saengdhamma Vol.39 No. 465 Jan 2014

The Buddha’s Words .......................................... 1 óøíøøöðŘĔĀöŠǰģĦĦĨǰēé÷ǰĀúüÜêćßĊ ...................... 2 ÙöÙĉéßĊüĉêÜćöǰēé÷ǰĀúüÜêćßĊ .................................. 3 #IVNJKBǰ4VUUBǰ.............................................................. 4 $Q�2XWOLQH�RI�7KHUDYƗGD�%XGGKLVP�DV�WKH�:D\�� WR�D�+HDOWK\�0LQG�DQG�+HDUW��by Du Wayne Engelhart 6ǰǰǰ øć÷îćöđÝšćõćóìĞćïčâǰĶĂćÙćøǰ��ǰðŘǰĀúüÜêćßĊķ.................. 10 ðøąöüúõćóÖĉÝÖøøöđéČĂîíĆîüćÙöǰ............................................ 15 Ăîčēöìîćóĉđýþǰ�ǰ4QFDJBMǰ5IBOLT............................ 21 ĒÝšÜ×ŠćüðäĉïĆêĉíøøöðøąÝĞćđéČĂîöÖøćÙöǰ.............. 22 đÿĊ÷Üíøøö��ÝćÖüĆéĕì÷......................ĀúüÜêćßĊǰ 23 ðøąöüúõćóÖĉÝÖøøöìĞćïčâüĆîóŠĂĒĀŠÜßćêĉǰ.................... 30 đÿĊ÷Üíøøö��ÝćÖĀúüÜêćßĊǰ...................................... 32ǰ ìŠĂÜóöŠćǰĒéîöĀćđÝéĊ÷ŤìĂÜÙĞćǰéø�óøąöĀćëîĆéǰ��ǰ 39ǰ ÿćøíøøöÝćÖ��óøąĕêøðŗãÖǰ��ǰ��ǰǰ ÿøčð×ŠćüđéČĂîíĆîüćÙöǰǰēé÷ǰĒÿÜêąüĆîǰ��ǰ�� %FDFNCFSĴTǰ%POBUJPOǰ#Zǰ7FO�ǰ4BSBXVUǰ....... 47 øć÷îćöñĎšïøĉÝćÙĂĂöïčâðøąÝĞćðĊĒúąđÝšćõćóõĆêêćĀćøđßšć 52ǰ øć÷îćöđÝšćõćóëüć÷đóúǰ�ǰ-VODI��ǰ��ǰ ÖĞćĀîéÖćøìĞćïčâüĆî×ċĚîðŘĔĀöŠǰģĦĦĨǰǰ��ǰ��

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ĴġþďĚĚĘสารบญ

Contents

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ÙèąñĎšÝĆéìĞć

��ĐýÚëööô�� Saeng Dhamma1

The Buddha’s Wordsñċêëýċóąüćè

� � ġįġįùŀ�ĞČ�āĬĞĩĘ� ĤĩČįĳĚġį�ĤĐĩČįĚĩ� � ĤĩČįĳĚġį�ĘĐįġıĳġġį� ĞīĢĚĩĘ�ĤĐĩČįĚĩ�Ħ�ńŌŋ�Ħ

ĶĐĢĘİţĘĐįĠęŧ�ēİŤĘĬøīĳĜġ�ĕĞøĳĚĩĢĘċøīĳĜġĴĜŤĞ�āţĩþĤęİţġįùġđĩęÿĚīþĢĐĤ� �� ĶĐĢĘİţĘĐįĠęŧ�ēİŤĘĬøīĳĜġ�ĕĞøĳĚĩĤęİţĒĚĩğÿĩøøīĳĜġ

Happily indeed do we live not yearning among those who yearn.

Among many yearning men, Thus we dwell unyearning.

��ĐýÚëööô��Saeng Dhamma2

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Bhumija Sutta Translated from the Pali by Thanissaro Bhikkhu

KWWS��ZZZ�DFFHVVWRLQVLJKW�RUJ�WLSLWDND�PQ�PQ��WKDQ�KWPO

%KXPLMD�6XWWD��7R�%KXPLMD “In the same way, any brahmans or contempla-

tives endowed with right view, right resolve, right

speech, right action, right livelihood, right effort,

right mindfulness, & right concentration: If they fol-

low the holy life even when having made a wish [for

results]... having made no wish... both having made

a wish and having made no wish... neither having

made a wish nor having made no wish, they are ca-

pable of obtaining results. Why is that? Because it is

an appropriate way of obtaining results.

