แสงธรรม 1 Saeng Dhamma The Buddha’s Words พุทธสุภาษิต อุตฺติฏเฐ นปฺปมชฺเชยฺย ธมฺมํ สุจริตํ จเร ธมฺมจารี สุขํ เสติ อสฺมึ โลเก ปรมฺหิ จ. (๑๖๘)ลุกขึ้นเถิด อย่ามัวประมาทอยู่เลย จงประพฤติสุจริตธรรมเพราะผูประพฤติธรรม ย่อมอยู่เป็นสุข ทั้งในโลกนี้และโลกหนาArise! Be not negligent! Lead a righteous life. For onewho lives a righteous life dwells in peace here and hereafter.
แสงธรรม 2 Saeng Dhamma by Buddhadasa Bhikkhu http://www.what-buddha-taught.net/Books/BhikkhuBuddhadasa ...Continued from last issue...หน้าที่ของคน S o we may lay down the principle that in the grasping at and clinging to ‘I’, and ‘mine’ there is rupadhatu and arupadhatuหน้าที่ หนึ่ง ในฐานะ เป็นมนุษย์ and in their absence there is nirodhadhatu. Toต้องได้สิ่ง สูงสุด ก่อนเป็นผี reverse it one may say that if nirodhadhatu en-ตามที่คน ควรจะได้ อย่างไรดีไม่เสียที ที่เกิดมา ประสาคน ฯ ters the mind one sees only emptiness the state free of ‘ I’ and ‘mine’ manifests itself clearly. Ifหน้าที่ สอง ในฐานะ เพื่อนมนุษย์ another element enters one will see it as form,ต้องช่วยกัน สูงสุด หยุดฉ้อฉลไม่ช่วงชิง ประโยชน์ใคร มาใส่ตน smile, visible object, sound, smell, taste, tactileมุ่งเอาผล มีเพื่อนเกิด แก่ เจ็บ ตาย ฯ object, feeling, memory, thought, consciousness and so on, the whole confusing crowd, each oneหน้าที่ สาม ตามฐานะ พล (ละ) โลกต้องช่วยกัน ดับโศก แห่งโลกหาย having a part to play in the arising of clinging, ifทำาโลกนี้ ให้น่าอยู่ ดูสบาย not as love then as hate.มีความหมาย โลกมนุษย์ สุดงามงด ฯ Thus we all have just two dominant moodsหน้าที่คน คนหนึ่ง มีถึงสาม - satisfaction and dissatisfaction. We are accus-พยายาม ทำาให้เข้ม เต็มกำาหนด tomed to only these two. We have only beenให้เสร็จสิ้น ก่อนตาย ให้เรืองยศ interested (in gaining that which is felt to be de-ให้ปรากฏ เป็นมนุษย์ ยอดสุดเอย... sirable and to ee from or destroy that which โดย... พุทธทาสภิกฺขุ is felt to be disagreeable. It is unceasing distur-
แสงธรรม 3 Saeng Dhammabance, the mind is never empty. For the mind to in sensuality they are attached to material formbe empty we must go beyond, overcome all the and unable to give it up.disturbing elements and come and dwell with So what else will one get attached to ifthe element of emptiness. one can free oneself from the attachment to Another way that the Buddha talked about materiality? One will attach to, the causally con-elements in order to show their properties was ditioned things that lie beyond it, i.e. all the ben-to make a threefold division. He spoke rst of e cial dhammas. We don’t have to talk of thenekkhamadhatu (the element of renunciation) harmful dhammas here, nobody wants them,as the cause for the withdrawal from sensual- but of the virtues and virtuous actions that oneity; secondly of arupadhatu as the cause for projects will earn one rebirth as a wonderful be-the withdrawal from materiality and thirdly of ing up in heaven. People dream about this end-nirodhadhatu as the cause for the withdrawal lessly. But being born in heaven is sankhata (afrom the conditioned. Seeing nekkhamadhatu, conditioned state). We are all so caught up inthe element of renunciation, is the cause for the being this and that kind of self and having thiswithdraw from sensuality because it is its antith- and that kind of possession of self. Being theesis. Seeing the element that is the antithesis self of an animal is no good so we want a hu-of sensuality is called seeing nekkhamadhatu. man self. Seeing that being a human is no goodBeing unconsumed by the re of sensuality is we want to become a celestial being. That’snekkhamadhatu. The mind that withdraws from no good so we want to become a brahma-god.sensuality is a mind that contains nekkhamadhatu. Seeing that being a brahma-god is no good we Beings that are able to free themselves from want to become a mahabrahma-god. There’s asensuality attach to the beautiful and pleasur- self there all the time, it’s all sankhata. Only onable things that are unconnected with gross sen- the discovery of nirodhadhatu can we withdrawsuality but are still in the realm of form, albeit from the conditioned. Thus nirodhadhatu is theon a re ned revel, as for example rishis, munis nal element it is the element of extinguishing.and yogis who get attached to the pleasures It is the utter extinguishing of ‘I’ and ‘mine’.of rupajhana (absorptions. of the Fine-Material If there is an absolute and nal extinction (an-Sphere). Or on a more mundane level perhaps upadisesanibbanadhatu) then one becomeswe see old people attached to antiques or ex- an arahant. If the extinction is incomplete (sa-quisite potted plants. Although these things are upadisesanibbinadhatu) then one becomes oneunconnected with the crudest sensuality, such of the lesser Noble Ones, for there is still a rem-people may be even more lost than those lost nant of ego, it is not the true ultimate emptiness
