2. สื่อส่องทาง สว่างอ�าไพ
แสงธรรม
ทุกชีวิตมีปัญหา พระพุทธศาสนามีทางแก้
วารสารธรรมะรายเดือนที่เก่าแก่ที่สุดในอเมริกา
ปีที่ 36 ฉบับที่ 430 ประจ�าเดือนกุมภาพันธ์ พ.ศ. 2554 Vol.36 No.430 February, 2011
Objectives :
�To promote Buddhist activities. สารบัญ
�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
Emancipation From the World By Ven. Buddhadasa.. 2
เจ้าของ : วัดไทยกรุงวอชิงตัน, ดี.ซี. Just Do it Ven. By Ajanh Chah..................................7
ที่ปรึกษา : พระวิเทศธรรมรังษี Blind Minded Man By Ven. Laung Ta Chi.................. 15
กองบรรณาธิการ : The Hot News Of World Buddhism .........................17
ดร.พระมหาถนัด อตฺถจารี สาระธรรมจาก...พระไตรปิฎก ................................... 21
พระสมุห์ณัฐิวุฒิ ปภากโร ปฏิบัติธรรมประจ�าเดือนมกราคม .............................. 22
พระจรินทร์ อาภสฺสโร เสียงธรรม...จากวัดไทย...........................หลวงตาชี 23
พระมหาเรืองฤทธิ์ สมิทฺธิญาโณ
พระสุริยา เตชวโร ประมวลภาพกิจกรรมต่างๆ เดือนมกราคม............. 30
พระมหาสราวุธ สราวุโธ เสียงธรรม...จากหลวงตาชี ...................................... 32
พระมหาประดู่ชัย ภทฺทธมฺโม ท่องแดนพระพุทธศาสนา ๒,๓๐๐ ปี ดร.พระมหาถนัด 39
พระมหาศรีสุพรณ์ อตฺตทีโป อนุโมทนาพิเศษ / Special Thanks.......................... 43
พระมหาค�าตัล พุทฺธงฺกุโร Thai Temple’s News...............โดย ดร. แฮนดี้ 44
พระอนันต์ภิวัฒน์ พุทฺธรกฺขิโต สรุปรายรับ-รายจ่ายวัดไทยฯ ......................................47
และอุบาสก-อุบาสิกาวัดไทยกรุงวอชิงตัน, ดี.ซี. รายนามผู้บริจาคเดือนมกราคม Ven.Pradoochai 48
รายนามผู้บริจาคออมบุญประจ�าปีและเจ้าภาพภัตตาหารเช้า..52
SAENG DHAMMA Magazine รายนามเจ้าภาพถวายเพล / Lunch............................53
is published monthly by ก�าหนดการท�าบุญวันมาฆบูชา ..................................... 62
Wat Thai Washington, D.C. Temple
At 13440 Layhill Rd.,
Silver Spring, MD 20906
Tel. (301) 871-8660, 871-8661 Photos taken by
Fax : 301-871-5007 Ven. Pradoochai, Ven. Khumtan
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
4. แสงธรรม 1 Saeng Dhamma
The Buddha’s Words
พุทธสุภาษิต
อตฺตนา ว กตํ ปาปํ อตฺรชํ อตฺตสมฺภวํ
อภิมตฺถติ ทุมฺเมธํ วชิรํ วมฺหยํ มณึ. (๑๖๑)
บาปทีตนทําเอง เกิดในตนเอง และตนเองเป็นผูสร้างไว้ ย่อมทําลายคนโง่
่ ้
เหมือนเพชรทําลายแก้วมณีฉะนัน
้
The evil, done by oneself, self-begotten and self-produced,
crushes the witless one, as the diamond grinds the hardest gem.
5. แสงธรรม 2 Saeng Dhamma
EMANCIPATION
FROM THE WORLD
by Buddhadasa Bhikkhu
http://www.buddhanet.net/budasa10.htm
...Continued from last issue... grasping and clinging, and so defeating our original
purpose. The practice is quite correct in itself, but
EMANCIPATION FROM THE WORLD if we misunderstand it and cling to it irrationally,
T he third fetter is Superstition (Silabbatapra-
ramasa) or attachment to rules and rituals
based on a misunderstanding of their real purpose.
