วารสารแสงธรรม ปีที่ 36 ฉบับที่ 432 ประจำเดือนเมษายน พ.ศ. 2554 วัดไทยกรุงวอชิงตัน, ดี.ซี.

1. สื่อส่องทาง สว่างอ�าไพ
แสงธรรม
ทุกชีวิตมีปัญหา พระพุทธศาสนามีทางแก้
วารสารธรรมะรายเดือนที่เก่าแก่ที่สุดในอเมริกา
ปีที่ 36 ฉบับที่ 432 ประจ�าเดือนเมษายน พ.ศ. 2554 Vol.36 No.432 April, 2011
Objectives :
�To promote Buddhist activities. สารบัญ
�To foster Thai culture and tradition.
�To inform the public of the temple’s activities.
Contents
�To promide a public relations center for
Buddhists living in the United States. The Buddha’s Words.............................................. 1
Mindfulness with Breathing By Ven. Buddhadasa....... 2
เจ้าของ : วัดไทยกรุงวอชิงตัน, ดี.ซี. About Being Careful By Ven. Ajanh Chah.................7
ที่ปรึกษา : พระวิเทศธรรมรังษี Supraman one who has Wiisdom By Ven. Laung Ta Chi.... 12
กองบรรณาธิการ : Down From the Mountains by Matthew Regan....17
ดร.พระมหาถนัด อตฺถจารี The Meditation Workshop ..........................................19
พระสมุห์ณัฐิวุฒิ ปภากโร สาระธรรมจาก...พระไตรปิฎก ................................... 20
พระจรินทร์ อาภสฺสโร ปฏิบัติธรรมประจ�าเดือนเมษายน................................ 22
พระมหาเรืองฤทธิ์ สมิทฺธิญาโณ
พระสุริยา เตชวโร เสียงธรรม...จากวัดไทย........................หลวงตาชี 23
พระมหาสราวุธ สราวุโธ ประมวลภาพกิจกรรมเดือนมีนาคม ........................ 30
พระมหาประดู่ชัย ภทฺทธมฺโม เสียงธรรม...จากหลวงตาชี ...................................... 32
พระมหาศรีสุพรณ์ อตฺตทีโป ท่องแดนพระพุทธศาสนา ๒,๓๐๐ ปี ดร.พระมหาถนัด 39
พระมหาค�าตัล พุทฺธงฺกุโร อนุโมทนาพิเศษ / Special Thanks.......................... 41
พระอนันต์ภิวัฒน์ พุทฺธรกฺขิโต Thai Temple’s News...............โดย ดร.แฮนดี้ 42
และอุบาสก-อุบาสิกาวัดไทยกรุงวอชิงตัน, ดี.ซี. ปฏิญญาพุทธคยา ... ประเทศอินเดีย 45
รายนามผู้บริจาคเดือนมีนาคม Ven.Pradoochai 48
SAENG DHAMMA Magazine รายนามผู้บริจาคออมบุญประจ�าปีและเจ้าภาพภัตตาหารเช้า..50
is published monthly by รายนามเจ้าภาพถวายเพล / Lunch............................51
Wat Thai Washington, D.C. Temple ก�าหนดการท�าบุญวันสงกรานต์ ................................... 60
At 13440 Layhill Rd.,
Silver Spring, MD 20906 กงสุลสัญจร ณ วัดไทยกรุงวอชิงตัน, ดี.ซี. ...............62
Tel. (301) 871-8660, 871-8661
Fax : 301-871-5007 Photos taken by
E-mail : watthaidc@hotmail.com Ven. Pradoochai, Ven. Khumtan
Homepage : www.watthaidc.org Ven. Ananphiwat, Ven.Srisuporn
Radio Network : www.watthai.iirt.net Mr. Kevin & Mr. Sam
2,500 Copies Bank & Ms. Golf