แสงธรรม 4 Saeng Dhammaof paramamsunnam. ta dwelt and passed His life in sunnatavihara. To summarize: we must know the dhatus, When He was teaching Dhamma His mind wasthe true constituents of all things. Please un- empty of “self” and “belonging to self”. Whenderstand them according to the main principle He was on alms - round or doing His daily taskswhereby there is rupadhatu: elements with form; His mind was empty. When He was resting orarupadhatu: elements without form; nirodhad- enjoying Himself in His free time . He washatu: the element which is the extinguishing of dwelling empty of ‘self” and “belonging toboth the form and formless elements. We can self.” Thus He af rmed to Sariputta that, thecon dently assert that there is nothing outside Tathagata passed His life in sunnatavihara.the scope of these three words. Here we are not talking about the ordinary We are learning something about the Bud- unenlightened person but of the Great Man, ofdha’s science, the science, that encompasses the Buddha - how He lived and in what abode Hethe physical, mental and spiritual spheres. It en- dwelt. If you want to see the Buddha’s dwellingables us to have an utterly thorough knowledge place, don’t go thinking that it’s a building madeof all things that precludes any further grasping of bricks and mortar or something in India. Youat them. And it is this that must be the meaning should think of the abode called sunnatavihara orof emptiness for us. mahapurisavihara. It must be supremely empty. Now I’ll expand on a few points in order The supreme emptiness is not the mo-to round off our understanding of emptiness. In mentary ash that we may experience sittingthe Uppannasaka Sutta of the Majjhima Nikaya here, which has disappeared by the time we getthe Buddha calls sunnata ‘mahipurisavihara.’ home. Sunnatavihara refers to the ultimate emp-This translates as meaning that emptiness is the tiness and so another word is used, a rather longabode of the Great Man. The Great Man does one, paramanuttara-¬sunnata. It is composed ofnot have a wandering, restless mind that spins three words: parama + anuttara + sunnata, andthis way and that as does the mind of an ordi- means “supreme unsurpassable emptiness”. Innary man. The Great Man bas a mind that dwells the technical literature of Dhamma, this pointin emptiness, with emptiness, is itself emptiness. relates to the cetosama¬dhi devoid of nimittas,That being so, sunnata is the abode or temple  where the mind lacking any nimitta is ra-of the Great Man i.e. of the Buddha and the diantly pure to the extent of being free of thearahants. To say that emptiness is their abode asavas. This condition may be of a kind that canmeans that they live it and breathe it. be regressed from or it may be permanent. If at The Buddha stated that He, the Tathaga- any moment that there is the kind of cetosama-
แสงธรรม 5 Saeng Dhammadhi where there are no nimittas to be clung to the mind empty.as self or as belonging to self, then that radiant The term paramanuttarasunnata as usedmind, free of the asavas, is called paramanut- by the Buddha means the utter destruction oftarasunnata and is the natural, unforced state of greed, aversion and delusion, the grasping atthe arahants. and clinging to things as self or as belonging to self, and thus has the same meaning as sa- mucchedapahana or ‘ nal abandonment.’ Consequently when speaking of the highest level of sunnata the Buddha used this term supreme unsurpassable emptiness. If we gradually lower our eyes from this summit of emptiness we will be able to un- derstand its lesser levels. Directly below the peak of paramanuttarasunnata are the fol- lowing : nevasannanasannayatana If we unenlightened people are ever going akincannayatanato be true adepts we must be able to attain this vinnancayatanacetosamadhi. Even if we don’t end the asavas akasanancayatanaonce and for all it will be an occasional freedom pathavisannafrom them. It will be borrowing something of arannasanna.the Buddha and the arahants to have a look at Looking downwards from the summit it is hardso that we don’t lose heart. For that which is to understand so we will start from the bottomcalled emptiness or enlightenment or Nibbana and gradually raise our eyes to the peak.is both of the sort that is obtained absolutely To be continuedand nally and of the temporary, uncertain sortthat we ordinary folk may know. There is even athird sort, which occurs by coincidence. At timeswhen our surroundings are particularly condu-cive the mind may be empty for an hour or two.But the important thing is that we set our mindson practising to the best of our abilities to make
