3. แสงธรรม 1
Saeng Dhamma
The Buddha’s Words
พุทธสุภาษิต
อนูปวาโท อนูปฆาโต
มตฺตญฺญุตา จ ภตฺตสฺมึ
อธิจิตฺเต จ อาโยโค
ไม่ว่าร้ายใคร ไม่กระทบกระทั่งใคร ระมัดระวังในปาติโมกข์
บริโภคพอประมาณ อยู่ในสถานสงัด ฝึกหัดจิตให้สงบ
นี้คือคำ�สอนของพระพุทธเจ้าทั้งหลาย
ปาฏิโมกฺเข จ สํวโร
ปนฺตญฺจ สยนาสนํ
เอตํ พุทฺธาน สาสนํ ฯ ๑๘๕ ฯ
To speak no ill, To do no harm, To observe the Rules,
To be moderate in eating, To live in a secluded abode,
To devote onself to meditation - This is the Message of the Buddhas.
5. แสงธรรม 3
Saeng Dhamma
Understanding
the Law of Kamma
By Bhikkhu P. A. Payutto
Translated by Bruce Evans
Continued from last issue
H
aving looked at these four different
shades of meaning for the word
“kamma,” still it must be stressed that any
definition of kamma should always be based
on intention. Intention is the factor which
guides our relationships with other things.
Whether we will act under the influence of
unskillful tendencies, in the form of greed,
hatred and delusion, or skillful tendencies, is
all under the control of intention.
Any act which is without intention has
no bearing on the law of kamma. That is, it
does not come into the law of kamma, but
one of the other niyama, such as utuniyama
(physical laws). Such actions have the same
significance as a pile of earth caving in, a rock
falling from a mountain, or a dead branch
falling from a tree.
Kinds of kamma
In terms of its qualities, or its roots,
kamma can be divided into two main types.
They are:
1. Akusala kamma: kamma which is unskillful, actions which are not good, or are
evil; specifically, actions which are born from
the akusala mula, the roots of unskillfulness,
which are greed, hatred and delusion.
2. Kusala kamma: actions which are skillful or good; specifically, actions which are
born from the three kusala mula, or roots of
skill, which are non-greed, non-hatred and
non-delusion.
Alternatively, kamma can be classified
according to the paths or channels through
which it occurs, of which there are three.
They are:
1. Bodily kamma: intentional actions
through the body.
2. Verbal kamma: intentional actions
through speech.
3. Mental kamma: intentional actions
through the mind.
Incorporating both of the classifications
described above, we have altogether six
6. แสงธรรม 4
Saeng Dhamma
kinds of kamma: bodily, verbal and mental
kamma which is unskillful; and bodily, verbal
and mental kamma which is skillful.
Another way of classifying kamma is
according to its results. In this classification
there are four categories:
1. Black kamma, black result: This refers
to bodily actions, verbal actions and mental
actions which are harmful. Simple examples
are killing, stealing, sexual infidelity, lying and
drinking intoxicants.e
2. White kamma, white result: These are
bodily actions, ver¬bal actions and mental
actions which are not harmful, such as practicing in accordance with the ten bases for
skillful action.f
3. Kamma that is both black and white,
giving results both black and white: Bodily
actions, verbal actions and mental actions
which are partly harmful, partly not.
4. Kamma which is neither black nor
white, with results neither black nor white,
which leads to the cessation of kamma: This
is the intention to transcend the three kinds
of kamma mentioned above, or specifically,
developing the Seven Enlightenment Factors
or the Noble Eightfold Path.
Of the three channels of kamma – bodily, verbal and mental – it is mental kamma
which is considered the most important and
far-reaching in its effects, as is given in the
Pali:
“Listen, Tapassi. Of these three types of
kamma so distin¬guished by me, I say that
mental kamma has the heaviest consequences for the committing of evil deeds and the
existence of evil deeds, not bodily or verbal
kamma.”
Mental kamma is considered to be the
most significant because it is the origin of
all other kamma. Thought precedes action
through body and speech. Bodily and verbal
deeds are derived from mental kamma.
