Wat Thai Washington, D.C.

1. สื่อส่องทาง สว่างอ�าไพ
แสงธรรม
ทุกชีวิตมีปัญหำ พระพุทธศำสนำมีทำงแก้
วำรสำรธรรมะรำยเดือนที่เก่ำแก่ที่สุดในอเมริกำ
ปีที่ 36 ฉบับที่ 425 ประจ�ำเดือนกันยำยน พ.ศ. 2553 Vol.36 No.425 September, 2010
Objectives :
�To promote Buddhist activities. สำรบัญ
�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
INSIGHT, BY THE NATURE METHOD.......................... 2
เจ้าของ : วัดไทยกรุงวอชิงตัน, ดี.ซี. SAMADHI IN BUDDHISM Ven. Prayudh Payutto............ 7
ที่ปรึกษา : พระวิเทศธรรมรังษี IT CAN BE DONE Ven. Ajanh Chah..................... 10
กองบรรณาธิการ : The Hot News Of World Buddhism ...........................17
ดร.พระมหำถนัด อตฺถจำรี ขอเชิญร่วมสร้าง พระไตรปิฎกภาษาปาฬิ อักษรสยาม....20
พระสมุห์ณัฐิวุฒิ ปภำกโร ปฏิบัติธรรมประจ�ำเดือนกันยำยน................................. 22
พระจรินทร์ อำภสฺสโร เสียงธรรม...จากวัดไทย...........................หลวงตาชี 23
พระมหำเรืองฤทธิ์ สมิทฺธิญำโณ ประมวลภาพกิจกรรมต่างๆ เดือนสิงหาคม .............. 30
พระสุริยำ เตชวโร เสียงธรรม...จากหลวงตาชี ........................................ 32
พระมหำสรำวุธ สรำวุโธ ท่องแดนพระพุทธศำสนำ ๒,๓๐๐ ปี ดร.พระมหำถนัด 39
พระมหำประดู่ชัย ภทฺทธมฺโม เทศกำลวันสำรทไทย.................................................... 43
พระมหำศรีสุพรณ์ อตฺตทีโป สำระธรรมจำก...พระไตรปิฎก ..................................... 45
พระอนันต์ภิวัฒน์ พุทฺธรกฺขิโต Thai Temple’s News....................โดย Handy 46
และอุบำสก-อุบำสิกำวัดไทยกรุงวอชิงตัน, ดี.ซี. อนุโมทนำพิเศษ / Special Thanks........................... 47
SAENG DHAMMA Magazine รำยนำมผู้บริจำคเดือนสิงหำคม .........Ven. Sarawut 48
is published monthly by รำยนำมผู้บริจำคออมบุญประจ�ำปีและเจ้ำภำพภัตตำหำรเช้ำ... 53
Wat Thai Washington, D.C. Temple รำยนำมเจ้ำภำพถวำยเพล / Lunch............................ 54
At 13440 Layhill Rd., ก�ำหนดกำรท�ำบุญวันสำรทไทย.................................... 62
Silver Spring, MD 20906
Tel. (301) 871-8660, 871-8661
Fax : 301-871-5007 Photos taken by
E-mail : watthaidc@hotmail.com Mr. Sam & Bank, Ms. Golf,
Homepage : www.watthaidc.org Ven. Pradoochai,
Radio Network : www.watthai.iirt.net Mr. Yuttachat,
2,500 Copies Ven. Ananphiwat, Mr. Kevin,

2. ถ้อยแถลง
“วันคืนที่ล่วงไปๆ บัดนี้ท่านท�าอะไรอยู่” เป็นค�ำกล่ำวให้ระลึกถึงกำรใช้ชีวิตของผู้คนว่ำเป็นชีวิตที่มีคุณ มีค่ำหรือ
ไม่ เพรำะโลกนี้เปรียบเหมือนศำลำให้อำศัยชั่วครำวเท่ำนั้น ไม่มีใครยั่งยืนคู่โลก ควำมพยำยำมในกำรจะยืดชีวิตของโลกกำร
แพทย์ก็ดี โลกแห่งวิทยำศำสตร์ต่ำงๆ ก็ดี อื่นๆ ก็ดี หำได้ท�ำให้มนุษย์เรำเป็นอมตะไม่ เกิดเท่ำไร ตำยเท่ำนั้น เพรำะวิถีทำงที่
พยำมยำมท�ำอยู่เป็นได้แค่เพียงยื้อเวลำให้ยำวขึ้นเท่ำนั้นเอง แต่กำรอยู่บนพื้นโลกนี้นำนๆ ก็ไม่ได้หมำยควำมว่ำจะท�ำให้คนๆ
นั้นมีคุณค่ำมำกขึ้นแต่อย่ำงไร คุณค่ำของคนอยู่ที่กำรกระท�ำของเขำเท่ำนั้นเอง ท่ำนอำจำรย์พุทธทำสได้ประพันธ์ไว้อย่ำงน่ำ
สนใจว่ำ
โลกนี้เปรียบ ศาลา ให้อาศัย ระเดี๋ยวใจ ผ่อนพัก แล้วจักผัน
ป
ทางที่ดี เมื่อพราก ไปจากมัน ควรสร้างสรรค์ ส่งเสริม เพิ่มคะแนน
เมื่อเราได้ เกิดมา ในอาโลก ด้พ้นโศก พ้นภัย สบายแสน
ไ
จึงควรสร้าง สิ่งชอบ ไว้ตอบแทน ให้เป็นแดน ดื่มสุข ขึ้นทุกกาล
คุณความดี ของท่าน กาลก่อนก่อน ที่ท่านสอน ไว้ประจักษ์ เป็นหลักฐาน
เราเกิดมา อาศัย ได้ส�าราญ ควรหรือผ่าน พ้นไป ไม่ค�านึงฯ
กันยำยนของทุกปี วัดไทยฯ ดี.ซี. จะมีงำนบุญใหญ่ประจ�ำปีที่เปิดโอกำสให้มีกำรออกร้ำนขำยอำหำรแบบสงกรำนต์
คืองำนวันสำรทไทย โดยประเพณีนี้ก็สืบเนื่องมำจำกกำรกตัญญูกตเวทีอุทิศบุญกุศลแด่บรรพชนผู้ล่วงลับดับขันธ์ เพรำะเชื่อ
กันว่ำในช่วงท้ำยแห่งเดือน ๑๐ จะมีกำรปลดปล่อยให้ผู้ล่วงลับกลับมำรับส่วนบุญกุศลจำกญำติได้ ๑๕ วัน คือจำกวันแรม ๑
– ๑๕ ค�่ำ เดือน ๑๐ ทำงปักษ์ใต้จึงมีพิธีทั้งรับและส่งในวันดังกล่ำว ในช่วงของเทศกำลที่เรียกกันว่ำ วันชิงเปรต ภำคเหนือ
เรียกงำนช่วงนี้ว่ำ สลำกภัต หรือก๋วยสลำก พี่น้องท้องถิ่นอีสำนก็จะเป็นบุญข้ำวสำก ภำคกลำง วันสำรทไทย ส่วนด้ำนวัตถุ
ทำนนั้นช่วงเดือน ๑๐ ถือเป็นช่วงที่สมบูรณ์ในด้ำนผลมำกรำกไม้ พืชพันธ์ุธัญญำหำรต่ำงผลิดอกออกผลโดยเฉพำะผลไม้จึงมี
กำรประดับประดำเป็นวัตถุทำน นอกจำกนั้นยังมีขนมที่โดดเด่นและสำมำรถถือว่ำเป็นขนมของเทศกำล เช่น กระยำสำรท
(ภำคกลำง) ขนมลำ พอง ดีซ�ำ ขนมบ้ำ ขนมไข่ปลำฯ (ภำคใต้) พุทธศำสนำเน้นย�้ำเรื่องบุคคลที่หำได้ยำกไว้ ๒ ประกำร คือ
บุพกำรี และกตัญญูกตเวที ดังนั้น โอกำสที่ได้เกิดมำเป็นมนุษย์ แม้ไม่ได้มีโอกำสรับฟังธรรมจำกพระพุทธเจ้ำโดยตรง แต่ก็ยัง
มีโอกำสได้ศึกษำธรรมที่พระองค์ทรงตรัสรู้ผ่ำนพระไตรปิฎก หรือผ่ำนพระเจ้ำพระสงฆ์องค์สำมเณร ได้ศึกษำหลักธรรมนี้ จึง
สมควรอย่ำงยิงทีเรำเหล่ำชำวพุทธควรจะได้เป็นผูให้กำรอุปกำระก่อน และเป็นผูรบรูคณของท่ำนผูให้กำรอุปกำระมำก่อนแล้ว
่ ่ ้ ้ั ุ้ ้
ก็รู้จักกระท�ำกำรตอบแทนคุณ ถ้ำเรำสำมำรถสำนต่อแนวคิดนี้ต่อเนื่องไปได้ มีกำรเอื้อเฟื้อเผื่อแผ่เกื้อกูล โอบอ้อมอำรีกันและ
กัน มีจิตใจรักใคร่กลมเกลียว เป็นชีวิตที่มีคุณค่ำต่อคนอื่น สิ่งอื่น สังคมก็เป็นสุข โลกทั้งผองพี่น้องกัน ไม่นำนเรำก็จำกโลกนี้
กันไปทั้งหมด
ส�ำหรับวันสำรทไทยปีน วัดไทยฯ ดี.ซี. ก�าหนดจัดในวันอาทิตย์ที่ ๑๙ กันยายน ศกนี้ ตังแต่เวลำ ๐๘.๐๐ – ๑๖.๐๐ น.
ี้ ้
อย่ำลืม ร่วมงำนวันสำรท สืบสำนประเพณีกตัญญูกตเวที ท�ำบุญตักบำตรอุทิศบุญกุศลแด่บรรพชน ชมกิจกรรมมำกมำย
ท้ำยสุดขออ�ำนวยพรให้ญำติมตรทุกท่ำนจงเป็นผูมบญกุศล และแบ่งปันไปยังผูอนทังทียงมีชวตอยูหรือล่วงลับไปแล้ว
ิ ้ี ุ ้ ื่ ้ ่ ั ี ิ ่
ด้วยให้พ้นจำกทุกข์มีควำมสุขยิ่งๆ ขึ้นไปด้วยกันทุกท่ำนทุกคนเถิด
คณะผู้จัดท�า