2. ถ้อยแถลง
วันนี้ วันดี ปีใหม่ ท้องฟ้าแจ่มใสพาใจสุขสันต์
ยิ้มให้กัน ในวันปีใหม่ โกรธเคืองเรื่องใด จงอภัยให้กัน
หมดสิ้นกันที ปีเก่า เรื่องทุกข์เรื่องเศร้า อย่าเขลาคิดมัน
ตั้งต้น ชีวิต กันใหม่ ให้มันสดใสสุขไปทั่วกัน...
หลายคนคงจะคุนกับบทเพลง “รืนเริงเถลิงศก” โดยเฉพาะแฟนเพลงของวง “สุนทราภรณ์” คงจะรูจกกันดี หรือหลายคนอาจจะเคยได้ยน
้ ่ ้ั ิ
เพลงนี้ในขณะเดินเข้าวัด หรือสถานีวิทยุในช่วงเปลี่ยนศักราชของไทยกันที่เรียกขานกันว่า “ตรุษสงกรานต์ หรือปีใหม่ไทย” เมืองไทยเรา
ประกอบด้วยคนหลายชนชาติ และเมื่ออยู่ในสังคมโลกเราเลยมีโอกาสในการฉลองปีใหม่ปีหนึ่งๆ มากกว่าบ้านเมืองอื่น คือมีทั้งปีใหม่สากล ปี
ใหม่จีน ซึ่งคนไทยเราก็ไม่พลาดในการร่วมฉลอง และที่พลาดไม่ได้คือ ปีใหม่ไทย ที่เต็มไปด้วยสีสันแห่งการฉลองที่แปลกแตกต่างจากบ้านเมือง
อื่น ปีใหม่ไทยกลายเป็นสีสันที่ผู้คนทั่วโลกบินมาร่วมฉลองด้วย กลายเป็นปีใหม่อินเตอร์กระจายไปทั่วแคว้นแดนสยาม อย่างไรก็ตาม บทเพลง
นี้ก็ได้สอนธรรมมะให้เราได้เช่นกัน อย่าได้มองข้าม
ปีใหม่ วัดไทย, ดี.ซี. ปีนี้จัดวันอาทิตย์ที่ ๑๗ เมษายน ศกนี้ ดั่งที่ปรารภกันไปแล้วในฉบับที่แล้ว ทุกท่านคงจะทราบชัดเจนถึงแนวทางของ
งานที่สามารถรวมพลคนไทยและเทศได้มากที่สุดของวัดไทย, ดี.ซี. ด้วยกิจกรรมที่หลากหลายรูปแบบ บางท่านบอกว่า “ปีใหม่ ต้องไปวัดไทย,
ดี.ซี. ได้รวมบุญใหญ่ รูจกเพือนใหม่ แถมเจอเพือนเก่าๆ อร่อยด้วยอาหารไทยๆ ฝีมอเด็ดๆ เพลินการแสดง แสวงหาพืชผักปลูกหน้าร้อน”
่ ้ั ่ ่ ื
ปีนี้จึงอยากบอกว่า งานมีเช่นเดิม ฝากบอกต่อๆ กันไป อย่าได้พลาดโอกาสหนึ่งปีมีครั้งเดียว
วันสงกรานต์ ส่วนหนึ่งก็เป็นการอ้างถึงว่าเป็นวันครอบครัว วันกตัญญูกตเวที “๑๐๐ ปี ๑๐๐ เรื่องหลวงพ่อเล่า(ปัญญานันทะ)” ฉบับนี้จึง
ขอน�านิทานกตัญญูกตเวที เรื่อง “ลกเจ๊ก” แบบฉบับเวอร์ชั่นหลวงพ่อปัญญานันทะให้ท่านได้ติดตามกัน
...ในหนังสือสามก๊ก ก็มีเรื่อง เรื่องอะไร เรื่อง ลกเจ๊ก เวลาขงเบ้งไปเจรจาความเมืองที่เมืองกังตั๋ง พอไปถึงเมือง แหม ขุนนางเมืองกังตั๋ง มีโล
ซก เป็นหัวหน้า เขามักจะพูดล้อเลียนใครๆ ว่า ไอ้โลซก โลซกไม่ใช่คนอย่างนั้น ไม่ใช่คนเซ่อๆ อะไร โลซกเป็นขุนนางฝ่ายพลเรือน เป็นพวกบูชา
สันติภาพ ไม่อยากจะรบทัพจับศึก อยากจะผูกมิตรไมตรีกัน ไม่ต้องรบราฆ่าฟันกัน เป็นคนที่ชอบสันติ เลยไปหาขงเบ้ง ไปเจรจา พอขงเบ้งมาก็
แหม พวกขุนนางอื่นๆ นะ โลซก เป็นหัวหน้าเตรียมลับปากไว้เชียว จะประคารมกับขงเบ้ง ขึ้นมาประ เรียกว่าสองเพลงก็ตกม้าตาย สามเพลง
ตกม้าตาย ไปไม่รอดทั้งนั้นแหละ ขงเบ้งตอกหงายไปเลย ในที่สุดลกเจ๊กขึ้นมา “ข้าพเจ้าชื่อลกเจ๊ก”
ขงเบ้งว่า “อ้อ เมื่อตอนเป็นเด็กเคยลักส้มให้มารดา” ว่าอย่างนั้น ว่าเสียคนไปเลย หาว่าลกเจ๊กเป็นคนมือไวใจโจร ลักส้มไปให้แม่ ความ
จริงไม่ใช่อย่างนั้น ลกเจ๊ก ไม่ใช่เด็กมือไวใจโจร ถ้าเด็กมือไวมันก็ไม่ได้เป็นขุนนางนะซิ แต่ว่าเป็นเด็กกตัญญูรู้คุณแม่ พ่อไม่มี เลยก็รู้แต่คุณแม่ แม่
ชอบกินส้ม วันหนึ่งเศรษฐีเขาท�าบุญแซยิดที่บ้าน ลกเจ๊กก็เลยไป รับเชิญว่าอย่างนั้น เขารับเชิญไปให้กินเลี้ยง ธรรมเนียมจีนเขาก่อนจะกินข้าวก็
กินเม็ดแตงโมบ้าง กินส้มบ้าง กินเล่นไปก่อน ก่อนจะถึงเวลากินข้าว พอลกเจ๊กไปหยิบส้มมากินผลหนึ่ง พอปอกกินเข้าไปกลีบเดียว มันหวาน
ชื่นใจ กลืนไม่ลง นึกถึงคุณแม่ กลืนไม่ลง เลยนึกในใจว่า “แหม คุณแม่ชอบส้มแบบนี้” ต้องเอาไปสักสองผล เลยหยิบใส่ในมือเสื้อ ข้างละผล มือ
เสื้อมันกว้างนี่ เสื้องิ้วนะ เสื้อโบราณจีนเขาใช้ พอเอาส้มใส่ในมือเสื้อแล้วก็เที่ยวเดินท�าท่าพนมมือเรื่อยไป ท�าท่าเป็นเด็กอ่อนน้อมเหลือเกินละ
ความจริงกลัวส้มมันจะหล่นเท่านั้นเอง ไม่ใช่เรื่องอะไร พอถึงเวลากินข้าวก็ไปกิน ประคองส้มไม่ให้หล่น เสร็จแล้ว เศรษฐีจะแจกของแก่เด็ก
ยากจน เขาก็เลยเข้าไปค�านับ พอค�านับเท่านั้น ส้มมันก็ไหลมาจากมือเสื้อเลย เศรษฐีเห็นก็ยิ้มๆ แล้วรู้ว่ามันมาแต่ไหน ลกเจ๊กยืนพนมมือท�าท่า
ว่า ส้มอยู่ในมือข้าพเจ้าเอง “เอ้า ท�าไมมันเข้าไปอยู่ในมือเสื้อของเจ้า” เขาก็บอกว่า “แหม กินส้มนี้กลีบเดียว นึกถึงคุณแม่ กินไม่ลง อยากจะ
เอาส้มนี้ไปฝากคุณแม่สักสองผล เพราะท่านชอบส้มรสนี้”
เศรษฐีได้ฟงแล้วตืนตันใจ เด็กตัวเท่านีมความคิดอย่างนี้ รักแม่ขนาดนี้ ควรแก่การชุบเลียง เลยบอกว่า “เอาไปสองผลมันน้อยไป” ให้คนใช้
ั ้ ้ี ้
เอามาให้ถาดหนึ่ง ลกเจ๊กก็เลยถือยิ้มแป้นไปเลย เอาไปให้คุณแม่ แล้วต่อมา เศรษฐีคนนี้แหละชุบเลี้ยงลกเจ๊กให้เล่าเรียนหนังสือ ลกเจ๊กเมื่อได้
ไปเรียนหนังสือแล้ว นึกอยู่ตลอดเวลาว่า เราได้เรียนเพราะเศรษฐี อย่าให้เขาผิดหวัง ให้เขาได้รับความชื่นใจเพราะเราตอบแทนเรื่องอื่นไม่ได้ ก็
ตอบแทนด้วยการให้เขาชื่นใจสบายใจ เรียนให้เก่ง เรียนให้ดี แล้วก็ตั้งใจเรียนจนกระทั่งจบชั้นขึ้นไป เข้าสอบเป็นขุนนางบุ๋นกับเขาได้ ก็เลยได้
เป็นขุนนางในเมืองกังตั๋ง (ค�าสอนผู้บวชใหม่ “บุคคลหาได้ยาก ๒”)...
สุดท้ายขออ�านวยพรให้ทุกท่านจงเป็นผู้มีอภัยธรรม ข้ามพ้นเรื่องทุกข์เรื่องเศร้า มีสุขสมหวังดังใจหมายด้วยกันทุกท่านทุกคนเทอญ
คณะผู้จัดท�า

3. แสงธรรม 1 Saeng Dhamma
The Buddha’s Words
พุทธสุภาษิต
สุกรานิ อสาธูนิ อตฺตโน อหิตานิ จ
ยํ เว หิตญฺจ สาธุญฺจ ตํ เว ปรมทุกฺกรํ. (๑๖๓)
กรรมไม่ดี ทังไม่มประโยชน์แก่ตน ทําง่าย แต่กรรมดี และมีประโยชน์
้ ี
ทําได้ยากยิงนัก
่
Easy to do are those karmas which are bad and not benefitting oneself.
But those which are good and beneficial are difficult indeed to be performed.

4. แสงธรรม 2 Saeng Dhamma
Mindfulness
with Breathing
by Buddhadasa Bhikkhu
http://www.suanmokkh.org/archive/aps/mwb-abc1.htm
S it up straight (with all the vertebrae of the
spine fitting together snugly). Keep your
head upright. Direct your eyes towards the tip of
top of the other. Overlap or cross your legs in a way
that distributes and holds your weight well, so that
you can sit comfortably and will not fall over easily.
your nose so that nothing else is seen. Whether The legs can be overlapped in an ordinary way or
you see it or not doesn’t really matter, just gaze crossed, whichever you prefer or are able to do. Fat
in its direction. Once you get used to it, the re- people can only cross their legs in what is called the
sults will be better than closing the eyes, and you “diamond posture” (lotus posture) with difficulty,
won’t be encouraged to fall asleep so easily. In but fancy postures are not necessary. Merely sit with
particular, people who are sleepy should practice the legs folded so that your weight is evenly bal-
with their eyes open rather than closed. Practice anced and you cannot tip over easily -- that’s good
like this steadily and they will close by themselves enough. The more difficult and serious postures can
when the time comes for them to close. (If you be left for when one gets serious, like a yogi.
want to practice with your eyes closed from the In special circumstances -- when you are sick,
start, that’s up to you.) Still, the method of keeping not feeling well, or just tired -- you can rest against
the eyes open gives better results. Some people, something, sit on a chair, or use a deck chair, in
however, will feel that it’s too difficult, especially order to recline a bit. Those who are sick can even
those who are attached to closing their eyes. They lie down to meditate.
won’t be able to practice with their eyes open, and Sit in a place with good air circulation, where
may close them if they wish. you can breathe comfortably. There should be
Lay the hands in your lap, comfortably, one on nothing overly disturbing. Loud noises which are