แสงธรรม 6 Saeng Dhamma I grew up knowing that I would one day become a monk, but I only knew that it was a rite of passage for becoming an adult. I didn’t realize how much I would learn. I was a novice monk before, and I thought it would be similar to that, but I was wrong. As monks, Eve, Bing, and I expected to learn chants, but we learned so much more. Even though I’ve been to Thailand a dozen times and have taken many culture classes, I learned a lot about Buddhism and Thai heritage. I reviewed the story of the Buddha, learned about “buhn” and “bahp” (merits and demerits), and was taught which actions were “mongkohn.” PHRA ATOM ZERFAS I have always known that Buddhism was about doing what was rightand giving up what you don’t need in life. I never realized it stressed impermanence so much.Ajahn Chah discusses how we should see certain aspects of life as a banana peel because ithas no affect on us. We don’t care for it. I’m generally a happy person, but there will alwaysbe things in life that can make us sad. Ajahn Chah talks about how poor situations are a partof life. “It is as it is.” Being introduced to his writings has really helped me keep a positiveattitude in life. The most important value that I feel that I’ve improved upon this week was respect.I’m constantly looking for ways to show respect for everyone, especially my parents. As much aseveryone respected me, as a monk, I want to show that same respect to them, no matter whothey are or what title I have. I really want to thank everyone for all their support. I’ll be working and hopefullytutoring math in the area, I’ll be sure to come around more often. :)คุณสุมนา - คุณณรงคศักดิ์ - คุณรัตนา และหลาน ร่วมท�าบุญถวายภัตตาหารเพลพระสงฆ ๒๑ ส.ค. ๒๕๕๔
แสงธรรม 7 Saeng Dhamma A Taste of Freedom On The Dangers Of Samadhi A Dhammatalk By Ajahn Chah http://www.accesstoinsight.org/lib/thai/chah/atasteof.html ...Continued from last issue... W ned, which in turn gives morality the strength hen the mind is rmly uni ed, hav- to increase in purity. As our morality becomes ing no sense impressions to disturb it, purer, this will help in the development of con-one can remain in that state for any length of centration. When concentration is rmly estab-time. There will be no painful feelings to disturb lished it helps in the arising of wisdom. Moral-us. When samadhi has reached this level, we can ity, concentration and wisdom help each other,leave it when we choose, but if we come out of they are inter-related like this. In the end thethis samadhi we do so comfortably, not because Path becomes one and functions at all times.we’ve become bored with it or tired. We come We should look after the strength which arisesout because we’ve had enough for now, we feel from the path, because it is the strength whichat ease, we have no problems at all. leads to Insight and Wisdom. If we can develop this type of samadhi,then if we sit, say, thirty minutes or an hour, On The Dangers Of Samadhithe mind will be cool and calm for many days.When the mind is cool and calm like this, it is Samadhi is capable of bringing much harmclean. Whatever we experience, the mind will or much bene t to the meditator, you can’t saytake up and investigate. This is a fruit of samadhi. it brings only one or the other. For one who has Morality has one function, concentration no wisdom it is harmful, but for one who hashas another function and Wisdom another. wisdom it can bring real bene t, it can lead himThese factors are like a cycle. We can see them to Insight.all within the peaceful mind. When the mind is That which can be most harmful to thecalm it has collectedness and restraint because meditator is Absorption Samadhi (Jhana), the sa-of wisdom and the energy of concentration. As madhi with deep, sustained calm. This samadhiit becomes more collected it becomes more re- brings great peace. Where there is peace, there is
แสงธรรม 8 Saeng Dhammahappiness. When there is happiness, attachment gate it, it’s not that we are aimlessly thinking orand clinging to that happiness arise. The medita- guessing away; it’s something that arises from ator doesn’t want to contemplate anything else, peaceful mind. This is called “awareness withinhe just wants to indulge in that pleasant feeling. calm and calm within awareness.” If it’s simplyWhen we have been practicing for a long time ordinary thinking and imagining, the mind won’twe may become adept at entering this samadhi be peaceful, it will be disturbed. But I am notvery quickly. As soon as we start to note our talking about ordinary thinking, this is a feelingmeditation object, the mind enters calm, and that arises from the peaceful mind. It’s calledwe don’t want to come out to investigate any- “contemplation.” Wisdom is born right here.thing. We just get stuck on that happiness. This So, there can be right samadhi and wrongis a danger to one who is practicing meditation. samadhi. Wrong samadhi is where the mind en- We must use Upacara Samadhi. Here, we ters calm and there’s no awareness at all. Oneenter calm and then, when the mind is suf - could sit for two hours or even all day but theciently calm, we come out and look at outer ac- mind doesn’t know where it’s been or what’stivity.  Looking at the outside with a calm mind happened. It doesn’t know anything. There isgives rise to wisdom. This is hard to understand, calm, but that’s all. It’s like a well-sharpenedbecause it’s almost like ordinary thinking and knife which we don’t bother to put to any use.imagining. When thinking is there, we may think This is a deluded type of calm, because therethe mind isn’t peaceful, but actually that think- is not much self-awareness. The meditator maying is taking place within the calm. There is con- think he has reached the ultimate already, sotemplation but it doesn’t disturb the calm. We he doesn’t bother to look for anything else. Sa-may bring thinking up in order to contemplate madhi can be an enemy at this level. Wisdomit. Here we take up the thinking to investigate it, cannot arise because there is no awareness ofit’s not that we are aimlessly thinking to investi- right and wrong.คุณยายยุพิน เลาหพันธุ เจาของราน Bangkok Garden ท�าบุญเลี้ยงพระฉลองวันเกิด ๒๑ ส.ค. ๒๕๕๔
