4. แสงธรรม 1 Saeng Dhamma
The Buddha’s Words
พุทธสุภาษิต
อุตฺติฏเฐ นปฺปมชฺเชยฺย ธมฺมํ สุจริตํ จเร
ธมฺมจารี สุขํ เสติ อสฺมึ โลเก ปรมฺหิ จ. (๑๖๘)
ลุกขึ้นเถิด อย่ามัวประมาทอยู่เลย จงประพฤติสุจริตธรรม
เพราะผูประพฤติธรรม ย่อมอยู่เป็นสุข ทั้งในโลกนี้และโลกหนา
Arise! Be not negligent! Lead a righteous life. For one
who lives a righteous life dwells in peace here and hereafter.
5. แสงธรรม 2 Saeng Dhamma
by Buddhadasa Bhikkhu
http://www.what-buddha-taught.net/Books/BhikkhuBuddhadasa
...Continued from last issue...
หน้าที่ของคน S o we may lay down the principle that
in the grasping at and clinging to ‘I’,
and ‘mine’ there is rupadhatu and arupadhatu
หน้าที่ หนึ่ง ในฐานะ เป็นมนุษย์ and in their absence there is nirodhadhatu. To
ต้องได้สิ่ง สูงสุด ก่อนเป็นผี reverse it one may say that if nirodhadhatu en-
ตามที่คน ควรจะได้ อย่างไรดี
ไม่เสียที ที่เกิดมา ประสาคน ฯ ters the mind one sees only emptiness the state
free of ‘ I’ and ‘mine’ manifests itself clearly. If
หน้าที่ สอง ในฐานะ เพื่อนมนุษย์ another element enters one will see it as form,
ต้องช่วยกัน สูงสุด หยุดฉ้อฉล
ไม่ช่วงชิง ประโยชน์ใคร มาใส่ตน smile, visible object, sound, smell, taste, tactile
มุ่งเอาผล มีเพื่อนเกิด แก่ เจ็บ ตาย ฯ object, feeling, memory, thought, consciousness
and so on, the whole confusing crowd, each one
หน้าที่ สาม ตามฐานะ พล (ละ) โลก
ต้องช่วยกัน ดับโศก แห่งโลกหาย having a part to play in the arising of clinging, if
ทำาโลกนี้ ให้น่าอยู่ ดูสบาย not as love then as hate.
มีความหมาย โลกมนุษย์ สุดงามงด ฯ Thus we all have just two dominant moods
หน้าที่คน คนหนึ่ง มีถึงสาม - satisfaction and dissatisfaction. We are accus-
พยายาม ทำาให้เข้ม เต็มกำาหนด tomed to only these two. We have only been
ให้เสร็จสิ้น ก่อนตาย ให้เรืองยศ interested (in gaining that which is felt to be de-
ให้ปรากฏ เป็นมนุษย์ ยอดสุดเอย...
sirable and to ee from or destroy that which
โดย... พุทธทาสภิกฺขุ is felt to be disagreeable. It is unceasing distur-
6. แสงธรรม 3 Saeng Dhamma
bance, the mind is never empty. For the mind to in sensuality they are attached to material form
be empty we must go beyond, overcome all the and unable to give it up.
disturbing elements and come and dwell with So what else will one get attached to if
the element of emptiness. one can free oneself from the attachment to
Another way that the Buddha talked about materiality? One will attach to, the causally con-
elements in order to show their properties was ditioned things that lie beyond it, i.e. all the ben-
to make a threefold division. He spoke rst of e cial dhammas. We don’t have to talk of the
nekkhamadhatu (the element of renunciation) harmful dhammas here, nobody wants them,
as the cause for the withdrawal from sensual- but of the virtues and virtuous actions that one
ity; secondly of arupadhatu as the cause for projects will earn one rebirth as a wonderful be-
the withdrawal from materiality and thirdly of ing up in heaven. People dream about this end-
nirodhadhatu as the cause for the withdrawal lessly. But being born in heaven is sankhata (a
from the conditioned. Seeing nekkhamadhatu, conditioned state). We are all so caught up in
the element of renunciation, is the cause for the being this and that kind of self and having this
withdraw from sensuality because it is its antith- and that kind of possession of self. Being the
esis. Seeing the element that is the antithesis self of an animal is no good so we want a hu-
of sensuality is called seeing nekkhamadhatu. man self. Seeing that being a human is no good
Being unconsumed by the re of sensuality is we want to become a celestial being. That’s
nekkhamadhatu. The mind that withdraws from no good so we want to become a brahma-god.
