3. แสงธรรม 1 Saeng Dhamma
The Buddha’s Words
พุทธสุภาษิต
หีนํ ธมฺมํ น เสเวยฺย ปมาเทน น สํวเส
มิจฺฉาทิฏฺฐึ น เสเวยฺย น สิยา โลกวฑฺฒโน. (๑๖๗)
อย่าประพฤติสิ่งเลวทราม อย่าอยู่ด้วยความประมาท
อย่ายึดถือความเห็นผิด อย่าทําตนเป็นคนรกโลก
Do not follow mean thing. Do not live in heedlessness.
Do not embrace false views. Do not be a ‘world-upholder’.
5. แสงธรรม 3 Saeng Dhamma
Emptiness
by Buddhadasa Bhikkhu
http://www.what-buddha-taught.net/Books/BhikkhuBuddhadasa
...Continued from last issue...
ชีวิตแท้ A t the moment that anyone’s
mind is freed from these four
things the Buddha held that to be emptiness.
ชีวิตแท้ งดงาม และสดชื่น The commentary sums it up concisely as ‘na
attanena’ - not taking things to be self and ‘na
ไม่มีฝืน ไม่มีหวั่น ไม่สั่นเสียว
attaniyena’ - not taking things to belong to self,
ไม่มีสิ่ง หลงรัก สักสิ่งเดียว
and that is sufficient. When this sort of grasp-
ไม่มีจิต เกาะเกี่ยว ทั้งบาปบุญ ing consciousness is not present try and imag-
ine what it would be like. One doesn’t look on
ทรัพย์ในเรือน เป็นเหมือน ของเกลือนกลาด
่
anything anywhere as ever having been, as cur-
ที่เป็นบาป เก็บกวาด ทิ้งใต้ถุน
rently being, or as having the potential to be self
ที่เป็นบุญ มีไว้ เพียงเจือจุน or belong to self. There is no self in the present
ให้เป็นคุณ สะดวกดาย คล้ายรถเรือ and no basis for anxiety regarding self in the
past or future. The mind has realized emptiness
ไม่ยึดมั่น สิ่งใด เอาใจแบก
through seeing clearly that there is nothing at all
กลัวตายแตก ใจประหวัน จนฟันเฝือ
่ ่ that can fulfill the meaning of the words ‘self’
เบาทั้งกาย เบาทั้งใจ ไม่มีเบือ or ‘belonging to self’. All things are dhammas,
ชีวตเหลือ แต่ความเย็น เป็นนิพพาน...
ิ simply parts of nature. This is the mind that is
identical with emptiness. If we say that the mind
6. แสงธรรม 4 Saeng Dhamma
has attained or realized emptiness it leads some Buddha asking for a dhamma that would be
people to understand that the mind is one thing of eternal benefit and welfare to household ,
and emptiness another. To say that the mind those hampered by wife and children, wearers
comes to know emptiness is still not particularly of sandal wood paste and perfumes. In reply
correct. Please understand that if the mind was the Buddha taught them this sutta taught about
not one and the same thing as emptiness, there sunnata. When they objected that it was too dif-
would be no way for emptiness to be known. ficult he came down only to the level of Sotap-
The mind in its natural state is emptiness, it is attiyamka -.the practice leading to ‘stream - en-
an alien foolishness that enters and obstructs try’ [18] i.e. the genuine realization of Buddha,
the vision of emptiness. Consequently, as soon Dhamma and Sangha, and of ariyakantasila - the
as foolishness departs, the mind and emptiness virtuous conduct that is of contentment to the
are one. The mind then knows itself. It doesn’t Noble Ones. In fact they were being lured into
have to go anywhere else knowing objects, it a trap by the Buddha and were neatly caught in
holds to the knowing of emptiness, knowing the snare. To speak in coarse everyday terms he
nothing other than the freedom from ‘self’ and completely swindle them. They said they didn’t
‘belong to self’. want sunnata so the Buddha gave them instead
It is this emptiness that is the single highest something which could not escape it, the lasso
teaching of the Buddha, so much so that in the that would pull them into it. For there is only
Samyutta Nikaya the Buddha says that there are one way to truly realize the Buddha, Dhamma
no words spoken by the Tathagata that are not and Sangha and to have the virtuous conduct
concerned with sunnata. He says in that sutta that is of contentment to the Noble Ones, and
that the most profound teaching is that which that is to be continually seeing the futility of
deals with emptiness, any other subject is su- grasping and clinging.