regarding it as something magical or sacred, then it
becomes pure superstition. Even taking upon one-
self the moral precepts, if done in the belief that it
Essentially it is a misguided attachment to certain will lead to rebirth as a celestial being, is without a
things one does. Usually it has to do with doc- doubt an example of attachment to rules and ritu-
trines and ceremonies. An example of this is belief als and goes contrary to Buddhist aims. Such be-
in magic and magical practices, which is blatantly liefs contaminate otherwise virtuous conduct. The
just superstition and occurs even among Buddhists. objective of the Buddhist discipline is the elimina-
Practice based on the belief that it will produce tion of the cruder defilements of body and speech
magical abilities, psychic powers and protective as a foundation for the progressive development
forces is founded on false hopes and is irrational. of concentration and insight. The objective is not
Another example is the undertaking of moral pre- rebirth in heaven. To have such false motives is
cepts (Five Precepts, etc.) or virtuous conduct. The to soil and contaminate one’s own morals with
real purpose of this is to eliminate mental defile- grasping and clinging, with false ideas. Charity, or
ments; but if we believe that it will give rise to adherence to moral precepts, or meditation prac-
miraculous powers which we shall then be able tice, if carried out with a mistaken idea of their true
to use to eradicate the defilements, we are in fact objective. inevitably will stray from the Buddhist
6. แสงธรรม 3 Saeng Dhamma
path. Do understand that even Buddhist practice anyone who has studied well and made progress,
associated with misunderstanding because craving these three elements should not be present; and if
has come in and taken over, bringing the expec- they are, then that person’s mind should be con-
tation of mystical powers, becomes superstition sidered still primitive. Anyone ought to be able to
instead. This applies to even the very small and give up these three defilements and become an
trivial things that most of us like to indulge in, such Aryian. If he can’t he is still a foolish and delud-
as ritual chanting, merit making and the like. The ed person, or, to use the best term, a worldling
ceremony of placing rice and trays of sweets before (Puthujjana), someone with a thick blindfold cov-
the Buddha’s image, if performed in the belief that ering the eye of insight . When any individual has
it is an offering to the Buddha’s “spirit” and that he managed to give up these defilements, his mind
will be able to partake of it, is 100 percent certain is freed from bondage to the world. These three
to produce effects precisely the opposite of what are ignorance and delusion obscuring the truth and
the devotee is hoping for. Behavior that defeats are fetters binding the mind to the world. Giving
its own true purpose is generally quite common them up is like rendering ineffective three kinds of
in Buddhist circles. It is foolish and irrational and bondage or three blind folds, then slipping free and
results in practices originally worthwhile and attrac- rising above and beyond the world, into the first
tive becoming contaminated with the stupidity and supramundane level. This is what it is to become
ignorance of the people performing them. This is an Aryian of the first degree, to attain the first level
what is meant by superstition. As we can see, this in the supramundane plane. Such an individual is
defilement has its origins in delusion and misunder- called a “Stream - enterer,” one who has attained
standing. Most of us have our own ingrown beliefs for the first time the Stream that flows on to Nir-
in mystical powers as a result of having been mis- vana. In other words an individual at this stage is
informed and led astray by others. We need not certain to attain Nirvana at some time in the future.
go into any more detail here; but though it may be What he has attained is only the Stream of Nirvana,
rather disturbing, everyone ought to do some criti- not Nirvana itself. This Stream is a course that flows
cal self-examination along these lines. right on to Nirvana, inclining towards Nirvana just as
When these first three defilements, namely self the water-course of a river slopes down towards
belief, doubt and superstition, have been com- the sea. Though it may still take some time, a mind
pletely given up, one is said to have attained the which has once entered the Stream is certain to
lowest level in the supramundane plane, that is, to achieve Nirvana eventually. Attaining the second
have become a Stream enterer. To give up com- level in the supramundane plane implies giving up
pletely these three defilements is not difficult at the three fetters just mentioned, and further, being
all, because they are just primitive qualities pos- able to attenuate certain types of craving, aversion
sessed by primitive, under-developed people. In and delusion to such a degree that the mind be-
7. แสงธรรม 4 Saeng Dhamma
comes elevated and only very feebly attached to sentment, has been washed out to a large extent
sensuality. It is traditionally held that an individual by the Once - returner so that there remains only
who achieves this level will return to this world a trace of ill humor to obstruct his mind; but the
at most only once more, hence he is known as a Never - returner has got rid of it altogether. Thus
“Once - returner.” A Once - returner is closer to the Never - returner has thrown off both sensual
Nirvana than a Stream - enterer, there remaining in desire and ill will.
him no more than a trace of worldliness. Should he This sensual desire or attachment to and satis-
return to the sensual human world, he will do so faction in sensuality was explained adequately in
not more than once, because craving, aversion and the section on sensual attachment. It is a chronic
delusion, though not completely eliminated, have defilement, firmly fixed in the mind as if it were
become exceedingly attenuated. a very part of it, of the same substance. For the
The third stage is that of the Never - returner. ordinary man, it is hard to understand and hard
This grade of Aryian, be- to eradicate. Anything
sides having succeeded at all can serve as an
in giving up the defile- object for desire: colors
ments to the extent and shapes, sounds,
necessary for becoming odors, tastes and tac-
a Once - returner, has tile objects of any sort,
also managed to give kind and description.
up the fourth and fifth These are sensual ob-
fetters. The Fourth fet- ทำ�บุญร่วมช�ติ เตรียมอ�ห�รตักบ�ตรร่วมกัน..ส�ธุ!! jects (Kama), and the
ter is sensual desire and state of mental attach-
the fifth is ill will. Nei- ment which takes the
ther the Stream - enterer nor the Once - returner form of satisfaction in these desirable objects is
has completely given up sensual desire. In both of sensual desire (Kama - raga). What we call ill will is
them there is still a remnant of satisfaction in allur- the reaction of a mind that feels dissatisfaction. If
ing and desirable objects. Even though they have there is satisfaction, there is sensual desire; if dis-
managed to give up self belief, doubt and supersti- satisfaction, ill will. Most people’s minds are sub-
tion, they are still unable to relinquish completely ject to these two states. There may arise ill will
their attachment to sensuality of which some trac- towards even inanimate objects, and what is more,
es remain. But an Aryian at the third stage, a Never - one can even be dissatisfied with the things one
returner, has succeeded in giving it up completely, has produced oneself, the things that arise in one’s
so that not a trace remains. The defilement called own mind. Where there is actual hatred and anger
ill will, which includes all feelings of anger or re- towards an object, ill will has become too fierce.