แสงธรรม 9 Saeng DhammaWith right samadhi, no matter what level of refer to the mind, which has mindfulness andcalm is reached, there is awareness. There is full clear comprehension of the truth at all times.mindfulness and clear comprehension. This is When samadhi has been rightly developed,the samadhi which can give rise to wisdom, one wisdom arises like this. This is called “insight,”cannot get lost in it. Practitioners should under- knowledge of the truth.stand this well. You can’t do without this aware- There are two kinds of peace — the coarseness, it must be present from beginning to end. and the re ned. The peace which comes fromThis kind of samadhi has no danger. samadhi is the coarse type. When the mind is You may wonder where does the bene t peaceful there is happiness. The mind thenarise, how does the wisdom arise, from sama- takes this happiness to be peace. But happinessdhi? When right samadhi has been developed, and unhappiness are becoming and birth. Therewisdom has the chance to arise at all times. is no escape from samsara  here because weWhen the eye sees form, the ear hears sound, still cling to them. So happiness is not peace,the nose smells odor, the tongue experiences peace is not happiness.taste, the body experiences touch or the mind The other type of peace is that whichexperiences mental impressions — in all pos- comes from wisdom. Here we don’t confusetures — the mind stays with full knowledge of peace with happiness; we know the mind whichthe true nature of those sense impressions, it contemplates and knows happiness and unhap-doesn’t “pick and choose.” In any posture we piness as peace. The peace which arises fromare fully aware of the birth of happiness and un- wisdom is not happiness, but is that which seeshappiness. We let go of both of these things, we the truth of both happiness and unhappiness.don’t cling. This is called Right Practice, which Clinging to those states does not arise, the mindis present in all postures. These words “all pos- rises above them. This is the true goal of alltures” do not refer only to bodily postures, they Buddhist practice.ครอบครัว LIANE ท�าบุญถวายเพลอุทิศส่วนกุศลใหแด่คุณแม่ตัง ฮวง โงว ๑๕ ส.ค. ๒๕๕๔
แสงธรรม 10 Saeng Dhamma“...The Buddha laid down Morality, Concentra- ing the Middle Way of Dhamma, so he pointedtion and Wisdom as the Path to peace, the way them out in order to show the penalty involvedto enlightenment. But in truth these things are in both. Because we are still stuck, because wenot the essence of Buddhism. They are merely are still wanting, we live repeatedly under theirthe Path... The essence of Buddhism is peace, way. The Buddha declared that these two waysand that peace arises from truly knowing the are the ways of intoxication, they are not the waynature of all things...” of a meditator, nor the ways to peace. These ways are indulgence in pleasure and indulgenceThe Middle Way Within in pain, or, to put it simply, the way of slack- ness and the way of tension. If you investigate The teaching of Buddhism is about giving within, moment by moment, you will see thatup evil and practicing good. Then, when evil is the tense way is anger, the way of sorrow. Goinggiven up and goodness is established, we must this way there is only dif culty and distress. In-let go of both good and evil. We have already dulgence in Pleasure — if you’ve escaped fromheard enough about wholesome and unwhole- this, it means you’ve escaped from happiness.some conditions to understand something about These ways, both happiness and unhappiness,them, so I would like to talk about the Middle are not peaceful states. The Buddha taught toWay, that is, the path to escape from both of let go of both of them. This is right practice. Thisthose things. is the Middle Way. All the Dhamma talks and teachings of theBuddha have one aim — to show the way out To be continuedof suffering to those who have not yet escaped.The teachings are for the purpose of giving usthe right understanding. If we don’t understandrightly, then we can’t arrive at peace. When the various Buddhas became en-lightened and gave their rst teachings, theyall declared these two extremes — indulgencein pleasure and indulgence in pain.  Thesetwo ways are the ways of infatuation, they arethe ways between which those who indulge insense pleasures must uctuate, never arriving atpeace. They are the paths which spin around insamsara. The Enlightened One observed that all be-ings are stuck in these two extremes, never see- สุขสันตวนเกิดคุณยายเสริมศรี เชือวงศ ครบ ๘๔ ป ั ้
