Saengdhamma Vol. 36 No. 430 February 2011

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วารสารแสงธรรม ปีที่ 36 ฉบับที่ 430 ประจำเดือนกุมภาพันธ์ พ.ศ. 2554

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Saengdhamma Vol. 36 No. 430 February 2011

  1. 1. แสงธรรม ฉบับวันมาฆบูชา ทุกชีวิตมีปัญหา พระพุทธศาสนามีทางแก้ วารสารธรรมะรายเดือนที่เก่าแก่ที่สุดในอเมริกา Saeng Dhammaปีที่ ๓๖ ฉบับที่ ๔๓๐ ประจำาเดือนกุมภาพันธ์ พ.ศ. ๒๕๕๔ Vol.36 No.430 February 2011 ปี ๒๕๕๔
  2. 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
  3. 3. ถ้อยแถลง เมือคิดถึงตามธรรมดา ชีวตเราเกิดมาก็เป็นปัญหาทังนัน ่ ิ ้ ้ อันคนเราเกิดมาเพือสิงใดกัน หมุนเวียนแปรผันเปลียนไปทุกวันตามวัย ่ ่ ่ ชีวตคนเราผิดกับมาลี เพราะว่าปวงมาลีสดชืนด้วยดีเสมอไป ิ ่ มนุษย์เกิดมาโลกนีเ้ พืออะไร ทุกข์ระทมฤทัยหรือเพือสุขใจแน่เอย ่ ่ “แสงธรรม” ฉบับเดือนแห่งความรัก มาฆบูชาประจ�าปีน ี้ เก็บบทเพลง “ชีวตกับดอกไม้” ของ แก้ว อัจฉริยะกุล ซึงเป็นการตังค�าถาม ิ ่ ้เปรียบเทียบชีวตมนุษย์เรากับมวลดอกไม้ทให้ความสดชืน ความสวยงามแก่โลกและมวลมนุษย์ อีกไม่นาน เมือความหนาวเย็นผ่านพ้นไป ิ ี่ ่ ่แสงแดดอันน�าความอบอุนมาเยือน เมือนัน ดอกไม้กจะบานสะพรังอีกครา ใบไม้กจะกลับคืนสูตน คืนชีวต ให้ออกซิเจน สรรพสัตว์จะ ่ ่ ้ ็ ่ ็ ่้ ิ ๊เติบโต นันคือการผ่านพ้นไปอีกฤดูกาล ความงามของฤดูใบไม้ผลินามาซึงความสุข สดชืน ความสวยงาม แต่งเติมสีสนแก่โลกใบนี ้ ส่วน ่ � ่ ่ ัมนุษย์เรา อาศัยหยัดยืนอยูบนโลกทุกฤดูกาลแทบไม่แตกต่าง จะอยูแบบสุขสดชืนหรือแบบทุกข์ระทม กับสิงแวดล้อมทีเ่ ปลียนแปลง มี ่ ่ ่ ่ ่ส่วนในการแต่งเติมโลกนีอย่างไรกันบ้าง ถ้าหวนคิดว่าเกิดมาเพืออะไร แสวงหาอะไร นับเป็นการตังค�าถามทีดวาคุณค่าของเรา สูตนไม้ ้ ่ ้ ่ี่ ้้ดอกไม้ได้หรือไม่ เดือนกุมภาพันธ์ มีวนส�าคัญต่างหลายๆ วัน ตามแต่สญชาติความสนใจของผูคน ทังวันปีใหม่แบบจีน (ตรุษจีน) วันวาเลนไทน์ วัน ั ั ้ ้ประธานาธิบดี และทีสาคัญของเราชาวพุทธคือ วันมาฆบูชา นันเอง อย่างทีเ่ คยน�าเสนอไว้แล้วว่า การปรารภวันขึนมานันเพือยกความ ่� ่ ้ ้ ่พิเศษให้กบวันนันๆ แต่เนือแท้จริงๆ วันอืนๆ อีก ๓๖๔ วันก็มความส�าคัญ เราจึงควรประพฤติ ปฏิบตดจเดียวกัน จะเป็นประโยชน์ตอชีวต ั ้ ้ ่ ี ัิุ ่ ิยิงขึน ไม่ใช่มาละชัว ท�าดี ท�าจิตให้บริสทธิ ์ เพือร�าลึกถึงวันมาฆบูชาเพราะพระบรมศาสดาได้ตรัสโอวาทปาฏิโมกข์ให้ธรรมมะนี ้ ส่วนวัน ่ ้ ่ ุ ่อืนๆ ละความดี กระท�าความชัว สร้างความมัวหมองให้กบจิต หรือจะมาคิดถึงประธานาธิบดีเฉพาะวันนี ้ เลยเป็นประชาชนคนดีเสียทีหนึง ่ ่ ั ่แต่วนอืนๆ อะไรก็ชาง อย่างนีกใช่ท ี กลายเป็นชีวตก็ไม่สมบูรณ์ สูธรรมชาติไม่ได้ทมคณค่าตลอดปี ตลอดกาล อย่าให้อายธรรมชาติกนเลย ั ่ ่ ้็ ิ ้ ี่ ี ุ ัส�าหรับวัดไทย ดี.ซี. ปีนได้กาหนดจัดงานวันมาฆบูชาขึนในวันที ่ ๒๐ กุมภาพันธ์ ศกนี ้ กิจกรรมงานบุญมีทงทาน ศีล ภาวนา จึงขอเชิญชวน ี้ � ้ ั้ญาติมตรได้รวมกันเจริญทาน ศีล ภาวนาในช่วงวันเวลาดังกล่าวด้วย ิ ่ ส่วน “๑๐๐ ปี ๑๐๐ เรืองหลวงพ่อเล่า(ปัญญานันทะ)” ขอน�าเรืองพิชตเพลย์บอย ความว่า “...พระพุทธเจ้าของชาวเราทังหลายนัน ่ ่ ิ ้ ่ทรงกล้าหาญมาก...เช่นตัวอย่างว่า ไปพบพวกเพลย์บอย เขาเรียกว่าพวกภัททวัคคีย ภัททวัคคียหมายความว่าพวกทีเ่ จริญด้วยความ ์ ์สนุกสนาน พวกคนทีลมหลงความสนุกสนาน สมัยนีกควรเรียกว่า พวกเพลย์บอย มีอยู ่ ๓๐ คนด้วยกัน เทียวไปเรือยๆ ไป มีผหญิงด้วย ่ ุ่ ้็ ่ ่ ู้แต่วาคนหนึงมันไม่ม ี เมือไม่ม ี เพือนฝูงเห็นว่าคนนีมนอยูโดดเดียวไม่มพวก เรามันมีกนทุกคนแล้วสนุกเต็มทีแล้ว ก็เลยไปหามาให้คนหนึง ่ ่ ่ ่ ้ั ่ ่ ี ั ่ ่ทีไปหามาให้มนเป็นคนไม่เรียบร้อย เหมือนกับสาวใช้ทเี่ ข้ามาอยูในบ้านเราสมัยนี ้ ซึงมีอยูไม่ใช่นอยเหมือนกัน มาอยูสองวัน แล้วก็กวาด ่ ั ่ ่ ่ ้ ่เรียบไปเลย เอาไปเรียบร้อย นีเ่ ขาเรียกว่า มันไม่ด ี เขาก็หาคนประเภทนันมาให้ เทียวไปๆ พอเผลอมันลักทรัพย์เรียบเลย ของพวกนันทัง ้ ่ ้ ้๓๐ คนมันกวาดหมด ห่อใหญ่ไปเลย พวกนันก็เทียวตามหา ตามมาก็เจอพระพุทธเจ้าเข้า พอเจอพระพุทธเจ้า พระองค์ถามว่า “พวกเธอ ้ ่จะไปไหนกัน” เขาบอกว่า “ตามหาผูหญิงคนหนึงซึงลักทรัพย์ของพวกเราไป พระองค์นงอยูตรงนีเ้ ห็นไหม ว่าผูหญิงคนนันเดินมาทางนีหรือไม่” ้ ่ ่ ั่ ่ ้ ้ ้ พระองค์ไม่ตอบว่าเห็นหรือไม่เห็น แต่พระองค์กลับถามว่า “แสวงหาหญิงดี หรือแสวงหาตนดี” ถามไปในแง่ธรรมะว่า แสวงหาผู้หญิงดี หรือแสวงหาตนดี คนเหล่านันเข้าใจความหมายว่าแสวงหาตนคืออะไร ก็เลยบอกว่า “แสวงหาตนดีกว่า” ้ เมือแสวงหาตนดีกว่า พระองค์กบอกว่า “ถ้าอย่างนัน นังลง” เมือนังลงเรียบร้อยแล้วก็พดธรรมะให้ฟง เมือเข้าใจธรรมะพวกนันก็เลย ่ ็ ้ ่ ่ ่ ู ั ่ ้บวชหมดทัง ๓๐ คน นีพระองค์สอนในทางทีถกอย่างนี ้ ไม่ได้สอนไปในทางอืน (ศาสนาทีแท้อยูในตัวเรา วันอาทิตย์ท ี่ ๒๕ พฤศจิกายน ้ ่ ู่ ่ ่ ่พ.ศ. ๒๕๒๒) สุดท้ายแจ้งให้ทราบอีกข่าว ขณะนีทางวัดไทย ดี.ซี. ได้มการบิณฑบาตทุกวันอาทิตย์ จึงขอเชิญชวนญาติโยมผูสนใจประสงค์จะท�าบุญ ้ ี ้ตักบาตร ร่วมกิจกรรมได้ทกวันอาทิตย์ในเวลา ๐๗.๐๐น. ขอบุญกุศลจงน�าทุกท่านมีภพภูมทดในเบืองหน้าโน้นเถิด ุ ิ ี่ ี ้ คณะผู้จัดท�า
