1. ทุกชีวิตมีปญหา พระพุทธศาสนามีทางแก้
ฉบับ
แสงธรรม
วารสารธรรมะรายเดือนที่เกาแกที่สุดในอเมริกา
S eng D am วันมาฆบูชา
ปที่ ๓๗ ฉบับที่ ๔๔๒ ประจำาเดือนกุมภาพันธ์ พ.ศ. ๒๕๕๕
Vol.37 No.442 February 2012
๒๕๕๕
2. สื่อสองทาง สวางอ�าไพ
แสงธรรม
ทุกชีวิตมีปญหา พระพุทธศาสนามีทางแก
วารสารธรรมะรายเดือนที่เกาแกที่สุดในอเมริกา
ปที่ 37 ฉบับที่ 442 ประจ�าเดือนกุมภาพันธ พ.ศ. 2555 Vol.37 No.442 February, 2012
Objectives :
�To promote Buddhist activities. สารบัญ
�To foster Thai culture and tradition.
�To inform the public of the temple’s activities.
Contents
�To provide a public relations center for The Buddha’s Words............................................. 1
Buddhists living in the United States. Forest Wat, Wild Monks by Ven. Buddhadasa......... 2
เจ้าของ : วัดไทยกรุงวอชิงตัน, ดี.ซี. The Peace Beyond By Ven. Ajanh Chah........... 6
ที่ปรึกษา : พระวิเทศธรรมรังษี มาฆบูชาร�าลึก ................................................................ 9
กองบรรณาธิการ : บทความพิเศษ : “คูรก-คูบารมี” .................................................. 15
ั
ดร.พระมหาถนัด อตฺถจารี อนุโมทนาพิเศษแดผอปถัมภกจกรรมวัดไทยฯ ดี.ซี. .............. 17
ู ุ ิ
พระสมุหณัฐิวุฒิ ปภากโร รายรับ-รายจาย วัดไทยฯ ดี.ซี. ................................................ 21
พระมหาเรืองฤทธิ์ สมิทฺธิญาโณ
พระสุริยา เตชวโร ปฏิบัติธรรมประจ�าเดือนกุมภาพันธ........................... 22
พระมหาสราวุธ สราวุโธ เสียงธรรม...จากวัดไทย........................หลวงตาชี 23
พระมหาประดูชัย ภทฺทธมฺโม ประมวลภาพกิจกรรมเดือนมกราคม ...................... 29
พระมหาศรีสุพรณ อตฺตทีโป เสียงธรรม...จากหลวงตาชี ...................................... 32
พระมหาค�าตัล พุทฺธงฺกุโร ทองแดนพระพุทธศาสนา ๒,๓๐๐ ป ดร.พระมหาถนัด 39
พระอนันตภิวัฒน พุทฺธรกฺขิโต
สารธรรมจาก...พระไตรปฎก ..................................... 43
และอุบาสก-อุบาสิกาวัดไทยกรุงวอชิงตัน, ดี.ซี. อนุโมทนาพิเศษ / Special Thanks............................ 44
SAENG DHAMMA Magazine Thai Temple’s News...............โดย ดร.แฮนดี้ 45
is published monthly by รายนามผูบริจาคเดือนมกราคม Ven.Pradoochai 49
Wat Thai Washington, D.C. Temple รายนามผูบริจาคออมบุญประจ�าปและเจาภาพภัตตาหารเชา...53
At 13440 Layhill Rd.,
Silver Spring, MD 20906 รายนามเจาภาพถวายเพล / Lunch.............................54
Tel. (301) 871-8660, 871-8661 ก�าหนดการเทศนมหาชาติเวสสันดรชาดก............................ 62
Fax : 301-871-5007
E-mail : watthaidc@hotmail.com Photos taken by
Homepage : www.watthaidc.org Ven. Khumtan, Ven. Ananphiwat,
Radio Network : www.watthai.iirt.net Mr. Kevin & Mr. Sam
2,500 Copies Bank & Ms. Golf
4. แสงธรรม 1 Saeng Dhamma
The Buddha’s Words
พุทธสุภาษิต
ยสฺส ปาปกตํ กมฺมํ กุสเลน ปหียติ.
