4. แสงธรรม 1 Saeng Dhamma
The Buddha’s Words
พุทธสุภาษิต
อนฺธภูโต อยํ โลโก ตนุเกตฺถ วิปสฺสติ
สกุนฺโต ชาลมุตฺโต ว อปฺโป สคฺคาย คจฺฉติ. (๑๗๔)
โลกนี้ มืดมน น้อยคนจักเห็นแจ้ง น้อยคน จะไปสวรรค์ เหมือนนกติดข่าย
นายพราน น้อยตัวจะหลุดรอดไปได้
Blind is this world, few are they who clearly see; as the birds
escaping from a net few are they who go to Heaven.
5. แสงธรรม 2 Saeng Dhamma
Translated by Santikaro Bhikkhu by Buddhadasa Bhikkhu
...Continued from last issue... http://www.liberationpark.org/arts/lpsm/wildmonk.htm
N ow that you’ve ordained, to get what
the Buddha got, you must live close to
how the Buddha lived. He lived and maintained life
know, and you want to know that, too. This is why
we make this effort. We shouldn’t be tricked into
believing that the Buddha taught only “householder
in such a way that we turn back to the “forest wat virtue” (gharavasa-dhamma) for the lay folk.
wild monks” life-style. If we don’t live this way, we If he only taught ordinary household matters,
couldn’t get, experience, or sample the Buddha’s life. he would have served no purpose, since anybody
The monks in the Buddha’s time, the Bud- could and was teaching those things well enough
dha himself, and whichever founder of whatever already. Although the Buddha sometimes taught
religion, all got started in a life intimate with Na- about householder subjects, it was solely the sort
ture. All of them awakened in forests surrounded of Dhamma fit for lay folk who were looking for
by Nature. Whether the Buddha, Jesus Christ, or the Nibbana. The lay folk already were being taught
prophet of any religion, they lived close to nature. well enough. For the Buddha to help teach these
To awaken as a Perfectly Self-Awakened Buddha; matters, he would teach the type of lay person
or to become One with God, to communicate with who is ready to discover Dhamma, to reach Nib-
God, according to the religions that have a God; bana. This brings us back to our subject.
that moment is living as a comrade of nature. So There’s merely a small amount which the
try to remember the words: how good it is to be Buddha taught lay folk for the sake of being lay
nature’s comrade.” folk. But what he taught with the fullest satisfaction
This means that you have accepted, have be- of his heart was the matter of suññata (voidness).
lieved, and have seen that the Lord Buddha is a real Some householders asked him for the Dhamma
Buddha (Awakened Being), the highest sort of per- most beneficial for the household life and he came
son, who knows the best thing that humans ought to back with voidness. He told them to have voidness,
6. แสงธรรม 3 Saeng Dhamma
namely, a heart void of “I” and “mine.” Then they or “flukishly” -- cool. That lay folk can have cool
could do anything in the form of a householder, hearts naturally in line with Dhamma principles is,
thus becoming householders who are ready to be of course, possible. It isn’t beyond or against their
Arahant, or more than half ready to proceed along nature, but it seldom happens. It can happen with
the Arahant’s line. good surroundings, with good genes, or with a nerv-
Thus, that we live like “forest wat wild monks” ous system that nature coincidentally built to be like
to understand voidness well is in the same line. It that. But don’t cross your fingers and wait, because
follows the trail of householders who should study it’s rare. Let’s just say most of us are born ordinary.
voidness. You can read in all the books about void- What can we do to become special individu-
ness that they’ve printed how the Buddha taught als, that is, unable to suffer? No matter what hap-
voidness to lay folk. pens, we can’t suffer and can’t get hot. Whether
Now, I’m afraid that those who will return to rich or poor, we are unable to get hot or anxious.
lay life, or already are householders, have not yet Who can insure that the wealthy will always be
found voidness at all. Because the customs and tra- wealthy or that the poor will always be poor?
ditions have changed, there’s no Buddha to teach Things change constantly. Especially this modern
voidness to lay folk. Nor are any of the monks in the world, it changes so easily, so fast, so suddenly. Re-
cities likely to teach voidness to householders. Then, garding the progress of humanity which is quickly,
how are lay folk going to understand voidness? violently destroying the world with War and what
I insist that by trying to live like “forest wat wild have you, both changing up and changing down,
monks” for a little while, you’ll understand voidness. don’t be the least hot or anxious about it.