  4. 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. 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. 6. แสงธรรม 3 Saeng Dhammapath. 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. 7. แสงธรรม 4 Saeng Dhammacomes 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. 8. แสงธรรม 5 Saeng DhammaAn 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. 9. แสงธรรม 6 Saeng DhammaOther 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 continuedalong 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 เพื่ออุทิศส่วนบุญกุศลให้น้องชายคือคุณต่วน ดาว ที่ล่วงลับไปแล้ว เจ้าภาพโดยพ่อแทน-แม่สมพอดี-คุณศรคำา ดาว ขอขอบใจแขกทุกท่านที่มาร่วมบุญ
  10. 10. แสงธรรม 7 Saeng Dhamma Just Do It! By Ajahn Chah http://www.ajahnchah.org/book/Just_Do_It_1_2.phpJUST 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. 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. 12. แสงธรรม 9 Saeng Dhammawithout 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. 13. แสงธรรม 10 Saeng Dhammaloes, 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. 14. แสงธรรม 11 Saeng DhammaPor 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 continuedawaken, and carry on putting forth effort. คุณตุม และสามี เจ้าของร้าน Nava Thai และพนักงาน ร่วมทำาบุญร้าน ถวายภัตตาหารเพลแด่พระสงฆ์ ่ เพือความเป็นสิรมงคลในการค้าขาย ส่งท้ายปีเก่า-ต้อนรับปีใหม่ เมือวันอังคารที่ 11 ม.ค. 2554 (สาธุๆ) ่ ิ ่
  15. 15. แสงธรรม 12 Saeng Dhamma Blind-Minded Man Essays On The Dhamma By Luang Ta Chi Edited by Du Wayne EngelhartI. 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 avekkassuone’s thought and mind, and be taught to others, Mogharāja sadā satoand 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. 