sensuality is a mind that contains nekkhamadhatu. Seeing that being a brahma-god is no good we
Beings that are able to free themselves from want to become a mahabrahma-god. There’s a
sensuality attach to the beautiful and pleasur- self there all the time, it’s all sankhata. Only on
able things that are unconnected with gross sen- the discovery of nirodhadhatu can we withdraw
suality but are still in the realm of form, albeit from the conditioned. Thus nirodhadhatu is the
on a re ned revel, as for example rishis, munis nal element it is the element of extinguishing.
and yogis who get attached to the pleasures It is the utter extinguishing of ‘I’ and ‘mine’.
of rupajhana (absorptions. of the Fine-Material If there is an absolute and nal extinction (an-
Sphere). Or on a more mundane level perhaps upadisesanibbanadhatu) then one becomes
we see old people attached to antiques or ex- an arahant. If the extinction is incomplete (sa-
quisite potted plants. Although these things are upadisesanibbinadhatu) then one becomes one
unconnected with the crudest sensuality, such of the lesser Noble Ones, for there is still a rem-
people may be even more lost than those lost nant of ego, it is not the true ultimate emptiness
7. แสงธรรม 4 Saeng Dhamma
of paramamsunnam. ta dwelt and passed His life in sunnatavihara.
To summarize: we must know the dhatus, When He was teaching Dhamma His mind was
the true constituents of all things. Please un- empty of “self” and “belonging to self”. When
derstand them according to the main principle He was on alms - round or doing His daily tasks
whereby there is rupadhatu: elements with form; His mind was empty. When He was resting or
arupadhatu: elements without form; nirodhad- enjoying Himself in His free time [20]. He was
hatu: the element which is the extinguishing of dwelling empty of ‘self” and “belonging to
both the form and formless elements. We can self.” Thus He af rmed to Sariputta that, the
con dently assert that there is nothing outside Tathagata passed His life in sunnatavihara.
the scope of these three words. Here we are not talking about the ordinary
We are learning something about the Bud- unenlightened person but of the Great Man, of
dha’s science, the science, that encompasses the Buddha - how He lived and in what abode He
the physical, mental and spiritual spheres. It en- dwelt. If you want to see the Buddha’s dwelling
ables us to have an utterly thorough knowledge place, don’t go thinking that it’s a building made
of all things that precludes any further grasping of bricks and mortar or something in India. You
at them. And it is this that must be the meaning should think of the abode called sunnatavihara or
of emptiness for us. mahapurisavihara. It must be supremely empty.
Now I’ll expand on a few points in order The supreme emptiness is not the mo-
to round off our understanding of emptiness. In mentary ash that we may experience sitting
the Uppannasaka Sutta of the Majjhima Nikaya here, which has disappeared by the time we get
the Buddha calls sunnata ‘mahipurisavihara.’ home. Sunnatavihara refers to the ultimate emp-
This translates as meaning that emptiness is the tiness and so another word is used, a rather long
abode of the Great Man. The Great Man does one, paramanuttara-¬sunnata. It is composed of
not have a wandering, restless mind that spins three words: parama + anuttara + sunnata, and
this way and that as does the mind of an ordi- means “supreme unsurpassable emptiness”. In
nary man. The Great Man bas a mind that dwells the technical literature of Dhamma, this point
in emptiness, with emptiness, is itself emptiness. relates to the cetosama¬dhi devoid of nimittas,
That being so, sunnata is the abode or temple [21] where the mind lacking any nimitta is ra-
of the Great Man i.e. of the Buddha and the diantly pure to the extent of being free of the
arahants. To say that emptiness is their abode asavas. This condition may be of a kind that can
means that they live it and breathe it. be regressed from or it may be permanent. If at
The Buddha stated that He, the Tathaga- any moment that there is the kind of cetosama-
8. แสงธรรม 5 Saeng Dhamma
dhi where there are no nimittas to be clung to the mind empty.
as self or as belonging to self, then that radiant The term paramanuttarasunnata as used
mind, free of the asavas, is called paramanut- by the Buddha means the utter destruction of
tarasunnata and is the natural, unforced state of greed, aversion and delusion, the grasping at
the arahants. and clinging to things as self or as belonging to
self, and thus has the same meaning as sa-
mucchedapahana or ‘ nal abandonment.’
Consequently when speaking of the highest
level of sunnata the Buddha used this term
supreme unsurpassable emptiness.