“Suppose a man in need of milk, looking for

milk, wandering in search of milk, would twist the teat

of a newly-calved cow. If he were to twist the teat of a

newly-calved cow even when having made a wish [for

results]... having made no wish... both having made a

wish and having made no wish... neither having made

a wish nor having made no wish, he would be capable

of obtaining results. Why is that? Because it is an ap-

propriate way of obtaining results.

“In the same way, any brahmans or contempla-










“Suppose a man in need of butter, looking for

butter, wandering in search of butter, would sprin-

kle water on curds in a crock and twirl them with

a churn-stick.[3] If he were to sprinkle water on

curds in a crock and twirl them with a churn-stick

even when having made a wish [for results]... hav-

ing made no wish... both having made a wish and

having made no wish... neither having made a wish

nor having made no wish, he would be capable of

obtaining results. Why is that? Because it is an ap-

propriate way of obtaining results.

“In the same way, any brahmans or contempla-










� ³6XSSRVH�D�PDQ�LQ�QHHG�RI�¿UH��ORRNLQJ�IRU�¿UH��ZDQGHULQJ�LQ�VHDUFK�RI�¿UH��ZRXOG� WDNH�D�¿UH�VWLFN�and rub it into a dry, sapless piece of wood. If he

ZHUH�WR�WDNH�D�¿UH�VWLFN�DQG�UXE�LW�LQWR�D�GU\��VDSOHVV�piece of wood even when having made a wish [for



made a wish nor having made no wish, he would be

capable of obtaining results. Why is that? Because it

is an appropriate way of obtaining results.

“In the same way, any brahmans or contem-


platives endowed with right view, right resolve,

right speech, right action, right livelihood, right

effort, right mindfulness, & right concentration: If

they follow the holy life even when having made a

wish [for results], they are capable of obtaining re-

sults. If they follow the holy life even when having

made no wish, they are capable of obtaining results.

If they follow the holy life even when both hav-

ing made a wish and having made no wish, they

are capable of obtaining results. If they follow the

holy life even when neither having made a wish nor

having made no wish, they are capable of obtaining

results. Why is that? Because it is an appropriate

way of obtaining results.

“Bhumija, if these four similes had occurred

to you in the presence of Prince Jayasena, he would

KDYH�QDWXUDOO\�IHOW�FRQ¿GHQFH�LQ�\RX�DQG�²�IHHOLQJ�FRQ¿GHQFH�²�ZRXOG�KDYH�VKRZQ�KLV�FRQ¿GHQFH�LQ�you.”

“But, lord, how could these four similes have

occurred to me in the presence of Prince Jayasena,

as they are natural to the Blessed One and have nev-

er before been heard from him?”

To be Continued

� 7KDW�LV�ZKDW�WKH�%OHVVHG�2QH�VDLG��*UDWL¿HG��Ven. Bhumija delighted in the Blessed One’s words.

Notes 1.According to the Commentary, Ven. Bhu-

mija was Prince Jayasena’s uncle.

2.These brahmans & contemplatives are prob-

ably the proponents of non-action, annihilation, and

non-relatedness as presented in DN 2.

3.To this day, this is the way butter is obtained

in rural north India. The churn-stick is a small stick

that has attached to its end blocks of wood resem-

bling an orange with alternate sections removed.

This is twirled in the curds. The water sprinkled

on the curds dilutes the buttermilk, which helps in

separating it from the milk fat left on the blocks of

the churn-stick.

ขอเชญรวมงาน...วนเดกวดไทยฯ ด.ซ.

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“If we compare ourselves with chickens we’ll see, / They don’t have headaches, sleeplessness, or sick stomachs. / They’re free of nervousness and mental problems. / Chickens don’t go crazy as we do every day. / The world’s people take drugs by the ton, / While the chickens don’t even take a little bit. / They sleep well, PLQGV�DW�UHVW�RQH�KXQGUHG�SHU�FHQW��3OHDVH�¿QG�VRPH�Dhamma before it is too late, To live happily, no longer embarrassed by the chickens . . .” ²%XGGKDGƗVD� %KLNNKX�� ³'RQ¶W� %H� 6KDPHG� E\�the Chickens,” in 100th Anniversary of the birth of Buddhadasa Bhikkhu edited by Du Wayne Engelhart.