16. แสงธรรม 13 Saeng Dhammaingness ) 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 kimānandophenomena (nāmadhātu), there is cessation of Niccam pajjalite satisuffering (nirodha). Those people are thus beyond Andhakārena onaddhāthe 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. 17. แสงธรรม 14 Saeng DhammaBuddha, sensing the reason for their behavior, 2. Ignorance of the cause of sufferingcaused darkness to surround them and caused 3. Ignorance of the cessation of sufferinggreat fear among the women. So great was their 4. Ignorance of the path to the cessation fear that the drunkenness disappeared. The of sufferingBuddha then taught his discourse on the dan- 5. Ignorance of the pastgers of unmindfulness. 6. Ignorance of the future For all people, no matter in what time they 7. Ignorance of both past and futurelive in or what country, if they are stuck in igno- 8. Ignorance of the law of conditionalityrance, 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 sambhotias they really are. Dukkham titthati veti ca Ignorance is classified into eight kinds: Nāññatara dukkhā sambhoti 1. Ignorance of suffering Nāññatara dukkhā nirujjhati
  18. 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 continuedThe only way to prevent the suffering of aging
  19. 19. แสงธรรม 16 Saeng Dhamma The Hot News of World BuddhismB 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. 20. แสงธรรม 17 Saeng Dhammacred 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. 21. แสงธรรม 18 Saeng Dhammadained 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, 2011torate 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, 2010community 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. 22. แสงธรรม 19 Saeng Dhammasisting 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. 23. แสงธรรม 20 Saeng Dhammafrom 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.”
  24. 24. แสงธรรม 21 Saeng Dhamma สาระธรรมจาก...พระไตรปิฎก พระไตรปิฎก สำ�หรับผู้เริ่มศึกษ� เล่มที่ ๑๔ หน้� ๑๙๔, ๒๒๕ พระสุตตันตปิฎก อังคุตตรนิก�ย จตุกกนิบ�ตความกลัวที่เป็นเหตุให้ท�าความดี สัทธรรม เมือเจอโรคหนัก ก็จะเศร้าเสียดายทีตนเป็นอย่างนัน ่ ่ ้ (๑๒๑) ปฐมภยสูตร ตรัสแก่ภกษุทงหลายว่า มีภย (ความ ส่วนคนทีไม่กลัวต่อความตาย มีนยตรงกันข้าม ิ ั้ ั ่ ักลัว) ๔ อย่าง ทีเ่ ป็นเหตุให้ละชัว ท�าดี และท�าตนให้บริสทธิ ์ คือ ่ ุ๑. อัตตานุวาทภัย ๒. ปรานุวาทภัย ๓. ทัณฑภัย ๔. ทุคติภย หลักการบริหารเศรษฐกิจของอริยสาวก (องฺ.