แสงธรรม 11 Saeng Dhamma The Buddha’s Warning Essays On The Dhamma By Luang Ta Chi Edited by Du Wayne Engelhart ...Continued from last issue... special meaning for all Buddhists as a holy andThe Meaning of Magha Puja miraculous day. This is why Buddhist commu- nities from all over the world join together to These are the primary subjects of discussion celebrate this very important day.that the Buddha presented during his discourseto the 1,250 arahants on the rst Magha Puja VIII. Be Aware of Your Thoughts;Day. He understood clearly that these monks The Buddha’s Warningwould travel far and wide spreading the Dham-ma and that they needed to be well prepared World peace would surely be achievedto be successful. To help them carry out their if all people in the world had a peacefulduties, the Lord Buddha laid the foundation mind . . ., that is, if their minds were freefor the proper actions for the monks to follow. from evil thoughts, evil speech, and evilThese important ideas describe the standard of action.conduct that all missionary monks should fol-low. These characteristics are so important to Rejoice when the mind is not negligent.help them carry out their duties of teaching the Guard the pure mind. Pull yourself out of situ-Dhamma that some people like to call Magha ations that can lead to de lement. Be contentPuja the “Dhamma Day.” with mindfulness. It was also on Magha Puja Day, forty- ve In present-day society many people turnyears after the rst such day, that the Buddha away from friendly warnings. Caught in individu-announced that three months later he would alism, they are not open to advice for whichgive up his body and enter the state of nal they did not ask. If we try to force our ideasnirvāna. One can see that Magha Puja has a upon them, they respond by closing both their
แสงธรรม 12 Saeng Dhammaears and their minds. their friends. Attracted by what is characteristic People often refuse advice because their of popular culture, teenagers falsely feel thatminds are eaten up by ill will, greed, hatred, and their youth excuses them from studying religiondelusion. This condition leads to malevolent or practicing meditation. They live only for thethoughts, speech, and actions, which, in turn, can moment, enjoying sensual pleasures such asproduce criminal behavior and social dif culties. drinking, dancing, and playing computer games.This chain of negative causality is not easy to Our young people are focused on establish-break because human beings tend to corruption. ing a career and making a name for themselvesOur human weaknesses and lack of awareness of- within an extremely competitive and individu-ten lead us down paths of wickedness where we alistic society. For most, however, spend-are sunk in ill will, greed, hatred, or delusion. ing time studying religion is not thought to be Of these four negative tendencies, greed is worthwhile. Sadly, this careless way of lookingeverywhere. It runs through our society, affect- spreads through the thinking of our youth.ing personal relationships and threatening spirit- Once in a while, however, some youth ex-ual growth. We must with continued determina- perience a breakthrough and change their at-tion listen to the Buddha’s warning to be always titudes toward religion. This usually happensmindful of every thought, guarding against the when they come face to face with their ownevil in uence of greed, and trying hard to root mortality as the result of an accident or a seri-out all greedy thoughts. ous illness. Having to deal with a crisis, these youth come to understand the importance of1. Always Being Mindful religion and commit to changing their ways. It is, of course, good that these few become aware One of the most important teachings of the of their thoughts and pay attention to religion,Dhamma is to stay mindful of your thoughts, but this is not enough. As a people, we needspeech, and actions. Following this principle to be open to spiritual growth on all levels, inleads to happiness and safety in any situation. good times and in bad, and in sickness and inHowever, people usually tend to be careless health. As youth, we form our personalities andabout their thoughts. develop the morality and guiding principles nec- Careless thinking and action are especial- essary to help us get through the storms of adultly common among today’s youth. Our youth life. Therefore, we must not put religious teach-seem satis ed with everything as long as they ings and practices on hold until later life. In hishave good health. They are not motivated to teachings on mindfulness, the Buddha warns usincrease their merit or to improve themselves that we cannot put our lives on hold because,in any way not determined by the latest fads of in the long run, we cannot avoid death:
แสงธรรม 13 Saeng Dhamma - Death gives no prior warning to anyone. ephant. Concerned about the dif culty of the - No one knows the place, the date, and job, the trainer called the king’s soldiers to helpthe time of his death. him. He ordered the soldiers to act as if they - Only a few people can reach the age of were going to attack. Frightened by the soundsone hundred. of battle, Pavaraka could not stand still. In an at- - All of us have to die some day, regard- tempt to protect himself, the elephant used allless of age, sex, or social status. his strength and courage to run away from the - Those who live lives of sensual grati - oncoming army. Empowered by his increasedcation and remain unaware of their own mor- inner strength caused by fear, Pavaraka was abletality are careless people. to pull himself free from the mud-hole trap. Their interest attracted by the story, the Because our time on earth is limited, the bhikkhus asked the Buddha what lesson theyBuddha reminds us to use this time wisely and should draw for their own lives. The Buddha an-not to procrastinate. He also calls on us to be swered that the elephant fell into the mud holecontinuously mindful. His warning not to be because he was not mindful of what he was do-negligent means we should be attentive and ing. Similarly, bhikkhus can be captured by de-careful in everything we do—in our actions, lements if they are not constantly careful andspeech, and thoughts. The Buddha calls us to attentive. Bhikkhus must follow the elephant’srejoice and to not want anything more than our example and work hard to free themselves frommindfulness. the chains of the de lements. When bhikkhus become free from the de lements, they are no2. The Parable of Pavaraka longer open to temptation by thoughts of ill will, greed, hatred, and delusion. The parable that best shows the Buddha’s The Buddha’s warning is directed in par-teaching on mindfulness is the story of Pavara- ticular at bhikkhus, especially those who live inka, a powerful elephant belonging to King Ko- monasteries, because if they are negligent, theysol. King Kosol was famous as the conqueror risk damaging relationships with their associatesof a small Indian country during the Buddha’s and their followers. Like the elephant, bhikkhuslifetime. Pavaraka had helped the king to win must use all their strength and courage to bemany wars, but now he was getting old, and his good disciples and good spiritual leaders forstrength was getting less and less. One day, as their communities.Pavaraka was looking for food in the jungle, he Although the Buddha is especially con-fell into a mud hole and could not get out. The cerned about the well-being of his disciples,king ordered Pavaraka’s trainer to rescue the el- he is also concerned about the well-being of
แสงธรรม 14 Saeng Dhammahis followers. Since the Buddha believes that ing bait on the hook. If they were fully awaremost people are under the in uence of ill will, of the deadly hook hidden inside, they wouldhe warns us to be always on guard against evil carefully avoid these traps. Meditation raisesthoughts that can hurt the purity of our minds. our consciousness to recognize and stay awayTo make our own well-being certain and to free from such fatal traps. The unguarded mind isourselves from unwholesome thoughts, we like jewelry without a box, open to attack frommust be ever mindful of where our thoughts are all sides. We must guard our minds carefullyleading us. because life in this world is full of delusion and Our thoughts often wander back to the easily moved one way or the other by eventspast or ahead to the future. When we are at that happen, by status in society, by praise,home, our minds can wander out to a movie or by happiness. If we are caught by what istheater or gambling casino, or they may get in- characteristic of modern society and fail to stayvolved in useless conversation. Sometimes our continuously mindful, we become partners withthoughts concentrate on a particular individu- greed and become captured by our delusions.al and follow that person everywhere. Some So keep careful guard and watch out for thepeople let their minds wander all day long and thief who comes hidden as greed to endangernever get anything done. These thoughts going to the pure mind.back and forth can lead us to confusion and un-necessary worry. Thus, we must get control of 3. Greedour thoughts. We need to follow our thoughtswhenever they wander and bring them back What is greed, and how do we show itshome. We need to concentrate our thoughts true character? According to the Oxford Englishand train our minds by staying constantly aware, Dictionary, greed is the excessive desire for foodattentive, and mindful. or wealth. Because it furthers immoderation, Staying constantly aware is not easy. The greed endangers everything in our lives. Like anmind wanders all the time. It is very, very hard addiction, greed makes us ugly and a danger-to stop thinking. If we do not want the mind ous to others. Greedy persons will do anythingto wander, we must be mindful as regards fol- to get what they want. Their reasons for ac-lowing our thoughts without ever stopping. The tion are always without love, and they neverminute our minds start wandering, we must pull think about how their actions will affect others.them back in. We are like shermen out to They will lie, cheat, steal, and even kill to getcatch the mind and bring it back to where is can more wealth. When greed enters the mind, thebe useful. Those who are addicted to sensual person’s mental health is greatly harmed. Sopleasure are like the sh attracted to tempt- be ever mindful of your thoughts. Do not let