Introduction. If a person has a sick body, the doctor

can help. If a person has a sick mind, the psychologist

can help. If a person has a sick mind and heart (mind-

heart, the religious or ethical “part” of a human being,

like the Thai ĔÝǰDQG� OLNH� WKH�3ƗOL� FLWWD�� WKH�%XGGKD� DV�present in the Dhamma can help. Simply speaking,

just as the doctor can bring back health to the body and

the psychologist can bring back health to the mind, the

Buddha, through the Dhamma, can bring back health to

the mind and heart.

� 7KH�SUDFWLFH�RI�7KHUDYƗGD�%XGGKLVP� LV� WKH�ZD\�to a healthy mind and heart. Such a mind-heart is free

of the many kinds of dissatisfactions of life (suffering,

GXNNKD��LQ�DOO�LWV�IRUPV��DQG�UHDFKHV�WUXH�KDSSLQHVV�DQG�peace.

If we want to have a healthy mind and heart,

ZH� VKRXOG� GR� FHUWDLQ� WKLQJV�� ,Q� RXU� WKLQNLQJ��ZH�should be concerned about only the problem of how

suffering arises in our lives and how we can get rid of

it. In other words, we should live according to the Four

Noble Truths. We should not get involved in speculative

thinking, that is, conjecture, thinking that has little or no

relation to our direct experience, which does not help us

GHDO�ZLWK�WKH�SUREOHP�RI�VXIIHULQJ��:H�VKRXOG�KDYH�D�healthy doubt and a healthy belief. Doubting everything

DQG�EHOLHYLQJ� WRR�TXLFNO\� DUH�ERWK�XQKHDOWK\�� :H�should live a moral life because this is what brings us

KHDOWK� RI�PLQG� DQG� KHDUW�� :H� VKRXOG� IROORZ� WKH�simple path to health of the mind and heart, the simple

form of the Noble Eightfold Path. This means that we

should keep a watch over our sense doors (eyes, ears,

DQG�VR�RQ��VR�WKDW�VXIIHULQJ�FDQQRW�DULVH��:H�VKRXOG�OHW� JR� RI� HYHU\WKLQJ� LQ� WKH� ZRUOG²QRW� WDNH� DQ\WKLQJ�WRR� VHULRXVO\�� QRW� SODFH� RXU� FRQ¿GHQFH� LQ� DQ\WKLQJ��:H� VKRXOG� EH� DFFHSWLQJ� RI� ZKDW� OLIH� EULQJV�� :H�should live healthfully in the present moment. This is

KRZ�ZH� JHW� ULG� RI� VXIIHULQJ²IRU� LQVWDQFH�� RI� VDGQHVV�about the past and of worry about the future. In general,

we should use our mindfulness to keep us focused on

ZKDW�LV�LQ�WKH�SUHVHQW�PRPHQW��:H�VKRXOG�SUDFWLFH�YLSDVVƗQD�PHGLWDWLRQ��7KLV�LV�OLYLQJ�PLQGIXOO\�PRPHQW�by moment so we can gain insight into the way things

are and correct any thinking or speaking or acting of

ours that makes suffering for us. We can try practicing

YLSDVVƗQD�PHGLWDWLRQ�E\�NHHSLQJ�D�MRXUQDO�� The discussion that follows considers each of

these things that should be done for the development of

a healthy mind and heart. All these things are healthy

things to do because they help develop the health of the

mind and heart.

��:KDW�7KHUDYƗGD�%XGGKLVP�LV�DQG�LV�QRW�FRQFHUQHG�about. In our thinking, we should be concerned about

only the problem of how suffering arises in our lives and

how we can get rid of it. In other words, we should live

by the Four Noble Truths: there is suffering, suffering

comes from craving, getting rid of craving is getting rid

of suffering, and the way leading to the end of suffering

is the Noble Eightfold Path.

� 6R�7KHUDYƗGD�%XGGKLVP� LV� QRW� FRQFHUQHG� DERXW�speculative matters, that is, about things that cannot

be related to our direct experience, for example, about

��ĐýÚëööô�� Saeng Dhamma7whether the universe is eternal or not. Speculative

thinking is conjecture, thinking that does not lead to any

VXUH� FRQFOXVLRQV�� 7KHUDYƗGD� %XGGKLVP� LV� FRQFHUQHG�about only things as they are in our direct experience,

particularly about how suffering arises and how it is

possible to get rid of it.