Although you don’t call it voidness, although you Should war erupt and wipe out life on earth,
don’t feel you’re practicing voidness, you still will such people don’t give it any meaning. They can still
get the results of practicing voidness: a heart which is laugh because they’ve reached Dhamma. They’ve
void and cool, which is clean, clear, and calm. attained the sort of Dhamma that makes further
Do your work with a heart that doesn’t suffer. suffering impossible. They have no more problems
Receive the fruits of labor without making it a prob- here. Impoverished for necessary reasons, they don’t
lem, not dancing with joy or going crazy over the suffer. Not anxious or miserable, they get out of pov-
benefits received. You can work more, until how- erty before you know it. If one has Dhamma, there’s
ever wealthy you want, but with a different heart, no suffering. If one lacks sufficient Dhamma, there’s
that is, a cool and peaceful one. It’s a heart that nothing but suffering and anguish. Rich and misera-
always wins, nothing can make it anxious. Nowa- ble, poor and miserable: they’re hot no matter what.
days, people can work, earn money, find status, So take the side which is neither hot nor miserable
and gain fame, but they’re always losing. They’re while you’ve got the chance.
always hot, always made and kept hot. What’s This is why I ask you to hurry up and study-
good about that? Before long, they’ll have some practice, hurry to try it out, hurry to find the point
nervous breakdown or drop dead. where suffering can’t exist, the point which can’t
Very few people are naturally -- “accidentally” get hot. Discover as much as you can, so that your
7. แสงธรรม 4 Saeng Dhamma
life in the future can’t get hot, or is hot as little as tend that you don’t, you’re shameless, lacking in
possible, or once hot can be dropped quickly. hiri (emotional rtepugnance regarding evil) and ot-
They call this “The Noble One” (ariya), but tappa (intelligent apprehension regarding the con-
I don’t want to talk about that. Before you know sequences of evil). To get hotter with age, to get
it, all kinds of distracting thoughts will come up. more angry, to get worse in any way, is to lack hiri-
To be incapable of hotness is to be a Noble One, ottappa. You must know spiritual shame and fear.
according to the particular level or state: Stream- The most frightening thing is to be a human who is
Enterer (Sotapanna), Once-Returner (Sakadagami), hot, just a fool, a lost person who is full of defilement
Non-Returner (Anagami), or Worthy One (Arahant). and selfishness. You can’t call that a human being.
Ultimately, the mind can’t get hot at all. It gets hot Better call it a “fool.”
less and less until it’s unheatable and nowhere hot. So for the time that remains, test yourself
The Noble One’s feelings are thoroughly cooled. as if taking exams. Is it hot or not? Even a small
That’s the meaning of the highest level of “Ara- slip into hotness should make you quite sorry and
hant,” the level of anupadisesa-nibbana-dhatu (the ashamed. You ought to penalize yourself appro-
Nibbana element with no fuel and heat remaining): priately. You can do it without anybody knowing.
thoroughly cool. The rest are progressively cool; But please penalize yourselves whenever careless,
even when hot, they aren’t hot like a thickster when going wrong on this point and becoming hot.
(putthujana, worldly person) is hot. The hotness of Eventually the mind changes, becomes more care-
thicksters is like being singed by fire or scalded with ful, and can make progress along the Dhamma way.
boiling water. The first stages of Noble Ones might Hot due to lust or greed is one form. Hot due
feel a bit hot sometimes, but never like the thick- to anger or hatred is another form. Hot due to de-
sters burn. Nevertheless, I don’t want to use these lusion or ignorance is a third form. You’ve learned
words very much, or get you stuck on or attached these names before, I shouldn’t have to explain
to using them. So let’s just say “human beings.” anymore. As soon as mindfulness is missing, igno-
Just people, just us, all the same. Yet, we can be rance takes over. It lusts and covets, it gets hot with
less hot and more cool, until we can’t get hot in or- the emotions of avarice and lust. In “negative” situ-
dinary situations, and until we can’t get hot in even ations, it gets angry and hateful. It becomes hot
the worst situations. with anger, with aversion, with malice. Then, in
There are loads of the Buddha’s words record- some cases we don’t know anything: don’t know
ed in the Pali which encourage us to think and train the original cause, don’t know what’s up, don’t
so that we need not get hot. I don’t have to quote know even what we want. We’re full of doubts
the Pali any more, you can believe me that they are about what we ought to want. There’s no certainty
there. If the scriptures aren’t like that, what good about how our life is, what should come of it, how
would they be? They teach us to be cool. it should be lived. This not knowing is delusion. It
If you get hot through carelessness, be very too is hot.