If we gradually lower our eyes from this
summit of emptiness we will be able to un-
derstand its lesser levels. Directly below the
peak of paramanuttarasunnata are the fol-
lowing :
nevasannanasannayatana
If we unenlightened people are ever going akincannayatana
to be true adepts we must be able to attain this vinnancayatana
cetosamadhi. Even if we don’t end the asavas akasanancayatana
once and for all it will be an occasional freedom pathavisanna
from them. It will be borrowing something of arannasanna.
the Buddha and the arahants to have a look at Looking downwards from the summit it is hard
so that we don’t lose heart. For that which is to understand so we will start from the bottom
called emptiness or enlightenment or Nibbana and gradually raise our eyes to the peak.
is both of the sort that is obtained absolutely To be continued
and nally and of the temporary, uncertain sort
that we ordinary folk may know. There is even a
third sort, which occurs by coincidence. At times
when our surroundings are particularly condu-
cive the mind may be empty for an hour or two.
But the important thing is that we set our minds
on practising to the best of our abilities to make
9. แสงธรรม 6 Saeng Dhamma
I grew up knowing that I would one day become a monk, but I
only knew that it was a rite of passage for becoming an adult. I didn’t
realize how much I would learn. I was a novice monk before, and I
thought it would be similar to that, but I was wrong.
As monks, Eve, Bing, and I expected to learn chants, but we learned
so much more. Even though I’ve been to Thailand a dozen times and have
taken many culture classes, I learned a lot about Buddhism and Thai heritage.
I reviewed the story of the Buddha, learned about “buhn” and “bahp”
(merits and demerits), and was taught which actions were “mongkohn.”
PHRA ATOM ZERFAS I have always known that Buddhism was about doing what was right
and giving up what you don’t need in life. I never realized it stressed impermanence so much.
Ajahn Chah discusses how we should see certain aspects of life as a banana peel because it
has no affect on us. We don’t care for it. I’m generally a happy person, but there will always
be things in life that can make us sad. Ajahn Chah talks about how poor situations are a part
of life. “It is as it is.” Being introduced to his writings has really helped me keep a positive
attitude in life.
The most important value that I feel that I’ve improved upon this week was respect.
I’m constantly looking for ways to show respect for everyone, especially my parents. As much as
everyone respected me, as a monk, I want to show that same respect to them, no matter who
they are or what title I have.
I really want to thank everyone for all their support. I’ll be working and hopefully
tutoring math in the area, I’ll be sure to come around more often. :)
คุณสุมนา - คุณณรงคศักดิ์ - คุณรัตนา และหลาน ร่วมท�าบุญถวายภัตตาหารเพลพระสงฆ ๒๑ ส.ค. ๒๕๕๔
10. แสงธรรม 7 Saeng Dhamma
A Taste of Freedom
On The Dangers Of Samadhi
A Dhammatalk By Ajahn Chah
http://www.accesstoinsight.org/lib/thai/chah/atasteof.html
...Continued from last issue...
W
ned, which in turn gives morality the strength
hen the mind is rmly uni ed, hav- to increase in purity. As our morality becomes
ing no sense impressions to disturb it, purer, this will help in the development of con-
one can remain in that state for any length of centration. When concentration is rmly estab-
time. There will be no painful feelings to disturb lished it helps in the arising of wisdom. Moral-
us. When samadhi has reached this level, we can ity, concentration and wisdom help each other,
leave it when we choose, but if we come out of they are inter-related like this. In the end the
this samadhi we do so comfortably, not because Path becomes one and functions at all times.
we’ve become bored with it or tired. We come We should look after the strength which arises
out because we’ve had enough for now, we feel from the path, because it is the strength which
at ease, we have no problems at all. leads to Insight and Wisdom.
If we can develop this type of samadhi,
then if we sit, say, thirty minutes or an hour, On The Dangers Of Samadhi
the mind will be cool and calm for many days.
When the mind is cool and calm like this, it is Samadhi is capable of bringing much harm
clean. Whatever we experience, the mind will or much bene t to the meditator, you can’t say
take up and investigate. This is a fruit of samadhi. it brings only one or the other. For one who has
Morality has one function, concentration no wisdom it is harmful, but for one who has
has another function and Wisdom another. wisdom it can bring real bene t, it can lead him
These factors are like a cycle. We can see them to Insight.
all within the peaceful mind. When the mind is That which can be most harmful to the
calm it has collectedness and restraint because meditator is Absorption Samadhi (Jhana), the sa-
of wisdom and the energy of concentration. As madhi with deep, sustained calm. This samadhi
it becomes more collected it becomes more re- brings great peace. Where there is peace, there is
11. แสงธรรม 8 Saeng Dhamma
happiness. When there is happiness, attachment gate it, it’s not that we are aimlessly thinking or
and clinging to that happiness arise. The medita- guessing away; it’s something that arises from a
tor doesn’t want to contemplate anything else, peaceful mind. This is called “awareness within
he just wants to indulge in that pleasant feeling. calm and calm within awareness.” If it’s simply
When we have been practicing for a long time ordinary thinking and imagining, the mind won’t
we may become adept at entering this samadhi be peaceful, it will be disturbed. But I am not
very quickly. As soon as we start to note our talking about ordinary thinking, this is a feeling
meditation object, the mind enters calm, and that arises from the peaceful mind. It’s called
we don’t want to come out to investigate any- “contemplation.” Wisdom is born right here.