We can say there are three important ideas for

XQGHUVWDQGLQJ� WKH� VSDFH� ZLWKLQ� ZKLFK� WKH� 7KHUDYƗGD�%XGGKLVW� SUDFWLFH� WDNHV� SODFH�� D�� FRQGLWLRQDOLW\��LGDSSDFFD\DWƗ��E��VXFKQHVV��RU�WKXVQHVV��WDWKDWƗ��DQG��F�� VHWWLQJ� DVLGH� WKH� TXHVWLRQ� RI� WKHLVP� �EHOLHYLQJ� LQ�*RG��YHUVXV�DWKHLVP��QRW�EHOLHYLQJ�LQ�*RG�� D��,Q�7KHDYƗGD�%XGGKLVP�HYHU\WKLQJ�LQ�WKH�ZRUOG�can be understood in terms of the law of conditionality

�LGDSSDFFD\DWƗ��WKH�PRVW�EDVLF�ODZ�RI�QDWXUH��1DWXUH�is the material world and all the things that show

WKHPVHOYHV�LQ�WKLV�ZRUOG��7KLV�ODZ��VLPSO\�VWDWHG��LV�DV�follows: “‘Depending on This, arises This. / If this does

not exist, then this does not exist’” (Ajahn Varadhammo,

6XIIHULQJ�DQG�1R�6XIIHULQJ��SS��:KHQ�\RX�SODQW�an apple seed, for example, you do not get a mango tree,

and there is a reason why a man has high cholesterol

�WKHUH�LV�WRR�PXFK�EDG�IDW�LQ�KLV�GLHW��DQG�\RXU�GRJ�ZLOO�never say “Good morning” to you. Things are as they

are because of conditionality.

� �E�� 7DWKDWƗ� PHDQV� WZR� WKLQJV�� ZH� FDQQRW�understand all the conditions for the way things in the

world turn out. In other words, we cannot understand

LGDSSDFFD\DWƗ� LQ� DOO� RI� LWV� GHWDLOV�� 0RUH� LPSRUWDQWO\��WDWKDWƗ�PHDQV�ZH� FDQQRW�PDNH� WKH�ZRUOG�¿W� RXU� LGHDV�or wishes, and we cannot expect it to act the way we

want. Tathata limits what we can say or wish about the

world. We accept the world as it presents itself to us, not

speculating about reasons, not expecting the world to act

in terms of what we think or what we feel. We accept

things as they are without complaining: Things are such

as they are.

� �F��7KHUDYƗGD�%XGGKLVP� LV� QRW� LQWHUHVWHG� LQ� WKH�question about the existence of a personal God. Is

7KHUDYƗGD� %XGGKLVP� DWKHLVP"� � 7KHUDYƗGD� %XGGKLVP�LV�QRW� WKHLVP� �EHOLHI� LQ�*RG��EXW�QHLWKHU� LV� LW� DWKHLVP��QRW�EHOLHYLQJ�LQ�WKH�H[LVWHQFH�RI�*RG��,I�WKH�TXHVWLRQ�is asked, “Is there a God in heaven Who loves me,” the

7KHUDYƗGD�%XGGKLVW�VD\V��³,�GR�QRW�KDYH�DQ\�XVH�IRU�WKH�question that you ask. Why? Because that question does

not help me in any way to deal with the only problem

I am really interested in: the problem of suffering and

getting rid of suffering.” The question is set aside as

speculative.

� ��+HDOWK\�GRXEW��KHDOWK\�EHOLHI��7KH�%XGGKD�LV�QRW�VD\LQJ�ZH�VKRXOG�GRXEW�HYHU\WKLQJ��+H�LV�QRW�VD\LQJ�

WKDW� HYHU\� SHUVRQ� LV� IUHH� WR� ¿JXUH� RXW� DQ� LQGLYLGXDO�V\VWHP�RI�PRUDOLW\²WKDW� HYHU\�SHUVRQ� LV� LQ� WKLV� VHQVH�his or her “own light.” What he is saying is that if we

want to know what leads to suffering in our lives (and

ZKDW�JHWV�ULG�RI�VXIIHULQJ��ZH�KDYH�WR�¿QG�RXW�LQ�WHUPV�of our own direct experience. We have to test things for

ourselves to see what works and what does not to get

rid of suffering. Regarding religion and morality, we

doubt what others tell us in the sense of not just blindly

accepting the words of others. Similarly, we do not

accept something as true just because it seems to hold

up logically.

Furthermore, it is clear from what the Buddha says

that we should pay attention to what wise men have said

we should not do. Wise men can help point the way for

us as we try to see for ourselves what causes suffering

and what does not. The wisdom they have obtained can

be of use to us.