sorry. If you haven’t felt these things, you’re heed- So if you want to test yourselves, it won’t be
less, the same as dead. If you feel them but pre- difficult. The time remaining is enough to do some
8. แสงธรรม 5 Saeng Dhamma
self-examination. Speak little, keep to yourself, and in many places. That they must memorize and re-
constantly observe the heart. Call it “constantly cite the Buddha’s words, afraid of getting just one
guarding the heart.” It’s automatic mental devel- word wrong, that’s merely a custom, a tradition of
opment, or meditation. When always watching people who don’t really know, or still don’t really
over the heart, that’s vipassana, that’s meditation. know, still don’t understand Dhamma.
If you find it’s hot, then know it’s hot, that it’s still So we hurry to know Dhamma. That itself will
low, wrong, and must be cured. And you better be in line with what the Buddha realized. We can
have some regret. At the same time, know how it is speak out according to what we know; it will be
hot and what caused the hotness. identical with what the Buddha said. It might look
In the end, you will find the truth exactly as like one’s a Buddha oneself, so they forbid anyone
the Buddha taught. Before, we didn’t know it, we to do such a thing, afraid that one is raising oneself
just heard about it. Now we know that thing truly. up equal to the Buddha or is disparaging the Bud-
We understand Dhamma from ourselves, without dha. This here is an obstacle preventing us from
needing to know the Buddha. And if they force us progressing along the Buddha’s path.
to speak, we automatically will speak the same as OK, so we study Dhamma from within, by liv-
the Buddha regarding the nature of greed, hatred, ing in the midst of Nature which reveals and dem-
and delusion. onstrates the Dhamma all the time. Uphold a form
This very thing is the Buddha’s supreme aim, of life which doesn’t sound very good at all: live
yet the big monks never talk about it. They usu- like a forest wat wild monk. It doesn’t sound right,
ally threaten us not to raise ourselves up as equals but it is most meaningful, most real, and most nec-
to the Buddha, not to insult the Buddha. In this essary to live in this way up until you must disrobe.
matter, if you want to understand something, I can You may change back to the householder’s way
tell you straight that the Buddha wanted people of life, but this should stick with you: knowledge,
to reach the Dhamma without needing to believe understanding, and certainty about the Dhamma
their teacher, and then are able to explain that which makes us incapable of hotness. Take it with
Dhamma without needing to repeat their teacher’s you. By bathing yourself in coolness until under-
words. Did you listen right? Listen again: know the standing coolness, you can’t do wrong or get hot.
Dhamma without believing the Buddha. Because You’ll probably get cooler and cooler because
we know personally, then we know the same thing it’s something naturally attractive: the absence of
as the Buddha. Then, if we must speak for the dukkha (suffering). Please don’t forget this short
sake of others, we needn’t repeat after the Bud- phrase: “forest wat wild monks” is the way of liv-
dha, needn’t quote Pali, needn’t recite the texts. ing for the person who wants to reach the Buddha
Just speak according to experience. Then it will be quickly.
identical to what the Buddha said. Then, people
needn’t repeat after the Buddha, they can speak THE END
their own hearts. This state of affairs is what the
Buddha himself wanted. You can find it in the Pali,
9. แสงธรรม 6 Saeng Dhamma
Opening the Dhamma Eye
A Taste of Freedom
A Dhammatalk By Ajahn Chah
http://www.accesstoinsight.org/lib/thai/chah/atasteof.html
...Continued from last issue... the nature of the fruit. And this Dhamma, the
Opening the Dhamma Eye teaching of the fruit. Following on, the leaves
S ome of us start to practice, and even
after a year or two, still don’t know
what’s what. We are still unsure of the practice.
grow old. They wither, die and then fall from the
tree. All we see is that the leaves have fallen
down. We step on them, we sweep them up,
When we’re still unsure, we don’t see that eve- that’s all. We don’t investigate thoroughly, so we
rything around us is purely Dhamma, and so we don’t know that nature is teaching us. Later on
turn to teachings from the Ajahns. But actually, the new leaves sprout, and we merely see that,
when we know our own mind, when there is sati without taking it further. We don’t bring these
to look closely at the mind, there is wisdom. All things into our minds to contemplate.
