the kingdom. vately declared when one performs merit-making
acts.
Wat Phra Keaw
Such New-Year pilgrimages,
whether they involve a single
site or multiple sites, entail the
presentation of offerings to pay
homage to the Lord Buddha,
dhamma and sangha — Bud-
dhism’s master, teachings and
community. Visitors may arrive
early in the morning to offer
food to resident monks, or they
may arrive any time of day and
offer other alms, including can-
dles, flowers and incense at al-
Bangkok’s Sacred Nine temples
tars located in the wihan (main Buddha sanctuary) or
Nine of the capital’s more than 400 temples
at the base of a revered stupa. Cash donations to the
are considered particularly sacred Buddhist sites.
temple may also be a part of the ceremonial offer- Many Thais will visit all nine during a round of mer-
ings. Some templegoers will perform volunteer work it-making at New Year. This is partly because the
in order to make merit at New Year. number nine itself is an auspicious number, ow-
The New Year is seen as a time to establish a ing to the fact that it represents three times three,
new chapter in one’s karmic ledger, so to speak, and three refers to Buddhism’s Triple Gems (Bud-
and hence it is an especially auspicious time to dha, dhamma, sangha), making it a triply auspicious
make merit. The accumulation of merit — bun in number. Furthermore, the Thai word for nine – kao
Thai, from the Pali term puñña — is believed to – sounds similar to the word for advance, or step for-
exert a powerful influence on one’s future life and, ward, (kaao), and hence it is thought that the number
indeed, future rebirths, when properly dedicated. represents progress, both spiritual and material.
Earned merit can also be transferred to loved All nine temples are historic sites bestowed

25. แสงธรรม 22 Saeng Dhamma
with royal rank, and led by abbots from the high- it is important that they visit the temple associated
est ranking clergy in the sangha — the Buddhist with their birth sign at least once in their lives, or
community. All contain at least one Buddha image better yet, on the anniversary of each 12-year cycle
reputed to be of great power. For these reasons (at age 12, 24, 36, 48, 60, 72, 84, 96 and so on).
donations and meditation undertaken at any or all Stupas represent both a commemoration of
nine is considered to be particularly meritorious. the Lord Buddha’s life and the encapsulation of
The nine temples are Wat Phra Si Rattanasasa- his teachings. According to the Thupavamsa (Stupa
daram (Wat Phra Kaeo — Temple of the Emerald Chronicle), King Ajatasattu of Magadha and a Brah-
Buddha), Wat Phra Chetuphon Wimonmangkhalar- min priest named Drona took custody of the Bud-
am (Wat Pho), Wat Arunratchawararam Ratchawo- dha’s remains after his cremation circa 543 BC. The
ramahawihan (Wat Arun — Temple of Dawn), Wat relics, according to legend, were divided into eight
Suthat Thepwararam Ratchaworamahawihan, Wat equal portions to be enshrined in stupas in eight
Saket Ratchaworamahawihan, Wat Bowonniwet Vi- different locations in what are today northern In-
hara, Wat Chanasongkhram Ratchaworamahawihan, dia and southern Nepal. The verifiable history of
Wat Rakhangkhositaram Woramahawihan, and Wat the Buddhist stupa commenced during the reign of
Kanlayanamit Woramahawihan. King Ashoka (circa 269-232 BC), the greatest mon-
Wat Phra Kaeo is well known to Thais and for- arch of northern India’s Maurya dynasty and the
eign visitors alike as the Temple of the Emerald first Buddhist king in recorded history.
Buddha, and houses the most highly revered Bud- Legend says that Ashoka had the eight original
dha image in the kingdom. Sculpted from green reliquaries unsealed so that he could subdivide the
jasper (not emerald) in exquisite Lanna style, the contents and inter the relics in 84,000 stupas (to
66-cm tall image is believed to have talismanic honour the 84,000 discrete constituents of dharma
powers that protect the kingdom’s sovereignty. (dhamma) throughout South and Southeast Asia. Al-
Wat Pho, one of the oldest temples in Bangkok, though this number may be apocryphal, Thailand’s
covers an area of 80,000 square metres and houses 12 most sacred stupas ultimately owe their inspira-
more than a thousand Buddha images, including tion to King Ashoka’s historic stupa-building era.
the highly venerated, 46-metre Reclining Buddha,
one of the largest Buddha images in Asia.