We should have a healthy doubt and a healthy

belief. We do not believe too quickly: too much belief

is unhealthy. We do not doubt everything: too much

doubt is also unhealthy. We respect the wisdom of wise

PHQ��:H�DOVR�KDYH�FRQ¿GHQFH�LQ�WKH�'KDPPD�WHDFKHU��a kind of doctor, a doctor for the mind and heart, whose

medicine is the Dhamma. We develop a healthy mind

and heart with the help of the Dhamma teacher. But

ultimately it is up to us to practice the Dhamma (to take

RXU�PHGLFLQH��ZH� DUH�RXU� RZQ� UHIXJH�� :H� WDNH�XS� D�practice that, with the help of the Dhamma teacher,

moves from faith to wisdom through insight into how

things in the world really are. Through the insight that

we gain, we are able to get to the point where we can

clearly understand our sickness.

� ��0RUDOLW\��WDNLQJ�FDUH�RI�RXUVHOYHV�WR�EH�KHDOWK\��0RUDOLW\�LQ�7KHUDYƗGD�%XGGKLVP�LV�D�ZD\�RI�WDNLQJ�FDUH�of ourselves so that we are healthy. The parts of healthy

living are the following: keeping the body healthy

�GRFWRU��NHHSLQJ� WKH�PLQG�KHDOWK\��SV\FKRORJLVW��DQG�NHHSLQJ�WKH�PLQG�DQG�KHDUW�KHDOWK\��'KDPPD�WHDFKHU��Just as smoking is unhealthy for the body and job stress

is unhealthy for the mind, so, too, getting angry, for

H[DPSOH��LV�XQKHDOWK\�IRU�WKH�PLQG�DQG�KHDUW��0RUDOLW\��then, is about doing certain healthy things that develop

health of the mind and heart.

� 0RUDOLW\��VƯOD��LV�DERXW�OLYLQJ�D�OLIH�KHDOWK\�IRU�RXU�minds and hearts, not about following rules:

- The Five Precepts are not rules (like the Christian

7HQ�&RPPDQGPHQWV��WKDW�ZH�PXVW�REH\��WKDW�D�*RG�LQ�heaven commands us to obey if we want to be free from

sin.

- The Five Precepts are things we should do that


DUH�KHDOWK\�IRU�RXU�PLQG�DQG�KHDUW�� WKDW�DUH�EHQH¿FLDO��wholesome, and auspicious. For example, we practice

yoga so we have a healthy body. In a similar way, we

follow the Precepts so we have a healthy mind and heart.

The Precepts deserve to be followed because they help

develop our health.

� ��7KHUDYƗGD�%XGGKLVW�PRUDOLW\�LV�QRW�DERXW�JRRG�YHUVXV�HYLO��EXW�DERXW�ZKDW� LV�KHDOWK\�RU�EHQH¿FLDO� IRU�us and what is not: kusala, skillful, happy, prosperous,

good, meritorious, healthy, versus akusala. Kusala here

LV�D�ZRUG�ZLWK�PDQ\�PHDQLQJV��EXW�LWV�GH¿QLWLRQ�LQFOXGHV�the idea of health, “of good health” (see Nyanatiloka,

%XGGKLVW�'LFWLRQDU\��S�� 7KH�7KHUDYƗGD�%XGGKLVWV¶�YLHZ�RI�WKH�ZRUOG�LV�different from that of Christians insofar as we do not

get a God’s help to free ourselves from sin so we can be

KDSS\�ZLWK�+LP� IRUHYHU� LQ� KHDYHQ�� UDWKHU��ZH�GHSHQG�XSRQ�RXUVHOYHV��ZH�DUH�RXU�RZQ�UHIXJH��WR�OLYH�D�OLIH�WKDW�LV�KHDOWK\�DQG�EHQH¿FLDO�IRU�RXU�KHDUW�DQG�PLQG�VR�WKDW�we can move along the path to the perfect happiness that

is Enlightenment.

� ��,Q�7KHUDYƗGD�%XGGKLVP�PHQ�DQG�ZRPHQ�DUH�QRW�stuck in original sin in the way they are in the Judeo-

Christian tradition. If the sin of Adam and Eve in the

Old Testament of the Bible is disobedience against God,

LQ�7KHUDYƗGD�%XGGKLVP� LW� LV� WKLQNLQJ� LQ� WHUPV�RI� WZR�opposing things, for example in terms of good and evil

�VHH�%XGGKDGƗVD�%KLNNKX��1R�5HOLJLRQ��SS��,W�LV�LJQRUDQFH��,Q�7KHUDYƗGD�%XGGKLVP��ZH�GR�QRW�SUHIHU��RU�choose, one thing over another because we move beyond

all preferring into a state in which there is no self making

a choice.