3. แสงธรรม 1 Saeng Dhamma
The Buddha’s Words
พุทธสุภาษิต
อจริตฺวา พฺรหฺมจริยํ อลทฺธา โยพฺพเน ธนํ
เสนฺติ จาปาติขีณา ว ปุราณานิ อนุตฺถุนํ ฯ (๑๕๖)
เมืออยูในวัยหนุมสาว ไม่ทาตัวให้ดี และไม่หาทรัพย์ไว้ พอถึงวัยแก่เฒ่า
่ ่ ่ ํ
พวกเขาย่อมนอนทุกข์ ทอดถอนใจรําพึงถึงความหลัง เหมือนธนูหก (ใช้ยงอะไรก็ไม่ได้)
ั ิ
Having led neither a good life, nor acquired riches while young,
they lie about like broken bows, sighing about the past.

4. แสงธรรม 2 Saeng Dhamma
INSIGHT,
BY THE NATURE METHOD
by Buddhadasa Bhikkhu
http://www.buddhanet.net/budasa10.htm
INSIGHT, BY THE NATURE METHOD Path. Naturally occurring concentration, which is
I n this chapter we shall see how concentra-
tion may come about naturally on the one
hand, and as a result of organized practice on
sufficient and suitable for use in introspection,
is harmless, having none of the disadvantages
inherent in concentration developed by means
the other. The end result is identical in the two of intensive training.
cases: the mind is concentrated and fit to be In the Tipitaka, there are numerous refer-
used for carrying out close introspection. One ences to people attaining naturally all states of
thing must be noticed, however: the intensity Path and Fruit. This generally came about in the
of concentration that comes about naturally is presence of the Buddha himself but also hap-
usually sufficient and appropriate for introspec- pened later with other teachers. These people
tion and insight, whereas the concentration did not go into the forest and sit, assiduously
resulting from organized training is usually ex- practicing concentration on certain objects in
cessive, more than can be made use of. Fur- the way described in later manuals.
thermore, misguided satisfaction with that high- Clearly no organized effort was involved
ly developed concentration may result. While when arahantship was attained by the first five
the mind is fully concentrated, it is likely to be disciples of the Buddha on hearing the Discourse
experiencing such a satisfying kind of bliss and on Non - selfhood, or by the one thousand her-
well- being that the meditator may become at- mits on hearing the Fire Sermon. In these cases,
tached to it, or imagine it to be the Fruit of the keen, penetrating insight came about quite nat-

5. แสงธรรม 3 Saeng Dhamma
urally. These examples clearly show that natu- ness or spiritual well being. Doing good in some
ral concentration is liable to develop of its own way, even giving alms, considered the most ba-
accord while one is attempting to understand sic form of merit-making, can be a source of joy.
clearly some question, and that the resulting Higher up, at the level of morality, completely
insight, as long as it is firmly established must blameless conduct by way of word and action
be quite intense and stable. It happens natu- brings an increase in joy. Then in the case of
rally, automatically in just the same way as the concentration, we discover that there is a defi-
mind becomes concentrated the moment we nite kind of delight associated with the lower
set about doing arithmetic. Likewise in firing a stages of concentration.
gun, when we take aim, the mind automatically This rapture has in itself the power to induce
becomes concentrated and steady. This is how tranquillity. Normally the mind is quite unre-
naturally occurring concentration comes about. strained, continually falling slave to all sorts of
We normally overlook it completely because it thoughts and feelings associated with enticing
does not appear the least bit magical, miracu- things outside. It is normally restless, not calm.
lous, or awe inspiring. But through the power of But as spiritual joy becomes established, calm
just this naturally occurring concentration, most and steadiness are bound to increase in propor-
of us could actually attain liberation. We could tion. When steadiness has been perfected, the
attain the Fruit of the Path, Nirvana, arahantship, result is full concentration. The mind becomes
just by means of natural concentration. tranquil, steady, flexible, manageable, light and
So don’t overlook this naturally occurring at ease, ready to be used for any desired pur-
concentration. It is something most of us either pose, in particular for the elimination of the de-
already have, or can readily develop. We have filements.
to do everything we can to cultivate and de- It is not a case of the mind’s being rendered
velop it, to make it function perfectly and yield silent, hard and rocklike. Nothing like that hap-
the appropriate results, just as did most of the pens at all. The body feels normal, but the
people who succeeded in becoming arahants, mind is especially calm and suitable for use in
none of whom knew anything of modern con- thinking and introspection. It is perfectly clear,
centration techniques. perfectly cool, perfectly still and restrained. In
Now let us have a look at the nature of the other words, it is fit for work, ready to know. This
states of inner awareness leading up to full in- is the degree of concentration to be aimed for,
sight into “the world,” that is, into the five aggre- not the very deep concentration where one sits
gates. The first stage is joy (piti), mental happi- rigidly like a stone image, quite devoid of aware-