8. แสงธรรม 5 Saeng Dhamma
An Aryian at a stage below the Non - returnee has es of concentration on forms (rupa - raga). The first
given it up to a degree appropriate to his station. three grades of Aryian are still not capable of giving
The ill will that remains for the third grade of Aryian up attachment to the bliss and tranquillity obtain-
to relinquish is just a mental reaction so subtle that able by concentrating deeply on forms, but they
possibly no outward evidence of it appears. It is an will succeed in doing so when they move up to the
inner perturbation not revealed by any facial ex- last stage, that of the Arahant. The fully concen-
pression, yet present inwardly as dissatisfaction, as trated state has a captivating flavor, which can be
irritation or annoyance at some person or thing that described as a foretaste of Nirvana. Though it dif-
does not conform to expectation. Imagine a person fers from real Nirvana, it has more or less the same
completely devoid of every form of ill will: consid- flavor. While one is fully concentrated, the defile-
er what a very exceptional individual he would be, ments are dormant; but they have not evaporated
and how worthy of respect. The five defilements away entirely, and will reappear as soon as concen-
we have just been dis- tration is lost. As long as
cussing were grouped they are dormant, how-
together by the Buddha ever, the mind is empty,
as the first to be given clear, free, and knows
up. Self belief, doubt, the flavor of real Nir-
superstition, sensual vana. Consequently this
desire and ill will have state can also become
all been given up by an a cause of attachment.
Aryian at the third level. “อิมใจทุกคร� เวล�ทำ�บุญ เป็นทุนหนุนชีวมสขใจ” The seventh subtle de-
่ ี ี ุ
Because there remains filement is desire for the
no sensual desire, this grade of Aryian never again bliss associated with full concentration on objects
returns to the sensual state of existence. This is other than forms (arupa - raga). It resembles the
why he gets the name “Never - returner,” one sixth fetter, but is one degree more subtle and at-
who will never come back. For him there is only tenuated. Concentration on an object such as space
movement forward and upward to Arahantship or emptiness yields a tranquillity and quiescence
and Nirvana, in a state having nothing to do with more profound than concentration on a form, with
sensuality, a supreme, divine condition. As for the the result that one becomes attached to that state.
five remaining defilements, these only the Arahant, No Arahant could ever become fascinated by any
the fourth grade of Aryian, succeeds in relinquishing state of pleasant feeling whatsoever, regardless of
completely. where it originated, because an Arahant is auto-
The next defilement, the sixth of the fetters, is matically aware of the impermanence, unsatisfac-
desire for the bliss associated with the various stag- toriness and nonselfhood of every state of feeling.
9. แสงธรรม 6 Saeng Dhamma
Other hermits and mystics practicing concentration to think automatically of oneself as better or worse
in the forest do not perceive the hidden danger than the other fellow in this fashion is bound to
in these blissful states and so become fascinated be very difficult. The placing of this defilement as
by and attached to the flavor of them just as im- number eight is probably meant to indicate that it
mature people become attached to the flavor of is hard to give up and so belongs near the end of
sensual objects. For this reason the Buddha used the list. Only the highest grade of Aryian can relin-
the same word “desire” for both cases. If you think quish it. The likes of us naturally can’t give it up.
this subject over and really come to understand it, This idea that one is better than, or on a par with,
you will be full of admiration and respect for these or not as good as the other fellow, comes from a
individuals called Aryians. The eighth fetter binding certain kind of attachment. As long as the mind is
a man to the world is awareness of superiority or still involved in good and bad, the awareness of
inferiority (mana). It is the delusion of having this inferiority, superiority, or equality with respect to
or that status relative to another. It consists in the others remains to disturb it; but when it has com-
thought: “I am not as good as he is. I am just as pletely transcended good and bad, such ideas can-
good as he is. I am better or higher than he is.” not exist. As long as such ideas do remain, real bliss
Thinking “I am not as good as...,” one feels inferior; and tranquillity are lacking.
thinking “I am better than...,” one feels puffed up;
and thinking “I am just as good as...,” one thinks To be continued
along competitive lines or in terms of getting ahead
of the other fellow. It is not pride or conceit. Not
คุณ PHUONG DUC DAO (หน่อง) อุปสมบท ณ วัดไทยดีซี เป็นเวลา 11 วัน เพื่ออุทิศส่วนบุญกุศลให้น้องชาย
คือคุณต่วน ดาว ที่ล่วงลับไปแล้ว เจ้าภาพโดยพ่อแทน-แม่สมพอดี-คุณศรคำา ดาว ขอขอบใจแขกทุกท่านที่มาร่วมบุญ
10. แสงธรรม 7 Saeng Dhamma
Just Do It!
By Ajahn Chah
http://www.ajahnchah.org/book/Just_Do_It_1_2.php
JUST DO IT! practice.
J ust keep breathing in and out like this.
Don’t be interested in anything else. It
doesn’t matter even if someone is standing on
If the mind is at ease, if it’s at peace then
it will be naturally aware. As you keep doing
it, the breath diminishes, becomes softer. The
their head with their ass in the air. Don’t pay it body becomes pliable, the mind becomes pli-
any attention. Just stay with the in-breath and able. It’s a natural process. Sitting is comfort-
the out-breath. Concentrate your awareness on able: you’re not dull, you don’t nod, you’re not
the breath. Just keep doing it. sleepy. The mind has a natural fluency about
Don’t take up anything else. There’s no need whatever it does. It is still. It is at peace. And
to think about gaining things. Don’t take up any- then when you leave the samādhi, you say to
thing at all. Simply know the in- breath and the yourself, ‘Wow, what was that?’ You recall the
out-breath. The in-breath and the out-breath. peace that you’ve just experienced. And you
Bud on the in-breath; dho on the out-breath. never forget it.
Just stay with the breath in this way until you The thing which follows along with us is
are aware of the in-breath and aware of the out- called sati, the power of recollection, and sam-
breath....aware of the in-breath....aware of the pajañña, self-awareness. Whatever we say or do,
out-breath. Be aware in this way until the mind wherever we go, on almsround or whatever, in
is peaceful, without irritation, without agitation, eating the meal, washing our almsbowl, then
merely the breath going out and coming in. Let be aware of what it’s all about. Be constantly
your mind remain in this state. You don’t need mindful. Follow the mind.
a goal yet. It’s this state that is the first stage of When you’re practising walking meditation
11. แสงธรรม 8 Saeng Dhamma
(cankama), have a walking path, say from one time with these different postures, make all four
tree to another, about 50 feet in length. Walk- postures beneficial. This is the action. We just
ing cankama is the same as sitting meditation. keep doing it. It’s not easy.