� �� 7KH� VLPSOH� SUDFWLFH� IRU� KHDOWK� RI� WKH� PLQG�DQG� KHDUW�� 0RUDOLW\� DQG� WKH� UHVW� RI� WKH� WKUHHIROG�WUDLQLQJ� SURJUDP� �FRQFHQWUDWLRQ� DQG� ZLVGRP�� ZLWKLQ�the Noble Eightfold Path, as traditionally developed,

HVSHFLDOO\�E\�%XGGKDJKRVD�LQ�7KH�3DWK�RI�3XUL¿FDWLRQ��9LVXGGKLPDJJD�� VHHP� VR� FRPSOLFDWHG�� ,V� WKHUH� DQ�easier way to understand the Noble Eightfold Path, a

simpler way, so we can see more clearly what we have

to do to become holy?

There is an easier, simpler, more basic way to look

at the Noble Eightfold Path. As Ajahn Chah shows us,

WKH�1REOH�(LJKWIROG�3DWK�LV�DOVR�LQ�RXU�RZQ�ERG\²WZR�eyes, two ears, two nostrils, our tongue, and our body

�HLJKW� LQ� QXPEHU�� ,Q� WKLV� FDVH� WKH� HLJKW� SDUWV� RI� WKH�SDWK�FRUUHVSRQG�WR�WKH�¿YH�VHQVHV��VLJKW��KHDULQJ��VPHOO��taste, and touch. This path is the path of guarding,

keeping watch over, the doors, the sense doors (indriyes

JXWWDGYƗUR�� WKDW� LV�� WKH�¿YH�VHQVH�RUJDQV�� WKH�H\H�� WKH�ear, the nose, the tongue, and the body. It is the path of

experiencing the world with the senses but grasping at

QRWKLQJ��VHH�$MDKQ�&KDK��$�6WLOO�)RUHVW�3RRO��S��

� �� /HWWLQJ� JR� RI� HYHU\WKLQJ� LQ� WKH� ZRUOG� DQG�DFFHSWLQJ�ZKDW� OLIH�EULQJV�� /LYLQJ�D� OLIH� LQ�7KHUDYƗGD�Buddhism that is healthy for the mind and heart means

OHWWLQJ�JR�RI�HYHU\WKLQJ�LQ�OLIH��QRW�SXWWLQJ�RXU�FRQ¿GHQFH�LQ�DQ\WKLQJ��QRW�EHLQJ�DQ\WKLQJ��LW�PHDQV�DFFHSWLQJ�ZKDW�life brings, no matter what. Ajahn Chah says, “The heart

of the path is so simple . . . Give up clinging to love and

hate, just rest with things as they are . . . / Do not try to

become anything. Do not make yourself into anything.

Do not be somebody who meditates. Do not become

enlightened. When you sit, let it be. When you walk,

let it be. Grab at nothing. Oppose nothing . . . / [I]t all

FRPHV�EDFN� WR� WKLV²MXVW� OHW� LW�DOO�EH´� �$MDKQ�&KDK��$�6WLOO�)RUHVW�3RRO��S�� If we can truly let go of everything in the world

and oppose nothing, we will achieve Enlightenment, that

special happiness beyond limit and that special peace that

are true health of the mind and heart. Enlightenment is a

reality available through the experience of a world empty

of the “I” and “mine,” which bring the state of suffering.

(QOLJKWHQPHQW�LV�PDNLQJ�UHDO�QR�VXIIHULQJ��QLURGD��,W�shows itself in the experience of emptiness, or voidness

�VXxxDWƗ��VHH�%XGGKDGƗVD�%KLNNKX��+HDUWZRRG�RI�WKH�%RGKL�7UHH��HVSHFLDOO\�&KDSWHU��SS��Getting rid of the “I” and “mine” brings voidness into

our lives. The self ceases to exist insofar as the mind

is void, and the world, in turn, is seen for the voidness

�RI� VHOI�� WKDW� LW� LV� �FRPSDUH� %XGGKDGƗVD� %KLNNKX��+HDUWZRRG� RI� WKH�%RGKL�7UHH�� S�� (QOLJKWHQPHQW�PHDQV�VWHSSLQJ�EDFN�WR�D�VHOÀHVV�FHQWHU��ZKLOH�WKH�ZRUOG��WKH�PHQWDO�DQG�WKH�SK\VLFDO��LV�QR�ORQJHU�KHOG�RQ�WR�DV�RXUV��,W�PHDQV�EHLQJ�FHQWHUHG��RQ�FHQWHU��QRW�RII�FHQWHU��the center, however, is voidness.