perficial. Only the teaching of sunyata is so pro- Now do you think the Buddha was wrong
found that there must be a Tathagata enlight- in saying that sunnata is a matter for laypeo-
ened in the world for it to be taught. ple? If He was right, then these days we must be
In another section of the Samyutta Nikaya crazy, utterly wrong, because we believe that
the Buddha says that emptiness is the dhamma sunnata is not a matter for us householders, but
that is always of the most benefit and support is a matter for those who are going to Nibbana,
to lay people. There is the account, one that I wherever that is. That’s how people talk. But
have related many times in other places of a the Buddha is talking in a different way, saying
group of wealthy laypeople going to visit the that this subject of sunnata is of direct benefit
7. แสงธรรม 5 Saeng Dhamma
and welfare to laypeople. So who is right and from the Buddha directly to laypeople. Please
who is wrong. If the Buddha is right then we consider anew how necessary it is that one gives
must agree to investigate the truth of His words attention to this subject and whether it is in fact
and the way to do so is to examine which peo- the only subject that needs to be spoken of. In
ple have the most suffering and distress, whose the Samyutta Nikaya it is clearly affirmed that
minds are most in the middle of the blast fur- sunnata is Nibbana and that Nibbana is sunna-
nace. It’s none other than laypeople. ta, the freedom from defilements and Dukkha.
That being so, who most needs something Therefore Nibbana too is a fit subject for laypeo-
to extinguish that fire, to completely destroy ple. If laypeople still don’t know the meaning
Dukkha in its every aspect? Again, it is laypeople. of Nibbana if they have not yet dwelt within its
Those that are in the heat of the fire must look for sphere, then they live ill the midst of the fire
the means of extinguish¬ing it there in its midst more than any other group.
because there is no place to struggle and escape The meaning of the word Nibbana clearly
to; everything is fire. Thus one must find the point extends to the absence of mental defilements
of absolute coolness right there in the midst of the cause of Dukkha. So that at any moment that
the fire. That point is emptiness, the absence of our minds are empty of ‘self’ and ‘belonging to
self and belongings of self, sunnata. self’ then that is Nibbana. For example, at this
Laypeople must try to discover sunnata moment as you sit here I will attest that every-
and dwell within its sphere. If one is unable to one, or almost everyone, has a mind empty of
live right at its central point, at the very least the feelings of ‘I’ and ‘mine’ because there is
one should dwell within its sphere have a rea- nothing engendering them. In listening attentively
sonable knowledge of it. This then is counted to you give no opportunity for self - consciousness
be of eternal benefit to laypeople. to arise. So look and see whether or not the mind
This group of people as asked what would is empty of ‘I’ and ‘mine’. If there is some empti-
be of eternal benefit to them and the Buddha ness (and I merely use the word some, it’s not
answered: ‘sunnatapppatisamyutta lokuttara comp¬letely or unchangingly empty) then you
dhamma’ - dhammas endowed with sunnata are dwelling within the sphere of Nibbana. Even
transcend the world. To transcend the world though it is not absolute or perfect Nibbana, it is
is to transcend the fire. To be endowed with Nibbana just the same.
sunnata is to be empty of clinging to things as Dhammas are of my meanings, levels and
self or was belonging to self. So the saying ‘sun- stages. The Nibbana - dhamma lies in the minds
natapppatisamyutta lokuttara dhamma’ is a gift of each one of you at the moment that you are
8. แสงธรรม 6 Saeng Dhamma
to some degree empty of the feeling of ‘I’ and one has any truth - discerning awareness they
‘mine’. So please be aware of this ego-less feel- will be able to see for themselves without hav-
ing, remember it well and keep it with you when ing to believe me, and that seeing will more and
you return to your home. Some¬times when more open the way for further study towards
you have arrived home it will feel like you’ve the ultimate truth. If that is the case, then we
entered someone else’s house, or doing some must move our study onto the subject of dhatu
work at home you will feel like you are help- (elements).