Focus your awareness: ‘’Now, I am going to put To make it easy to visualise, take this glass
forth effort. With strong recollection and self- and set it down here for two minutes. When the
awareness I am going to pacify my mind.’’ The two minutes are up then move it over there for
object of concentration depends on the per- two minutes. Then move it over here for two
son. Find what suits you. Some people spread minutes. Keep doing that. Do it again and again
mettā to all sentient beings and then leading until you start to suffer, until you doubt, until
with their right foot, walk at a normal pace, us- wisdom arises. ‘’What am I thinking about, lift-
ing the mantra ‘Buddho’ in conjunction with the ing a glass backwards and forwards like a mad-
walking. Continually being aware of that object. man.’’ The mind will think in its habitual way
If the mind becomes agitated then stop, calm according to the phenomena. It doesn’t matter
the mind and then resume walking. Constantly what anyone says. Just keep lifting that glass.
self-aware. Aware at the beginning of the path, Every two minutes, okay - don’t daydream, not
aware at every stage of the path, the beginning, five minutes. As soon as two minutes are up
the middle and the end. Make this knowing con- then move it over here. Focus on that. This is
tinuous. the matter of action.
This is a method, focussing on walking can- Looking at the in-breaths and out-breaths
kama. Walking cankama means walking to and is the same. Sit with your right foot resting on
fro. It’s not easy. Some people see us walking your left leg, sit straight, watch the inhalation
up and down and think we’re crazy. They don’t to its full extent until it completely disappears
realize that walking cankama gives rise to great in the abdomen. When the inhalation is com-
wisdom. Walk to and fro. If you’re tired then plete then allow the breath out until the lungs
stand and still your mind. Focus on making the are empty. Don’t force it. It doesn’t matter how
breathing comfortable. When it is reasonably long or short or soft the breath is, let it be just
comfortable then switch the attention to walk- right for you. Sit and watch the inhalation and
ing again, the exhalation, make yourself comfortable with
The postures change by themselves. Stand- that. Don’t allow your mind to get lost. If it gets
ing, walking, sitting, lying down. They change. We lost then stop, look to see where it’s got to,
can’t just sit all the time, stand all the time or why it is not following the breath. Go after it and
lie down all the time. We have to spend our bring it back. Get it to stay with the breath, and,
12. แสงธรรม 9 Saeng Dhamma
without doubt, one day you will see the reward. feeling arises. Know it, look at it. But don’t be
Just keep doing it. Do it as if you won’t gain any- deluded by it. Keep doing it, keep doing it. Do
thing, as if nothing will happen, as if you don’t it often. After the meal, air your robe on a line,
know who’s doing it, but keep doing it anyway. and get straight out onto the walking meditation
Like rice in the barn. You take it out and sow it in path. Keep thinking ‘Buddho, Buddho’. Think it
the fields, as if you were throwing it away, sow it all the time that you’re walking. Concentrate on
throughout the fields, without being interested the word ‘Buddho’ as you walk. Wear the path
in it, and yet it sprouts, rice plants grow up, you down, wear it down until it’s a trench and it’s
transplant it and you’ve got sweet green rice. halfway up your calves, or up to your knees.
That’s what it’s about. Just keep walking.
This is the same. Just sit there. Sometimes It’s not just strolling along in a perfunctory
you might think, ‘’Why am I watching the breath way, thinking about this and that for a length of
so intently. Even if I didn’t watch it, it would still the path, and then going up into your hut and
keep going in and out.’’ looking at your sleeping mat, ‘’How inviting!’’
Well, you’ll always finds something to think Then laying down and snoring away like a pig.
about. That’s a view. It is an expression of the If you do that you won’t get anything from the
mind. Forget it. Keep trying over and over again practice at all.
and make the mind peaceful. Keep doing it until you’re fed up and then
Once the mind is at peace, the breath will di- see how far that laziness goes. Keep looking un-
minish, the body will become relaxed, the mind til you come to the end of laziness. Whatever
will become subtle. They will be in a state of it is you experience you have to go all the way
balance until it will seem as if there is no breath, through it before you overcome it. It’s not as if
but nothing happens to you. When you reach you can just repeat the word ‘peace’ to yourself
this point, don’t panic, don’t get up and run and then as soon as you sit, you expect peace
out, because you think you’ve stopped breath- will arise like at the click of a switch, and when it
ing. It just means that your mind is at peace. You doesn’t then you give up, lazy. If that’s the case
don’t have to do anything. Just sit there and you’ll never be peaceful.
look at whatever is present. It’s easy to talk about and hard to do. It’s
Sometimes you may wonder, ‘’Eh, am I like monks who are thinking of disrobing saying,
breathing?’’ This is the same mistake. It is the ‘’Rice farming doesn’t seem so difficult to me.
thinking mind. Whatever happens, allow things I’d be better off as a rice farmer’’. They start
to take their natural course, no matter what farming without knowing about cows or buffa-
13. แสงธรรม 10 Saeng Dhamma
loes, harrows or ploughs, nothing at all. They reach an optimum, ‘just right’ state. When the
find out that when you talk about farming it mind is peaceful the self-awareness arises natu-
sounds easy, but when you actually try it you rally. Then if you want to sit right through the
get to know exactly what the difficulties are. night, you feel nothing, because the mind is en-
Everyone would like to search for peace in that joying itself. When you get this far, when you’re
way. Actually, peace does lie right there, but good at it, then you might find you want to give
you don’t know it yet. You can follow after it, Dhamma talks to your friends until the cows
you can talk about it as much as you like, but come home. That’s how it goes sometimes.