6. แสงธรรม 4 Saeng Dhamma
ness. Sitting in deep concentration like that, one been surrounded by too many false views. But
is in no position to investigate anything. A deep- however it turns out, the insight that does arise
ly concentrated mind cannot practice introspec- is bound to be something quite special, for in-
tion at all. It is in a state of unawareness and is stance extraordinarily clear and profound. If the
of no use for insight. DEEP CONCENTRATION IS knowledge gained is right knowledge, corre-
A MAJOR OBSTACLE TO INSIGHT PRACTICE. To sponding with reality, corresponding with Dham-
practice introspection one must first return to ma, then it will progress, developing ultimately
the shallower levels of concentration; then one into right and true knowledge of all phenom-
can make use of the power the mind has ac- ena. If insight develops in only small measure,
quired. Highly developed concentration is just a it may convert a person into an Aryian at the
tool. In this developing of insight by the nature lowest stage; or if it is not sufficient to do that, it
method, we don’t have to attain deep concen- will just make him a high- minded individual, an
tration and sit with the body rigid. ordinary person of good qualities.
Rather, we aim at a calm, steady If the environment is suitable and
mind, one so fit for work that when good qualities have been properly
it is applied to insight practice, it and adequately established, it is
gains right understanding with re- possible to become an arahant. It
gard to the entire world. Insight so all depends on the circumstances.
developed is natural insight, the same sort as But however far things go, as long as the mind
was gained by some individuals while sitting lis- has natural concentration, this factor called in-
tening to the Buddha expounding Dhamma. It is sight is bound to arise and to correspond more
conducive to thought and introspection of the or less closely with reality. Because we, being
right kind, the kind that brings understanding. Buddhists, have heard about, thought about and
And it involves neither ceremonial procedures studied the world, the five aggregates and phe-
nor miracles. nomena, in the hope of coming to under stand
This doesn’t mean, however, that insight will their true nature, it follows that the knowledge
arise instantaneously. One can’t be an arahant we acquire while in a calm and concentrated
straight off. The first step in knowledge may state will not be in any way misleading. It is
come about at any time, depending once again bound to be always beneficial.
on the intensity of the concentration. It may The expression “insight into the true nature
happen that what arises is not true insight, be- of things” refers to seeing transience, unsatisfac-
cause one has been practicing wrongly or has toriness and non-selfhood, seeing that nothing

7. แสงธรรม 5 Saeng Dhamma
is worth getting, nothing is worth being, seeing the truth of the statement that there is no state
that no object whatsoever should be grasped of being such that to maintain it will not involve
at and clung to as being a self or as belonging struggle. The trouble and struggle necessary to
to a self, as being good or bad, attractive or re- maintain one’s state of being are simply the re-
pulsive. Liking or disliking anything, even if it is sult of blind infatuation with things, of clinging
only an idea or a memory, is clinging. To say that to things. If we were to give up trying to get or
nothing is worth getting or being is the same as to be anything, how could we continue to exist?
to say that nothing is worth clinging to. “Get- This is bound to be a major source of skepticism
ting” refers to setting one’s heart on property, for anyone who has not given much thought to
position, wealth, or any pleasing object. “Being” the matter. The words “getting” and “being” as
refers to the awareness of one’s status as hus- used here refer to getting and being based on
band, wife, rich man, poor man, winner, loser, mental defilements, on craving, on the idea of
or human being, or even the awareness of being “worth getting, worth being,” so that the mind
oneself. If we really look deeply at it, even be- does get and be in real earnest. This is bound to
ing oneself is no fun, is wearisome, because it is lead to depression, anxiety, distress and upset,
a source of suffering. If one can completely give or at least a heavy burden on the mind, right
up clinging to the idea of being oneself, then from beginning to end. Knowing this truth, we
being oneself will no longer be suffering. This shall be constantly on the alert, keeping watch
is what it is to see the worthlessness of being over the mind to see that it doesn’t fall slave
anything, and is the gist of the statement that to getting and being through the influence of
being anything, no matter what, is bound to be grasping and clinging. Aware that in reality things
suffering in a way appropriate to that particular are just not worth getting or being, we shall be
state of being. Any state of being, if it is to con- smart enough to stay aloof from them.
tinue as such, has to be made to last, to endure. If, however, we are not yet in a position to
At the very least, it must endure in one’s mind withdraw completely from having and being, we
in the form of a belief in that particular state of must be mindful and wide awake, so that when
being. When there exists “oneself,” there are we do get or become something, we do so with-
bound to exist things which are other than that out emotional upset. We must not be like those
self and belong to it. Thus one has one’s chil- people who, turning a blind eye and a deaf ear,
dren, one’s wife, one’s this, that and the other. go ahead brainlessly and inexpertly getting or
Then one has one’s duty as husband or wife, becoming, with the result that they fall right into
master or servant, and so on. All this points to the pit of their own stupidity and attachment,

8. แสงธรรม 6 Saeng Dhamma
and end up having to commit suicide. The Buddha and all the other arahants were
The world and all things have the property completely free of desire, yet succeeded in do-
of impermanence, of worthlessness and of not ing many things far more useful than what any of
belonging to anyone. Any individual who grasps us are capable of. If we look at accounts of how
at and clings to anything will be hurt by it, in the the Buddha spent his day, we find that he slept
very beginning when he first desires to get it or for only four hours and spent all the rest of the
to be it, later while he is in the process of get- time working. We spend more than four hours
ting it and being it, and then again after he has a day just amusing ourselves. If the defilements
got it or been it. All the time, before, during and responsible for the desire to be and get things
after, when anyone grasps and clings with deaf had been completely eliminated, what was the
ear and blind eye, he will receive his full meas- force that motivated the Buddha and all Ara-
ure of suffering, just as can be seen happening hants to do all this? They were motivated by dis-
to all deluded worldlings. It is the same even crimination coupled with goodwill (metta). Even
with goodness, which everyone values highly. If actions based on natural bodily wants such as
anyone becomes involved with goodness in the receiving and eating alms food were motivated
wrong way and clings to it too much, he will by discrimination They were free of defilements,
derive just as much suffering from goodness as free of all desire to keep on living in order to be
he would from evil. In becoming involved with this or to get that, but they did have the ability
goodness, we have to bear in mind that it pos- to discriminate between what was worthwhile
sesses this property. and what was not as the motivating force that
A skeptic may ask: “If nothing at all is worth sent their bodies out to find food. If they found
getting or being, does it follow that nobody food, well and good; if not, never mind. When
ought to do any work or build up wealth, posi- they were suffering with fever, they knew how
tion and property?” Anyone who comprehends to treat it and did so as well as possible on the
this subject can see that a person equipped with basis of this knowledge. If the fever was quite
right knowledge and understanding is actually in overpowering and they were not strong, they re-
a far better position to carry out any task than called that to die is natural. Whether they lived
one who is subject to strong desires, foolish, and or died was of no significance to them; they
lacking in understanding. Very briefly, in becom- were of equal value in their eyes.
ing involved in things, we must do so mindfully;
To be continued
our actions must not be motivated by craving.
The result will follow accordingly.

9. แสงธรรม 7 Saeng Dhamma
Samadhi
in Buddhism
by Ven. Prayudh Payutto
Lecture delivered at Wat Dhammaram, Chicago, U.S.A. on May 6, 1996
...Continued from last issue...
But the Buddha was not satisfied. If our goal is
T here are eight levels of jhana: four
Jhanas of the Fine-Material Sphere and
four Jhanas of the Immaterial Sphere. The Bud-
to have psychic power and to attain jhana only,
we do not need Buddhism, because other peo-
ple have achieved them already. This is a point
dha’s first master, Alara Kalama, attained the to which we have to pay attention. Please note
seventh level of jhana-Akincannayatana (Sphere that after the Buddha attained Enlightenment,
of nothingness). The Buddha went to study with he discouraged the use of Samadhi for the pur-
him and also attained this level. But the Buddha pose of attaining psychic power and for the mar-
was not satisfied, he left and went to study with vels of performing miracles.
Master Uddaka Ramaputta. This master attained The Buddha outlined the three Marvels (Pati-
one level higher: the eighth level ofjhana-Nevas- hariya) in connection with Samadhi as follows:
annanasannayatana (Sphere of neither percep- 1. Marvel of psychic power (Iddhi-patihariya):
tion nor non-perception).. The Buddha attained the ability to use different kinds of psychic pow-
this level as well. His master informed him that er: to fly, to walk in the air/on the water, to go
he had completed the knowledge that he could beneath the earth, etc.. .
obtain from him and invited him to stay and 2. Marvel of mind-reading (Adesana-patihari-
teach the followers. The Buddha considered the ya): the ability to read the minds of others: what
proposal but concluded that this was not his they think, how they think, what they intend to
goal. He left again, this time to search on his do, or how the state of their mind is.
own. 3. Marvel of teaching (Anusasani-patihariya):
Many yogis, ascetics, hermits before the Bud- the teaching of the way to cultivate wisdom, to
dha era had psychic power and attained jhanas. know the truth by oneself.