5. แสงธรรม 3 Saeng Dhamma
steady and have no meaning, such as the sound of Now you will have both outer and inner end points
waves or a factory, are no problem unless you at- by fixing one point at the tip of the nose and the
tach to them as a problem. Sounds with meaning, other at the navel. The breath will drag itself back
such as people speaking, are more of a problem and forth between these two points. Here make
for those just learning to practice. If you can’t find your mind just like something which chases after or
a quiet place, pretend there aren’t any sounds. stalks the breathing, like a tiger or a spy, unwilling
Just be determined to practice and it will work out to part with it even for a moment, following every
eventually. breath for as long as you meditate. This is the first
Although the eyes are gazing inattentively at the step of our practice. We call it “chasing after (or
tip of the nose, you can gather your attention or stalking) the whole time.”
awareness or sati(1), as it’s called in our techni- Earlier we said to begin by trying to make the
cal language, in order to catch and note your own breathing as long as possible, and as strong, vigor-
breathing in and out. (Those who like to close their ous, and rough as possible, many times from the
eyes will do so from here on.) Those who prefer to very start. Do so in order to find the end points and
leave the eyes open will do so continually until the the track the breath follows between them. Once
eyes gradually close on their own as concentration the mind (or sati) can catch and fix the breathing
and calmness (samadhi) increases. in and out -- by constantly being aware of how the
In the beginning (and only at the beginning, for a breath touches and flows, then where it ends, then
few minutes, not forever!), to make it easy to note how it turns back either inside or outside -- you
the breathing, try to breathe as long as you can. can gradually relax the breathing until it becomes
Force it in and out strongly many times. Do so in normal no longer forcing or pushing it in any way.
order to know clearly for yourself what the breath Be careful: don’t force or control it at all! Still, sati
rubs against or touches as it draws in and out along fixes on the breathing the whole time, just as it did
its path. In a simple way, notice where it appears to earlier with the rough and strong breathing.
end in the belly (by taking the physical sensations as Sati is able to pay attention to the entire path of
one’s measure rather than anatomical reality). Note the breath from the inner end point (the navel or
this in an easy-going way as well as you can, well the base of the abdomen) to the outer end point
enough to fix the inner and outer end points of the (the tip of the nose or the upper lip). However fine
breathing. Don’t be tense or too strict about it. or soft the breath becomes, sati can clearly note
Most people will feel the breath striking at the it all the time. If it happens that we cannot note
tip of the nose and should take that point as the (or feel) the breath because it is too soft or re-
outer end. (In people with flat or upturned noses fined, then breathe more strongly or roughly again.
the breath will strike on the edge of the upper lip, (But not as strong or rough as before, just enough
and they should take that as the external end.) to note the breath clearly). Fix attention on the

6. แสงธรรม 4 Saeng Dhamma
breathing again, until sati is aware of it without any breathing enters the body all the way (to the na-
gaps. Make sure it can be done well, that is, keep vel or thereabouts) once, then let go or release it.
practicing until even the purely ordinary, unforced Next, note when the breathing contacts the other
breathing can be securely observed. However long end point (the tip of the nose) once more, then
or short it is, know it. However heavy or light it is, let go or leave it alone until it contacts the inner
know it. Know it clearly within that very awareness end point (navel) again. Continue like this without
as sati merely holds closely to and follows the changing anything. In moments of letting go, the
breathing back and forth the whole time you are mind doesn’t run away to home, the fields, the of-
meditating. When you can do this it means success fice, or anywhere. This means that sati pays atten-
in the level of preparation called “chasing after all tion at the two end points -- both inner and outer
the time.” -- and doesn’t pay attention to anything between
Lack of success is due to the them.
“จิตทีฝกดีแล้ว นำ�คว�มสุขม�ให้”
่ ึ
inability of sati (or the atten- When you can securely go
tion) to stay with the breathing back and forth between the two
the whole time. You don’t know end points without paying atten-
when it lost track. You don’t tion to things in between, leave
know when it ran off to home, out the inner end point and fo-
work, or play. You don’t know cus only on the outer, namely,
until it’s already gone. And you the tip of the nose. Now, sati
don’t know when it went, how, consistently watches only at
why, or whatever. Once you are the tip of the nose. Whether the
aware of what happened, catch breathing strikes while inhaling
the breathing again, gently bring or while exhaling, know it every
it back to the breathing, and train until successful time. This is called “guarding the gate.” There’s a
on this level. Do it for at least ten minutes each feeling as the breathing passes in or out; the rest
session, before going on to the next step. of the way is left void or quiet. If you have firm
The next step, the second level of prepara- awareness at the nose tip, the breathing becomes
tion, is called “waiting (or guarding) in ambush at increasingly calm and quiet. Thus you can’t feel
one point.” It’s best to practice this second step movements other than at the nose tip. In the spac-
only after the first step can be done well, but any- es when it’s empty or quiet, when you can’t feel
one who can skip straight to the second won’t be anything, the mind doesn’t run away to home or
scolded. At this stage, sati (or recollection) lies in elsewhere. The ability to do this well is success
wait fixing at a particular point and stops chasing in the “waiting in ambush at one point” level of
after the breathing. Note the sensation when the preparation.

7. แสงธรรม 5 Saeng Dhamma
Lack of success is when the mind runs away with- first, then let it relax until it becomes natural. In
out you knowing. It doesn’t return to the gate as it this way, you’ll end up with breathing which is the
should or, after entering the gate, it sneaks all the “middle way” or just right. Such breathing makes
way inside. Both of these errors happen because the the body natural, normal, and healthy. And it is fit
period of emptiness or quiet is incorrect and incom- for use as the object of meditation at the beginning
plete. You have not done it properly since the start of anapanasati. Let us stress once more that this
of this step. Therefore, you ought to practice care- first step of preparation ought to be practiced until
fully, solidly, expertly from the very first step. it’s just a natural game for every one of us, and in
Even the beginning step, the one called “chas- all circumstances. This will bring numerous physical
ing after the whole time,” is not easy for everyone. and mental benefits.
Yet when one can do it, the results -- both physical Actually, the difference between “chasing after
and mental -- are the whole time”
beyond expecta- ครูเมย์ นำ�ทีมนักแสดงวัดไทยฯ ดี.ซี. ไปแสดงโชว์ที่ D.C. and “waiting in am-
tions. So you ought bush at one place”
to make yourself is not so great. The
able to do it, and latter is a little
do it consistently, more relaxed and
until it is a game like subtle, that is, the
the sports you like area noted by sati
to play. If you have decreases. To make
even two minutes, this easier to under-
by all means prac- stand, we’ll use the
tice. Breathe force- simile of the baby
fully, if your bones crack or rattle that’s even bet- sitter rocking the baby’s hammock. At first, when
ter. Breathe strongly until it whistles, a little noise the child has just been put into the hammock, it
won’t hurt. Then relax and lighten it gradually until isn’t sleepy yet and will try to get out. At this stage,
it finds its natural level. the baby sitter must watch the hammock careful-
The ordinary breathing of most people is not ly. As it swings from side to side, her head must
natural or normal, but is coarser or lower than turn from left to right so that the child won’t be
normal, without us being aware. Especially when out of sight for a moment. Once the baby begins
we do certain activities or are in positions which to get sleepy and doesn’t try to get out anymore,
are restricted, our breathing is more or less course the baby sitter need not turn her head from left
than it ought to be, although we don’t know it. So to right, back and forth, as the hammock swings.
you ought to start with strong, vigorous breathing The baby sitter only watches when the hammock