โสมํ โลกํ ปภาเสติ อพฺภา มุตฺโต ว จนฺทิมา. (๑๗๒)
ผูใดทําบาปไวแลว ละไดดวยการทําดี ผูนั้นยอมสองโลกนี้ใหสวาง เหมือน
พระจันทร์ที่พนจากเมฆฉะนั้น
Who by his wholesome deeds removes the evil done. He illumines
the world here and now like the moon emerging from the cloud.
5. แสงธรรม 2 Saeng Dhamma
by Buddhadasa Bhikkhu
http//www.liberationpark.org/arts/lpsm/wildmonk.htm
ctually, the real map is much clearer
than all that. We must pass through,
must arrive at, and receive something -- ap-
That’s not our way. We’ll do something,
nd some method, which takes the heart all the
way to that city the city of peace, the state of
propriately and sufciently -- in order to know peace, the nature which is peace. This short cuts
the correct and true map. t’s as if we’re making the map. This is the methodology of forest wat
a map and must wade through that respective wild monks keep looking for and aiming at
subject or area in order to draw the map. f we only the peaceful mind.
draw it from guesses and imagination, it will be a ust this single word peace has multitu-
mess. f we try to make a map of everything, it’s dinous meanings. t’s easy to say peace, but
a huge mess. These scholars who have nished it’s hard to understand and difcult to practice.
their studies end up with a scholarly map that’s But you must try. Therefore, please try to con-
a mess. t’s a mess because it is wrongly e- tinually follow and search s this peace s this
plained, wrongly remembered, wrongly taught, peace
and, especially, wrongly interpreted. Who knows The word peace means not troubled,
what kind of map it is. These literary maps ac- not anious, not agitated, not disturbed, not
cording to the study books are a mess because painful, not pierced. To begin, remember these
they’re all mied up. meanings. n the other hand, the minds of most
6. แสงธรรม 3 Saeng Dhamma
people are troubled, stabbed, cut, and roasted people who don’t want peace. Now, however,
by desires, by doubts, by worries, by the kind of we should focus on the fact that it is necessary
wishes that build castles in the sky. They usu- to live in the midst of such people. ow can we
ally happen all the time you ought to get rid of be peace ow can we use our understanding
them. ’m not forbidding you to want anything of this peace to solve those problems
or do anything. only want things to happen still think that it can work. Please know how
peacefully. to calm the mind then work with those non-
Some people may think that this runs peaceful people in those incredibly chaotic cit-
counter to human eistence in the world. Lis- ies and capitals. We can have minds that are
tening supercially, it may sound like that. When under control, are normal, are on track, are
human beings in this world don’t want peace, disciplined, are at peace they do what they
they will want stimulation, they will want the should. Finally, if we must work for people who
state that stimulates pleasure through the eyes, are not calm, we are up to it.
ears, nose, tongue, body, whichever way, all n the scriptures there’s a story of a wom-
ways. They want to get ecited, they don’t want an Stream-nterer whose husband is a hunter.
peace and calm. This makes it somewhat dif- They still were able to live together. t doesn’t
cult to speak about these matters. sound believable, and probably nobody will
We have a choice. Stimulation, the state believe it, but that’s what the scriptures say.
of having kilesa always waiting to drive and ma- She wasn’t tainted by her husband’s sins. They
nipulate us, what’s that like And we must ask, could live as husband and wife without losing
which direction will it lead ow far will it reach her Stream-ntry. Think about it. ou must know
t has no end. So we could eploit this and how to take special care of the heart. Guard the
make some money from the fact that humanity condition of peace according to your own par-
has endless wants, make a business out of hu- ticular skills.
manity’s endless wants, and get rich ourselves. Close your eyes and imagine this scene.