Enlightenment means remaining cool, calm, and

FROOHFWHG� �RQ� FHQWHU�� QRW� KRW� DQG�ERWKHUHG� LQ� D�ZRUOG�RI�³,´�DQG�³PLQH´� �RII�FHQWHU�� ,W� LV�JHWWLQJ� ULG�RI� WKH�difference between an inner world versus an outer world

in a pure world. Enlightenment means not attaching

to feelings of pleasure or displeasure that arise in life,

thereby getting rid of clinging to anything in the world. In

(QOLJKWHQPHQW�RQH�ÀRDWV�DORQJ�D�VWUHDP�RI�H[SHULHQFHV�void of an inner-worldly or outer-worldly self. One

experiences a world beyond positive and negative, even

beyond good and evil. One watches a self-less world go

by without taking it seriously or getting upset about it.

Enlightenment is seeing the world for what it is in direct

knowledge and experiencing this world in a noble way,

that is, as the saint experiences it.

Enlightenment is returning to the original mind,

��ĐýÚëööô�� Saeng Dhamma9WKH�PLQG�SULRU� WR�GH¿OHPHQWV�VXFK�DV�JUHHG�DQG�DQJHU�DQG� GHOXVLRQ�� ³7KH� 2ULJLQDO� 0LQG� LV� µIUHH�¶� µYRLG�¶�‘luminous,’ and ‘non-suffering.’ The Buddha discovered

WKDW�WKH�YRLG�PLQG�LV�WKH�µ0LGGOH�0LQG�¶�DSSHDULQJ�DV�WKH�EDVLF�PLQG�DW�DOO� WLPHV�� +H�WKHQ�VWDWHG��µ7KH�2ULJLQDO�0LQG�LV�OXPLQRXV��LW�LV�WDUQLVKHG�GXH�WR�WKH�SUHVHQFH�RI�YLVLWLQJ�GH¿OHPHQW��7KH�2ULJLQDO�0LQG�LV�OXPLQRXV��LW�LV�XQ�WDUQLVKHG�GXH�WR�WKH�DEVHQFH�RI�YLVLWLQJ�GH¿OHPHQW¶´�(Ajahn Varasak Varadhammo, Suffering and No

6XIIHULQJ�� S�� (QOLJKWHQPHQW� LV� EULQJLQJ�EDFN� WKH�original health of the mind and heart following the

VLFNQHVV�RI�DOO�WKH�GH¿OHPHQWV��

� ��/LYLQJ�KHDOWKIXOO\�LQ�WKH�SUHVHQW�PRPHQW�ZLWK�PLQGIXOQHVV�� +HDOWK\� OLYLQJ� LV� OLYLQJ� LQ� WKH� SUHVHQW�PRPHQW�ZLWK�PLQGIXOQHVV��VDWL�� :KHQ�ZH�OLYH�LQ� WKH�present moment, we have no cares about the past (it is

RYHU��DQG�QR�FDUHV�DERXW�WKH�IXWXUH��LW�LV�QRW�KHUH�\HW²DQG�PD\�QHYHU�FRPH��RXU�RQO\�FRQFHUQ�LV�ZLWK�ZKDW�LV�in the present moment. Venerable Chanya Khongchinda

says, “The present moment is very good for all. Suffering

does not arise for a person whose mind lives only in the

present moment. Suffering is caused by the mind going

back to things that have been liked and disliked in the

past. Or suffering is caused by the mind jumping to

different things in the future. The present moment is the

safe place for the mind to rest in a peace that is free from

suffering” (Dhamma for You, pp. 38-40, edited by Du

:D\QH�(QJHOKDUW�� There is so much sadness and regret and worry in

LQ�WKH�ZRUOG��+HDOWK\�OLYLQJ�LQ�WKH�SUHVHQW�PRPHQW�RQO\�is overcoming the suffering of sadness and regret about

the past and of worry about the future.