Pilgrimages to Sacred Stupas
Outside Bangkok, a more widespread pilgrim- อนุโมทนาพิเศษแด่...
age route links a dozen stupas (phra that in Thai), ผู้ถวายน้ำาเพื่อทำาน้ำาพุทธมนต์วันขึ้นปีใหม่ 2554
each associated with a different animal in the sip-
คุณจันทร์ตา ชุ่มใจ - คุณจันทร์จิรา นุ่มมีศรี
song rasee, the 12-year astrological cycle shared by
คุณนิภาพร สตอมเบลอร์ - คุณไพร คลาก
most Tai and Chinese cultures. Many Thais believe

26. แสงธรรม 23 Saeng Dhamma
เสียงธรรม.. จากวัดไทย พระวิเทศธรรมรังษี (หลวงตาชี)
ผู ้ น� ำ วิ ป ริ ต
“..เมือฝูงโคข้ามฟากไปอยู่ ถ้าโคผูนาฝูงไปคด โคทังหลายก็ไปคดด้วย เพราะ
่ ้ � ้
ผูนาไปคดฉันใด ในหมูมนุษย์กเหมือนกัน ผูใดได้รบสมมติให้เป็นผูนา ประพฤติ
้ � ่ ็ ้ ั ้ �
อธรรมความไม่ดี ประชาชนนอกนีกยอมประพฤติไม่ดดวย บ้านเมืองประชาชน
้ ็่ ี ้
ก็ประสบกับความทุกข์ยาก ถ้าหากผู้น�าไม่ตั้งอยู่ในธรรม...”
ผู ้ น� ำ ตามหลั ก ธรรมทางพระพุ ท ธศาสนา ได้รับแต่ควำมร่มเย็นเป็นเพรำะผู้น�ำตั้งอยู่ในธรรม
พระพุทธเจ้าทรงแสดงไว้ว่า สังคมมนุษย์ทุกยุคทุกสมัยตั้งแต่สังคมส่วนย่อย
เมื่อฝูงโคข้ำมฟำกไปอยู่ ถ้ำโคผู้น�ำฝูงไปคด โค ภายในครอบครัว ตลอดสังคมส่วนรวม สังคมประเทศ
ทั้งหลำยก็ไปคดด้วย เพรำะผู้น�ำไปคดฉันใด ในหมู่ ชาติและสังคมโลก จ�าเป็นต้องมีผนา ขาดผูนาไม่ได้ ผูนา
ู้ � ้ � ้ �
มนุ ษ ย์ ก็ เ หมื อ นกั น ผู ้ ใ ดได้ รั บ สมมติ ใ ห้ เ ป็ น ผู ้ น� ำ เป็นหัวใจอันส�าคัญของสังคมมนุษย์ พระพุทธเจ้าของ
ประพฤติอธรรมควำมไม่ดี ประชำชนนอกนี้ก็ย่อม เรา พระองค์ทรงมองปัญหาเรืองนีอย่างแจ่มชัด จึงทรง
่ ้
ประพฤติไม่ดีด้วย บ้ำนเมืองประชำชนก็ประสบกับ วางหลักปฏิบัติแห่งการอยู่ร่วมกันในสังคมด้วยการยึด
ควำมทุกข์ยำก ถ้ำหำกผู้น�ำไม่ตั้งอยู่ในธรรม หลักธรรมเป็นใหญ่ (ธรรมาธิปไตย) กำรปกครองด้วย
เมือฝูงโคข้ำมฟำกไปอยู่ ถ้ำโคผูนำไปตรง โคเหล่ำ
่ ้ � ระบอบธรรมำธิปไตย เป็นกำรปกครองที่ปลอดภัย
นั้นก็ย่อมไปตรงด้วย เพรำะผู้น�ำไปตรงฉันใด ในหมู่ ที่สุด ส�ำหรับสังคมมนุษย์ที่อยู่ร่วมกัน ด้วยกำรยึด
มนุ ษ ย์ ก็ เ หมื อ นกั น ผู ้ ใ ดได้ รั บ สมมติ ใ ห้ เ ป็ น ผู ้ น� ำ หลักธรรม คือควำมดี ควำมถูกต้อง และควำมสัตย์
ประพฤติธรรมควำมดี ประชำชนนอกนี้ก็ประพฤติ จริง ซึงเรียกว่ำถือธรรมเป็นใหญ่ เป็น (ธรรมำธิปไตย)
่
ธรรมควำมดีเหมือนผูนำ ท�ำให้บำนเมืองเจริญรุงเรือง
้ � ้ ่ กำรปกครองด้ ว ยระบบธรรมำธิ ป ไตยเป็ น กำร