10. แสงธรรม 8 Saeng Dhamma
Only the third Marvel is praised by the Buddha, for them to give us what we wish to obtain. As
the first and second Marvels are discouraged. a result, we do not know how to face problems,
Why so? One important reason is that with the how to solve problems, how to move on in life.
first and second Marvels, when someone is able We are bound to stay in place without making any
to do these things, the ability belongs to him progress. The Buddha did not want this to happen.
only. Other people will simply be interested to We can see that the Buddha exceeded eve-
view them as miracles and come to rely on him. ryone in psychic power. Even though he only
When people rely on others, they are depend- praised anusasanipatihariya, he was also su-
ent and are not free. In the case of the third Mar- preme in iddhi-patihariya and adesana-patihar-
vel, the Buddha taught people to cultivate wis- iya. It should be noted that during all of the 45
dom. It is a marvel in the sense that when they years that the Buddha taught Dhamma (the laws
achieved wisdom, they saw the truth for them- of nature), he never used his psychic power for
selves. When they saw the truth for themselves, anyone to gain anything. This is an important
they knew how to do by themselves whatever observation which is often ignored. Why is it that
they were taught to do and thus became inde- the Buddha never used his psychic power for
pendent of the Buddha. In the same way that anyone to obtain what he wanted during those
he himself came to see the truth, the Buddha 45 years? It is because the Buddha did not want
taught others to cultivate wisdom. When wis- anyone to depend on him. If people kept rely-
dom was developed, people were able to see ing on him, they would become careless; they
the truth as the Buddha saw it. They became would not think of standing on their own feet,
free and did not have to rely on the Buddha not learn to cope with problems on their own. If
anymore. But with the first and second Marvels, we do not face problems ourselves, we will not
they had to count on the Buddha and hoped learn. So, if we are interested in psychic power,
to depend on him continuously. The Buddha we have to be careful not to go astray from
wanted them to be independent. Therefore, he the doctrines of Buddhism. Any interest that we
discouraged the attainment of the first and sec- have in it should not be a hindrance for us to
ond Marvels which are good in some particular stand on our own feet. We should discipline and
cases only. We have to be careful when they cultivate ourselves and work diligently to gain
are used in the long term, they can lead to care- the right results. This is one of the important
lessness. When we see people with supernatu- doctrines of Buddhism.
ral power, we respect them, we are drawn to Buddhism transcends the practices of ascet-
them and tend to depend on them. We I wait ics and hermits. In the ancient times-as a matter

11. แสงธรรม 9 Saeng Dhamma
of fact, even today-ascetics and yogis in India meeting with matted-haired ascetics (Jatila).
like to compete with each other in the mat- These ascetics possessed super psychic power
ter of psychic power. But the Buddha did not and were very respected by the public who
like this. He said that if people were concerned held that Arahants should have psychic power.
solely with psychic power, they would not make For this reason, the Buddha went to see them
progress. Under what circumstances then would first. The Buddha reasoned that if he did not
the Buddha use his prove he was-more
psychic power? He advanced, people
would utilize psychic would not listen to
power when he chose him. They would say
to have people who no one could be com-
were proud of their pared to their chief as-
personal psychic pow- cetic. When the Bud-
er accept his superi- dha went to see the
ority and be ready to listen to his teaching. In chief ascetic, he was put to the test for several
the Buddha’s time, people considered psychic nights, but each night he prevailed. In the end,
power as very important; whoever did not have the chief ascetic realized that the Buddha was
it would not be considered an Arahant (one more highly developed. When he realized this
who has attained Nibbana). They believed that and surrendered, he was willing to listen to the
an Arahant must have psychic power. But the Buddha. Before that time he would not listen
Buddha did not think of it as a criterion of being and boasted that he was the number one, oth-
an Arahant. The Buddha was living in a society ers were no match for him. When the chief as-
which had this belief, and as a supreme master- cetic was willing to listen, the Buddha started to
one who proclaimed a great religion-he had to teach him with anusasani-patihariya. He realized
have this kind of power in order for others to the truth and accepted the Buddha’s views on
believe in him in the first place. The Buddha psychic power and the Buddha stopped using it
used his psychic power as a tool to proclaim himself. We see how the Buddha used psychic
Buddhism. At that time, when people with pow- power to conquer the unbelievers. Once they
ers met together, they challenged each other’s surrendered, he stopped using it. He never used
ability. If you did not have the powers, people it as a means to give special favors to anyone.
would not believe in you.
We look at the example of the Buddha’s THE END

12. แสงธรรม 10 Saeng Dhamma
IT CAN BE DONE
By Ajahn Chah
http://www.ajahnchah.org/book/It_Can_Be_Done.php
A t this time please determine your minds
to listen to the Dhamma. Today is the
traditional day of dhammasavana. It is the ap-
ceived the precepts.’’ We talk like this here
in the countryside and so it has become our
habitual way of understanding. If we think like
propriate time for us, the host of Buddhists, this, that we come to receive precepts from the
to study the Dhamma in order to increase our monks on the lunar observance days and that if
mindfulness and wisdom. Giving and receiving the monks won’t give precepts then we don’t
the teachings is something we have been doing have morality, that is only a tradition of delu-
for a long time. The activities we usually perform sion that we have inherited from our ancestors.
on this day, chanting homage to the Buddha, Thinking in this way means that we give up our
taking moral precepts, meditating and listening own responsibility, not having firm trust and con-
to teachings, should be understood as methods viction in ourselves. Then it gets passed down to
and principles for spiritual development. They the next generation, and they too come to ‘re-
are not anything more than this. ceive’ precepts from the monks. And the monks
When it comes to taking precepts, for exam- come to believe that they are the ones who
ple, a monk will proclaim the precepts and the ‘give’ the precepts to the laity. In fact moral-
lay people will vow to undertake them. Don’t ity and precepts are not like that. They are not
misunderstand what is going on. The truth is something to be ‘given’ or ‘received’; but on
that morality is not something that can be giv- ceremonial occasions of making merit and the
en. It can’t really be requested or received from like we use this as a ritual form according to
someone. We can’t give it to someone else. In tradition and employ the terminology.
our vernacular we hear people say, ‘’The ven- In truth morality resides with the intentions
erable monk gave the precepts’’ and ‘’we re- of people. If you have the conscious determina-

13. แสงธรรม 11 Saeng Dhamma
tion to refrain from harmful activities and wrong- are humans. The Buddha taught his Dhamma
doing by way of body and speech then morality for humans. If we people don’t have morality
is coming about within you. You should know it and knowledge of these things then we are not
within yourself. It is okay to take the vows with much different from animals, so it is appropriate
another person. You can also recollect the pre- that we study and learn about them and make
cepts by yourself. If you don’t know what they ourselves able. This is taking advantage of the
are then you can request them from someone precious accomplishment of human existence
else. It is not something very complicated or dis- and bringing it to fulfilment.
tant. So really whenever we wish to receive mo- The profound Dhamma is the teaching that
rality and Dhamma we have them right then. It morality is necessary. Then when there is mo-
is just like the air that surrounds us everywhere. rality, we have a foundation on which we can
Whenever we breathe we take it in. All man- progress in Dhamma. Morality means the pre-
ner of good and evil is like that. If we wish to cepts as to what is forbidden and what is per-
do good, we can do it anywhere, at any time. missible. Dhamma refers to nature and to hu-
We can do it alone or together with others. Evil mans knowing about nature - how things exist
is the same. We can do it with a large or small according to nature. Nature is something we
group, in a hidden or open place. It is like this. do not compose. It exists as it is according to
These are things that are already in existence. its conditions. A simple example is animals. A
But as for morality, this is something that we certain species, such as peacocks, is born with
should consider normal for all humans to prac- its various patterns and colours. They were not
tice. A person who has no morality is no differ- created like that by humans or modified by hu-
ent from an animal. If you decide to live like an mans; they are just born that way according to
animal then of course there is no good or evil nature. This is a little example of how it is in
for you, because an animal doesn’t have any nature.
knowledge of such things. A cat catches mice, All things of nature are existing in the world
but we don’t say it is doing evil, because it has - this is still talking about understanding from a
no concepts or knowledge of good or bad, right worldly viewpoint. The Buddha taught Dhamma
or wrong. These beings are outside the circle for us to know nature, to let go of it and let it
of human beings. It is the animal realm. The exist according to its conditions. This is talking
Buddha pointed out that this group is just living about the external material world. As to Namad-
according to the animal kind of kamma. Those hamma, meaning the mind, it cannot be left to
who understand right and wrong, good and evil, follow its own conditions. It has to be trained. In