ing out with someone else’s work, at someone The word dhatu has the same meaning as
else’s home. This sort the word ‘dhamma’.
of feeling will increase Etymologically the
more and more and words have the same
the Dukkha that uses root ‘dhr’, which means
to be associated with ‘maintain.’ A dhatu
home and work will be is something that can
no more. You will abide maintain itself. Just as
with a mind empty of with dhammas, chang-
‘self’ and ‘belonging to ing dhatus maintain
self’ at all times. This is themselves through
to take Nibbana or sun- change and unchanging
nata as the holy charm dhatus maintain them-
constantly hanging from our neck [19]. It is a selves through changelessness.
protection against every kind of suffering, danger What sort of, elements do you know of that
and ill - fortune. It is the genuine holy charm of could correlate to emptiness? Students of phys-
the Buddha, anything else is just a fake. ics and chemistry know only about the material
Speaking like this you will soon be accusing elements, the pure elements of which there are
me of giving you a big sales pitch. Don’t think of over a hundred and more being discovered all
me as someone hawking the wares of the Bud- the time. It’s impossible for these elements to
dha in the marketplace, think rather that we are be emptiness, or at least it would take a pro-
all companions in Dukkha, in birth, old age, sick- found interpretation of those things to see them
ness and death and that we are all disciples of as empty, because they are merely material ele-
the Lord Buddha. If anything is spoken to stimu- ments or rupadhatu. But there are also imma-
late interest it is with good intentions. But if any- terial elements, arupadhatu, elements of mind
9. แสงธรรม 7 Saeng Dhamma
or consciousness, which lie beyond the domain tied to birth and death but is, on the contrary,
of physics and chemistry. One must study the the utter extinction of the other elements. Sun-
Buddha’s science before one can know the im- nata is that which dwells in this element and so
material, formless elements, which are a matter it might also be called sunnatadhatu, for it is the
of the mind and heart. So far then we have as- element that brings all elements to emptiness.
certained two groups of’ elements. If one is to understand those things called
In which element will that which is called dhatu well enough to understand the Dhamma
emptiness abide? If anyone thinks that emptiness they must be studied in this way. Don’t be de-
is a material element his friends will die laughing. ceived into thinking that knowing the elements of
Some people may think that it is an immaterial earth, water, wind and fire is sufficient, they are
or formless element and here the Noble Ones a matter for children. Those elements were spo-
will die laughing. Emptiness is neither a material ken of and taught before the¬ time of the Bud-
nor an immaterial element. There is a third kind dha. One must go on to know vinnanadhatu, the
of element which lies beyond the ken of ordinary immaterial consciousness - element, akasadhatu,
people. The Buddha called it ‘nirodhadhatu.’ The the space element and sunnatadhatu, the empti-
words vatthudhatu or rupadhatu refer to materi- ness element that is the utter extinction of earth,
ality whether visible forms, sounds, odors, tastes, water, fire, wind, consciousness and space. The
tactile objects or whatever. element of emptiness is the most wonderful ele-
Arupadhatu refers to the mind and heart, ment in all the Buddhist Teachings.
to mental processes, the thoughts and feelings To sum up: earth, water, wind and fire lie
that arise in the mind. There is only one kind in the group of rupadhatu. The mind conscious-
of element not included in these two catego- ness and mental processes lie in the group of
ries an element that is their complete antith- arupadhatu. As for Nibbana, this sunnatadhatu,
esis and annihilation. Consequently the Buddha it lies in the group of nirodhadhatu. You must
sometimes called it ‘nibbanadhatu’ sometimes find a quiet time to sit and look at all the ele-
‘nirodhadhatu’ and sometimes ‘amatadhatu.’ ments and see clearly that there are only these
The words nirodhadhatu and nibbanad- three kinds. Then you will begin to discover Nib-
hatu both mean extinguish, it is the extinguish- banadhatu, and understand more of that anatta
ing element, the element that extinguishes all or sunnata that we are presently discussing.
other elements. Amatadhatu means the ‘ele-
ment that does not die’. All other elements die, To be continued
it is their nature to die. Nirodhadhatu is not
10. แสงธรรม 8 Saeng Dhamma
A Taste of Freedom
The Path in Harmony
A Dhammatalk By Ajahn Chah
http://www.accesstoinsight.org/lib/thai/chah/atasteof.html
...Continued from last issue...