One of the most important influences of
mental kamma is ditthi – beliefs, views and
personal preferences. Views have an impor-
คุณ CHUD และครอบครัว ท�ำบุญถวายสังฆทานเนอื่ งในวันเกดิ น้อง Nevin Dechsi
คุณศรวัสย์ - คุณรรินทิพย์ - น้องภีม ฐิติณัฐชนน ท�ำบุญวันขึ้นปีใหม่
7. แสงธรรม 5
Saeng Dhamma
tant bearing on individual behavior, life experiences and social ideals. Actions, speech
and the manipulation of situations are based
on views and preferences. If there is wrong
view, it follows that any subsequent thinking, speech and actions will tend to flow in
a wrong direction. If there is right view, then
the resultant thoughts, speech and actions
will tend to flow in a proper and good direction. This applies not only to the personal
level, but to the social level as well. For example, a society which maintained the belief
that material wealth is the most valuable and
desirable goal in life would strive to attain material pos¬sessions, gauging progress, prestige
and honor by abundance of these things. The
life-style of such people and the development
of such a society would assume one form. In
contrast, a society which valued peace of mind
and contentment as its goal would have a
markedly different life-style and development.
There are many occasions where the
Buddha described right view, wrong view, and
their importance, such as:
“Monks! What is Right View? I say that
there are two kinds of Right View: the Right
View (of one) with outflows, which is good
kamma and of beneficial result to body and
mind; and the Right View (of one) without
outflows, which is transcendent, and is a factor of the Noble Path.
“And what is the Right View which contains outflows, which is good and of beneficial result to body and mind? This is the belief
that offerings bear fruit, the practice of giving bears fruit, reverence is of fruit, good and
evil kamma give appropriate results; there is
this world, there is an after-world; there is a
mother, there is a father; there are spontaneously arisen beings; there are mendicants and
religious who practice well and who proclaim
clearly the truths of this world and the next.
This I call the Right View which contains the
outflows, which is good, and is of beneficial
result to body and mind …”
*****
คุณธวัช–พรใจ–สิทธิเดช–จีด วีระเผา่ ท�ำบุญอุทศิ ให้คณเดช–เลก็ –เขง่ พง–หวัน่ ตี่ และบรรพบุรษุ คุณพลสรณ์–คุณนริศรา ไชยพันธุ์ น้อง Todd - Tan ท�ำบุญถวายสังฆทานวันเกดิ
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8. แสงธรรม 6
Saeng Dhamma
“Monks! I see no other condition which
is so much a cause for the arising of as yet unarisen unskillful conditions, and for the development and fruition of unskillful conditions
already arisen, as wrong view …”
*****
“Monks! I see no other condition which
is so much a cause for the arising of as yet
unarisen skillful conditions, and for the development and fruition of skillful conditions
already arisen, as Right View …”
*****
“Monks! When there is wrong view, bodily kamma created as a result of that view,
verbal kamma created as a result of that
view, and mental kamma created as a result
of that view, as well as intentions, aspirations,
wishes and mental proliferations, are all productive of results that are undesirable, unpleasant, disagreeable, yielding no benefit,
but conducive to suffering. On what account?
On account of that pernicious view. It is like a
margosa seed, or a seed of the bitter gourd,
planted in moist earth. The soil and water
taken in as nutriment are wholly converted
into a bitter taste, an acrid taste, a foul taste.
Why is that? Because the seed is not good.
“Monks! When there is Right View, bodily
kamma created as a result of that view, verbal kamma created as a result of that view,
and mental kamma created as a result of that
view, as well as intentions, aspirations, wishes
and mental proliferations, are all yielding of
results that are desirable, pleasant, agreeable, producing benefit, conducive to happiness. On what account? On account of those
good views. It is like a seed of the sugar cane,
a seed of wheat, or a fruit seed which has
been planted in moist earth. The water and
soil taken in as nutriment are wholly converted into sweetness, into refreshment, into a
delicious taste. On what account is that? On
account of that good seed …”
*****
“Monks! There is one whose birth into
this world is not for the benefit of the many,
คุณทวน-คุณดลวรรณ เหวียน และครอบครัว ท�ำบุญวันเกิดเพื่อความเป็นสิริมงคล คุณนุจนต์–คุณพิรยิ ะ ศุภพิพฒน์ ท�ำบุญถวายสังฆทานวันเกดิ พร้อมคุณ Emily Trinh
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9. แสงธรรม 7
Saeng Dhamma
not for the happiness of the many, but for
the ruin, for the harm of the manyfolk, for the
suffering of both Devas and men. Who is that
person? It is the person with wrong view, with
distorted views. One with wrong view leads
the many away from the truth and into falsehood …
“Monks! There is one whose birth into
this world is for the benefit of the many, for
the happiness of the many, for growth, for
benefit, for the happiness of Devas and men.
Who is that person? It is the person with Right
View, who has undistorted views. One with
Right View leads the many away from falsehood, and toward the truth …
“Monks! I see no other condition which
is so harmful as wrong view. Of harmful things,
monks, wrong view is the greatest.”
*****
“All conditions have mind as forerunner,
mind as master, are accomplished by mind.