8. แสงธรรม 6 Saeng Dhamma
passes in front of her face, which is good enough. with strict requirements and subtle principles. One
Watching only at one point while the hammock is must be strongly interested and committed for that
in front of her face, the baby won’t have a chance level of practice. At this stage, just be constantly
to get out of the hammock just the same, because interested in the basic steps until they become fa-
the child is ready to fall sleep. (Although the baby miliar and ordinary. Then you might be able gather
will fall asleep, the meditator should not!) in the higher levels later.
The first stage of preparation in noting the May ordinary lay people give themselves the
breathing -- “chasing after the whole time” -- is like chance to meditate in a way which has many
when the baby sitter must turn her head from side benefits both physically and mentally, and which
to side with the swinging hammock so that it isn’t satisfies the basic needs of our practice, before
out of sight for a moment. The second stage where going on to more difficult things. May you train
the breathing is noted at the nose tip -- “waiting with these first steps in order to be fully equipped
and watching at one point” -- is like when the baby with sila (morality), samadhi (concentration), and
is ready to sleep and the baby sitter watches the panna (wisdom), that is, to be fully grounded in
hammock only when it passes her face. the noble eightfold path. Even if only a start, this
When you have practiced and trained fully in is better than not going anywhere. Your body will
the second step, you can train further by making become more healthy and peaceful than usual
the area noted by sati even more subtle and gen- by training in successively higher levels of sama-
tle until there is secure, stable concentration. Then dhi. You will discover something that everyone
concentration can be deepened step by step until should find in order to not waste the opportunity
attaining one of the jhanas, which, for most people,
of having been born.
is beyond the rather easy concentration of the first
steps. The jhanas are a refined and precise subject To be continued
ขออนุโมทนาบุญครอบครัวเจตบุตร - คุณกุลดา สัญญะเดชากุล - คุณกันยา เหล่าประภัสสร - คุณสุรางค์ หทัยวิทวัส
ทำาบุญสังฆทานถวายผ้าคลุมไหล่ สบง อังสะ ประคตเอว อุทิศบุญกุศลแด่แม่ประดับ เจตณรงค์ และคุณพ่อศิริ เจตบุตร

9. แสงธรรม 7 Saeng Dhamma
About Being
CAREFUL
A Dhammatalk By Ajahn Chah
http://www.ajahnchah.org/book/About_Being_Careful.php
...Continued from last issue...
their eyes, they don’t see things as clearly as
About being careful they used to. Their teeth give them trouble and
Samādhi that is on the level of samatha fall out. Their bodies ache most of the time. Just
-tranquility - is like a rock covering grass. In that is the place of study. So really, meditation is
samādhi that is sure and stable, even when the easy for old folks. Meditation is hard for young-
eyes are opened, wisdom is there. When wis- sters. Their teeth are strong, so they can enjoy
dom has been born, it encompasses and knows their food. They sleep soundly. Their faculties
(‘rules’) all things. So the teacher did not want are intact and the world is fun and exciting to
those refined levels of concentration and cessa- them, so they get deluded in a big way. For the
tion, because they become a diversion and the old ones, when they chew on something hard
path is forgotten. they’re soon in pain. Right there the devadūta
So what is necessary is not to be attached to (divine messengers) are talking to them; they’re
sitting or any other particular posture. Samādhi teaching them every day. When they open their
doesn’t reside in having the eyes closed, the eyes eyes their sight is fuzzy. In the morning their
open, or in sitting, standing, walking or lying down. backs ache. In the evening their legs hurt. That’s
Samādhi pervades all postures and activities. Old- it! This is really an excellent subject to study.
er persons, who often can’t sit very well, can con- Some of you older people will say you can’t
template especially well and practice samādhi meditate. What do you want to meditate on?
easily; they too can develop a lot of wisdom. Who will you learn meditation from?
How is it that they can develop wisdom? This is seeing the body in the body and sen-
Everything is rousing them. When they open sation in sensation. Are you seeing these or are

10. แสงธรรม 8 Saeng Dhamma
you running away? Saying you can’t practice persons can see impermanence, suffering and
because you’re too old is only due to wrong lack of self, and give rise to dispassion and disen-
understanding. The question is, are things clear chantment - because the evidence is right there
to you? Elderly persons have a lot of thinking, within them all the time. I think that’s good.
a lot of sensation, a lot of discomfort and pain. Having the inner sensitivity that is always
Everything appears! If they meditate, they can aware of right and wrong is called Buddho. It’s
really testify to it. So I say that meditation is easy not necessary to be continually repeating ‘’Bud-
for old folks. They can do it best. It’s like the way dho.’’ You’ve counted the fruit in your basket.
everyone says, ‘’When I’m old, I’ll go to the mon- Every time you sit down, you don’t have to go to
astery.’’ If you understand this, it’s true alright. the trouble of spilling out the fruit and counting
You have to see it within yourself. When you sit, it again. You can leave it in the basket. But some-
it’s true; when you stand up, it’s true; when you one with mistaken attachment will keep counting.
walk, it’s true. Everything is a hassle, everything He’ll stop under a tree, spill it out and count,
is presenting obstacles - and everything is teach- and put it back in the basket. Then he’ll walk on
ing you. Isn’t this so? Can you just get up and to the next stopping place and do it again. But
walk away so easily now? When you stand up, it’s he’s just counting the same fruit. This is craving
‘’Oy!’’ Or haven’t you noticed? And it’s ‘’Oy!’’ itself. He’s afraid that if he doesn’t count, there
when you walk. It’s prodding you. will be some mistake. We are afraid that if we
When you’re young you can just stand up don’t keep saying ‘’Buddho,’’ we’ll be mistaken.
and walk, going on your way. But you don’t re- How are we mistaken? It’s only the person who
ally know anything. When you’re old, every time doesn’t know how much fruit there is who needs
you stand up it’s ‘’Oy!’’ Isn’t that what you say? to count. Once you know, you can take it easy
‘’Oy! Oy!’’ Every time you move, you learn some- and just leave it in the basket. When you’re sit-
thing. So how can you say it’s difficult to medi- ting, you just sit. When you’re lying down, you just
tate? Where else is there to look? It’s all correct. lie down because your fruit is all there with you.
The devadūta are telling you something. It’s most Practicing virtue and creating merit, we say,
clear. Sankhāra are telling you that they are not ‘’Nibbāna paccayo hotu’’ - may it be a condition
stable or permanent, not you or yours. They are for realizing Nibbāna. As a condition for realizing
telling you this every moment. Nibbāna, making offerings is good. Keeping pre-
But we think differently. We don’t think that cepts is good. Practicing meditation is good. Lis-
this is right. We entertain wrong view and our tening to Dhamma teachings is good. May they
ideas are far from the truth. But actually, old become conditions for realizing Nibbāna.