H
meditation they aren’t very peaceful. They tend
owever some people find it to think a lot, contemplating this and that, un-
hard to enter samadhi be- til eventually they contemplate happiness and
cause it doesn’t suit their tendencies. There suffering and see the truth of them. Some in-
is samadhi, but it’s not strong or firm. But one cline more towards this than samadhi. Whether
can attain peace through the use of wisdom, standing, walking, sitting or lying, [3] enlighten-
through contemplating and seeing the truth of ment of the Dhamma can take place. Through
things, solving problems that way. This is using seeing, through relinquishing, they attain peace.
wisdom rather than the power of samadhi. To They attain peace through knowing the truth
attain calm in practice it’s not necessary to sit in without doubt, because they have seen it for
meditation, for instance. Just ask yourself, “Ehh, themselves.
what is that?...” and solve your problem right Other people have only little wisdom but
there! A person with wisdom is like this. Perhaps their samadhi is very strong. They can enter very
he can’t really attain high levels of samadhi, al- deep samadhi quickly, but not having much wis-
though he develops some, enough to cultivate dom, they cannot catch their defilements, they
wisdom. It’s like the difference between farm- don’t know them. They can’t solve their prob-
ing rice and farming corn. One can depend on lems.
rice more than corn for one’s livelihood. Our But regardless of whichever approach we
practice can be like this, we depend more on use, we must do away with wrong thinking, leav-
wisdom to solve problems. When we see the ing only Right View. We must get rid of confu-
truth, peace arises. sion, leaving only peace. Either way we end up
The two ways are not the same. Some peo- at the same place. There are these two sides to
ple have insight and are strong in wisdom but practice, but these two things, calm and insight,
do not have much samadhi. When they sit in go together. We can’t do away with either of
11. แสงธรรม 9 Saeng Dhamma
them. They must go together. the work we are doing or have done in the past.
That which “looks over” the various factors It has usefulness. We should know ourselves at
which arise in meditation is ‘sati’, mindfulness. all times. If we know ourselves like this, right
This sati is a condition which, through practice, will distinguish itself from wrong, the path will
can help other factors to arise. Sati is life. When- become clear, and cause for all shame will dis-
ever we don’t have sati, when we are heedless, solve. Wisdom will arise.
it’s as if we are dead. If we have no sati, then We can bring the practice all together as
our speech and actions have no meaning. This morality, concentration and wisdom. To be col-
sati is simply recollection. It’s a cause for the lected, to be controlled, this is morality. The
arising of self-awareness and wisdom. Whatever firm establishing of the mind within that control
virtues we have cultivated are imperfect if lack- is concentration. Complete, overall knowledge
ing in sati. Sati is that which watches over us within the activity in which we are engaged is
while standing, walking, sitting and lying. Even wisdom. The practice in brief is just morality,
when we are no longer in samadhi, sati should concentration and wisdom, or in other words,
be present throughout. the path. There is no other way.
Whatever we do we take care. A sense of “...With right samadhi, no matter what level
shame will arise. We will feel ashamed about of calm is reached, there is awareness. There is
the things we do which aren’t correct. As shame full mindfulness and clear comprehension. This
increases, our collectedness will increase as is the samadhi which can give rise to wisdom,
well. When collectedness increases, heedless- one cannot get lost in it. Practitioners should
ness will disappear. Even if we don’t sit in medi- understand this well...”
tation, these factors will be present in the mind.
And this arises because of cultivating sati. De- The Path in Harmony
velop sati! This is the dhamma which looks over Today I would like to ask you all. “Are
คุณนาตยา-Mr.Richard-Sudkhet-Thomas Tinker ท�าบุญ ๑๐๐ วัน อุทิศให้แม่แสงจันทร์ อุดทา ๑๐ ก.ค. ๕๔
12. แสงธรรม 10 Saeng Dhamma
you sure yet, are you certain in your medita- ting alone. There is no-one sitting around you,
tion practice?” I ask because these days there there is nothing at all. Develop this feeling that
are many people teaching meditation, both monks you are sitting alone until the mind lets go of all
and laypeople, and I’m afraid you may be subject to externals, concentrating solely on the breath.