Whatever one says or does with a defective
mind brings suffering in its wake, just as the
cartwheel follows the ox’s hoof … Whatever one says or does with a clear mind brings
happiness in its wake, just as the shadow follows its owner.”
The EnD
อนุโมทนาพิเศษ
*********************
คุณธีรยุทธ – คุณสุวรรณี เปรมวัต
เจ้าของร้านอาหาร Ban thai Restaurant
ถวายแผ่นทองคำ�แท้ปิดพระพุทธรูป
อนุโมทนาพิเศษ
*********************
คุ ณ สนั ่ น อั ง อุ บ ลกุ ล
บริจาคชามก๋วยเตี๋ยว ๑๘๐ ลูก
ขอให้กิจการรุ่งเรืองยิ่งๆ ขึ้นไปเทอญ
Mr. Duwayne-คุณชูนนทร์ Engelhart ท�ำบุญเลียงพระวันเกิด คุณไพจิตร จารุตนติ์ ทำ�บุญเลียงพระเนืองในวันเกิด เพือความเป็นสิรมงคล
ิ
้
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10. แสงธรรม 8
Saeng Dhamma
You Are
Your Own Refuge
By Du Wayne Engelhart
“The Buddha, though a human being, is have to rely upon themselves. In other words, they are
one who has trained and made himself perfect . . their own refuge. They are responsible for whatever
. Even the gods honor him.”
—“Nāga Sutta,” Anguttara Nikāya, III. 346.
According to Buddhism, you are your own
refuge. That is, you make your own place of
protection from trouble. This means that if you
want to free yourself from the suffering in your life,
you have to do this yourself. No one can do it for
you. You have to depend upon yourself, not upon
anybody or anything else, to find peace in your life.
Loved ones and friends can help you to some extent,
but it is really up to you. You cannot depend upon
luck, fate, or God. You cannot wait for something
to happen; you have to do something.
The first lesson the Buddha taught is that you
are your own refuge.* Shortly after he had been
born, it is said the Buddha-to-be took seven steps,
looked north, south, east, and west, and said in a
loud voice, “I am the greatest in the world; I am in
the first position in the world; I am the oldest in the
world.” Why did he say this? These seem to be the
words of someone who is too full of pride.
Actually, the Buddha-to-be is teaching a lesson. He
is teaching that human beings are independent; they
happens or does not happen in their lives as far as their
behavior is concerned.
Buddhism teaches that the Buddha, the Dhamma,
and the Sangha (the monks) are the three refuges,
the triple refuge, the Triple Gem. They are the triple
refuge but only insofar as you are your own refuge
first. The Buddha can be your refuge if you have
faith in him—a faith that grows into wisdom—and
if you take up the practice. If you do not practice
Buddhism, however, the Buddha can do nothing for
you. The Dhamma can be your refuge if you use it
to get from the state of suffering to the other side, to
the state of Enlightenment. If you do not yourself
use the Dhamma, it will do nothing for you. The
Sangha can be your refuge if you follow the good
example of the monks and listen to their words, but
if you pay no attention to the monks, they will not
be able to help you at all. Everything depends upon
you.
How do you truly become your own refuge in
Buddhism? You do this by letting go of everything in
the world that you are dependent upon—by holding
onto nothing. That is, you make nothing at all in the
world your refuge because there is in fact no refuge
anywhere in the world. There is no safe, secure place
11. แสงธรรม 9
Saeng Dhamma
in the world because everything and everyone is
always changing and going away. To live as if there
is a refuge in the world is to ask for suffering to come
into your life. There is nothing in the world that is
really yours.**
If you can give up completely every refuge in
the world, you will be enlightened. Enlightenment
is when no change in anything in the world bothers
you at all because there is absolutely nothing in the
world that is your refuge.*** This it total peace and
us. There can be found in truth no “I” or “mine” anywhere in
total freedom.
yours . . . Mental activities are not yours . . . Consciousness
-----------------------------------
is not yours, renounce it. Renouncing it will be to your good,
*See Bhikkhu P. A. Payutto, Toward Sustainable
Science (Bangkok: Buddhadhamma Foundation, 1993), pp.
61-63; and the “Mahâpadāna Sutta: The Great Discourse
on the Lineage,” in The Long Discourses of the Buddha; A
Translation of the Dīgha Nikāya, translated from the Pāli by
Maurice Walshe (Boston: Wisdom Publications, 1995), II.15,
pp. 204-05.