you won’t know what it is. It’s like the time when Por Sang was still a
So, do it. Follow it until you know in pace postulant. One night he’d been walking canka-
with the breath, concentrating on the breath us- ma and then began to sit. His mind became lucid
ing the mantra ‘Buddho’. Just that much. Don’t and sharp. He wanted to expound the Dhamma.
let the mind wander off anywhere else. At this He couldn’t stop. I heard the sound of some-
time have this knowing. Do this. Study just this one teaching over in that bamboo grove, really
much. Just keep doing it, doing it in this way. If belting it out. I thought, ‘’Is that someone giving
you start thinking that nothing is happening, just a Dhamma talk, or is it the sound of someone
carry on anyway. Just carry on regardless and complaining about something?’’ It didn’t stop.
you will get to know the breath. So I got my flashlight and went over to have a
Okay, so give it a try! If you sit in this way look. I was right. There in the bamboo grove,
and the mind gets the hang of it, the mind will sitting cross-legged in the light of a lantern, was
คุณสานิต-คุณพนมรัตน์-น้องกีตา มุขกัง ทำาบุญวันคล้ายวันเกิดให้นองแอนนา
้ ้
ถวายภัตตาหารเพลแด่พระสงฆ์วัดไทยฯ ดี.ซี. เมื่อวันอาทิตย์ที่ 9 ม.ค. 2554
14. แสงธรรม 11 Saeng Dhamma
Por Sang, talking so fast I couldn’t keep up.’’ Eating, tell yourself, ‘’I eat this food, not with
So I called out to him, ‘’Por Sang, have you craving, but as medicine, to sustain my body for
gone crazy?’’ a day and a night, only in order that I may con-
He said, ‘’I don’t know what it is, I just want tinue my practice.’’
to talk the Dhamma. I sit down and I’ve got to When you lay down then teach your mind.
talk, I walk and I’ve got to talk. I’ve just got to When you eat then teach your mind. Maintain
expound the Dhamma all the time. I don’t know that attitude constantly. If you’re going to stand
where it’s going to end.’’ up, then be aware of that. If you’re going to
I thought to myself, ‘’When people practice lie down, then be aware of that. Whatever you
the Dhamma there’s no limit to the things that do, then be aware. When you lie down, lie on
can happen.’’ your right side and focus on the breath, using
So keep doing it, don’t stop. Don’t follow the mantra ‘Buddho’ until you fall asleep. Then
your moods. Go against the grain. Practise when when you wake up it’s as if ‘Buddho’ has been
you feel lazy and practice when you feel dili- there all the time, it’s not been interrupted. For
gent. Practice when you’re sitting and practice peace to arise, there needs to be mindfulness
when you’re walking. When you lay down, focus there all the time. Don’t go looking at other
on your breathing and tell yourself, ‘’I will not people. Don’t be interested in other people’s
indulge in the pleasure of laying down.’’ Teach affairs; just be interested in your own affairs.
your heart in this way. Get up as soon as you
To be continued
awaken, and carry on putting forth effort.
คุณตุม และสามี เจ้าของร้าน Nava Thai และพนักงาน ร่วมทำาบุญร้าน ถวายภัตตาหารเพลแด่พระสงฆ์
่
เพือความเป็นสิรมงคลในการค้าขาย ส่งท้ายปีเก่า-ต้อนรับปีใหม่ เมือวันอังคารที่ 11 ม.ค. 2554 (สาธุๆ)
่ ิ ่
15. แสงธรรม 12 Saeng Dhamma
Blind-Minded
Man
Essays On The Dhamma
By Luang Ta Chi
Edited by Du Wayne Engelhart
I. Those Who Fear Death of understanding. They will be above death as
they remain selfless and do not have the delu-
That is all that the Gathā Unahissavichai dis- sion of being attached to anything—no being, no
cussed. The person who created the Gathā (dis- person. At the highest level of Dhamma in Bud-
course) used Dhamma to keep death from oc- dhism, death is completely removed from one’s
curring, so that those who follow the Dhamma mind: no more questions or problems concerning
would be saved from all kinds of untimely death the fear of death arise. In a conversation where
but would not ultimately escape death. The end Mogharāja asked the Buddha, “What does one
of the Gathā emphasizes the fact that in order for need to avoid death?” the Buddha answered,
life to continue to prosper, the Dhamma has to
be followed with seriousness. It has to remain in Suññato loke avekkassu
one’s thought and mind, and be taught to others, Mogharāja sadā sato
and have firm respect given to it.
It is thus supposed that only Dhamma will Listen to my word, Mogharāja. Always view
protect us from untimely death, and one must the world with mindfulness and detachment.
be strict and honest in following the precepts. In When the world is seen in that light, death will
short, living according to the Dhamma and teach- no longer frighten you.
ing others the Dhamma will result in the preven-
tion of untimely death. In Buddhism, when one reaches the truth
Understand that the Dhamma in the Gathā through practicing the highest level of the Dham-
keeps only untimely death away, but can nev- ma, the fear of death will disappear and will no
er prevent timely death. The Dhamma that longer have any influence on one’s life. We
would prevent ultimate death is a higher level of should remember that the path that leads us to
Dhamma for those who have reached the depth become one with the concepts of suññatā (noth-
16. แสงธรรม 13 Saeng Dhamma
ingness ) and anattā (no self/no control over na- of death, the higher level of the Dhamma should
ture) is an important one—it is the heart of Bud- be sought. Apply meditation and awareness to
dhism. observe the body and mind, and to see the three
For those who are afraid of death, if you do interrelated basic characteristics of existence:
not want to face death, you have to practice Aniccatā—impermanence (all things are con-
the Dhamma mentioned above that the Buddha stantly changing)
taught to Mogharāja. When the mind reaches Dukkhatā—unsatisfactoriness (stress and dis-
peace, purity, and clarity, fear will disappear be- satisfaction occur because of these changes)
cause the mind will be free, as described in the Anattatā—no self/no control (we mistakenly
following remark by the Buddha: believe that we can have control over the forces
of nature)
Rūpadhātu pariññāya When we reach this understanding, our minds
Arūpesu asanthitā will be free from attachment. Thus the fear of
Nirodhe ye vimuccanti death will lose its hold on us.