wavering and doubt. If we understand clearly, we will If you are thinking, “This person is sitting over
be able to make the mind peaceful and firm. here, that person is sitting over there,” there is
You should understand “the Eightfold no peace, the mind doesn’t come inwards. Just
Path” as morality, concentration and wisdom. cast all that aside until you feel there is no-one
The path comes together as simply this. Our sitting around you, until there is nothing at all,
practice is to make this path arise within us. until you have no wavering or interest in your
When sitting meditation we are told to surroundings.
close the eyes, not to look at anything else, Let the breath go naturally, don’t force
because now we are going to look directly at it to be short or long or whatever, just sit and
the mind. When we close our eyes, our atten- watch it going in and out. When the mind lets go
tion comes inwards. We establish our atten- of all external impressions, the sounds of cars
tion on the breath, center our feelings there, and such will not disturb you. Nothing, whether
put our mindfulness there. When the factors of sights or sounds, will disturb you, because the
the path are in harmony we will be able to see mind doesn’t receive them. Your attention will
the breath, the feelings, the mind and its mood come together on the breath.
for what they are. Here we will see the “focus If the mind is confused and won’t concen-
point,” where samadhi and the other factors of trate on the breath, take a full, deep breath, as
the Path converge in harmony. deep as you can, and then let it all out till there is
When we are sitting in meditation, following the none left. Do this three times and then re-estab-
breath, think to yourself that now you are sit- lish your attention. The mind will become calm.
คุณนันท์ - คุณบูน ชลามัย และครอบครัว ท�าบุญถวายภัตตาหารเพลเนืองในวันคล้ายวันเกิดครบรอบ ๖๐ ปี ๒๕ ก.ค. ๒๕๕๔
่
13. แสงธรรม 11 Saeng Dhamma
It’s natural for it to be calm for a while, and beyond the breath. The knowledge that the
then restlessness and confusion may arise again. breath has disappeared becomes established.
When this happens, concentrate, breathe deep- What will we take as our object of meditation
ly again, and them re-establish your attention now? We take just this knowledge as our object,
on the breath. Just keep going like this. When that is, the awareness that there’s no breath.
this has happened many times you will become Unexpected things may happen at this time;
adept at it, the mind will let go of all exter- some people experience them, some don’t. If
nal manifestations. External impressions will not they do arise, we should be firm and have strong
reach the mind. Sati mindfulness. Some
will be firmly estab- people see that the
lished. As the mind breath has disap-
becomes more re- peared and get a
fined, so does the fright, they’re afraid
breath. Feelings they might die. Here
will become finer we should know
and finer, the body the situation just
and mind will be as it is. We simply
light. Our attention notice that there’s
is solely on the in- no breath and take
ner, we see the that as our object of
in-breaths and out-breaths clearly, we see all awareness. This, we can say, is the firmest, sur-
impressions clearly. We will see the coming to- est type of samadhi. There is only one firm, un-
gether of Morality, Concentration and Wisdom. moving state of mind. Perhaps the body will be-
This is called the Path in harmony. When there come so light it’s as if there is no body at all. We
is this harmony our mind will be free of confu- feel like we’re sitting in empty space, all seems
sion, it will come together as one. This is called empty. Although this may seem very unusual,
samadhi. you should understand that there’s nothing to
After watching the breath for a long time, it worry about. Firmly establish your mind like this.
may become very refined; the awareness of the
breath will gradually cease, leaving only bare
awareness. The breath may become so refined To be continued
it disappears! Perhaps we are “just sitting,” as
if there is no breathing at all. Actually there is
breathing, but it seems as if there’s none. This is
because the mind has reached its most refined
state, there is just bare awareness. It has gone
14. แสงธรรม 12 Saeng Dhamma
What is
Nirvana?