The rich have wants that never end. They follow ne person is normal and able to smile. e
after these endless desires, then what kind of works with another who always acts like a de-
world will that be This is how different it is in mon or devil. ow can he do it say he can.
the cities, totally opposite from forest wat wild f a person is at peace, has sufciently trained,
monks, who want to stop, to be cool, and to he can do it. But he probably wouldn’t want to
be calm. bother. e’s more likely to nd another place
The problem is like this the world’s people to work. ere, we’re just trying to show that if
don’t want peace. ow will we pursue peace one tries, it is possible. f one’s heart is secure
And when living in the middle of people who and normal, there’s nobody who could shake
don’t want peace, how will we live peacefully him. f anyone tried to get him to do something
Another way is to live by making money off the wicked, he wouldn’t do it and would probably
7. แสงธรรม 4 Saeng Dhamma
run away. ent. With that boy there we act in one way, with
This talk is to help you begin to see that this one we must act another way. Such cool
this matter of calmness is no obstacle. Further, kids will help to cool down the old folks and
it’s benecial in that it gradually transforms grey-hairs, if the kids have cool characters.
those who aren’t calm, making them more calm believe that Dhamma isn’t likely to be objec-
and in love with calmness. ne makes bless- tionable for use in a world lacking peace and
ings without being conscious of it. People with coolness. A monk coming from correct forest
Dhamma who work together with people who wat wild monk, who stays at a city wat with a
lack Dhamma will do good without being aware totally different style, will have an immediate
of it. They’ll cure the people without Dhamma, inuence on the city folk. They’ll notice that
so that Dhamma develops in them steadily. we’re hot and he’s cool. The only uestion
is whether or not the cool monk from
the forest can guard that calm and cor-
rectness all the time. Mostly they lose
it, change, and are swallowed up. f not,
they must escape back to the forest.
They can’t handle the city, it’s full of
annoyances. No harm done, because
we ought to be able to choose in this
world. f we want peace, we have the
right to nd a peaceful place. But wher-
ever the wild monk goes, he automati-
cally teaches the Peaceful Creed
right there. There will be some success,
have seen people who have gone to work and some automatic blessings, too. Make an
as clerks or ofcials, who are calm, humble, and eample of peace for them to see, be truly hap-
have Dhamma. They are able to cool down py for them to see, they’ll be interested and
bosses who y into rages, are hurried, and lack some will even follow. ou’ll get merit and
Dhamma. Know that if we have an employee the world becomes a better place.
who is cool and calm, and shows it, we can’t e- f we speak of the Arahant, various princi-
plode. We would be too ashamed, or else feel ples show that such a human being can never
pity for him. get hot again. So she can go to the city, to the
ven with these wat boys, some have capitol, to any chaotic place, without dying.
something cool about them and others are al- e wouldn’t die, but probably would get fed
most the opposite. We must have our own sen- up beyond toleration, then have to ee. f she
sitivity for this Ahhmm, they’re totally differ- couldn’t escape, she might die. But don’t think
8. แสงธรรม 5 Saeng Dhamma
so, because he’d adjust his heart inside in an let it go. More than enough time has passed,
unbelievable way. There’s no need to get hot now you ought to be able, at least a little more
with those people. et, what’s the point of be- than before. This means just live like a monk
ing troubled by it all, avoid it to nd an appropri- (Phra) more and more. ou’ll know the avor
ate place. of the monk’s life which we call forest wat wild
This talking and raising eamples back and monks. ou’ll never have a chance to try living
forth is to increase understanding of forest wat like a wild monk in the city. ou must come to
wild monks. Do you know the difference be- the forest, to a naturally free place, to taste and
tween living as a forest wat wild monk and liv- to try it, to know Dhamma of the sort the Bud-
ing as a city monk ou’ve never lived as forest dha realized and proclaimed.
wat wild monks. There’s only a little time left, f not that, then why ordain ach of you
you better try it out uickly. uickly live up to ought to ask yourself why you ordained Why
its standard, you’ll understand the matter well. did you take leave to do this temporary going
Although you return to the city later, you won’t forth To understand what To sample what To
be the same. t will change you from how you get what With certainty -- like pounding a st
were. ou’ll change in a good and useful way, into the ground -- we answer, to get eactly
too. So felt we should talk about this for the what we’ve been talking about. Without leav-
sake of the time left in the Rains, that you might ing home, you couldn’t get it. ou would have
get more interested in the forest wat wild no chance even to see or sample or give it a try.
monks style. rdination was necessary.
At the beginning of the Rains, already told
you about these things, such as, don’t laugh a To be continued
lot, speak only a little, try to stay with Nature.