แสงธรรม 15 Saeng Dhammayourself get involved with greed. Greed is the gence in guarding against allowing greed to settleenemy of good because it destroys our sense of into our hearts and minds. We defend ourselveswell-being. against the unwelcome advances of greed by Refraining from greed in a world that is becoming more charitable as regards our time,more and more directed toward the consumer skills, and possessions. By sharing our efforts,is not an easy job. Many people believe that skills, and belongings with others, we lessen thethe only way to get wealth is to submit to greed. likelihood of being tempted by greed. FollowBut I am here to tell you, my friends, that you these instructions wisely and keep the voice ofcan become wealthy without becoming greedy. Dhamma within you, and you can become aHow do you do this? That is the sixty-four mil- truly wealthy person.lion dollar question. The rst step is to understand that greed is 4. Conclusion.not the key to wealth. Greed is, in fact, the op-posite: it is the enemy of wealth. So it you truly The previous discussion helps show thewant to be wealthy, you must not be greedy. The Buddha’s warning to be diligently aware of ourpath to wealth requires hard work. There are no thoughts. If we fail to listen or if we hardenshortcuts. You work hard by taking care of your our hearts and minds, we set ourselves up forjob and being a good employee. You take care failure. As the Buddha advised the bhikkhus inof your job by becoming a diligent person who the parable of Pavaraka, we must actively tryknows how to earn a living within a moral value to pull ourselves out of the trap of the de le-system. Diligent people know how to plan the ments. We must diligently control negativespending of their income to cover their expenses thoughts, which lead to greed, hatred, criticismwhile also saving for a rainy day. Be diligent in of others, prejudice, abuse, and gossip. Theseyour work and diligent in your mindfulness. To are the most common traps that catch peoplepreserve freedom from greed, the Buddha calls of all races, ages, and genders. If we stay mind-on us to stay continually aware of our thoughts ful and spread loving-kindness to all people inand to follow these principles: all situations, we will automatically stop any - Keep saving with diligence and not with tripping that interrupts spiritual growth. If wegreed, and associate with the wise. have already stumbled or have, in fact, fallen - Limit expenses to what is necessary in down because of our addictions, we can freeorder to open the possibility of future wealth. ourselves immediately by promising never again - Do not enslave yourselves to greed. to be enslaved by the de lements. As we become more aware of our thoughts To be continuedand better understand the causes and effectsassociated with greed, we develop more dili-
แสงธรรม 16 Saeng Dhamma Novice Summer 2011 with their experience on Meditation Jason Wattanarungsikajora Becoming a novice was on my own free will, most of it at least. Meditation provided a path to haring inner peace. Although my entire legs hurt from spending what seemed like a Hellish 20 minutes sitting on a cold temple oor; it opened my mind to the thing that brings joy to my life. I focused entirely on them and why they are important to me, what makes them spe- cial and why I miss them. In my thoughts, when I became a novice, it was a mental and physical relieffor my family. It’s not because I’m a bad child, it’s because even they should take a break fromthe demands of a teenager like myself. But it also creates problems for me. I miss both them,and my friends that I always spend time with. However, in return to this choice I am able tobless those that have supported me throughout my life, both those back at home and others thatbring delicious food everyday. Bhumipat Chandarasrivongs 1) My experience on meditation was very hard but then when you get use to it you feel peaceful. There are 4 types of meditation; rst type, is sitting meditation, second, is walking meditation, third, is sleeping meditation and forth, standing meditation. Meditation makes you feel very peaceful. The hardest is walking because it hurts your feet. My favorite is sitting meditation because it helps to challenge you to sit still in place.