Essays On The Dhamma
By Luang Ta Chi
Edited by Du Wayne Engelhart
...Continued from last issue... night fell, the light of the full moon brightened
VII. Dhamma Glory the monastery and nearby bamboo grove and
gave a peaceful quality to the meeting of these
A fter the Buddha had finished his
discourse, he returned to the
Weruwan Monastery, a temple that had been
learned monks. The meeting became the first
great coming together of arahants. The occur-
rence of this great gathering was very important
especially prepared for and dedicated to him and is still celebrated to this day as the Magha
by King Bimbisara. The Weruwan Monastery be- Puja ceremony because:
came the first Buddhist monastery. 1. There were 1,250 arahants gathering
As it happened, that evening exactly 1,250 with the same idea.
monks, all of whom were arahants, came to the 2. All of them had been personally or-
Weruwan Monastery. The monks had come dained by the Buddha.
from far and near, some traveling great distanc- 3. They came without any notice ahead
es to see the Buddha. All had come without of time.
having received any notice or announcement 4. This event happened in the middle
of a meeting. They had all come without be- of the Magha month, on the night of the full
ing asked or told for the purpose of paying re- moon.
spect to the Buddha and listening to more of The occurrence of these four important
his teachings. The Buddha had himself ordained events led to Magha Puja sometimes being
each of the 1,250 monks who came to learn called Jaturongka Sannibidh, which means
from him. The area around the monastery be- the Summit Meeting of Four Factors.
came very crowded by the large number of ara- The Buddha spoke to the assembly of his
hants who had come to visit the Buddha. When 1,250 followers. He understood clearly that each
15. แสงธรรม 13 Saeng Dhamma
of the monks present had already attained ara- person cannot travel the correct path toward
hantship, the highest goal of their studies. They other Buddhist goals. For this reason, most Bud-
were ready to perform their duties to provide dhist activities are directed toward helping peo-
for the welfare of the others. These followers ple to purify their minds.
were to become the missionaries who, wherever The final goal of Buddhism is to show peo-
they traveled, would carry the responsibility of ple how they can break out of the cycle of suf-
teaching the Dhamma for the benefit and hap- fering and attain nirvāna. The Buddha taught
piness of human beings. The Buddha under- that nirvāna is the greatest and is the highest
stood that he had to present the most proper goal of Buddhist practice.
I
and important subjects of discussion to these
monks, since they were to be the representa- What Is Nirvāna?
tives of himself and the Dhamma. He chose
to present the main principles of the Dhamma n simple words, nirvāna is a state of
as well as instructions the monks could follow mind—the state that is attained when
to help them be successful in their duties. His the mind is undisturbed by defilements and suf-
teachings in this discourse can be summarized in fering. A person can reach this state of mind
three main divisions: abstain from all evil, create through the practice of meditation if he or she
good deeds, and purify the mind. uses the right methods, the right concentration,
It was the individual parts of these main and the right effort in order to cultivate the right
principles that the Buddha spoke about as he mindfulness. By using the proper methods, a
talked to his 1,250 arahant followers on that person can get rid of ignorance, and clinging and
special night, the night of the first Magha Puja craving. As a person works to overcome the
Day. When we look back at his discourse, we defilements of the mind, he or she also over-
understand that these very same principles are comes suffering. A pure mind, without defile-
very important and proper for everyone to prac- ments and suffering, is a natural condition for
tice, even today, over 2,500 years later. human beings. It is the pressures of society and
Usually, as human beings, we are able to a lack of mindfulness that keeps people from
perform sinful actions. However, most people, reaching this goal. With proper practice, anyone
by nature, want to do good actions and lead can attain nirvāna. It is not an impossible goal
peaceful lives. However, to keep this goodness, as some people believe.
people must have a pure mind. It is possible As people work toward purifying their minds
for anyone to attain the goal of a pure mind. To on the path to nirvāna, they must remember
purify one’s mind is one of the most important that the goal of Buddhism is to teach the way to
goals for Buddhists, for without a pure mind a overcome mental suffering. If we cannot stop
16. แสงธรรม 14 Saeng Dhamma
this suffering, then we have not reached the these virtues should be considered to have the
goal of our practice. Meditation and right mind- proper attitude and state of mind.
fulness can be used to help overcome suffering. In addition to having the right attitude, a
Like the medicine cabinet at home, meditation successful monk must gain a victory over the
has tools within easy reach that can be applied traps of māras. The māras are the sensual
to help rid ourselves of suffering. pleasures that draw one from right mindfulness.