14. แสงธรรม 12 Saeng Dhamma
the end we can say that mind is the teacher of time comes we have to let go of it all. It is be-
body and speech, so it needs to be well trained. yond the ability of humans to change this or get
Letting it go according to its natural urges just beyond it. The Dhamma that the Buddha taught
makes one an animal. It has to be instructed is something to be applied while we are here,
and trained. It should come to know nature, but for making actions, words and thoughts correct
should not merely be left to follow nature. and proper. It means he was teaching the minds
We are born into this world and all of us of people so that they would not be deluded
will naturally have the afflictions of desire, anger in regard to nature, and to conventional reality
and delusion. Desire makes us crave after vari- and supposition. The teacher instructed us to
ous things and causes the mind to be in a state see the world. His Dhamma was a teaching that
of imbalance and turmoil. Nature is like that. It is above and beyond the world. We are in the
will just not do to let the mind go after these world. We were born into this world; he taught
impulses of craving. It only leads to heat and us to transcend the world and not to be a pris-
distress. It is better to train in Dhamma, in truth. oner to worldly ways and habits.
When aversion occurs in us we want to express It is like a diamond that falls into a muddy
anger towards people; it may even get to the pit. No matter how much dirt and filth covers it,
point of physically attacking or killing people. that does not destroy its radiance, the hues and
But we don’t just ‘let it go’ according to its the worth of it. Even though the mud is stuck
nature. We know the nature of what is occur- to it the diamond does not lose anything, but is
ring. We see it for what it is, and teach the mind just as it originally was. There are two separate
about it. This is studying Dhamma. things.
Delusion is the same. When it happens we are So the Buddha taught to be above the
confused about things. If we just leave it as it is, world, which means knowing the world clear-
then we remain in ignorance. So the Buddha told ly. By ‘the world’ he did not mean so much
us to know nature, to teach nature, to train and the earth and sky and elements, but rather the
adjust nature, to know exactly what nature is. mind, the wheel of Samsara within the hearts of
For example, people are born with physical people. He meant this wheel, this world. This is
form and mind. In the beginning these things are the world that the Buddha knew clearly; when
born, in the middle they change and in the end we talk about knowing the world clearly we are
they are extinguished. This is ordinary; this is their talking about these things. If it were otherwise,
nature. We cannot do much to alter these facts. then the Buddha would have had to be flying
We train our minds as we can and when the everywhere to ‘know the world clearly.’ It is not

15. แสงธรรม 13 Saeng Dhamma
like that. It is a single point. All dhammas come study the thinking and feeling in our hearts. Just
down to one single point. Like people, which that. It is something we are presently unable to
means men and women. If we observe one man change. If we can change it we can be free of
and one woman, we know the nature of all peo- all suffering and unsatisfactoriness in life, just by
ple in the universe. They are not that different. changing this one point: our habitual world view,
Or learning about heat. If we just know this one our way of thinking and feeling. If we come to
point, the quality of being hot, then it does not have a new sense of things, a new understand-
matter what the source or cause of the heat is; ing, then we transcend the old perceptions and
the condition of ‘hot’ is such. Knowing clearly understanding.
this one point, then The authentic Dham-
wherever there may ma of the Buddha is
be hotness in the uni- not something point-
verse, we know it is ing far away. It teaches
like this. So the Bud- about atta, self, and
dha knew a single that things are not re-
point and thus his ally self. That is all.
knowledge encom- All the teachings that
passed the world. the Buddha gave were
Knowing coldness to pointing out that ‘this
be a certain way, when he encountered cold- is not a self, this does not belong to a self, there
ness anywhere in the world, he already knew it. is no such thing as ourselves or others.’ Now,
He taught a single point, for beings living in the when we contact this, we can’t really read it,
world to know the world, to know the nature we don’t ‘translate’ the Dhamma correctly. We
of the world. Just like knowing people. Knowing still think ‘this is me, this is mine.’ We attach to
men and women, knowing the manner of exist- things and invest them with meaning. When we
ence of beings in the world. His knowledge was do this, we can’t yet disentangle from them; the
such. Knowing one point, he knew all things. involvement deepens and the mess gets worse
The Dhamma that the teacher expounded was and worse. If we know that there is no self, that
for going beyond suffering. What is this ‘going body and mind are really anatta as the Bud-
beyond suffering’ all about? What should we dha taught, then when we keep on investigating,
do to ‘escape from suffering’? It is necessary for eventually we will come to realization of the
us to do some study; we need to come and actual condition of selflessness. We will genu-

16. แสงธรรม 14 Saeng Dhamma
inely realize that there is no self or other. Pleas- to use new garments.
ure is merely pleasure. Feeling is merely feeling. So we will have the exact same feeling
Memory is merely memory. Thinking is merely about our existence in this world. We will not
thinking. They are all things that are ‘merely’ cry or moan over things. We will not be tor-
such. Happiness is merely happiness; suffering mented or burdened by them. They remain the
is merely suffering. Good is merely good, evil is same things as they were before, but our feeling
merely evil. Everything exists merely thus. There and understanding of them has changed. Now
is no real happiness or real suffering. There are our knowledge will be exalted and we will see
just the merely existing conditions. Merely hap- truth. We will have attained supreme vision and
py, merely suffering, merely hot, merely cold, authentic taught the Dhamma that we ought to
merely a being or a person. You should keep know and to see. Where is the Dhamma that we
looking to see that things are only so much. ought to know and see? It is right here within
Only earth, only water, only fire, only wind. We us, this body and mind. We have it already; we
should keep on ‘reading’ these things and inves- should come to know and see it.
tigating this point. Eventually our perception will For example, all of us have been born into
change; we will have a different feeling about this human realm. Whatever we gained by that
things. The tightly held conviction that there is we are going to lose. We have seen people born
self and things belonging to self will gradually and seen them die. We just see this happen-
come undone. When this sense of things is re- ing, but don’t really see clearly. When there is
moved then the opposite perception will keep a birth, we rejoice over it; when people die, we
increasing steadily. cry for them. There is no end. It goes on in this
When the realization of anatta comes to full way and there is no end to our foolishness. See-
measure then we will be able to relate to the ing birth we are foolhardy. Seeing death we are
things of this world - to our most cherished pos- foolhardy. There is only this unending foolish-
sessions and involvements, to friends and rela- ness. Let’s take a look at all this. These things are
tions, to wealth, accomplishments and status natural occurrences. Contemplate the Dhamma
- just the same as we do to our clothes. When here, the Dhamma that we should know and
shirts and pants are new we wear them; they see. This Dhamma is existing right now. Make
get dirty and we wash them; after some time up your minds about this. Exert restraint and
they are worn out and we discard them. There self-control. Now we are amidst the things of
is nothing out of the ordinary there; we are con- this life. We shouldn’t have fears of death. We
stantly getting rid of the old things and starting should fear the lower realms. Don’t fear dying;