thing. We just get stuck on that happiness. This So, there can be right samadhi and wrong
is a danger to one who is practicing meditation. samadhi. Wrong samadhi is where the mind en-
We must use Upacara Samadhi. Here, we ters calm and there’s no awareness at all. One
enter calm and then, when the mind is suf - could sit for two hours or even all day but the
ciently calm, we come out and look at outer ac- mind doesn’t know where it’s been or what’s
tivity. [5] Looking at the outside with a calm mind happened. It doesn’t know anything. There is
gives rise to wisdom. This is hard to understand, calm, but that’s all. It’s like a well-sharpened
because it’s almost like ordinary thinking and knife which we don’t bother to put to any use.
imagining. When thinking is there, we may think This is a deluded type of calm, because there
the mind isn’t peaceful, but actually that think- is not much self-awareness. The meditator may
ing is taking place within the calm. There is con- think he has reached the ultimate already, so
templation but it doesn’t disturb the calm. We he doesn’t bother to look for anything else. Sa-
may bring thinking up in order to contemplate madhi can be an enemy at this level. Wisdom
it. Here we take up the thinking to investigate it, cannot arise because there is no awareness of
it’s not that we are aimlessly thinking to investi- right and wrong.
คุณยายยุพิน เลาหพันธุ เจาของราน Bangkok Garden ท�าบุญเลี้ยงพระฉลองวันเกิด ๒๑ ส.ค. ๒๕๕๔
12. แสงธรรม 9 Saeng Dhamma
With right samadhi, no matter what level of refer to the mind, which has mindfulness and
calm is reached, there is awareness. There is full clear comprehension of the truth at all times.
mindfulness and clear comprehension. This is When samadhi has been rightly developed,
the samadhi which can give rise to wisdom, one wisdom arises like this. This is called “insight,”
cannot get lost in it. Practitioners should under- knowledge of the truth.
stand this well. You can’t do without this aware- There are two kinds of peace — the coarse
ness, it must be present from beginning to end. and the re ned. The peace which comes from
This kind of samadhi has no danger. samadhi is the coarse type. When the mind is
You may wonder where does the bene t peaceful there is happiness. The mind then
arise, how does the wisdom arise, from sama- takes this happiness to be peace. But happiness
dhi? When right samadhi has been developed, and unhappiness are becoming and birth. There
wisdom has the chance to arise at all times. is no escape from samsara [6] here because we
When the eye sees form, the ear hears sound, still cling to them. So happiness is not peace,
the nose smells odor, the tongue experiences peace is not happiness.
taste, the body experiences touch or the mind The other type of peace is that which
experiences mental impressions — in all pos- comes from wisdom. Here we don’t confuse
tures — the mind stays with full knowledge of peace with happiness; we know the mind which
the true nature of those sense impressions, it contemplates and knows happiness and unhap-
doesn’t “pick and choose.” In any posture we piness as peace. The peace which arises from
are fully aware of the birth of happiness and un- wisdom is not happiness, but is that which sees
happiness. We let go of both of these things, we the truth of both happiness and unhappiness.
don’t cling. This is called Right Practice, which Clinging to those states does not arise, the mind
is present in all postures. These words “all pos- rises above them. This is the true goal of all
tures” do not refer only to bodily postures, they Buddhist practice.
ครอบครัว LIANE ท�าบุญถวายเพลอุทิศส่วนกุศลใหแด่คุณแม่ตัง ฮวง โงว ๑๕ ส.ค. ๒๕๕๔
13. แสงธรรม 10 Saeng Dhamma
“...The Buddha laid down Morality, Concentra- ing the Middle Way of Dhamma, so he pointed
tion and Wisdom as the Path to peace, the way them out in order to show the penalty involved
to enlightenment. But in truth these things are in both. Because we are still stuck, because we
not the essence of Buddhism. They are merely are still wanting, we live repeatedly under their
the Path... The essence of Buddhism is peace, way. The Buddha declared that these two ways
and that peace arises from truly knowing the are the ways of intoxication, they are not the way
nature of all things...” of a meditator, nor the ways to peace. These
ways are indulgence in pleasure and indulgence
The Middle Way Within in pain, or, to put it simply, the way of slack-
ness and the way of tension. If you investigate
The teaching of Buddhism is about giving within, moment by moment, you will see that
up evil and practicing good. Then, when evil is the tense way is anger, the way of sorrow. Going
given up and goodness is established, we must this way there is only dif culty and distress. In-
let go of both good and evil. We have already dulgence in Pleasure — if you’ve escaped from
heard enough about wholesome and unwhole- this, it means you’ve escaped from happiness.