**We should treat everything in life that we think is
really ours as if it were nothing more than the grass or tree
branches in the forest. We should not think of ourselves as
in any way beings separate from the world of nature around
the world. The Buddha tells the monks, “‘It is as if a person
were to carry away, burn or do as he pleased with the grass,
twigs, branches and foliage in this Jeta Grove. Would it occur
to you to say, “The person is carrying us away, is burning us,
is doing as he pleases with us”?’ / ‘Certainly not, Sir.’ / ‘For
what reason?’ / ‘Because, Lord, this is not ourselves nor what
belongs to ourselves.’ / ‘So, also, bhikkhus, the body is not
yours, renounce it. Renouncing it will be to your good, to
your happiness. Feeling is not yours . . . Perception is not
your happiness’” (An Anthology from the Samyutta Nikāya,
translated by John D. Ireland (Kandy, Ceylon: Buddhist
Publication Society, 1981), XXII.33, pp. 39-40).
***Compare Anthology from the Samyutta Nikāya,
XXI.2, p. 31: “The Venerable Sāriputta said: ‘When, friends,
I had gone into seclusion (for meditation) this thought arose
in my mind, “Is there anything in the world, a change and
alteration in which would cause sorrow, lamentation, suffering,
grief and despair to arise in me?” And then, friends, I thought,
“No, there is nothing . . .”’”
Wat Thai Washington, D.C., January 17, 2013
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คุณกระแต และคุณน้อย ช่วยท�ำความสะอาดห้องน�ำ้ -ห้องครัวของวัด ขออนุโมทนาสาธุ! คุณสนัน เมฆมงคล คุณวิโรจน์ บาลี ช่วยดูแลงานก่อสร้างอาคาร ๘๐ ปี หลวงตาชี
18. แสงธรรม 16
Saeng Dhamma
WAT THAI WASHINGTON D.C.
STATEMENT OF ACTIVITIES ANDNET CASH FLOWS
FOR THE PERIOD OF JANUARY 1 - DECEMBER 31, 2012
แสงธรรม 20
INCOME:
Sub-total
Total
Donations:
Donations-General Support
400,464
Donations-80th Yr LT Chi’s Building Funds 145,901
Donations-Education
16,122
Total Donations
562,487
Investment:
Dividends
1,923
Interest
825
2,748
TOTAL INCOME:
$ 565,235
EXPENSES:
แสงธรรม 20
Utilities:
Electricity
35,435
Oil & Propane Gas
3,776
Solid Waste & Refuse Collection
8,290
Water
8,731
Total Utilities
56,232
Printing & Distribution: Equipment Leasing and Repair
6,268
Postage
11,999
Printing Services
38,422
Supplies
3,825
Total Printing & Distribution
60,514
Insurance:
Automobile
1,287
Health-Monks
22,220
Property & Liability Insurance
4,372
Total Insurance
27,879
Equipment Expenses: Equipment Puchase
399
Equipment Rental
3,025
Maintenance Contracts & Repair
7,892
Total Equipment Expenses
11,316
Automobile
2,159
Bank Charges
298
Building and Ground
5,528
Contributions/Hospitality & Gifts
17,572
Dilivery & Cargo
3,599
Foods & Kitchen Supplies
2,406
FundRaising
9,106
Medical Expenses: monks
1,457
Miscellaneous
650
Office Expenses
6,527
Security Services
1,240
School Expenses
10,535
Telephone and Internet
3,101
Travel
12,328
TOTAL EXPENSES
232,447
NET INCOME AND EXPENSES
$ 332,788
Adjust to Reconcile Cash:
-Net Cash Provided by Operations
(1,189)
-Net Cash for 80th Yr Luangta Chi’s Building
$ (485,819)
NET CASH FLOWS
$ (154,220)
NOTE:* Donation-80th Yr Luangta Chi’s Building Funds is included net income/expenses from Luangta’s Birthday, Mahachart and Fund Raising events.
** Total expenses are not included those of Lunagta’s Birthday, Mahachart and FundRaising events which are reported as net income.
Nisakorn Praisaengpetch
Phramaha Thanat Inthisan
Treasurer
Chair of the Board of Directors
Saeng Dhamma
Saeng Dhamma
20. แสงธรรม 18
Saeng Dhamma
ขอเชิญทุกท่านร่วมนมัสการพระสารีรกธาตุ ณ อุโบสถ วัดไทยฯ ดี.ซี.
ิ
You all are cordially invited to Wat Thai, D.C., Temple
to pay respect to or simply view the Buddha relics
on display in the chanting hall.
ปฏิบัติธรรมประจ�ำเดือนกุมภาพันธ์
ณ วัดไทยกรุงวอชิงตัน, ดี.ซี. 16 กุมภาพันธ์ 2556 / 9:00 AM
** ศึกษาและปฏิบัติธรรมตามหลักมหาสติปัฏฐานสูตร **