Monks or laypersons come in contact with the
māras through the six sensory organs: the eyes
perceive the material forms, the ears perceive
sounds, the nose perceives smells, the tongue
senses the taste sensations, the body senses
touch, and the mind object attaches feelings.
Being controlled by sensual pleasures stops a
person on the path to right mindfulness and, es-
pecially in the case of a monk, sets a bad exam-
ple for lay persons. As the mind gains a victory
I
The Characteristics of Buddhist Missionary over the māras, it becomes calm and peaceful,
Monks and suffering is gotten rid of. Buddhist mission-
ary monks who achieve and stick to these char-
n the discourse the Buddha present- acteristics have achieved the necessary state of
ed to the 1,250 arahants on the first mind to be successful teaching the Dhamma to
Magha Puja, he described the characteristics Buddhist followers.
needed by a good Buddhist missionary monk. Lay people at the temple look to the
He said that each monk must be provided with monks as examples of proper conduct, the kind
certain qualities and characteristics to be suc- of conduct they themselves should work for to
cessful. The Buddha described the three most obtain a peaceful and meaningful life. Follow-
important qualities for missionary monks to pos- ers tend to imitate the behavior of the monks,
sess: and therefore the monks must set a positive ex-
• A monk must be able to put up with ample for the members of the temple. For this
things and possess the greatest patience. reason, the temple should remain a peaceful
• A monk must have no desire to harm place. Monks must keep the temple peaceful
others and have compassion for all. by being aware of their behavior and following
• A monk must have a peaceful mind. the rules for peaceful living as taught by the
The Buddhist missionary monk who keeps Buddha:
17. แสงธรรม 15 Saeng Dhamma
• Do not criticize others. create peaceful living in society.
• Do not harm or hurt others. In addition, when discussing different reli-
• Live by the precepts at all times. gious faiths, monks should not criticize other re-
• Eat with moderation, and respect others. ligions. If they have to say something, they must
• Meditate to purify the mind. base what they say on facts. Most people have
Buddhist missionary monks should pay good reasons for their beliefs, and these should
attention to these rules as they carry out their not be criticized.
work at the temple. As missionaries they must
be aware that while performing their duties, they Proper Action
will come in contact with many kinds of people,
with ideas, attitudes, beliefs, and behaviors dif- Acts of violence or any kind of act indicat-
ferent from their own. The monks must adjust ing an intention of ill will, or actions taken that
to their new surroundings and learn to cooperate are not based on loving-kindness should not be
and work with people from a different culture. carried out. Missionary monks should possess a
To be effective, missionary monks should kind heart toward all beings. They should not do
know how to behave properly. Their behavior any harm to anyone or anything. They should
should not be too loose or too strict, but should live according to the idea that nonviolence is
be somewhat flexible as they learn about their the key to happiness and peaceful living. The
new surroundings. They need to adjust to the world society can be united if all of us practice
changes around them without losing sight of loving-kindness. Loving-kindness is the intention
their overall Buddhist beliefs and goals. and willingness to see others being happy. Eve-
ryone wants to be happy. We should do what
Proper Speech we can to help them attain their goals, so we
should not hurt or kill other beings. People in
Criticizing, yelling, or continuously using our society will be happy and peaceful if they
words that cause people trouble are actions have loving-kindness and a mind full of love.
that will cause problems. A missionary monk When many people live together in a group,
should not take part in this behavior. These they must have discipline, laws, and order to
actions will destroy the respect others have for keep them well behaved. The idea of law and
you and produce no positive results. All monks order and discipline in Buddhist words is called
should act in accordance with nonviolence. the Pātimokkha. In many ways it is similar to
Monks must be careful and know how to keep the constitution of a country. It describes the
their speech from being too loud or pushy. Be main principles by which human beings can live
gentle and use a soft tone of voice in order to together in peace, harmony, and unity. But be-
18. แสงธรรม 16 Saeng Dhamma
yond written rules, it is the duty of educated nity. They must have peace and happiness to
people to assist their community in living peace- show the people in the community the benefits
fully and happily. of studying the Dhamma. Many people in the
community haves lives that are difficult and full
Nourishment and Food of suffering. These people need the monks to
give them advice and training to improve their
The eating of food is another thing for Bud- lives.
dhist missionary monks to think about. Monks
need to be aware of what they eat and how
much they should eat. The members of the
community of monks can be at peace if they
have enough to eat. Monks must understand
clearly that food is for living, and it gives them
the strength they need to practice the Dhamma
and to do good work for the community. We
eat to keep up life; we do not keep up life in
order to eat. Monks must eat with mindfulness
instead of eating for pleasure and enjoyment.