times and all places become occasions for us to If we can bring all this inwards and investi-
hear the Dhamma. gate it, we will see that the birth of a tree and
We can learn Dhamma from nature, from our own birth are no different. This body of ours
trees for example. A tree is born due to causes is born and exists dependent on conditions, on
and it grows following the course of nature. Right the elements of earth, water, wind and fire. It
here the tree is teaching us Dhamma, but we has its food, it grows and grows. Every part of the
don’t understand this. In due course, it grows body changes and flows according to its nature.
until it buds, flowers and fruit appear. All we see It’s no different from the tree; hair, nails, teeth
is the appearance of the flowers and fruit; we’re and skin — all change. If we know the things of
unable to bring this within and contemplate it. nature, then we will know ourselves.
Thus we don’t know that the tree is teaching us People are born. In the end they die. Hav-
Dhamma. The fruit appears and we merely eat ing died they are born again. Nails, teeth and skin
it without investigating: sweet, sour or salty, it’s are constantly dying and re-growing. If we under-
10. แสงธรรม 7 Saeng Dhamma
stand the practice then we can see that a tree is established. It knows the external. It knows the
no different from ourselves. If we understand the internal. It understands all things which arise. Un-
teaching of the Ajahns, then we realize that the derstanding like this, then sitting at the foot of a
outside and the inside are comparable. Things tree we hear the Buddha’s teaching. Standing,
which have consciousness and those without walking, sitting or lying, we hear the Buddha’s
consciousness do not differ. They are the same. teaching. Seeing, hearing, smelling, tasting, touch-
And if we understand this sameness, then when ing and thinking, we hear the Buddha’s teaching.
we see the nature of a tree, for example, we The Buddha is just this ‘One who knows’ within
will know that it’s no different from our own five this very mind. It knows the Dhamma, it inves-
khandhas [12] — body, feeling, memory, thinking tigates the Dhamma. It’s not that the Buddha-
and consciousness. If we have this understanding nature, the ‘one who knows’, arises. The mind
then we understand Dhamma. If we understand becomes illumined.
Dhamma we understand the five khandhas, how If we establish the Buddha within our mind
they constantly shift and change, never stopping. then we see everything, we contemplate eve-
So whether standing, walking, sitting or ly- rything, as no different from ourselves. We see
ing we should have sati to watch over and look various animals, trees, mountains and vines as
after the mind. When we see external things it’s no different from ourselves. We see poor people
like seeing internals. When we see internals it’s and rich people — they’re no different! They all
the same as seeing externals. If we understand have the same characteristics. One who under-
this then we can hear the teaching of the Bud- stands like this is content wherever he is. He lis-
dha. If we understand this, then we can say that tens to the Buddha’s teaching at all times. If we
Buddha-nature, the ‘One who knows’, has been don’t understand this, then even if we spend all
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11. แสงธรรม 8 Saeng Dhamma
our time listening to teachings from the various and death as a natural result.
Ajahns, we still won’t understand their meaning. This feeling was different from anything
The Buddha said that enlightenment of the he’d ever known before. He truly realized his
Dhamma is just knowing Nature, [13] the reality mind, and so “Buddha” arose within him. At that
which is all around us, the Nature which is right time the Buddha declared that Añña Kondañña
here! If we don’t understand this Nature we ex- had received the Eye of Dhamma.
perience disappointment and joy, we get lost in What is it that this Eye of Dhamma sees?
moods, giving rise to sorrow and regret. Getting This Eye sees that whatever is born has aging
lost in mental objects is getting lost in Nature. and death as a natural result. “Whatever is
When we get lost in Nature then we don’t know born” means everything! Whether material or
Dhamma. The Enlightened One merely pointed immaterial, it all comes under this “whatever is
out this Nature. born.” It refers to all of Nature. Like this body
Having arisen, all things change and die. for instance — it’s born and then proceeds to
Things we make, such as plates, bowls and dishes, extinction. When it’s small it “dies” from small-
all have the same characteristic. A bowl is molded ness to youth. After a while it “dies” from youth
into being due to a cause, man’s impulse to cre- and becomes middle-aged. Then it goes on to
ate, and as we use it, it gets old, breaks up and dis- “die” from middle-age and reach old-age, finally
appears. Trees, mountains and vines are the same, reaching the end. Trees, mountains and vines all
right up to animals and people. have this characteristic.