17. แสงธรรม 15 Saeng Dhamma
rather be afraid of falling into hell. You should When there is anxiety and regret over it have
be afraid of doing wrong while you still have life. the wisdom to recognize the limits of this anxi-
These are old things we are dealing with, not ety and regret, knowing what they are according
new things. Some people are alive but don’t to the truth. If you can consider things in this
know themselves at all. They think, “What’s the way then wisdom will arise. Whenever suffering
big deal about what I do now; I can’t know what occurs, wisdom can arise there, if we investigate.
is going to happen when I die.’’ They don’t think But people generally do not want to investigate.
about the new seeds they are creating for the Wherever pleasant or unpleasant experience
future. They only see the old fruit. They fixate happens, wisdom can arise there. If we know
on present experience, not realizing that if there happiness and suffering for what they really
is fruit it must have come from a seed, and that are then we know the Dhamma. If we know
within the fruit we have now are the seeds of the Dhamma, we know the world clearly; if we
future fruit. These seeds are just waiting to be know the world clearly, we know the Dhamma.
planted. Actions born of ignorance continue the Actually, for most of us, if something is displeas-
chain in this way, but when you are eating the ing we don’t really want to know about it. We
fruit you don’t think about all the implications. get caught up in the aversion to it. If we dislike
Wherever the mind has a lot of attachment, someone we don’t want to look at his face or
just there will we experience intense suffering, get anywhere near him. This is the mark of a
intense grief, intense difficulty. The place we foolish, unskilful person; this is not the way of a
experience the most problems is the place we good person. If we like someone then of course
have the most attraction, longing and concern. we want to be close to him, we make every
Please try to resolve this. Now, while you still effort to be with him, taking delight in his com-
have life and breath, keep on looking at it and pany. This also is foolishness. They are actually
reading it until you are able to ‘translate’ it and the same, like the palm and back of the hand.
solve the problem. When we turn the hand up and see the palm,
Whatever we are experiencing as part of our the back of the hand is hidden from sight. When
lives now, one day we will be parted from it. So we turn it over then the palm is not seen. Pleas-
don’t just pass the time. Practice spiritual culti- ure hides pain and pain hides pleasure from our
vation. Take this parting, this separation and loss sight. Wrong covers up right, right covers wrong.
as your object of contemplation right now in the Just looking at one side our knowledge is not
present, until you are clever and skilled in it, complete. Let’s do things completely while we
until you can see that it is ordinary and natural. still have life. Keep on looking at things, separat-

18. แสงธรรม 16 Saeng Dhamma
ing truth from falsehood, noting how things re- become a slave to virtue and to your concepts
ally are, getting to the end of it, reaching peace. of what is good. It puts you in difficulty, and
When the time comes we will be able to cut there will not be an end to your tears. It does
through and let go completely. Now we have not matter how much good you have practiced,
to firmly attempt to separate things - and keep if you are attached to it then you are still not
trying to cut through. free and there will be no end to tears. But one
The Buddha taught about hair, nails, skin who transcends good as well as evil has no
and teeth. He taught us to separate here. A per- more tears to shed. They have dried up. There
son who does not know about separating only can be an end. We should learn to use virtue,
knows about holding them to himself. Now not to be used by virtue.
while we have not yet parted from these things In a nutshell, the point of the teaching of the
we should be skilful in meditating on them. We Buddha is to transform one’s view. It is possible
have not yet left this world, so we should be to change it. It only requires looking at things
careful. We should contemplate a lot, make co- and then it happens. Having been born we will
pious charitable offerings, recite the scriptures a experience aging, illness, death and separation.
lot, practise a lot: develop insight into imperma- These things are right here. We don’t need to
nence, unsatisfactoriness, and selflessness. Even look up at the sky or down at the earth. The
if the mind does not want to listen we should Dhamma that we need to see and to know can
keep on breaking things up like this and come be seen right here within us, every moment of
to know in the present. This can most definitely every day. When there is a birth, we are filled
be done. One can realize knowledge that tran- with joy. When there is a death, we grieve. That’s
scends the world. We are stuck in the world. how we spend our lives. These are the things we
This is a way to ‘destroy’ the world, through need to know about, but we still have not really
contemplating and seeing beyond the world so looked into them and seen the truth. We are
that we can transcend the world in our being. stuck deep in this ignorance. We ask, ‘’When will
Even while we are living in this world our view we see the Dhamma,’’ but it is right here to be
can be above the world. seen in the present.
In a worldly existence one creates both good
and evil. Now we try to practice virtue and give To be Continued
up evil. When good results come then you
should not be under that good, but be able to
transcend it. If you do not transcend it then you

19. แสงธรรม 17 Saeng Dhamma
The Hot News of World Buddhism
�Another Buddhist temple opens in Russia. � There is no gender bias in Buddhism.
By Prime Time Russia, 15 August, 2010 By Sify News, Aug 21, 2010
Chita, Russia -- The spiritual leader of Rus- Dalai Lama celebrates birthday with sup-
sian Buddhists, Pandito Hambo Lama Damba porters
Ayushev, has dedicated a new temple in the Lahaul, India -- Tibetan spiritual leader Dalai
East Siberian city of Chita. Lama said in Himachal Pradesh’s Lahaul district
Describing it as a “historic event”, the head on Friday, there is no gender bias in Buddhism
of the Russian Buddhists said that Chita has and nothing prevents a woman from becoming
thus become the second Russian city, after St. his successor.
Petersburg, to welcome a Buddhist monastery. “So the purpose of the incarnation is to
The idea to build it came about 16 years serve people about dharma (faith). If the cir-
ago. Construction works however, began only cumstances are such, female form is more
in 2007. useful, then why not,” said Dalai Lama. He
The previous monastery was built in Chita also added that that the female Dalai Lama
111 years ago, but was burnt down 15 years should be attractive.
later, in unclear circumstances. The new one “And I also mentioned in case Dalai Lama’s
is said to resemble it, having embodied the incarnation one female comes then must be
features of the Buddhist-Buryat architecture. very attractive female. So the very reason, you
The statue of Buddha in brass has the height see more influence to others, an ugly female
of an average man – 1.8 meters (6 feet) as well then may not much effective,” added Dalai
as heads of dragons, and the Buddhist altar Lama.
was cast in the Mongolian capital, Ulan Bator. Dalai Lama is on a four-day-long visit to the

20. แสงธรรม 18 Saeng Dhamma
region, to give discourses on Buddhism. copper-domed traditional Tibetan Buddhist
temple on the centre’s land.
�Worship rooms provided for Buddhist The 14.5 meter tall temple will perch, by
inmates. By The Jakarta Post, Aug 9, 2010 the retreat center, on top of the cliffs at Gar-
KUTA, Bali (Indonesia) -- Kerobokan Peniten- ranes, near Allihies, west Cork. The retreat
tiary in Kuta has recently provided worship center, which was founded in 1992, sits on 150
rooms for Buddhist in- acres.
mates, adding to the Matt Padwick, the
prison’s existing wor- director of the retreat
ship facilities for Hindus, said “A number of fish-
Muslims and Christians, ermen returning to
a prison warden says. (Castletownbere) port
Prison head Siswanto tell us they love to see
said the small vihara, the centre because
called Cetiya Dhama they then feel they are
Metta, was built using home. Maybe they will
funds donated by the soon see a new building
Balinese Buddhist com- which will be like a spir-
munity. itual lighthouse.”
“There are 13 inmates who hold Buddhist The temple’s construction will follow Ti-
beliefs. We thank you for the help of the Bud- betan designs and will cost about €1 million.
dhist community here,” Siswanto said. The It is hoped that construction will get underway
prison is currently home to 759 prisoners. later this year and the temple will be com-
“We hope the vihara will become a place pleted within 18 months.
for Buddhist inmates here to pray and seek Padwick said “We need to fundraise the
peace,” said Ida Bagus Rahula, the chairwom- money before we can start. At the moment
an of the Bali chapter of the Indonesian Or- we have collected just over €100,000. In some
ganization for Buddhist Followers (Walubi). ways it is the most difficult time to raise
money because of the economy and we are
taking on a challenge. But so far we have had
� Ireland’s first Buddhist temple to be built a very positive response.”
By CATHY HAYES, IrishCentral.com, July 22, 2010
Each year 300 people come a visit the
The first copper-domed Tibetan Buddhist center for weekend retreats, to learn art and
temple will be built on the coast of west Cork meditation.
Garranes, Ireland -- It has been announced that “We have a wonderful view here. Many of
the Dzogchan Beara retreat centre will build a the people who come here to learn meditation