Te janā maccuhāyino
II. Blind-Minded Man
For those who understand that physical phe-
nomena (rūpadhātu) are not attached to mental Konu hāso kimānando
phenomena (nāmadhātu), there is cessation of Niccam pajjalite sati
suffering (nirodha). Those people are thus beyond Andhakārena onaddhā
the cycle of birth and death. Padīpam nāgavesatha
Why is there celebration when the world is
The best way to make one’s life longer, to in constant flame? All of you are lost in dark-
avoid untimely death, is to conduct oneself ness. Why not seek a torch to guide the way?
strictly according to the five precepts. That is, to
avoid bad deeds (physically and verbally), not to The Buddha spoke of the women friends of
kill, not to steal, to refrain from unlawful sexual Nang Visakha. The friends gave in to alcohol
activities, to avoid lying (false speech, namely, and intoxicants. Their husbands asked Nang
malevolent gossip, crude language, or meaning- Visakha to help their wives, and so she brought
less chatter). This is the medicine that makes life them to the Buddha to hear his teachings.
longer. Always remember what the monks teach The friends came with their hidden bottles and
us: those who want to live a long should follow snuck drinks until they became intoxicated. Feel-
the precepts and spread loving-kindness. ing a little drunk and intoxicated, they decided
For people who would like to flee the grasp to perform songs and dances for the Buddha. The
17. แสงธรรม 14 Saeng Dhamma
Buddha, sensing the reason for their behavior, 2. Ignorance of the cause of suffering
caused darkness to surround them and caused 3. Ignorance of the cessation of suffering
great fear among the women. So great was their 4. Ignorance of the path to the cessation
fear that the drunkenness disappeared. The of suffering
Buddha then taught his discourse on the dan- 5. Ignorance of the past
gers of unmindfulness. 6. Ignorance of the future
For all people, no matter in what time they 7. Ignorance of both past and future
live in or what country, if they are stuck in igno- 8. Ignorance of the law of conditionality
rance, their minds are blinded. Even friends of
Nang Visakha, living in the time of the Buddha, When we speak of the world, it is not the
who was most pure, were in this state. Nang non-human objects such as land or mountains;
Visakha herself reached the first level of Enlight- it means the living humans, men and women. It
enment at the age of seven and was instructing is these humans who are covered in ignorance
and guiding these friends; yet they did not see so they cannot see and the mind is blinded.
the error of drinking intoxicants. Even at the Just as a chicken inside the egg shell cannot
place where the Buddha was staying, they were see what is outside, so, too, a human ignorant
drinking. Ignorance blinded them to all right of the truth cannot see beyond the ignorance.
and wrong, causing them to act and speak im- Even a bright mind will lose its brightness when
properly. Such is the power of ignorance. The the darkness of ignorance covers it. People do
inner intelligence or the inner eye was closed, not see that there is suffering; thus, they cannot
closed to the teaching, the Dhamma. They did know what causes it. They do not know how
not see their own goodness, other people’s suffering ceases; thus, they do not know which
goodness, and the supreme value of Nirvana to path leads to the cessation of suffering.
completely extinguish all suffering. They could People do not know the past, the future,
not see that the Dhamma is good, is right, and both the past and the future, or the law of con-
is true. The wrong view of their blinded minds ditionality because they lack the wisdom to see
made these people this way. what is what.
The Buddha has stated, According to the Buddha’s discourse, our life
Avijjāya nivuto loko is full of suffering:
When the world is covered with igno-
rance, the Four Noble Truths cannot be seen Dukkhameva hi sambhoti
as they really are. Dukkham titthati veti ca
Ignorance is classified into eight kinds: Nāññatara dukkhā sambhoti
1. Ignorance of suffering Nāññatara dukkhā nirujjhati
18. แสงธรรม 15 Saeng Dhamma
Only suffering arises, remains, and is and death is to not be born.
extinguished. If there is no suffering, nothing 4. Pakinnakadukkha. Various kinds of suffer-
is born and nothing is extinguished. ing caused by sadness: discontent when we are
separated from our loved ones, when we are
Suffering is classified into ten kinds: not where we want to be, when we are where
we do not want to be, or when we cannot have
1. Nibatthadukkha. Constant suffering that what we desire. All people, rich or poor, have
exists in all. Discomfort/suffering from changes these experiences. We all have hope, desire,
in the weather (too hot or too cold), changes or want never to be disappointed or separated
in our physical body that occur (hunger, thirst, from a loved one or a loved possession. This
aches and pains, etc.). Rich and poor alike feel kind of thing may affect us in varying degrees
these. If hunger cannot be satisfied, then there and is ever present in us. Only the enlightened
can be very great suffering of hunger. Food can ones do not have these various kinds of suffering.
lessen hunger, but it cannot completely end it. 5. Santapadukkha. Suffering due to pas-
We still need to eat several times a day, every sion arises from defilements such as love, an-
day, all through our lives. Thirst and pains of ger, jealousy, or vengeance. Anyone who has not
the body can be lessened but will constantly reached Enlightenment has a tendency to suffer
come again to all without exception under these conditions.