some conditions to understand something about These ways, both happiness and unhappiness,
them, so I would like to talk about the Middle are not peaceful states. The Buddha taught to
Way, that is, the path to escape from both of let go of both of them. This is right practice. This
those things. is the Middle Way.
All the Dhamma talks and teachings of the
Buddha have one aim — to show the way out To be continued
of suffering to those who have not yet escaped.
The teachings are for the purpose of giving us
the right understanding. If we don’t understand
rightly, then we can’t arrive at peace.
When the various Buddhas became en-
lightened and gave their rst teachings, they
all declared these two extremes — indulgence
in pleasure and indulgence in pain. [7] These
two ways are the ways of infatuation, they are
the ways between which those who indulge in
sense pleasures must uctuate, never arriving at
peace. They are the paths which spin around in
samsara.
The Enlightened One observed that all be-
ings are stuck in these two extremes, never see- สุขสันตวนเกิดคุณยายเสริมศรี เชือวงศ ครบ ๘๔ ป
ั ้
14. แสงธรรม 11 Saeng Dhamma
The Buddha’s
Warning
Essays On The Dhamma
By Luang Ta Chi
Edited by Du Wayne Engelhart
...Continued from last issue... special meaning for all Buddhists as a holy and
The Meaning of Magha Puja miraculous day. This is why Buddhist commu-
nities from all over the world join together to
These are the primary subjects of discussion celebrate this very important day.
that the Buddha presented during his discourse
to the 1,250 arahants on the rst Magha Puja VIII. Be Aware of Your Thoughts;
Day. He understood clearly that these monks The Buddha’s Warning
would travel far and wide spreading the Dham-
ma and that they needed to be well prepared World peace would surely be achieved
to be successful. To help them carry out their if all people in the world had a peaceful
duties, the Lord Buddha laid the foundation mind . . ., that is, if their minds were free
for the proper actions for the monks to follow. from evil thoughts, evil speech, and evil
These important ideas describe the standard of action.
conduct that all missionary monks should fol-
low. These characteristics are so important to Rejoice when the mind is not negligent.
help them carry out their duties of teaching the Guard the pure mind. Pull yourself out of situ-
Dhamma that some people like to call Magha ations that can lead to de lement. Be content
Puja the “Dhamma Day.” with mindfulness.
It was also on Magha Puja Day, forty- ve In present-day society many people turn
years after the rst such day, that the Buddha away from friendly warnings. Caught in individu-
announced that three months later he would alism, they are not open to advice for which
give up his body and enter the state of nal they did not ask. If we try to force our ideas
nirvāna. One can see that Magha Puja has a upon them, they respond by closing both their
15. แสงธรรม 12 Saeng Dhamma
ears and their minds. their friends. Attracted by what is characteristic
People often refuse advice because their of popular culture, teenagers falsely feel that
minds are eaten up by ill will, greed, hatred, and their youth excuses them from studying religion
delusion. This condition leads to malevolent or practicing meditation. They live only for the
thoughts, speech, and actions, which, in turn, can moment, enjoying sensual pleasures such as
produce criminal behavior and social dif culties. drinking, dancing, and playing computer games.
This chain of negative causality is not easy to Our young people are focused on establish-
break because human beings tend to corruption. ing a career and making a name for themselves
Our human weaknesses and lack of awareness of- within an extremely competitive and individu-
ten lead us down paths of wickedness where we alistic society. For most, however, spend-
are sunk in ill will, greed, hatred, or delusion. ing time studying religion is not thought to be
Of these four negative tendencies, greed is worthwhile. Sadly, this careless way of looking
everywhere. It runs through our society, affect- spreads through the thinking of our youth.