When Añña Kondañña, the first disciple, So the vision or understanding of the ‘One
heard the Buddha’s teaching for the first time, who knows’ clearly entered the mind of Añña
the realization he had was nothing very compli- Kondañña as he sat there. This knowledge of
cated. He simply saw that whatever thing is born, “whatever is born” became deeply embedded
that thing must change and grow old as a natu- in his mind, enabling him to uproot attachment
ral condition and eventually it must die. Añña to the body. This attachment was sakkayaditthi.
Kondañña had never thought of this before, or if This means that he didn’t take the body to be a
he had it wasn’t thoroughly clear, so he hadn’t self or a being, or in terms of “he” or “me.” He
yet let go, he still clung to the khandhas. As didn’t cling to it. He saw it clearly, thus uprooting
he sat mindfully listening to the Buddha’s dis- sakkayaditthi.
course, Buddha-nature arose in him. He received And the vicikiccha (doubt) was destroyed.
a sort of Dhamma “transmission,” which was the Having uprooted attachment to the body he
knowledge that all conditioned things are imper- didn’t doubt his realization. Silabbata paramasa
manent. Any thing which is born must have aging [14] was also uprooted. His practice became firm
12. แสงธรรม 9 Saeng Dhamma
and straight. Even if his body was in pain or fever er to make this body. It’s an aspect of Nature, a
he didn’t grasp it, he didn’t doubt. He didn’t material object we can see with the eye. It exists
doubt, because he had uprooted clinging. This depending on food, growing and changing until
grasping of the body is called silabbata parama- finally it reaches extinction.
sa. When one uproots the view of the body be- Coming inwards, that which watches over
ing the self, grasping and doubt are finished with. the body is consciousness — just this ‘One
If just this view of the body as the self arises who knows’, this single awareness. If it receives
within the mind then grasping and doubt begin through the ear it’s called hearing; through the
right there. nose it’s called smelling; through the tongue,
So as the Buddha expounded the Dhamma, tasting; through the body, touching; and through
Añña Kondañña opened the Eye of Dhamma. This the mind, thinking. This consciousness is just
Eye is just the “One who knows clearly.” It sees one but when it functions at different places
things differently. It sees this very nature. Seeing we call it different things. Through the eye we
Nature clearly, clinging is uprooted and the ‘One call it one thing, through the ear we call it an-
who knows’ is born. Previously he knew but he other. But whether it functions at the eye, ear,
still had clinging. You could say that he knew the nose, tongue, body or mind it’s just one aware-
Dhamma but he still hadn’t seen it, or he had ness. Following the scriptures we call it the six
seen the Dhamma but still wasn’t one with it. consciousness, but in reality there is only one
At this time the Buddha said, “Kondañña consciousness arising at these six different bases.
knows.” What did he know? He just knew Nature! There are six “doors” but a single awareness,
Usually we get lost in Nature, as with this body which is this very mind.
of ours. Earth, water, fire and wind come togeth- To be continued
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13. แสงธรรม 10 Saeng Dhamma
A No-Problem Person
By Du Wayne Engelhart
T he venerable Anuruddha said, “...
I maintain bodily acts of loving-
kindness towards these venerable ones
themselves for the well-being of others with-
out taking too seriously whatever it is that we
happen to be doing for ourselves. It means
both openly and privately; I maintain ver- showing loving-kindness toward all human
bal acts of loving-kindness... ; I maintain beings without preferring some over others.
mental acts of loving kindness... I consid- There are very few real problems in
er: ‘Why should I not set aside what I wish life. (Actually, there are no problems at all
to do and do what these venerable ones if we live as disciples of the Buddha beyond
wish to do?’ ... We are different in body ... all preferences with loving acceptance of
but one in mind.” the world.) Most of the problems we make
–Majjhima Nikāya iii 156, Bhikkhus Ñānamoli for ourselves and most of the arguments we
and Bodhi translation (also in Bhikkhu Ñānamoli, find ourselves involved in are concerned with
The Life of the Buddha, p.114-15). small things that do not matter very much.
“No self, no problem”—saying of a Sri Does it make any sense, for example, to ar-
Lankan monk, in Insight Meditation, Sharon Salz- gue with a husband or wife about who takes
berg and Joseph Goldstein, p. 112. out the trash? Will it matter much next year
who actually did take it out?