But understand you couldn’t do it, and just
คุณอรพรรณ ดีวอย และครอบครัว ท�ำบุญอุทิศสวนกุศลแดคุณแมและญำติผู้ลวงลับ ณ วัดไทยฯ ดี.ซี. วันที่ ๘ มกรำคม ๒๕๕๕
9. แสงธรรม 6 Saeng Dhamma
A Taste of Freedom
The Peace Beyond
A Dhammatalk By Ajahn Chah
http//www.accesstoinsight.org/lib/thai/chah/atasteof.html
...Continued from last issue...
is enough to enable us to separate feeling from
f we have that presence of mind then
whatever work we do will be the very
tool which enables us to know right and wrong
the mind.
f we investigate like this continuously
the mind will nd release, but it’s not escap-
continually. There’s plenty of time to meditate, ing through ignorance. The mind lets go, but it
we just don’t fully understand the practice, knows. t doesn’t let go through stupidity, not
that’s all. While sleeping we breathe, eating we because it doesn’t want things to be the way
breathe, don’t we Why don’t we have time to they are. t lets go because it knows according to
meditate Wherever we are we breathe. f we the truth. This is seeing nature, the reality that’s
think like this then our life has as much value as all around us.
our breath, wherever we are we have time. When we know this we are someone who’s
All kinds of thinking are mental conditions, skilled with the mind, we are skilled with mental
not conditions of body, so we need simply have impressions. When we are skilled with mental
presence of mind, then we will know right and impressions we are skilled with the world. This is
wrong at all times. Standing, walking, sitting and to be a Knower of the World. The Buddha was
lying, there’s plenty of time. We just don’t know someone who clearly knew the world with all
how to use it properly. Please consider this. its difculty. e knew the troublesome, and that
We cannot run away from feeling, we must which was not troublesome was right there. This
know it. Feeling is just feeling, happiness is just world is so confusing, how is it that the Buddha
happiness, unhappiness is just unhappiness. was able to know it ere we should understand
They are simply that. So why should we cling to that the Dhamma taught by the Buddha is not
them f the mind is clever, simply to hear this beyond our ability. n all postures we should
10. แสงธรรม 7 Saeng Dhamma
have presence of mind and self-awareness wrong doings in body or speech. When we don’t
and when it’s time to sit meditation we do that. do wrong then we don’t get agitated when we
We sit in meditation to establish peaceful- don’t become agitated then peace and collect-
ness and cultivate mental energy. We don’t do edness arise within the mind. So we say that
it in order to play around at anything special. morality, concentration and wisdom are the
nsight meditation is sitting in samadhi itself. At path on which all the Noble nes have walked
some places they say, Now we are going to sit to enlightenment. They are all one. Morality is
in samadhi, after that we’ll do insight medita- concentration, concentration is morality. Con-
tion. Don’t divide them like this Tranuillity is centration is wisdom, wisdom is concentration.
the base which gives rise to wisdom wisdom is t’s like a mango. When it’s a ower we call it a
the fruit of tranuillity. To say that now we are ower. When it becomes a fruit we call it a man-
going to do calm meditation, later we’ll do in- go. When it ripens we call it a ripe mango. t’s all
sight you can’t do that ou can only divide one mango but it continually changes. The big
them in speech. ust like a knife, the blade is on mango grows from the small mango, the small
one side, the back of the blade on the other. mango becomes a big one. ou can call them
ou can’t divide them. f you pick up one side different fruits or all one. Morality, concentra-
you get both sides. Tranuillity gives rise to wis- tion and wisdom are related like this. n the end
dom like this. it’s all the path that leads to enlightenment.
Morality is the father and mother of Dham- The mango, from the moment it rst appears
ma. n the beginning we must have morality. as a ower, simply grows to ripeness. This is
Morality is peace. This means that there are no enough, we should see it like this. Whatever
Mr. Jimmy - Mrs. Marry Liew ท�ำบุญอุทิศสวนกุศลให้แด Mr. Lim Fook Ong ๒๐ มกรำคม ๒๕๕๕
11. แสงธรรม 8 Saeng Dhamma
others call it, it doesn’t matter. nce it’s born for yourselves. Whatever’s wrong, throw it out. f
it grows to old age, and then where We should it’s right then take it and use it. But actually we
contemplate this. practice in order to let go both right and wrong.