ing personal relationships and threatening spirit- Once in a while, however, some youth ex-
ual growth. We must with continued determina- perience a breakthrough and change their at-
tion listen to the Buddha’s warning to be always titudes toward religion. This usually happens
mindful of every thought, guarding against the when they come face to face with their own
evil in uence of greed, and trying hard to root mortality as the result of an accident or a seri-
out all greedy thoughts. ous illness. Having to deal with a crisis, these
youth come to understand the importance of
1. Always Being Mindful religion and commit to changing their ways. It
is, of course, good that these few become aware
One of the most important teachings of the of their thoughts and pay attention to religion,
Dhamma is to stay mindful of your thoughts, but this is not enough. As a people, we need
speech, and actions. Following this principle to be open to spiritual growth on all levels, in
leads to happiness and safety in any situation. good times and in bad, and in sickness and in
However, people usually tend to be careless health. As youth, we form our personalities and
about their thoughts. develop the morality and guiding principles nec-
Careless thinking and action are especial- essary to help us get through the storms of adult
ly common among today’s youth. Our youth life. Therefore, we must not put religious teach-
seem satis ed with everything as long as they ings and practices on hold until later life. In his
have good health. They are not motivated to teachings on mindfulness, the Buddha warns us
increase their merit or to improve themselves that we cannot put our lives on hold because,
in any way not determined by the latest fads of in the long run, we cannot avoid death:
16. แสงธรรม 13 Saeng Dhamma
- Death gives no prior warning to anyone. ephant. Concerned about the dif culty of the
- No one knows the place, the date, and job, the trainer called the king’s soldiers to help
the time of his death. him. He ordered the soldiers to act as if they
- Only a few people can reach the age of were going to attack. Frightened by the sounds
one hundred. of battle, Pavaraka could not stand still. In an at-
- All of us have to die some day, regard- tempt to protect himself, the elephant used all
less of age, sex, or social status. his strength and courage to run away from the
- Those who live lives of sensual grati - oncoming army. Empowered by his increased
cation and remain unaware of their own mor- inner strength caused by fear, Pavaraka was able
tality are careless people. to pull himself free from the mud-hole trap.
Their interest attracted by the story, the
Because our time on earth is limited, the bhikkhus asked the Buddha what lesson they
Buddha reminds us to use this time wisely and should draw for their own lives. The Buddha an-
not to procrastinate. He also calls on us to be swered that the elephant fell into the mud hole
continuously mindful. His warning not to be because he was not mindful of what he was do-
negligent means we should be attentive and ing. Similarly, bhikkhus can be captured by de-
careful in everything we do—in our actions, lements if they are not constantly careful and
speech, and thoughts. The Buddha calls us to attentive. Bhikkhus must follow the elephant’s
rejoice and to not want anything more than our example and work hard to free themselves from
mindfulness. the chains of the de lements. When bhikkhus
become free from the de lements, they are no
2. The Parable of Pavaraka longer open to temptation by thoughts of ill
will, greed, hatred, and delusion.
The parable that best shows the Buddha’s The Buddha’s warning is directed in par-
teaching on mindfulness is the story of Pavara- ticular at bhikkhus, especially those who live in
ka, a powerful elephant belonging to King Ko- monasteries, because if they are negligent, they
sol. King Kosol was famous as the conqueror risk damaging relationships with their associates
of a small Indian country during the Buddha’s and their followers. Like the elephant, bhikkhus
lifetime. Pavaraka had helped the king to win must use all their strength and courage to be
many wars, but now he was getting old, and his good disciples and good spiritual leaders for
strength was getting less and less. One day, as their communities.
Pavaraka was looking for food in the jungle, he Although the Buddha is especially con-
fell into a mud hole and could not get out. The cerned about the well-being of his disciples,
king ordered Pavaraka’s trainer to rescue the el- he is also concerned about the well-being of
17. แสงธรรม 14 Saeng Dhamma
his followers. Since the Buddha believes that ing bait on the hook. If they were fully aware
most people are under the in uence of ill will, of the deadly hook hidden inside, they would
he warns us to be always on guard against evil carefully avoid these traps. Meditation raises
thoughts that can hurt the purity of our minds. our consciousness to recognize and stay away
To make our own well-being certain and to free from such fatal traps. The unguarded mind is
ourselves from unwholesome thoughts, we like jewelry without a box, open to attack from
must be ever mindful of where our thoughts are all sides. We must guard our minds carefully
leading us. because life in this world is full of delusion and
Our thoughts often wander back to the easily moved one way or the other by events
past or ahead to the future. When we are at that happen, by status in society, by praise,
home, our minds can wander out to a movie or by happiness. If we are caught by what is
theater or gambling casino, or they may get in- characteristic of modern society and fail to stay
volved in useless conversation. Sometimes our continuously mindful, we become partners with
thoughts concentrate on a particular individu- greed and become captured by our delusions.
al and follow that person everywhere. Some So keep careful guard and watch out for the
people let their minds wander all day long and thief who comes hidden as greed to endanger
never get anything done. These thoughts going to the pure mind.