Being a no-problem person means not Being a no-problem person does not
making problems in life where there really mean letting people take advantage of us,
are none. It means saying, “No problem,” letting people walk all over us. If a wife, for
when someone asks us, within reason, to instance, asks her husband to go to the gro-
help with something or to do something. It cery store, he should probably go for her. He
means taking care of whatever tasks present should not think that whatever he is doing
14. แสงธรรม 11 Saeng Dhamma
at the time is more important than what she alize what he did and, most likely, he had no
needs: really, all tasks, those for ourselves and intention of causing any harm. Maybe he was
those for others, are of equal importance in just trying to take care of some task as well
Buddhism insofar as nothing is clung to. They as he could. Why would she want to make a
are all just little jobs to be done. However, problem for him and for herself by criticizing
if the wife asks her husband three times the him when he is innocent?
same morning to go to the store and he have A good way to keep ourselves focused
already gone twice, it is probably time to dis- on being no-problem persons is to meditate
cuss with her in a loving way the wisdom of on our deaths. This does not have to mean
cutting down on trips to the store (gasoline thinking about a dead, rotting body. It could
is expensive, for one thing). Here, as always, mean thinking about our own funeral cere-
wisdom—together with concentration and mony. On the day of our funeral, if we could
mindfulness—ought to rule our lives. look on, what would be our attitude toward
If the point of our practice is to get rid of our loved ones? Would we be likely to make
suffering, and problems bring suffering, why problems about things that do not really mat-
would we want to create them needlessly? ter? Would we not, rather, see the important
The aim of our lives should be to live with things in life for what they are and set aside
loving acceptance of the world. Living with all the little differences? Would not loving-
loving acceptance, however, does not mean kindness toward loved ones and toward all
just sitting back and doing nothing. It does human beings prevail and all the differences
mean not taking ourselves and our efforts disappear?
too seriously. It means putting forth our best It is most interesting to note that both
effort, accepting defeat if that happens, and Anuruddha, the monk who before all others
then trying again. It means understanding was master of the divine eye, and Sāriputta,
that we cannot solve the problems of the the chief monk of the Buddha always ap-
world by ourselves. pearing on the Blessed One’s right, were ac-
We should always keep in mind, too, customed to taking out the trash! Such
that people we meet in life are usually in- actions were never problems for these two
nocent. This means that people, doing what- monks. Why are things like this so often
ever they are doing, generally have good in- problems for us?
tentions and are not purposely trying to harm
THE END
us. So, for example, if a husband gets his wife
upset about something, he may not even re-
22. แสงธรรม 19 Saeng Dhamma
Meditation Workshop และปฏิบัติธรรมประจำ�เดือน ๒๕ ก.พ. ๒๕๕๕ วัดไทยกรุงวอชิงตัน, ดี.ซี.
พระมหาถนัด อตฺถจารี Ph.D. บรรยายหลักพุทธศาสนาเบื้องต้นแก่นักเรียน Blake High School ๒๔ ก.พ. ๕๕
คณะครูน�ำนักเรียนจาก Side well High School มาศึกษาพุทธศาสนา และวัฒนธรรมไทย ๒๓ ก.พ. ๕๕
23. แสงธรรม 20 Saeng Dhamma
The United Nations World Interfaith Harmony Week 2012 at The Washingtion Times Magazine Building.
Speech by ‘Ven. Thanat Inthisan Ph.D., February 16, 2012
Ven. Thanat, Ven. Pradoochai and Matteaw Regan from Wat Thai of Washington, D.C., join The United Nations World
Interfaith Harmony Week at The Washington Times Magazine Building, February 16, 2012
24. แสงธรรม 21 Saeng Dhamma
Twenty-Five US Embassy members who are going to work in Thailand visit the temple.
Welcome by Ms. Sivilai Samang “I am so happy to be here”
Temple’s History by Ven. Ananphiwat Monk’s life by Ven. Ananphiwat
Dhamma Talk by Ven. Pradoochai Group Photo with Happy Faces
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�ำเดือนมีนาคม
ณ วัดไทยกรุงวอชิงตัน, ดี.ซี. 17 มีนาคม 2555 / 9.00 A.M.
** ศึ ก ษาและปฏิ บั ติ ธ รรมตามแนวพระไตรปิ ฎ ก **