11. แสงธรรม 9 Saeng Dhamma
But what is Nibbāna all about anyway? Keep on practicing with a mind that is giving
Nibbāna means not grasping. Nibbāna means not up, letting go and getting free. It’s the same no
giving meaning to things. Nibbāna means letting matter what you are doing: if you do it with a
go. Making offerings and doing meritorious deeds, mind of letting go, then it is a cause for realiz-
observing moral precepts, and meditating on lov- ing Nibbāna. Free of desire, free of defilement,
ing-kindness, all these are for getting rid of defile- free of craving, then it all merges with the path,
ments and craving, for making the mind empty meaning Noble Truth, meaning saccadhamma. It
- empty of self-cherishing, empty of concepts of is the four Noble Truths, having the wisdom that
self and other, and for not wishing for anything - knows tanhā, which is the source of dukkha.
not wishing to be or become anything. Kāmatanhā, bhavatanhā, vibhavatanhā (sensual
Nibbāna paccayo hotu: make it become a desire, desire for becoming, desire not to be):
cause for Nibbāna. Practicing generosity is giving these are the origination, the source. If you go
up, letting go. Listening to teachings is for the there, if you are wishing for anything or wanting
purpose of gaining knowledge to give up and to be anything, you are nourishing dukkha, bring-
let go, to uproot clinging to what is good and ing dukkha into existence, because this is what
to what is bad. At first we meditate to become gives birth to dukkha. These are the causes. If
aware of the wrong and the bad. When we rec- we create the causes of dukkha, then dukkha
ognize that, we give it up and we practice what is will come about. The cause is vibhavatanhā: this
good. Then, when some good is achieved, don’t restless, anxious craving. One becomes a slave
get attached to that good. Remain halfway in to desire and creates all sorts of kamma and
the good, or above the good - don’t dwell un- wrongdoing because of it, and thus suffering is
der the good. If we are under the good then the born. Simply speaking, dukkha is the child of de-
good pushes us around, and we become slaves sire. Desire is the parent of dukkha. When there
to it. We become the slaves, and it forces us to are parents, dukkha can be born. When there
create all sorts of kamma and demerit. It can are no parents, dukkha cannot come about -
lead us into anything, and the result will be the there will be no offspring.
same kind of unhappiness and unfortunate cir- This is where meditation should be focused.
cumstances we found ourselves in before. We should see all the forms of tanha, which
Give up evil and develop merit - give up cause us to have desires. But talking about de-
the negative and develop what is positive. De- sire can be confusing. Some people get the idea
veloping merit, remain above merit. Remain that any kind of desire, such as desire for food
above merit and demerit, above good and evil. and the material requisites for life, is tanha. But

12. แสงธรรม 10 Saeng Dhamma
we can have this kind of desire in an ordinary we know how to be moderate and thrifty in our
and natural way. When you’re hungry and de- needs, we can be comfortable.
sire food, you can take a meal and be done Practicing meditation and creating merit and
with it. That’s quite ordinary. This is desire that’s virtue, are not really such difficult things to do,
within boundaries and doesn’t have ill effects. provided we understand them well. What is
This kind of desire isn’t sensuality. If it’s sen- wrongdoing? What is merit? Merit is what is good
suality then it becomes something more than and beautiful, not harming ourselves or others
desire. There will be craving for more things to with our thinking, speaking, and acting. Then
consume, seeking out flavors, seeking enjoy- there is happiness. Nothing negative is being cre-
ment in ways that bring hardship and trouble, ated. Merit is like this. Skillfulness is like this.
such as drinking liquor and beer. It’s the same with making offerings and giving
Some tourists told me about a place where charity. When we give, what is it that we are try-
people eat live monkeys’ brains. They put a ing to give away? Giving is for the purpose of de-
monkey in the middle of the table and cut open stroying self-cherishing, the belief in a self along
its skull. Then they spoon out the brain to eat. with selfishness. Selfishness is powerful, extreme
That’s eating like demons or hungry ghosts. It’s suffering. Selfish people always want to be bet-
not eating in a natural or ordinary way. Doing ter than others and to get more than others. A
things like this, eating becomes tanha. They say simple example is how, after they eat, they don’t
that the blood of monkeys makes them strong. want to wash their dishes. They let someone else
So they try to get hold of such animals and do it. If they eat in a group they will leave it to
when they eat them they’re drinking liquor and the group. After they eat, they take off. This is
beer too. This isn’t ordinary eating. It’s the way selfishness, not being responsible, and it puts a
of ghosts and demons mired in sensual crav- burden on others. What it really amounts to is
ing. It’s eating coals, eating fire, eating everything someone who doesn’t care about himself, who
everywhere. This sort of desire is what is called doesn’t help himself and who really doesn’t love
tanha. There is no moderation. Speaking, think- himself. In practicing generosity, we are trying to
ing, dressing, everything such people do goes to cleanse our hearts of this attitude. This is called
excess. If our eating, sleeping, and other nec- creating merit through giving, in order to have a
essary activities are done in moderation, then mind of compassion and caring towards all living
there is no harm in them. So you should be beings without exception.
aware of yourselves in regard to these things; If we people can be free of just this one thing,
then they won’t become a source of suffering. If selfishness, then we will be like the Lord Buddha.

13. แสงธรรม 11 Saeng Dhamma
He wasn’t out for himself, but sought the good of you see an end to it? Can you see such practice
all. If we people have the path and fruit arising in becoming a cause for realizing Nibbāna? Will
our hearts like this we can certainly progress. With the barrel become empty? One scoop out, one
this freedom from selfishness then all the activi- scoop in - can you see when it will be finished?
ties of virtuous deeds, generosity, and meditation Going back and forth like this is vatta, the cycle
will lead to liberation. Whoever practices like this itself. If we’re talking about really letting go, giving
will become free and go beyond - beyond all up good as well as evil, then there’s only scooping
convention and appearance. out. Even if there’s only a little bit, you scoop it
The basic principles of practice are not be- out. You don’t put in anything more, and you keep
yond our understanding. In practicing generosity, scooping out. Even if you only have a small scoop
for example, if we lack wisdom there won’t be to use, you do what you can and in this way the
any merit. Without understanding, we think that time will come when the barrel is empty. If you’re
generosity merely means giving things. ‘’When scooping out a bucket and pouring back a bucket,
I feel like giving, I’ll give. If I feel like stealing scooping out and then pouring back - well, think
something, I’ll steal it. Then if I feel generous, about it. When will you see an empty barrel? This
I’ll give something.’’ It’s like having a barrel full Dhamma isn’t something distant. It’s right here in
of water. You scoop out a bucketful, and then the barrel. You can do it at home. Try it. Can you
you pour back in a bucketful. Scoop it out again, empty a water barrel like that? Do it all day tomor-
pour it in again, scoop it out and pour it in - row and see what happens.
like this. When will you empty the barrel? Can To be continued
คุณนาตยา-Mr.Richard Tinker และครอบครัว ได้ทำาบุญอุทิศส่วนกุศลให้แด่คุณแม่แสงจันทร์ อุดทา ผู้จากไปอย่างไม่มีวัน
กลับ ในนามเจ้าภาพขอขอบคุณแขกทุกท่านที่มาร่วมบุญและไว้อาลัยแด่คุณแม่เป็นครั้งสุดท้าย เมื่อวันที่ ๒๘ มีนาคม ๒๕๕๔

14. แสงธรรม 12 Saeng Dhamma
Supraman
One who has Wisdom
Essays On The Dhamma
By Luang Ta Chi
Edited by Du Wayne Engelhart
...Continued from last issue... doing correct things, and living truthfully so that
there will be a blessing for you and a better life
III. People Who Have the Dhamma in every way.
T
o practice the Dhamma according to the
Buddha’s teaching doesn’t have to cost
To practice the Dhamma is to walk the path-
way of goodness by:
- doing good with bodily actions—called
you anything. It just depends on your willingness right action
to do it. The Dhamma can be done every sec- - doing good with speech—called right
ond, every day, and it should be followed. The speech
one who has the Dhamma is like someone who - doing good with the mind—called right
doesn’t drown in the water and doesn’t burn in thought
the fire; life will be safe when you are living in Each of these three can be broken down into
the Dhamma. It is like an insurance policy, like more definite guidelines, providing ten ways to
someone who has an umbrella: the sun cannot walk the pathway of goodness:
harm you, and the rain cannot get you wet. Be it There are three aspects of right action:
sunny or rainy, the one who has the umbrella is 1. Avoid killing
without worry. Similarly, with the Dhamma, you 2. Avoid stealing
are safe. You can go anywhere; nothing will hap- 3. Avoid adultery
pen to you. Wherever you go, whatever you do, There are four aspects of right speech:
you have safety. The one who has the Dhamma 4. Avoid lying
is loved by all. Having the Dhamma is like being 5. Avoid harsh speech that ridicules people
born under a lucky star that will enable you to be 6. Avoid lewd or crude remarks
successful in everything you do. So you should 7. Avoid gossip or worthless and unim-
be practicing the Dhamma—that is, doing good, portant chatter