back and forth can lead us to confusion and un-
necessary worry. Thus, we must get control of 3. Greed
our thoughts. We need to follow our thoughts
whenever they wander and bring them back What is greed, and how do we show its
home. We need to concentrate our thoughts true character? According to the Oxford English
and train our minds by staying constantly aware, Dictionary, greed is the excessive desire for food
attentive, and mindful. or wealth. Because it furthers immoderation,
Staying constantly aware is not easy. The greed endangers everything in our lives. Like an
mind wanders all the time. It is very, very hard addiction, greed makes us ugly and a danger-
to stop thinking. If we do not want the mind ous to others. Greedy persons will do anything
to wander, we must be mindful as regards fol- to get what they want. Their reasons for ac-
lowing our thoughts without ever stopping. The tion are always without love, and they never
minute our minds start wandering, we must pull think about how their actions will affect others.
them back in. We are like shermen out to They will lie, cheat, steal, and even kill to get
catch the mind and bring it back to where is can more wealth. When greed enters the mind, the
be useful. Those who are addicted to sensual person’s mental health is greatly harmed. So
pleasure are like the sh attracted to tempt- be ever mindful of your thoughts. Do not let
18. แสงธรรม 15 Saeng Dhamma
yourself get involved with greed. Greed is the gence in guarding against allowing greed to settle
enemy of good because it destroys our sense of into our hearts and minds. We defend ourselves
well-being. against the unwelcome advances of greed by
Refraining from greed in a world that is becoming more charitable as regards our time,
more and more directed toward the consumer skills, and possessions. By sharing our efforts,
is not an easy job. Many people believe that skills, and belongings with others, we lessen the
the only way to get wealth is to submit to greed. likelihood of being tempted by greed. Follow
But I am here to tell you, my friends, that you these instructions wisely and keep the voice of
can become wealthy without becoming greedy. Dhamma within you, and you can become a
How do you do this? That is the sixty-four mil- truly wealthy person.
lion dollar question.
The rst step is to understand that greed is 4. Conclusion.
not the key to wealth. Greed is, in fact, the op-
posite: it is the enemy of wealth. So it you truly The previous discussion helps show the
want to be wealthy, you must not be greedy. The Buddha’s warning to be diligently aware of our
path to wealth requires hard work. There are no thoughts. If we fail to listen or if we harden
shortcuts. You work hard by taking care of your our hearts and minds, we set ourselves up for
job and being a good employee. You take care failure. As the Buddha advised the bhikkhus in
of your job by becoming a diligent person who the parable of Pavaraka, we must actively try
knows how to earn a living within a moral value to pull ourselves out of the trap of the de le-
system. Diligent people know how to plan the ments. We must diligently control negative
spending of their income to cover their expenses thoughts, which lead to greed, hatred, criticism
while also saving for a rainy day. Be diligent in of others, prejudice, abuse, and gossip. These
your work and diligent in your mindfulness. To are the most common traps that catch people
preserve freedom from greed, the Buddha calls of all races, ages, and genders. If we stay mind-
on us to stay continually aware of our thoughts ful and spread loving-kindness to all people in
and to follow these principles: all situations, we will automatically stop any
- Keep saving with diligence and not with tripping that interrupts spiritual growth. If we
greed, and associate with the wise. have already stumbled or have, in fact, fallen
- Limit expenses to what is necessary in down because of our addictions, we can free
order to open the possibility of future wealth. ourselves immediately by promising never again
- Do not enslave yourselves to greed. to be enslaved by the de lements.
As we become more aware of our thoughts To be continued
and better understand the causes and effects
associated with greed, we develop more dili-
19. แสงธรรม 16 Saeng Dhamma
Novice Summer 2011
with their experience on Meditation
Jason Wattanarungsikajora
Becoming a novice was on my own free will, most of it at least. Meditation
provided a path to haring inner peace. Although my entire legs hurt from
spending what seemed like a Hellish 20 minutes sitting on a cold temple
oor; it opened my mind to the thing that brings joy to my life. I focused
entirely on them and why they are important to me, what makes them spe-
cial and why I miss them.
In my thoughts, when I became a novice, it was a mental and physical relief
for my family. It’s not because I’m a bad child, it’s because even they should take a break from
the demands of a teenager like myself. But it also creates problems for me. I miss both them,
and my friends that I always spend time with. However, in return to this choice I am able to
bless those that have supported me throughout my life, both those back at home and others that
bring delicious food everyday.
Bhumipat Chandarasrivongs
1) My experience on meditation was very hard but then when you get
use to it you feel peaceful. There are 4 types of meditation; rst type, is
sitting meditation, second, is walking meditation, third, is sleeping meditation
and forth, standing meditation. Meditation makes you feel very peaceful. The
hardest is walking because it hurts your feet. My favorite is sitting meditation
because it helps to challenge you to sit still in place.