2. Byādhidukkha. Suffering involving dis- 6. Vipakatadukkha. Suffering due to guilty
ease is illness, pain occurring from disease or conscience resulting from fear from having done
an irregular condition of our body. When weak- bad deeds. Those who have committed bad
ened, we are more likely to be affected by dis- deeds usually suffer from mental anguish. This
ease or bad weather. Everyone will have some kind of suffering can be avoided by not commit-
illness sooner or later; no one is an exception, ting wrong action, speech, or thought. However,
not even doctors. very few people except an enlightened one can
3. Sabhāvadukkha. Physical and mental achieve this state.
suffering caused by aging and death. Old people 7. Āhārapariyetthidukkha. Suffering arises
are more aware of this condition, but our younger from the mental and physical work, worry, and
ones also know this because they certainly do anguish when competing to make a living for your-
not enjoy getting older. People worry about aging self and your family. Many people have lost their
and fear death. Suffering is caused because lives while struggling to maintain their livelihood.
people try to avoid what is unavoidable. There
is no power or medicine to overcome death. To be continued
The only way to prevent the suffering of aging
19. แสงธรรม 16 Saeng Dhamma
The Hot News of World Buddhism
B People must be compassionate towards B Buddhists upset over death of sacred
all: Dalai Lama. fish inside Bodhgaya temple pond.
TNN, Jan 12, 2011 ANI, Jan 9, 2011
V ARANASI, India -- Tibetan spiritual leader,
the Dalai Lama, said that all living beings
in the world feel pain and sorrow, but only hu-
B odh gaya, India -- Buddhists in Bihar’s
Bodhgaya city fear that things could get
worse following the death of a sacred ‘golden
mans can feel the pain and sorrow of others. fish’ inside the temple pond due to freezing
Addressing the Buddhist monks and follow- temperature on Sunday.
ers on Wednesday at the Central University of Golden fish represent good fortune for Bud-
Tibetan Studies (CUTS), Sarnath, he said that dhists and their passing has rattled the monks
one could achieve ‘bodhi’ by removing the sor- who are very concerned about what it may
row of others. People should be compassionate presage for the future.
towards all, he said. According to ‘View on Buddhism’, the gold-
“Among all living beings, humans have wis- en fish symbolises that ‘living beings who prac-
dom, hence they should apply their wisdom tice dharma need have no fear to drown in the
purposefully and in the right direction,” he said. ocean of suffering, and can freely migrate (chose
Later, the prime minister of the Tibetan gov- their rebirth) like fish in the water’.
ernment in exile, S Rinpoche, inaugurated the One of the monks, Priyapal Bante, wants the
newly built academic building of the CUTS on Temple Management Committee to take steps
the occasion. to preserve the fish just as they do with the sa-
20. แสงธรรม 17 Saeng Dhamma
cred Bodhi tree - the tree that Buddha achieved worn for Cambodian funerals - and monks swathed
enlightenment. in vibrant orange robes filled the pews as Chhean
“The way the sacred tree, which is known for was eulogized in both Khmer and English.
the longevity of Buddhist Monks, is looked after Among the crowd was Assemblywoman
by scientists and experts from the Dehradun- Bonnie Lowenthal, D-Long Beach, who knew
based Forest Research Institute, similarly the Chhean for two decades and helped him tackle
management committee of the temple should issues in the Cambodian community during her
deploy experts for conservation of fish and pre- time on the Long Beach City Council.
vention of water pollution,” said Bante.
“It is very cold here, and many fish died be-
cause of it,” added Trishi, a visitor from Arunach-
al Pradesh.
B Celebrating a monk Press-Telegram.
Jan 16, 2011
C ommunity recalls Khmer leader who
helped Cambodians settle in Long Beach
LONG BEACH, CA (USA) -- The Rev. Kong
Chhean was surrounded by a sea of orange,
white and yellow flowers as hundreds paid their
respects to the late Buddhist monk on Sunday.
They remembered him as a man who was de-
voted, compassionate and spiritual - a man who
worked to help heal the Cambodian community. “For me personally, Rev. Chhean was a
Chhean, the well-known and beloved head friend,” said Lowenthal, one of more than a
monk at the Khemara. Buddhikarama Temple, died dozen who shared their memories of the monk.
at Long Beach Memorial Medical Center on Jan. 7 Lowenthal recalled Chhean’s efforts to help
after battling a series of ailments. He was 66. young Cambodian gang members.
Chhean’s life was commemorated Sunday “He took them into the temple. He helped
in a memorial service at All Souls Mortuary fol- them with community service. He turned their
lowed by a final Buddhist ritual service at Khe- lives around,” she said.
mara Buddhikarama Temple, 2100 W. Willow St.,
which is popularly called Wat Willow. Advertisement
Mourners dressed in white - the traditional color Born in Cambodia in 1945, Chhean was or-
21. แสงธรรม 18 Saeng Dhamma
dained as a novice monk at 12 years old. He B County officials meet with Buddhist
studied Buddhism and philosophy at Banaras monks.
Hindu University in India and received his doc- by Andrew Dunn, January 5, 2011
torate in 1975.