ปญฺจก.๑๔/๒๗๕) ั อัตตานุวาทภัย คือการที่คนเราพิจารณาเห็นว่า เมื่อ (๔๑) อาทิยสูตร วันหนึง พระพุทธองค์ประทานพระ ่ประพฤติทจริต ตัวเองก็จะติเตียนตัวเองได้ในเรืองศีล เกิดความ โอวาทแก่อนาถปิณฑิกเศรษฐีวา ประโยชน์อน (อริยสาวก) พึง ุ ่ ่ ักลัว จึงละทุจริต ประพฤติสจริต ุ ได้จากโภคทรัพย์ม ๕ ประการ คือ ี ปรานุวาทภัย การทีคนเราพิจารณาเห็นว่า เมือประพฤติ ๑. ใช้ในการเลียงตน เลียงมารดาบิดา เลียงบุตรภริยา ่ ่ ้ ้ ้ ทุจริต คนอืนก็จะติเตียนเอาได้ในเรืองศีล เกิดความกลัว จึง ทาส กรรมกร คนใช้ ให้มความสุข ่ ่ ีละทุจริต ประพฤติสจริต ุ ๒. ใช้ในการเลียงมิตรสหายให้เป็นสุข ้ ทัณฑภัย คือการที่คนเราเห็นคนจับโจรไปลงโทษด้วย ๓. ใช้บรรเทาอันตรายทีอาจเกิดขึนจากไฟ น�า พระราชา ่ ้ ้ ประการต่างๆ เพราะความชัวทีทาเอาไว้ เกิดความกลัวว่า ถ้า (ฝ่ายบ้านเมือง) โจร ทายาททีไม่พงประสงค์ ่ ่ � ่ ึตัวเองท�าความชัวอย่างนัน ก็จะต้องถูกลงโทษเหมือนกัน จึง ๔. ใช้ในการท�าพลี (การสละเพือช่วยเหลือหรือเพือบูชา) ่ ้ ่ ่ละทุจริต ประพฤติสจริต ุ ๕ อย่าง (๑. ญาติพลี-สงเคราะห์ญาติ ๒. อติถพลี - ต้อนรับแขก ิ ทุคติภย การทีคนเราพิจารณาเห็นว่า วิบากของทุจริตใน ๓. ปุพพเปตพลี - ท�าบุญอุทศให้ผตาย ๔. ราชพลี - เสียสละ ั ่ ิ ู้ภายภาคหน้าเป็นสิงเลวร้าย ถ้าตัวเองประพฤติทจริต ตายไป เพือบ้านเมือง เช่น เสียภาษีอากร เป็นต้น ๕. เทวตาพลี – ่ ุ ่ก็จะต้องตกอบาย ทุคติ วินบาต นรก เกิดความกลัว จึงละ ท�าบุญอุทศให้เทวดา ) ิ ิทุจริต ประพฤติสจริต ุ ๕. ใช้ในการท�าบุญให้ทานแก่สมณพราหมณ์ผประพฤติดี ู้ ประพฤติชอบเหตุที่ท�าให้กลัวตาย - ไม่กลัวตาย ตรัสว่า เมืออริยสาวกได้ประโยชน์จากโภคทรัพย์ดงกล่าว ่ ั (๑๘๔) อภยสูตร พราหมณ์ชาณุสโสณีกราบทูลถึงความ นี หากโภคทรัพย์หมดสินไป ก็พอใจว่า ได้ใช้โภคทรัพย์ให้เป็น ้ ้เห็นของตนว่า สัตว์ผมความตายเป็นธรรมดา ทีจะไม่กลัวไม่ ประโยชน์แล้ว ไม่เกิดความเดือดร้อน หากโภคทรัพย์เพิมพูน ู้ ี ่ ่สะดุงต่อความตาย ย่อมไม่ม พระพุทธองค์ตรัสว่า ทีกลัวก็มี ขึน ก็พอใจว่า ได้ประโยชน์จากโภคทรัพย์ทพอกพูนขึน ไม่เกิด ้ ี ่ ้ ี่ ้ทีไม่กลัวก็ม ผูทกลัวต่อความตาย มี ๔ จ�าพวก คือ ๑. พวก ความเดือดร้อน ่ ี ้ ี่ทียงมีความรักใคร่ เมือเจอโรคหนักก็จะเศร้าเสียดายกาม - สิง ในพระคาถาท้ายพระสูตรกล่าวอีกว่า ผูได้ประโยชน์จาก ่ั ่ ่ ้อันเป็นทีรกซึงจะพรากจากไป ๒. พวกทียงมีความรักใคร่ เมือ โภคทรัพย์ทง ๕ ประการนี จัดว่า เป็นผูดารงอยูในอริยธรรม ่ั ่ ่ั ่ ั้ ้ ้� ่ เจอโรคหนัก ก็จะเศร้าเสียดายกายอันเป็นทีรกของตน ซึงจะ บัณฑิตย่อมสรรเสริญเขาในชีวตนี และครันตายไปย่อมรืนรมย์ ่ั ่ ิ ้ ้ ่ต้องพรากจากไป ๓. พวกทีไม่ได้ทาคุณงามความดีไว้เลย ท�า ในสวรรค์ ่ �แต่ความชัวช้าเลวทราม เมือเจอโรคหนัก ก็จะเศร้าเสียดายที่ ่ ่ตนเป็นอย่างนัน ๔. พวกทียงมีความเคลือบแคลงสงสัยในพระ ้ ่ั
  25. 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�ำเดือนกุมภำพันธ์ณ วัดไทยกรุงวอชิงตัน, ดี.ซี. 19 กุมภ�พันธ์ 2554 ศึกษาและปฏิบัติธรรมตามแนวพระไตรปิฎก � สาธยายพระไตรปิฎก ภาษาบาลี � ฟังบรรยายธรรม - ธรรมสากัจฉา � เจริญจิตตภาวนา - แผ่เมตตา ขอเชิญพุทธศาสนิกชนร่วมดับร้อนผ่อนคลายทุกข์ด้วยธรรมโอสถ ขององค์สมเด็จพระสัมมาสัมพุทธเจ้าโดยพร้อมกัน เวลา 9.00 A.M.
  26. 26. แสงธรรม 23 Saeng Dhamma เสียงธรรม.. จากวัดไทย พระวิเทศธรรมรังษี (หลวงตาชี) ผู้น�ำมีปัญญำ-แต่ขำดควำมรู้ ปญฺญวา พุทฺธิสมฺปนฺโน วิธานวิธิโกวิโท กาลญฺญู สมยญฺญู จ ส ราชวสตึ วเส. ผู้มีปัญญา ถึงพร้อมด้วยความรู้ ฉลาดในวิธีจัดการงาน รู้กาล รู้สมัย เขาพึงอยู่ในราชการได้ ชีวเต วาปิ สปฺปญฺโญ อปิ วิตฺตปริกฺขยา ปญฺญาย จ อลาเภน วิตฺตวาปิ น ชีวติ. ถึงสิ้นทรัพย์ ผู้มีปัญญาก็ด�ารงอยู่ได้ แต่ถ้าไร้ปัญญา แม้มีทรัพย์ ก็ด�ารงอยู่ไม่ได้ ปั ญญา ในพจนานุกรมภาษาประมวลศัพท์ได้ให้ ความหมายไว้ ว ่ า ความรู ้ , ปรี ช าหยั่ ง รู ้เหตุ,ความรู้เข้าใจชัดเจน,ความรู้เข้าใจ หยั่งแยกได้ใน ปญฺญา โลกสฺมิ ปชฺโชโต. ปัญญาเป็นแสงสว่างในโลก นตฺถิ ปญฺญาสมา อาภา.เหตุผล ชั่วดี คุณโทษ ประโยชน์ มิใช่ประโยชน์ เป็นต้น แสงสว่างอื่นเสมอด้วยปัญญาไม่มีและรู้ที่จะจัดแจง จัดสรร จัดการ, ความรอบรู้ในกอง ปญฺญา นรานํ รตนํ.สังขาร มองเห็นเป็นความจริง ที่กล่าวมานี้ เป็นลักษณะ ปัญญาเป็นแก้วของนรชนของ “ปั ญ ญา” ตามที่ ท ่ า นบั ญ ญั ติ ไว้ ใ นพจนานุ ก รม ปญฺญา เจนํ ปสาสติ.ประมวลศัพท์ ปัญญาปกครองคนได้ พระพุทธศาสนาเป็นศาสนาแห่งปัญญา ดังทีพระพุทธ มนุษย์ทุกรูปทุกนามตามส่วนต่าง ๆ ของโลก อาศัย ่องค์ทรงแสดงไว้ว่า แสงสว่างทางปัญญา จึงสามารถพากันด�ารงชีวตอยูได้ดวย ิ ่ ้

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