Some people don’t want to be old. When n the end we just throw everything out. f it’s
they get old they become regretful. These peo- right, throw it out wrong, throw it out Usually
ple shouldn’t eat ripe mangoes Why do we if it’s right we cling to rightness, if it’s wrong we
want the mangoes to be ripe f they’re not ripe hold it to be wrong, and then arguments fol-
in time, we ripen them articially, don’t we But low. But he Dhamma is the place where there’s
when we become old we are lled with regret. nothing nothing at all.
Some people cry, they’re afraid to get old or ...The Buddha was enlightened in the
die. f it’s like this then they shouldn’t eat ripe world, he contemplated the world. f he hadn’t
mangoes, better eat just the owers f we can contemplated the world, if he hadn’t seen the
see this then we can see the Dhamma. very- world, he couldn’t have risen above it. The Bud-
thing clears up, we are at peace. ust determine dha’s enlightenment was simply enlightenment
to practice like that. of this very world. The world was still there gain
So today the Chief Privy Councillor and his and loss, praise and criticism, fame and disre-
party have come together to hear the Dhamma. pute, happiness and unhappiness were all still
ou should take what ’ve said and contem- there. f there weren’t these things there would
plate it. f anything is not right, please ecuse be nothing to become enlightened to...
me. But for you to know whether it’s right or
To be continued
wrong depends on your practicing and seeing
คุณวชิรำ-คุณวรยล ตีรกรวิเศษภักดี ท�ำบุญถวำยสังฆทำน 23-1-12 คุณแมสนสำ-คุณทศพล โสภำรัตน์ ท�ำบุญวันเกิด 23-1-12
ุิ
24. แสงธรรม 21 Saeng Dhamma
WAT THAI WASHINGTON D.C.
STATEMENT OF ACTIVITIES AND CASH FLOWS
FOR THE PERIOD OF ULY 1, 2011 - DECEMBER 31, 2011
nome Subtotal Total
Donations
DonationsGeneral Suort 24,22
Donations80th Ts Building unds 40,1
DonationsEduation 6,66
Total Donations 290,62
nvestment Dividends 9
nterest 46 1,2
Total nome 291,81
Eenses
tilities Eletriity 12,18
il roane Gas 2,4
Solid aste Refuse Colletion ,4
ater 4,11
Total tilities 2,08
rinting Distribution Euiment easing and Reair 4,128
ostage ,880
rinting Servies 1,699
Sulies 1,69
Total rinting Distribution 29,26
Euiment Eenses Euiment urhase 2,146
Euiment Rental 1,4
Maintenane Contrats Reair 4,8
Total Euiment Eenses 8,06
nsurane Automobile 1,28
ealth nsuraneMonks 18,16
roerty iability 4,262 2,2
Automobile 2,92
Bank Charges 29
Building and Ground 2
Contributionsositality Gifts ,011
oods Sulies 940
und raising ,6
MedialMonks 69
fe Eenses 2,64
Seurity Servies 4
Shool Eenses 10,26
Telehone and nternet 1,4
Travel ,29
Total Eenses 11,491
et nome and Eenses 14,24
ess Cash rovided for erating Eenses Aounts ayablereaid 2,2
80th uangta Chis ear Building 6,169
et Cash lows 16,40
TE Donationuangta Chis 80th ear Building unds is inluded net inomeeenses from uangta Chis Birthday event.
Total eenses are not inluded eenses for unagta Chis Birthday event whih are reorted as net donations.
isakorn raisaengeth hramaha Thanat nthisan
Assistant Treasurer resident
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�าเดือนกุมภาพันธ์
วัดทยกุงวองัน ด 25 กุมภาพันธ์ 2555
ศึกษาและปฏบัตธรรมตามแนวพระไตรปิฎก
สาธยายพระไตรปิฎก ภาษาบาลี
ฟังบรรยายธรรม - ธรรมสากจฉา
เจรญจตภาวนา - แผ่เมตตา
พร้อมกันบนอุโบสถศาลา เวลา 9.00 A.M.