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