21. แสงธรรม 19 Saeng Dhamma
do so on the recommendation of family and Vesak.
friends and that’s very nice,” said Padwick “I “The embassy hosts this event to promote
think with the development of the temple we the oneness of the Sri Lankans here. The Vesak
are looking forward to a very bright future.” day, like any other festival, stresses on leading
The name Dzogchen Beara means “great per- a moral and compassionate life. The celebra-
fection” in Buddhist tradition. Tibetan masters tion here is joined in by people of all com-
have commented in the past on the beautiful munities and religions, which reflects the true
surrounding of the center and the profound message of the day,” said one of the em-
peace there. bassy officials.
“We welcome everyone, from all walks of life The events, which began in the morning
and of any faith or none, and offer many different with traditional celebrations, concluded with
ways to visit Dzogchen Beara,” said Padwick. a colourful cultural show staged by the Sri
Lankan community in Qatar. Electrically lit
toranas, colourful lanterns called Vesak koodu
and bhakti gee or Buddhist devotional songs,
were the highlights of the event.
Enormous lighted structures erected at the
embassy premises illustrated a story from the
550 Jataka Katha (Past Life Stories) of the Bud-
dha. With the structure and lanterns, the or-
ganisers were able to create the traditional
festive atmosphere of Vesak. The lanterns
signify the light of the Buddha, Dharma and
the Sangha. The Sri Lankan children sang tra-
� Sri Lankans celebrate Vesak in Qatar.
ditional songs and presented a short skit on
By THE PENINSULA. the life of the Buddha. Prior to the event, a
DOHA, Qatar -- Hundreds of people gathered meditation session was held as per tradition.
at the Sri Lankan Embassy yesterday to mark Vesak is celebrated in Thailand, India, Sri
Vesak, which is celebrated as a religious and a Lanka, Cambodia, Indonesia, Myanmar, Viet-
cultural festival in Sri Lanka. The day, observed nam and Laos and by Buddhists in some
by practicing Buddhists in many Asian countries, Western countries.
marks the birth, enlightenment and passing
away of Gautama Buddha.
Sri Lankans light traditional lamps at the Sri
Lankan Embassy yesterday on the occasion of

22. แสงธรรม 20 Saeng Dhamma
พระไตรปิฎกภาษาปาฬิ อักษรสยาม
พระไตรปิฎกภาษาปาฬิ อักษรสยาม
จุลจอมเกล้าบรมธัมมิกมหาราช พ.ศ. ๒๔๓๖ ฉบับอนุรักษ์ดิจิทัล พ.ศ. ๒๕๕๓
ชุดพิเศษ ๔๐ เล่ม ชุดนี้
ทรงสร้างเป็นพระพุทธบูชา
โดย
หม่อมเจ้าหญิง วุฒิเฉลิม วุฒิชัย
พระราชนัดดาใน
พระบาทสมเด็จพระปรมินทรมหาจุฬาลงกรณ์ พระจุลจอมเกล้าเจ้าอยู่หัวแห่งกรุงสยาม บรมธัมมิกมหาราช
พระมหากษัตริย์ไทยผู้ทรงพิมพ์พระไตรปิฎกเป็นชุดหนังสือที่ทันสมัยชุดแรกของมนุษยชาติ
และได้รับพระราชทานเป็นคลังอารยธรรมทางปัญญาสูงสุดแก่สถาบันส�าคัญต่างๆ
ไม่น้อยกว่า ๓๐ ประเทศทั่วโลก เมื่อหนึ่งศตวรรษที่แล้ว
เพื่อเป็นพระบรมราชศรัทธานุสรณ์ในสมเด็จพระบรมอัยยิกาธิราชผู้ประเสริฐพระองค์นั้น
หม่อมเจ้าหญิง วุฒิเฉลิม วุฒิชัย
จึงทรงอุปถัมภ์การพิมพ์และการอัญเชิญพระไตรปิฎก จปร. อักษรสยาม ฉบับอนุรักษ์ดิจิทัลชุดนี้
เป็นพระธัมมทานชุดแรกแก่พระอารามไทยในประเทศสหรัฐอเมริกา ประดิษฐาน
ณ วัดไทยกรุงวอชิงตัน, ดี.ซี.
วันปิยมหาราช
วันที่ ๒๓ ตุลาคม พระพุทธศักราช ๒๕๕๓
วาระที่บรรจบครบรอบ ๑๐๐ ปี แห่งการเสด็จสู่สวรรคาลัย
ขอให้ชาวไทยในสหรัฐอเมริกา และผู้ที่มีกุศลเจตนาร่วมประดิษฐานเป็นพระธัมมเจดีย์
เพื่อความยืนยาวของพระพุทธศาสนาเถรวาท จงได้รับอานิสงส์บุญกิริยาอันบริสุทธิ์สะอาดตามหลักธัมม์ค�าสอน
ของพระบรมศาสดาสัมมาสัมพุทธเจ้าในพระไตรปิฎก พร้อมทั้งเจริญด้วยจตุรพิธพรชัยและปัญญาบารมี
สมตามพระราชปณิธานอุทิศแห่งสถาบันพระมหากษัตริย์พุทธมามกะไทยตลอดไปชั่วกาลนานเทอญ