15. แสงธรรม 13 Saeng Dhamma
There are three aspects of right thought: speech that ridicules, crude words, and worthless
8. Not wrongfully desiring others gossip. When we practice according to morality,
9. Not wishing harm to others the coarse defilements will be conquered and
10. Seeing that the Dhamma is good will not be seen.
Living in this way is called the path of right- To practice mental discipline is to train the mind
eous living. to be calm, conquering the moderate defilements.
Practicing the Dhamma can be interpreted from These moderate defilements are hindrances which
another viewpoint, broken down in two ways: prevent the mind from reaching that which is good.
1. To act in the right way The moderate defilements are attachment to sen-
2. To practice according to the Dhamma sual desire (kāma-chanda); ill will, vengeful and
To act in the right way means that whatever hateful behavior (vyāpāda); laziness and lack of
situation you are in, you try to make it better, to moving oneself to action (thīna-middha); anxiety
do the right thing. For example, when you are and restlessness (uddhacca-kukkucca); and doubts
a student, you fulfill your duty by studying hard (vicikicchā). All these will be gotten rid of after
to do it correctly and well. If your activity is that practicing mental discipline.
of parents, you fulfill your duty as parents well To get rid of the refined defilements, which
and in the correct way. If you are a government are rooted in the center of your being, you need
worker, a housewife, or a monk or nun, you have to practice insight meditation so that wisdom will
to do the best possible job with what is given to arise, to be able to see that which is illusion, to
you. Whatever situation or position you are in, try destroy ignorance, and to get rid of craving and
to fulfill your duty in the best possible way and in clinging. What will be left will be a mind that is
the most correct way, avoiding mistakes and not calm, peaceful, and clear. The mind is no longer
causing any loss. Such behavior is acting in the enslaved by the defilements and craving.
right way. Practicing morality, mental discipline, and wis-
The second meaning of practicing according to dom in these ways is practicing the Dhamma at
the Dhamma is following the principles of morality the highest level. Starting from having no moral-
(sila), mental discipline (samādhi) and wisdom ity, we can train ourselves to be those who have
(paññā) to a high level to get rid of or conquer morality. Having never practiced mental disci-
the defilements, which can be coarse, moderate, pline, we can train ourselves so that concentra-
or refined. To practice according to morality is to tion will occur. If we have no wisdom, by practic-
control your bodily actions and verbal actions so ing insight meditation, wisdom will arise so that
that they do not cause harm to yourself or others. we will be able to make real what is true. We
These bodily and verbal actions involve defile- will be able to follow the path leading at the end
ments that are coarse, such as continually trou- to nibbāna.
bling people, stealing, adultery, lying, using harsh To practice the Dhamma correctly, we should

16. แสงธรรม 14 Saeng Dhamma
follow the Buddha’s directions for his monks to 2. Samyuda—the cause of suffering. This is
practice in four ways: the situation that we should eliminate.
-Supatipanno—the one who has good actions, 3. Niroda—the cessation of suffering. Under-
and practices well standing clearly that there is a way to end suffering.
-Ujupatipanno—the one who practices correctly 4. Magga—the eightfold path to the end of
-Ñāyapatipanno—the one who practices the suffering. This is the path we should be following.
Dhamma Samicipatipanno—to act in the proper way.
-Samicipatipanno—the one who practices This is done in society overall, that is, to act with
properly manners, to be aware of what is socially accept-
Supatipanno—to practice well. What is good able, to act properly according to the situation.
practice? Good practice for the ordinary person The monks classify it as one who acts properly ac-
would be knowing what one’s duty is. Each per- cording to his condition or rank. At a higher level,
son has to try to do his duty as well as possible. the actions would be practicing morality, mental
There can be no neglecting of duty. As a student, discipline, and wisdom. This is what would be
as a teacher, a government worker, a housewife, praised and respected by other people.
monk or nun, each of us has to know our duty As we have summarized here, it could be
and do it well. To further go beyond the usual or understood that one who has the Dhamma will
go to a higher level would mean to practice the bring about benefits in the present and the fu-
eightfold path with morality, mental discipline, ture. The final result will be nibbāna.
and wisdom which will get rid of or destroy igno-
rance, craving, and clinging. IV. Supraman
Ujupatipanno—to act correctly. This means to One who has wisdom
do things in a straightforward way, not doing things Has given up the five hindrances of the mind,
in an improper or misleading way. That is to prac- getting rid of defilements and all sorrow, love
tice toward the final goal, to practice according to and hatred, and greed and ego. He thus journeys
the teaching of religion, and to act forthrightly in alone like a rhinoceros.
dealing with others. If we are to go beyond this, At the present time science as advanced to
we must work through the eightfold path straight to the highest degree. It is a common thing to see
nibbāna, straight to getting rid of dukkha. man sent up into space. Seemingly, our earth
Ñāyapatipanno—to practice the Dhamma. appears to be too small, so that we go beyond
This means the goal is that we should be fair in to find another world. We dream that we will be
our actions. On a higher level, these actions will living in outer space. Who knows? It seems to be
lead us to understand the Four Noble Truths: likely to happen at any time. Today new technology
1. Dukkha—suffering which we recognize. is advancing; all the experts are announcing their

17. แสงธรรม 15 Saeng Dhamma
discoveries one after the other. This means that we the “super human” according to the Dhamma, I
who used to walk the earth now fly into the sky like would like you to come and study Buddhism.
conquerors and no longer believe ourselves earth- Buddhism is based on reason. It teaches
bound. In the future, if the world becomes more men to search for the truth in the same way as
wildly active, man will move to another place in the scientific method does. But experiments in
the stars and build his heavenly home. Buddhism do not require a big scientific research
In our eyes we think people in the space age center or million-dollar equipment. Spiritual ex-
will have incredible super powers. With highly periment requires only a body six feet long, one
developed intelligence and advanced abilities, hand thick, and a forearm wide. Whoever experi-
they will be able to go underground, fly up into ments in the spiritual world uses his own body as
space, and appear and disappear miraculously. the laboratory. Our bodies are composed of two
Man has overcome every limit. What is there that important parts: body and mind (also called phys-
we cannot overcome? What is there that tech- ical and mental phenomena). Physical phenom-
nology cannot achieve? Humans will know every- ena are what can be seen and touched. Mental
thing that exists in the universe. Thus the whole phenomena are the perceptions, thoughts, and
universe will be controlled by man. Finally, man feelings that arise through the sense conscious-
will believe himself beyond this world. According ness by way of eye, ear, nose, tongue, and touch.
to this view it seems true that this is the age of The scientific study of the mind is carried out by
the “super human.” using three instruments:
In the eyes of materialistic people, this is true. 1. Atāpī the strong effort to overcome defilements
But if we look at it from the point of view of the 2. Sampajañña universal knowledge
Dhamma, all these statements are false because 3. Satimā constant awareness
all the discoveries and victories are part of this The first step of the scientific experiment into
world. It is the physical world, not the whole mental phenomena is to calm the mind. When
world. There is another part that scientists have the mind is in tranquility meditation, it will see
overlooked: the spiritual world. It seems as if the things as they really are, not as we mistakenly
scientists in the world have no idea of its exist- perceive them to be. Just as the scientist analy-
ence and, thus, ignore its importance. So all the ses an object to know its basic parts, so too will
research is in the physical world, and no attention tranquility meditation enable you to see the basic
is given to research in the spiritual world. Even nature of what is seen, heard, smelled, tasted,
if we can gain a victory over the physical world and touched.
and go beyond space, if we do not understand
the spiritual world, we are still influenced by To be continued
this world. Therefore, so that all of us can study