20. แสงธรรม 17 Saeng Dhamma
2) I think that when you become a novice your parents get a lot of Boon and success.
You also make your parents happy and when your parents happy you also get Boon. When your
parents get Boon they have a lot of good things in life are more success.
Sky Kantawat Malasai
1) My experience on meditation is a part of me becoming a novice. There
are four types of meditation that I know of. Sitting meditation – the kind of
meditation that we are all familiar with. Just sit down, relax and concentrate
on spiritual enlightenment. My thought: sleepy. Walking meditation – walking
around and enjoying the beauty of nature. It’s tiring sometimes but I deal
with it. Standing meditation – I have no experience with this. Lying medita-
tion – commonly called sleeping. Lying down and focusing on the movement
of the abdomen.
2) I think that becoming a novice made my parents and family proud and happy. My whole
family will get blessings from my deeds.
Tango Khoohatong
1) How are my experiences on meditation?
There are four types of meditation: sitting, walking, standing, and lying
(sleeping). While I am doing sitting meditation, I sit with my legs crossed
“criss- cross apple-sauce” style. Then, I lay my hands on my lap, right over
left, and close my eyes. I focus on my breath while I am doing this for,
usually, 15 minutes, for walking meditation, I walk slowly with my hands
holding one another and only looking one to three meters ahead. For this, I
focus on the movement of my feet and legs. Standing meditation uses the same posture as walking
meditation except your eyes are closed and your concentration is on breathing. Lying meditation,
commonly called sleeping meditation, involves lying on your back with your hands over your abdo-
men. You focus on the movement of your diaphragm. Meditation is a good way to bring peace to
mind.
2) What does becoming a novice do for my parents?
Me becoming a novice lets me share blessings and merits with my family.
21. แสงธรรม 18 Saeng Dhamma
Louis Prungthunyapluek
1) There are 3 types of meditation: sitting, sleeping, and walking. My fa-
vorite is the sleeping meditation where you lay at on the oor with both
hands over your abdomen. Then you concentrate on the motion of your inhale
and exhale. The sitting meditation is where you sit on the oor and put
your hands (right over left) across your lap. Then you close your eyes and
all you will see is the back of your eyelids. The goal is to focus on your
breathing and the movement of your abdomens. The nal type of meditation
is walking meditation. You have to slowly walk at a constant pace while focusing on the movement
from your head to your toe.
2) When I became a novice monk, I had to earn a lot of merits and give them to my
parents. Every morning my Mom would come to the temple and give me food, then after I ate
I would pray for her and all the people that helped with the meal. Also, when I rst became a
novice monk, I wasn’t so calm and I was a little stressed. Now I am more calm and know how
to deal with stress unlike before. This is what I had to do for my parents.
Bank Viriya
1) The experience on meditation is that when you meditate you have to
concentrate on breathing. Walking meditation, you have to concentrate on
walking. When you’re lying down you have to concentrate on just lying there.
Those are the new experiences on meditation. It makes you feel peaceful.
Those are also the 3 types of meditation.
2) I learn a lot about the Buddha. For example, the Buddha wanted to nd
his problems for 6 years but didn’t nd the answer. Then he did the things
he saw other people do and nally found his answer. Then he became the Buddha from doing that.
3) I gave my mother Boon so that when she pass away she can go to heaven. I also
gave my parent money and made them happy for being a novice. My mom told me that the food
she gives to the monk she eats the same thing in heaven. When I was a novice the 1st and 2nd
time she came to give us food for breakfast and lunch.
25. แสงธรรม 22 Saeng Dhamma
ขอเชิญทุกท่านร่วมนมัสการพระสารีรกธาตุ ณ อุโบสถ วัดไทยฯ ดี.ซี.
ิ
Those who are interested in Thai Theravada Buddhism and
members of the general public are cordially invited to Wat
Thai, D.C., Temple to pay their respect to or simply view the
Buddha relics on display in the chanting hall.
ปฏิบัติธรรมประจ�ำเดือน กันยำยน
ณ วัดไทยกรุงวอชิงตัน, ดี.ซี. 17 กันยายน 2554
ศึกษาและปฏิบัติธรรมตามแนวพระไตรปฎก
� สาธยายพระไตรปฎก ภาษาบาลี
� ฟงบรรยายธรรม - ธรรมสากัจฉา
� เจริญจิตตภาวนา - แผ่เมตตา
พรอมกันบนอุโบสถศาลา เวลา 9.00 A.M.