23. แสงธรรม 21 Saeng Dhamma
๑๘ กรกฎำคม พ.ศ. ๒๕๕๓
เรื่อง กำรอัญเชิญและประดิษฐำนพระไตรปิฎก จปร. อักษรสยำม ณ วัดไทยกรุงวอชิงตันดีซี
เรียน พี่น้องชำวไทยในสหรัฐอเมริกำทุกท่ำน
เมื่อ ๑๑๗ ปีที่ผ่ำนมำ ใน ร.ศ. ๑๑๒ (พ.ศ. ๒๔๓๖) สยำมประเทศเกิดวิกฤตกำรณ์ในระดับที่อำจสูญบ้ำนเสียเมืองได้ หำก
ด้วยพระรำชวิสัยทัศน์อันยำวไกล พระบำทสมเด็จพระจุลจอมเกล้ำเจ้ำอยู่หัว ทรงเอำพระธัมม์ น�ำสยำมประเทศออกจำกวิกฤตกำรณ์
ในครั้งนั้นได้ พระองค์ทรงโปรดให้จัดท�ำพระไตรปิฎกภำษำปำฬิขึ้นใหม่ ซึ่งจำกเดิมเป็นพระไตรปิฎกที่จำรบนใบลำนด้วยอักษรขอม
มำเป็นกำรตีพิมพ์เป็นหนังสือด้วยอักษรสยำม และจัดพิมพ์เป็นชุด ๓๙ เล่ม จ�ำนวนประมำณ ๑,๐๐๐ ชุด เป็นครั้งแรกของโลก ชื่อ
เรียกโดยย่อว่ำ “พระไตรปิฎก จปร. อักษรสยาม” เพื่อพระรำชทำนมำยังประเทศสหรัฐอเมริกำ และประเทศต่ำงๆ ทั่วโลก เป็นกำร
เชื่อมสัมพันธไมตรีกับประเทศนั้นๆ ด้วยหลักธัมม์ประจ�ำชำติไทยที่ยั่งยืนมำหลำยพันปี ทั้งยังเป็นคลังอำรยธรรมทำงปัญญำของชน
ชำวสยำมมำยำวนำน อำนิสงส์จำกกำรพระรำชทำนพระไตรปิฎก จปร. อักษรสยำมนี มีสวนเป็นอย่ำงมำกทีทำให้เรำยังคงประเทศไทย
้ ่ ่ �
เป็นเอกรำชอยู่มำจนบัดนี้
เนืองจำกสมัยนัน ยังไม่มวดไทยทำงพุทธศำสนำในโลกตะวันตก พระไตรปิฎก จปร. อักษรสยำมนี จึงไม่มประดิษฐำนในวัดไทย
่ ้ ีั ้ ี
ดังทีควรจะมี มำบัดนีเ้ มือมีวดไทยแล้ว หม่อมเจ้าหญิง วุฒเิ ฉลิม วุฒชย (ท่านหญิงนัง) ประธำนกิตติมศักดิโครงกำรพระไตรปิฎกสำกล
่ ่ ่ ั ิ ั ์
ในสหรัฐอเมริกำ ซึงเป็นพระธิดำของพระเจ้ำลูกยำเธอในสมเด็จพระจุลจอมเกล้ำเจ้ำอยูหว พลเอกและพลเรือเอก พระเจ้ำบรมวงศ์เธอ
่ ่ ั
กรมหลวงสิงหวิกรมเกรียงไกร มีพระประสงค์จะสืบสำนให้สมบูรณ์ ในพระรำชประสงค์แห่งสมเด็จพระอัยกำธิรำชเจ้ำ จึงทรงขอให้กองทุน
สนทนำธัมม์นำสุข จัดท�ำพระไตรปิฎก จปร. อักษรสยำม เป็นชุดพิเศษ ๑ ชุด ๔๐ เล่ม (รวมฉบับประมวลเนือหำ ๑ เล่ม) เพืออัญเชิญมำ
� ้ ่
ประดิษฐำน ณ วัดไทยในกรุงวอชิงตัน ซึงเป็นศูนย์รวมของพุทธศำสนิกชนและชำวไทยในถินนี ให้เป็นกำรแสดงควำมกตัญญูกตเวทิตำ ต่อ
่ ่ ้
บูรพกษัตริยำธิรำชพระบำทสมเด็จพระจุลจอมเกล้ำเจ้ำอยูหว ในวำระ ๑๐๐ ปี แห่งกำรสวรรคต ซึงก�ำลังเวียนมำบรรจบ ในวันปิยมหำรำช
่ ั ่
๒๓ ตุลำคม พ.ศ. ๒๕๕๓ ทีจะมำถึง ในไม่ชำนี้
่ ้
กระผม นำยแพทย์สวฒน์ ศิลปสุวรรณ ประธำนโครงกำรพระไตรปิฎกสำกลในสหรัฐอเมริกำ (World Tipitaka USA Chapter)
ุั
ซึงก�ำลังด�ำเนินงำนอัญเชิญพระไตรปิฎก จปร. อักษรสยำม และพระไตรปิฎกสำกล อักษรโรมัน มำประดิษฐำน ณ หอสมุดรัฐสภำ และ
่
นำยแพทย์ประพันธ์ อภิสำรธนรักษ์ ประธำนร่วมงำนพิธอญเชิญพระไตรปิฎก จปร. อักษรสยำม มำประดิษฐำน ณ วัดไทยกรุงวอชิงตันดี
ีั
ซี จึงมีควำมยินดีบอกบุญมำยังพีนองชำวไทยทุกท่ำน ขอให้รวมกันอัญเชิญพระบรมศำสดำพระสัมมำสัมพุทธเจ้ำ มำเป็นมิงขวัญของชำว
่้ ่ ่
ไทยและชำวอเมริกำในสหรัฐฯ ด้วยกำรเป็นเจ้ำภำพจัดพิมพ์พระไตรปิฎกฉบับนี และร่วมกันอัญเชิญมำประดิษฐำน ณ วัดไทยกรุงวอชิงตัน
้
ดีซ ตำมหมำยก�ำหนดงำนพิธอญเชิญและสมโภชพระไตรปิฎก ในวันที ๒๓ ตุลำคม พ.ศ. ๒๕๕๓ โดยพร้อมเพรียงกัน หำกท่ำนใดทีมจต
ี ีั ่ ่ีิ
ศรัทธำ ประสงค์จะร่วมสร้ำงพระไตรปิฎก จปร. อักษรสยำมนี โปรดส่งเช็คสังจ่ำย “Wat Thai Washington DC.” มำยังเลขที “13440
้ ่ ่
Layhill Rd. Silver Spring, MD 20906-3201” กรุณำระบุบนเช็คว่ำ เพือสร้ำงพระไตรปิฎก จปร.
่
ขออำนิสงส์ในกำรสร้ำงพระไตรปิฎก จปร. อักษรสยำม ชุดประวัตศำสตร์น จงมีผลให้ทำนและครอบครัว เจริญด้วยจตุรพิธพร
ิ ี้ ่
ชัย คืออำยุ วรรณะ สุขะ พละ และเกิดปัญญำบำรมีพร้อมสันติสุข ตลอดกำลนำนเทอญ
ขอแสดงควำมนับถือ
นำยแพทย์ สุวัฒน์ ศิลปสุวรรณ

24. 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.
ปฏิบัติธรรมเดือนกันยายน
ณ วัดไทยกรุงวอชิงตัน,ดี.ซี.
25 กันยายน 2553
น�าปฏิบัติโดย...หลวงตาชี
พระมหาถนัด อตฺถจารี และคณะ
All are welcome to participate in the
next retreat which will be held on
September 25, 2010

25. แสงธรรม 23 Saeng Dhamma
เสียงธรรม.. จากวัดไทย
พระวิเทศธรรมรังษี (หลวงตาชี)
ผู้น�ำขี้โอ่...โอหัง
กุหา ถทฺธา ลปา สิงฺคี อุนฺนฬา จาสมาหิตา
น เต ธมฺเม วิรูหนฺติ สมฺมาสมฺพุทฺธเทสิเต.
คนหลอกลวง เย่อหยิ่ง เพ้อเจ้อ ขี้โอ่ อวดดี และไม่ตั้งมั่น ย่อมไม่
งอกงามในธรรมที่พระสัมมาสัมพุทธเจ้าทรงแสดงแล้ว
อวดดี เป็นสมบัติ ของคนบ้า ความจ�าเป็นที่จะต้องมีผู้น�า มีหัวหน้า มีประมุข มี
อวดกล้า เป็นสมบัติ ของคนขีขลาด
้ ประธาน เพื่อเป็นการควบคุมหมู่ คณะ สังคม
อวดฉลาด เป็นสมบัติ ของคนโง่ ประเทศชาติ ให้ด�าเนินไปด้วยความเรียบร้อยและ
อวดโก้ เป็นสมบัติ ของคนจน ปลอดภัย อาศัยกฎ กติกา ระเบียบ แบบแผน วินัย
คนอวดดี เพราะไม่มี ดีจะอวด กฎหมาย วัฒนธรรม ประเพณีอันดีงาม เป็นเครื่อง
เขาบอกชวด ว่าฉลู ดูน่าขัน มือในการทีจะปกครอง ดูแล ควบคุมให้ชมชนทีอยูรวม
่ ุ ่ ่่
เขาบอกไก่ ไพล่ว่าเป็ด เท็จช่างมัน กันในสังคม ให้มีความรักกัน สามัคคีกัน สร้างสรรค์
รู้ตะบัน ทั้งที่กู ไม่รู้เอย สังคมให้อุดมไปด้วยความสุข ความเจริญ และความ
มนุษย์เป็นสัตว์สงคม นิยมอยูกนเป็นหมู เป็นคณะ
ั ่ั ่ ก้าวหน้าในทุกๆ ด้าน
เป็นสังคม เป็นประเทศ ปัจจุบันอปโลกน์กันเป็นบ้าน สังคมต่างๆ ตังแต่สงคมส่วนย่อย ตลอดสังคมส่วน
้ ั
เป็นต�าบล เป็นอ�าเภอ เป็นจังหวัด เป็นภาค เป็น รวม สังคมทุกระดับชั้น จ�าเป็นต้องมีหัวหน้า มีผู้น�า
ประเทศ ตลอดเป็นสังคมโลก ในการรวมกันอยู่เป็น มีประมุข มีประธาน เพราะต้องการให้คนในสังคมนันๆ ้
หมู่ เป็นคณะ เป็นสังคม เป็นประเทศ เช่นนี้ ก็มี ปฏิบตตนอยูในกรอบของสังคมแห่งการอยูรวมกัน ถ้า
ัิ ่ ่่