Unable to return to his native country be-
cause of the Khmer Rouge, Chhean came to the
B olivia, NC (USA) -- The news that the
Wat Carolina Buddhist monastery in Bo-
livia would be hosting a conference of about
United States in 1979 and set up his first temple 100 monks in June apparently raised a few eye-
in an apartment on Clarkdale Avenue in Hawai- brows in the county government.
ian Gardens and his second in a home in Lake- A group of officials, including a building inspec-
wood. tor and fire marshal, and representatives of the
As more Cambodian refugees arrived in the environmental health, storm water and planning
U.S., Chhean began holding religious services at departments, visited leaders of the monastery on
El Dorado Park. Tuesday to learn more about their plans and pass
In addition to leading his congregation, along what would be required of them, county
Chhean had a strong interest in mental health zoning administrator Helen Bunch said.
and worked with the Los Angeles County Mental “We came out with a better understanding,”
Health Department to treat Cambodian refugees she said, noting that the meeting went well.
suffering from post-traumatic stress disorder. She said that the monastery will have to put
He earned a master’s degree in psychology together a site plan of the permanent buildings
at Pepperdine University in 1986 and a doctor- and where the teepees are being built, as well
ate in clinical psychology in 1989. as submit internal building layouts. Some per-
Each year, Chhean raised funds and used his mits might also be required.
own salary so he could return to Cambodia and Bunch said that the intent of the meeting
purchase hundreds of bags of rice for the needy. was never to shut them down, but to find out
“He frequently reminded us that when he is how the county could help.
no longer here on earth, his one and only wish
was for all of us to stay united and take care of B Dalai Lama calls on Russian Bud-
the beloved temple that he dedicated himself dhists to translate spiritual texts.
to building,” according to a biography read by RIA Novosti, December 3, 2010
community member Mala Soy in the memorial
service.
“He wanted it to remain a Khmer Buddhist
D HARAMSHALA, India -- The Dalai Lama
has called on Russian pilgrims to trans-
late Buddhist spiritual writings which have not
Temple, where we can preserve and conserve our been published in Russian.
Khmer culture for the next generation in America.” “Kangyur (The Translation of the Word con-
22. แสงธรรม 19 Saeng Dhamma
sisting of 108 volumes is supposed to have in a Buddhist ceremony in Leeds.
been spoken by the Buddha himself) and the The Venerable Mary Reavey blessed a
Tengyur (Translation of Treatises constituting number of pets and other animals as part of the
of 224 volumes of Buddha’s followers’ com- Jamyang Buddist Centre’s celebrations of World
mentaries), as well as texts written by Tibetan Animal Day.
mentors... If it is possible, you should organize The nun touched each animal gently with a holy
a group of translators,” the Dalai Lama told object while walking around them with a stupa - an
Russian Buddhists in the northern Indian city of object which represents the Buddha’s mind.
Dharmashala. A number of animals working for Pets as
The texts have never been translated into Therapy were also blessed. World Animal Day
Russia and several Tibetan texts have not been falls on the same day as the feast of St Francis
translated into Chinese or Japanese. of Assisi, the patron saint of animals.
More than 1,200 pilgrims from Russia came to Buddhists strongly identify with St Francis’
Dharmashala, the seat of Tibet’s government in compassion for animals and view all living be-
exile in north India, to attend three-day spiritual ings as capable of achieving the highest state of
courses, which were held by the Dalai Lama for enlightenment.
Russian Buddhists for the second time this year.
The meeting also involved believers from China,
Spain, Vietnam, South Korea, Britain, Mongolia
and Kazakhstan.
B Police horses blessed by Buddhist.
BBC, Oct 4, 2009
L eeds, UK -- Two police horses from the
West Yorkshire force have been blessed
B Buddhist college for Glasgow.
by Hilary Barclay, Evening Tiomes, 8
Nov 2010
B ritain’s first Buddhist College is to open
at Glasgow University.
Glasgow, Scotland (UK) -- An inaugural one-
year diploma course will be open to students
23. แสงธรรม 20 Saeng Dhamma
from the start of the next academic year in Sep- to be part of it.”
tember 2011. Tutors will include the Venerable Rewatha and
One of the driving forces behind the College Doctor Kenneth Hutton of the University’s Depart-
is Glasgow’s “Maryhill monk”, the Venerable ment of Theology and Religious Studies.Successful
K. Sri Rewatha Thero. students can go on to take a degree course.
The Buddhist College UK will be modelled The Vice Chancellor of Sri Lanka’s Bud-
on the Buddhist and Pali University of Sri Lanka, dhist and Pali University, Professor Ittademali-
the Venerable Rewatha’s home country. The ye Indasara Nayaka Thero is in Glasgow for the
Venerable Rewatha is also Buddhist Chaplain to launch. He said: “Buddhism is not confined to
Glasgow University. one generation, one country or even one race.”
He said: “The course will provide an aca- Glasgow University Chaplain the Reverend
demic approach to Buddhism and open up in- Stuart MacQuarrie said: “This is all about valuing
ter-faith dialogue in Scotland. Setting up the col- people and the different cultures they bring to
lege is a great achievement and I am delighted this city.”
25. แสงธรรม 22 Saeng Dhamma
ขอเชิญทุกท่านร่วมนมัสการพระสารีรกธาตุ ณ อุโบสถ วัดไทยฯ ดี.ซี.
ิ
Those who are interested in Thai Theravada Buddhism and mem-
bers of the general public are cordially invited to Wat Thai, D.C.,
Temple to pay their respect to or simply view the Buddha relics on
display in the chanting hall.
ปฏิบัติธรรมประจ�ำเดือนกุมภำพันธ์
ณ วัดไทยกรุงวอชิงตัน, ดี.ซี. 19 กุมภ�พันธ์ 2554
ศึกษาและปฏิบัติธรรมตามแนวพระไตรปิฎก
� สาธยายพระไตรปิฎก ภาษาบาลี
� ฟังบรรยายธรรม - ธรรมสากัจฉา
� เจริญจิตตภาวนา - แผ่เมตตา
ขอเชิญพุทธศาสนิกชนร่วมดับร้อนผ่อนคลายทุกข์ด้วยธรรมโอสถ
ขององค์สมเด็จพระสัมมาสัมพุทธเจ้าโดยพร้อมกัน เวลา 9.00 A.M.