18. แสงธรรม 16 Saeng Dhamma
MY (VERY BRIEF) LIFE
AS A BUDDHIST MONK
Part V: Down from the Mountains
By Matthew R.G. Regan
A fter our morning of walking meditation
along the rocky trails of Shenandoah Na-
tional Park, the five of us—Ajahn Ampor, Luang Pi
up the entire length of Skyline Drive. As we trav-
elled, we spent the time sharing Dhamma topics
and enjoying the majestic mountain views. With
Piya, Luang Pi Joe, myself, and Steve—returned the cool mountain air streaming in through the
to the parking area, sore but happy. It was a beau- open windows of Steve’s van and the soothing
tiful day in the mountains, and our early start had words of the Buddha’s Dhamma coming from the
enabled us to already enjoy much practice be- mouths of my fellow monks, I found myself re-
fore lunch time. Now that the mid-day mealtime flecting on how much I had grown over the past
required by our monastic rules (vinaya) was grow- few short days, and how much I would cherish
ing close, Steve drove us a few miles up Skyline such moments once my time in robes had ended.
Drive to the nearest rest area, where we unpacked After several hours of driving—punctuated
the lunch our wonderful host from the previous by the occasional stop for enjoying the view—
night had packed for us before we left. The site we reached the end of Skyline Drive and pro-
of four Buddhist monks and their white-clad lay ceeded to our final stop before returning to Wat
friend eating lunch at a picnic table was not ex- Thai DC: the Bhavana Society, a forest monas-
actly a common site for the campers and hikers tery which was not very far from the outlet of
who shared the rest area with us, but as always, Skyline Drive. As I guided Steve down the wind-
we were met with many more friendly greetings ing mountain roads, I was slightly worried—after
than astonished stares. all, I had been trying to contact the monastery
Once our mid-day meal was finished, we be- about our visit for the past two days, but had
gan our journey home to Wat Thai DC, travelling been unable to reach them—but I knew, even

19. แสงธรรม 17 Saeng Dhamma
if we were only able to briefly tour the grounds, tacting the office, the parking lot full of cars,
our detour would be worth it. the peaceful silence. Luckily, the lay person in-
When we arrived, I was surprised to see the formed that we had arrived during the retreat’s
number of cars in the parking lot. As an isolated afternoon break, and brought us to the monas-
forest monastery, the Bhavana Society was not tic quarters where we presented our donations
exactly the place you would expect to see many to Bhante Dhammaratana, a long-time resident
visitors—especially on a weekday. And yet, de- who had I met on several occasions. Although
spite the crowded parking lot, no one was to we were unable to meet with the abbot, Bhante
be found. Our knocks on the door of the small Gunaratana, who after a long day of teaching
office building went unanswered, and the paths was taking a much-needed rest before the
evening sessions began, Bhante Dhamma
was kind enough to show us around the
Buddha Hall and the surrounding grounds,
where we relaxed and meditated before
continuing on our journey home.
As we left Bhavana, the sun began to set
on our long day. It was hard to believe that
just 24 short hours ago we had pulled up
to our hostess’s house in Charlottesville,
before we had chanted for her family and
slept under the stars. It amazed me to
between the parking lot and the main build- think that even our walk along the rocky moun-
ing were quiet and still. For a few moments, tain paths had been mere hours ago—during our
we stood in the afternoon breeze and tried to long day of travel and practice, time had become
decide what to do with the requisites we had something trivial. In my lay life, I was constantly
brought to donate to the community of monks checking the clock, trying to figure out how much
that lived there, but suddenly, a white-clothed time I had left in the day, how long before my
layperson walked by. He gave us a silent gesture next appointment, how much time I could spend
of respect, and as soon as I saw his demeanor, on any task. But as a monk, time had a very dif-
I knew what was going on: we had visited in the ferent meaning. Of course, there were still sched-
middle of a retreat! Suddenly, all the pieces of ules to keep: morning and evening chanting, meal
evidence fell into place: my difficulty in con- times and ceremonies, but time had a very differ-

20. แสงธรรม 18 Saeng Dhamma
ent quality in my monastic life. Instead of being to the familiarity of Washington, Wat Thai, and
an enemy to compete with, time had become a home. For nearly an hour, we chanted, and
friend. Each free moment became an opportunity through the resonance of our voices, it seemed
to practice, reflect, or rest. Despite the fact that I as if the van had been transformed from a sim-
was, indeed, very busy during my time in robes, ple utilitarian vehicle to a majestic Buddha Hall.
I found myself less exhausted at the end of the After we finished, we each took some time to
day. Surely, I was doing just as much as I did in personally thank Steve for all the help he had
my lay life—indeed in many ways, I was actually given us and express our deep gratitude for him.
doing more things in the day—but the oppres- As I spoke, I realized once again how important
sion of time seemed absent. Even my chores, the help of the lay people was to the lives of
like cleaning the temple and setting up the table monks, and in my own mind, I resolved to take
for the morning and mid-day meals, seemed like Steve as my example of service and dedication
fulfilling use of my time. At no point during my when I returned to the lay life.
monkhood can I recall thinking that anything I did It was very dark when we finally returned
was a “waste of time.” Since I have returned to to Wat Thai, our long day of practice and travel
lay life, I have tried very hard to bring this lesson finally over. We thank Steve one last time, and
with me—time is something to be worked with then retired to our rooms. After all, tomorrow
like a friend than raced against like an enemy. was going to be another busy day.
As we drove towards home, I could tell we
were all tired, and especially Steve. Unlike the To be continued next month...
rest of us, who had been able to relax in the
van’s passenger seats, Steve had been driv-
ing for hours, up and down mountains roads,
along busy highways and isolated gravel roads.
As monks, there was little we could offer him
in return—a least in material terms. And yet, I
knew we all felt a great gratitude towards him
for his help and companionship over the past
few days. Without him, none of our wonderful
experiences could have come to be. And so, in
gratitude, Ajahn Ampor decided that we should
share our chanting with him as we traveled back

21. แสงธรรม 19 Saeng Dhamma
WELCOME TO JOIN THE INTERNATIONAL VESAK 2011
THE MEDITATION
WORKSHOP
On February 12, members of the In-
ternational Buddhist Committee of the
Washington, DC area, representing over
10 different nations and all lineages of
2st and 3rd Saturday of every month. Buddhism, met at Wat Buddhikarama (Wat
Khmer) in Silver Spring, MD. USA, to
�Based on 2,500-year-old tradition
�Starts April 9 discuss plans for the upcoming Internation-
�Taught by Thai monk with decades of experience al Vesak event, which will be held there on
�FREE! We never charge for lessons May 8.
�All levels welcome This celebration will commemorate the
09.00 a.m. - 11.00 a.m.
2600th anniversary of the Birth of the Lord
Wat Thai Buddhist Temple
13440 Layhill Rd. Silver Spring, MD 20906 Buddha, as well as the 25th anniversary of
Tel: 301-871-8661, 301-871-8660 the International Buddhist Committee’s lo-
www.watthaidc.org, www.t-dhamma.org
E-mail: handy@t-dhamma.org cal celebrate of the Buddha’s birth, enlight-
Contact Alistair Bell 202 527 1050 /aa_bell@hotmail.com enment, and Parinibbana.
ขอเชิญร่วมงานธรรมสมโภชอายุวัฒนมงคล ๘๖ ปี หลวงตาชี
พระวิเทศธรรมรังษี (สุรศักดิ์ ชีวานนฺโท)
๑๐ - ๑๒ มิถุนายน ๒๕๕๔
ณ วัดไทยกรุงวอชิงตัน, ดี.ซี.
ประธ�นจัดง�นโดย
กลุ่มรวมน้ำ�ใจใฝ่ธรรม เมืองไมอ�มี่ รัฐฟลอริด�
จึงขอเชิญศิษยานุศิษย์ที่เคารพรัก ร่วมแสดงมุทิตาสักการะโดยพร้อมเพรียงกัน