แสงธรรม 17 Saeng Dhamma 2) I think that when you become a novice your parents get a lot of Boon and success.You also make your parents happy and when your parents happy you also get Boon. When yourparents get Boon they have a lot of good things in life are more success. Sky Kantawat Malasai 1) My experience on meditation is a part of me becoming a novice. There are four types of meditation that I know of. Sitting meditation – the kind of meditation that we are all familiar with. Just sit down, relax and concentrate on spiritual enlightenment. My thought: sleepy. Walking meditation – walking around and enjoying the beauty of nature. It’s tiring sometimes but I deal with it. Standing meditation – I have no experience with this. Lying medita- tion – commonly called sleeping. Lying down and focusing on the movementof the abdomen. 2) I think that becoming a novice made my parents and family proud and happy. My wholefamily will get blessings from my deeds. Tango Khoohatong 1) How are my experiences on meditation? There are four types of meditation: sitting, walking, standing, and lying (sleeping). While I am doing sitting meditation, I sit with my legs crossed “criss- cross apple-sauce” style. Then, I lay my hands on my lap, right over left, and close my eyes. I focus on my breath while I am doing this for, usually, 15 minutes, for walking meditation, I walk slowly with my hands holding one another and only looking one to three meters ahead. For this, Ifocus on the movement of my feet and legs. Standing meditation uses the same posture as walkingmeditation except your eyes are closed and your concentration is on breathing. Lying meditation,commonly called sleeping meditation, involves lying on your back with your hands over your abdo-men. You focus on the movement of your diaphragm. Meditation is a good way to bring peace tomind. 2) What does becoming a novice do for my parents? Me becoming a novice lets me share blessings and merits with my family.
แสงธรรม 18 Saeng Dhamma Louis Prungthunyapluek 1) There are 3 types of meditation: sitting, sleeping, and walking. My fa- vorite is the sleeping meditation where you lay at on the oor with both hands over your abdomen. Then you concentrate on the motion of your inhale and exhale. The sitting meditation is where you sit on the oor and put your hands (right over left) across your lap. Then you close your eyes and all you will see is the back of your eyelids. The goal is to focus on your breathing and the movement of your abdomens. The nal type of meditationis walking meditation. You have to slowly walk at a constant pace while focusing on the movementfrom your head to your toe. 2) When I became a novice monk, I had to earn a lot of merits and give them to myparents. Every morning my Mom would come to the temple and give me food, then after I ateI would pray for her and all the people that helped with the meal. Also, when I rst became anovice monk, I wasn’t so calm and I was a little stressed. Now I am more calm and know howto deal with stress unlike before. This is what I had to do for my parents. Bank Viriya 1) The experience on meditation is that when you meditate you have to concentrate on breathing. Walking meditation, you have to concentrate on walking. When you’re lying down you have to concentrate on just lying there. Those are the new experiences on meditation. It makes you feel peaceful. Those are also the 3 types of meditation. 2) I learn a lot about the Buddha. For example, the Buddha wanted to nd his problems for 6 years but didn’t nd the answer. Then he did the thingshe saw other people do and nally found his answer. Then he became the Buddha from doing that. 3) I gave my mother Boon so that when she pass away she can go to heaven. I alsogave my parent money and made them happy for being a novice. My mom told me that the foodshe gives to the monk she eats the same thing in heaven. When I was a novice the 1st and 2ndtime she came to give us food for breakfast and lunch.
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. ปฏิบัติธรรมประจ�ำเดือน กันยำยนณ วัดไทยกรุงวอชิงตัน, ดี.ซี. 17 กันยายน 2554 ศึกษาและปฏิบัติธรรมตามแนวพระไตรปฎก � สาธยายพระไตรปฎก ภาษาบาลี � ฟงบรรยายธรรม - ธรรมสากัจฉา � เจริญจิตตภาวนา - แผ่เมตตา พรอมกันบนอุโบสถศาลา เวลา 9.00 A.M.