Meditation Practice
Living apart from Society
Meditation is the most important activity for
Monks should live in a peaceful place that a monk. Each day a monk must spend some
does not have too many distractions. Some time practicing meditation in order to further
monks live in a forest or cave because these his knowledge and purify his mind. This prac-
places have fewer distractions and will allow tice will also help him to cultivate mindfulness
them more time to practice their meditation. and wisdom. Through the results of meditation
Other monks live in temples where they do the monks will be in the proper state of mind to
work of the temple, interact with the lay people help others to solve problems in the community.
and each other, and practice their meditation
during quiet times. To be continued
Peace must begin within each person. Be-
fore we can give peace to others, we must be
at peace with ourselves. Buddhist missionary
monks have to set an example for the commu-
19. แสงธรรม 17 Saeng Dhamma
WAT THAI WASHINGTON D.C.
STATEMENT OF ACTIVITIES AND CASH FLOWS
FOR THE PERIOD OF JULY 1, 2010 - JUNE 30, 2011
Income: Sub-total Total
Donations:
Donations-General Support 388,709
Donations-80th LT’s Building Funds 106,858 *
Donations-Education 18,706
Total Donations 514,273
Investment: Dividends 1,320
Interest 1,874 3,194
Total Income $ 517,467
Expenses:
Utilities: Electricity 37,503
Oil & Propane Gas 4,198
Solid Waste & Refuse Collection 7,633
Water 7,714
Total Utilities 57,048
Printing & Distribution: Equipment Leasing and Repair 6,974
Postage 11,114
Printing Services 35,702
Supplies 2,083
Total Printing & Distribution 55,873
Insurance: Automomile 1,267
Health-Monks 36,551
Property and Liability 4,137
Total Insurance 41,955
Equipment Expenses: Equipment Purchases 814
Equipment Rental 2,926
Maintenance Contracts & Repairment 10,719
Total Equipment Expenses 14,459
Automobile 3,027
Bank Charges 256
Building and Ground 812
Contributions/Hospitality & Gifts 8,148
Dilivery & Cargo 2,079
Foods & Supplies 2,078
Fund raising 16,475
Medical-Monks 6,478
Miscellaneous 1,804
Office Expenses 3,739
Security Services 1,219
School Expenses 6,798
Telephone and Internet 3,180
Travel 6,429
Total Expenses 231,857 **
Net Income and Expenses $285,610
Less Cash Provided for: -Operating Expenses (Accounts Payable) (15,951)
-80th Luangta Chi’s Year Building $(70,156)
Net Cash Flows $199,503
NOTE: * Donation-Luangta Chi’s 80th Year Building Funds is included net income/expenses from Luangta Chi’s Birthday event.
** Total expenses are not included expenses for Lunagta Chi’s Birthday and Tipitaka events which are reported as net donations.
Nisakorn Praisaengpetch Phramaha Thanat Inthisan
Assistant Treasurer President
24. แสงธรรม 22 Saeng Dhamma
ขอเชิญทุกท่านร่วมนมัสการพระสารีรกธาตุ ณ อุโบสถ วัดไทยฯ ดี.ซี.
ิ
Those who are interested in Thai Theravada Buddhism and
members of the general public are cordially invited to Wat
Thai, D.C., Temple to pay their respect to or simply view the
Buddha relics on display in the chanting hall.
ปฏิบัติธรรมประจ�ำเดือน สิงหำคม
ณ วัดไทยกรุงวอชิงตัน, ดี.ซี. 20 สิงหาคม 2554
ศึกษาและปฏิบัติธรรมตามแนวพระไตรปิฎก
� สาธยายพระไตรปิฎก ภาษาบาลี
� ฟังบรรยายธรรม - ธรรมสากัจฉา
� เจริญจิตตภาวนา - แผ่เมตตา
พร้อมกันบนอุโบสถศาลา เวลา 9.00 A.M.