22. แสงธรรม 20 Saeng Dhamma
สาระธรรมจาก...พระไตรปิฎก
พระไตรปิฎก สําหรับผูเ้ ริมศึกษา เล่มที่ ๑๐ หน้า ๑๑๒ พระสุตตันตปิฎก มัชฌิมนิกาย อุปริปณณาสก์ สุญญตวรรค
่ ั
ทุกข์โทมนัส ๓ อย่างของคนพาล ๓. ไม่ว่าจะนั่งอยู่บนตั่งหรือบนเตียง หรือนอนบนพื้นดิน
พาลปัณฑิตสูตร : วันหนึ่งที่วัดเชตวัน พระพุทธองค์ทรง กรรมชัวคือกายทุจริต วจีทจริต มโนทุจริต ทีคนพาลท�าไว้กอน
่ ุ ่ ่
สั่งสอนภิกษุทั้งหลายด้วยเรื่องคนพาลและบัณฑิต ดังนี้ ย่อมแผ่คลุมครอบง�าเขา เหมือนเงาทะมึนของภูเขาใหญ่ททอด ี่
ลักษณะของคนพาล (คนโง่เขลาและโฉดชั่ว) มี ๓ อย่าง ทับแผ่นดินในยามเย็น เวลานั้นคนพาลจะรู้สึกว่าตนไม่ได้
คือ ๑. มักคิดด้วยความคิดที่ชั่ว ๒. มักพูดด้วยค�าพูดที่ชั่ว ท�าความดีไม่ได้ทากุศล ไม่ได้ทาเครืองป้องกันความหวาดกลัว
� � ่
๓. มักท�าด้วยการกระท�าที่ชั่ว ถ้าคนพาลไม่เป็นคนคิดชั่วพูด ไว้ ท�าแต่ความชั่วร้ายเลวทราม เขามีแต่จะทุกข์โศก ยุ่งยาก
ชั่วท�าชั่ว บัณฑิตที่ไหนจะรู้ได้ว่าเขาเป็นคนพาลเป็นอสัตบุรุษ ใจ เพ้อครวญร�่าไห้ ทุบอกตัวเอง และสติฟั่นเฟือน ที่คือการ
และตรัสว่า คนพาลย่อมประสบทุกข์โทมนัส ๓ อย่างในชีวิต ประสบทุกข์โทมนัสอย่างที่ ๓ ในปัจจุบันของคนพาล
ปัจจุบัน คือ
๑. ไม่ว่าคนพาลจะนั่งอยู่ในที่ประชุม หรือที่ริมถนน หรือ ทุกข์ในนรกสุดจะหาใดเปรียบ
ที่ทางสามแพร่งก็ตาม คนก็จะพูดกับเขาสมกับที่เขาเป็นคน ตรัสต่อไปว่า คนพาลเมือประพฤติทจริตทางกายทางวาจา
่ ุ
พาล (ไม่ยกย่องให้เกียรติ) ถ้าเขาเป็นคนชอบฆ่าสัตว์ ชอบลัก ทางใจแล้ว ตายไปย่อมไปเกิดในอบาย ทุคติ วินิบาต นรก
ทรัพย์ ชอบประพฤติผดในกาม ชอบพูดเท็จ ชอบเสพสิงมึนเมา
ิ ่ “ภิกษุทั้งหลาย เมื่อบุคคลกล่าวถึงอบาย ที่เขาหมายถึงนรก
สุราและเมรัยอันเป็นทีตงแห่งความประมาท คนก็จะพูดถึงเขา
่ ั้ นั้นถูกต้องแล้ว กล่าวได้ว่า นรกเป็นสถานที่ที่ไม่พึงปรารถนา
ในสิ่งที่เขาชอบท�า และคนพาลก็จะรู้ตัวเองว่าความชั่วเหล่า ไม่น่าใคร่ไม่น่าพอใจโดยประการทั้งปวง ถึงกระนั้น จะหา
นันมีอยูในตัวเรา และตัวเราก็เป็นทีรวามีความชัวเหล่านันด้วย
้ ่ ่ ู้ ่ ่ ้ อุปมาให้เห็นนรกเป็นทุกข์(เพียงใด) ก็ไม่ใช่เรื่องง่าย”
นี่คือการประสบทุกข์โทมนัสอย่างที่ ๑ ในชีวิตปัจจุบันของคน เมื่อตรัสอย่างนี้ ก็ได้มีภิกษุรูปหนึ่งทูลถามขึ้นว่า พอจะ
พาล กล่าวในเชิงเปรียบเทียบได้หรือไม่
๒. เมื่อคนพาลเห็นพระราชาจับโจรผู้ท�าความผิด แล้วสั่ง พระพุทธองค์ตรัสว่าพอจะเปรียบเทียบได้ดังนี้ เหมือน
ลงโทษ(กรรมกรณ์) ด้วยวิธีต่างๆ คือ ต�ารวจ(ราชบุรุษ) จับโจรท�าความผิดมามอบให้พระราชา ขอ
๑. โบยด้วยแส้ (กสาหิ ตาเฬนฺเต –lash him with whips) ให้ทรงลงโทษตามพระราชาประสงค์ พระราชาจึงมีพระบัญชา
๒. โบยด้วยหวาย (เวตฺเตหิ ตาเฬนฺเต –lash him with canes) ให้เจ้าหน้าที่เอาหอกร้อยเล่มทิ่มแทงโจรในตอนเช้า ถึงตอน
๓. ตีด้วยตะบองสั้น (อทฺธทณฺฑเกหิ ตาเฬนฺเต -lash กลางวันตรัสถามว่าโจรเป็นอย่างไร เขาทูลว่าโจรยังไม่ตาย ก็
him with(birch) rods) เป็นต้น ทรงให้เอาหอกอีกร้อยเล่มมาแทงโจรอีก ตกเย็นทรงทราบอีก
ในขณะที่เห็นการลงโทษนั้น คนพาลก็จะรู้ได้ว่า เพราะ ว่าโจรยังไม่ตาย ก็รับสั่งให้แทงโจรด้วยหอกอีกร้อยเล่ม
กรรมชั่ว พระราชาจึงจับมาลงโทษอย่างนั้น ความชั่วของโจร ตรัสถามภิกษุเหล่านั้นว่า พวกเธอคิดอย่างไร? โจรนั้นถูก
เหล่านั้นก็มีอยู่ในตัวเรา และเราก็เป็นที่รู้ว่าเป็นคนมีความชั่ว แทงด้วยหอกสามร้อยเล่ม เขาจะเจ็บปวดไหม? ภิกษุทงหลาย ั้
อย่างนั้น ถ้าพระราชาจับได้ เราก็จะต้องถูกลงโทษเช่นนั้น กราบทูลว่า หอกเล่มเดียวทิ่มแทงก็เจ็บปวดพอแล้ว ไม่ต้อง
เหมือนกัน นี่คือการประสบทุกข์โทมนัสอย่างที่ ๒ ในชีวิต กล่าวถึงหอกตั้งสามร้อยเล่มอย่างนั้น
ปัจจุบันของคนพาล แล้วทรงหยิบแผ่นหินขนาดเท่าฝ่ามือให้ภกษุเหล่านันดูตรัส
ิ ้