� /LYLQJ�LQ�WKH�SUHVHQW�PRPHQW�UHTXLUHV�PLQGIXOQHVV��:KDW�LV�PLQGIXOQHVV"��0LQGIXOQHVV��VDWL��LV�SD\LQJ�FORVH��careful attention to what is going on in our thoughts,

words, and actions so that we are always ready to think

and say and do what is proper in terms of right behavior.

This is how we keep ourselves out of trouble in our

daily activities, how we keep suffering from arising in

RXU�OLYHV��0LQGIXOQHVV�LV�OLNH�WKH�JXDUG�DW�WKH�GRRU�WR�our mind and heart, the guard who will keep the wrong

kinds of people from coming in, the people named, for

example, Greed, Anger, and Delusion (compare Phra

3UD\XGK�3D\XWWR��%XGGKDGKDPPD��S�� Said another way, sati is that attention that is paid

WR�ZKDW�LV�KDSSHQLQJ�DW�WKH�VHQVH�GRRUV��LW�LV�WKH�JXDUGLQJ�of the sense doors to keep us healthy and free of suffering

�VHH�1XPEHU��DERYH�� So mindfulness is very important in the

GHYHORSPHQW�RI�WKH�KHDOWK�RI�WKH�PLQG�DQG�ERG\��0RGHUQ�medicine, then, sees the importance of mindfulness in

furthering not just health of the mind-body but also health

of the body itself (see, for example, a “Special Report”

IURP� WKH� 0D\R� &OLQLF�� 7KH� 0D\R� 5HSRUW� GLVFXVVHV�several areas in medicine in which mindfulness can be

EHQH¿FLDO�WR�SDWLHQWV��SS��D��0LQGIXOQHVV�FDQ�KHOS�in the management of chronic pain (pain that lasts a long

WLPH�DQG�RFFXUV�RIWHQ��E��0LQGIXOQHVV�FDQ�EH�KHOSIXO�IRU�LQGLYLGXDOV�ZKR�KDYH�FDQFHU��F��0LQGIXOQHVV�FDQ�EH�useful in preventing depression from coming back once

LW�LV�WUHDWHG��G��0LQGIXOQHVV�FDQ�KHOS�LQGLYLGXDOV�NHHS�up a healthy weight.

� ��7KH�SDUW�YLSDVVƗQD�PHGLWDWLRQ�SOD\V�LQ�KHDOWK\�OLYLQJ�� 9LSDVVƗQD� PHGLWDWLRQ� FDQ� KHOS� XV� GHYHORS� D�KHDOWK\� PLQG� DQG� KHDUW�� 9LSDVVƗQD� PHGLWDWLRQ� LV� D�way of life, not a once in a while kind of activity. It is

mindfulness in action, day in and day out, every day,

whatever we are doing, saying, thinking, or feeling.

9LSDVVƗQD�PHGLWDWLRQ�GHYHORSV�KHDOWK�RI� WKH�PLQG�DQG�heart by helping us see behavior that causes suffering in

our lives so that we can make the necessary corrections

DQG� DFKLHYH�SHDFH�� :H� H[SHULHQFH�¿UVWKDQG� WKH� WKUHH�FKDUDFWHULVWLFV� RI� H[LVWHQFH�� LPSHUPDQHQFH� �DQLFFD��VXIIHULQJ�� RU� XQVDWLVIDFWRULQHVV� �GXNNKD�� DQG� QR�VHOI��ODFN� RI� D� VHOI� DQG� ODFN� RI� FRQWURO� E\� D� VHOI� �DQDWWƗ��$V�ZH�PDNH�SURJUHVV� LQ�RXU�YLSDVVƗQD�PHGLWDWLRQ��ZH�learn to let go of the world. We let go of everything

and everybody because we come to understand that

we must live beyond all opposites, even the opposite

of good versus evil. This is what it means to totally

SXULI\�WKH�PLQG��:H�JHW�ULG�RI�RXU�VHO¿VK�VHOYHV�LQ�D�OLIH�of unattached living in the world but not being of the

ZRUOG²LQ�D�OLIH�RI�VHUYLFH�WR�RWKHUV�� We have learned from Phra Promhbundit that

concentration meditation can be as simple as listening

WR� 3ƗOL� FKDQWLQJ�� 6HH� WKH� VXPPDU\� RI� KLV� WDON� DW�WKH� YLSDVVƗQD� PHGLWDWLRQ� VHPLQDU� DW� WKH� :DW� 7KDL�Washington, D.C., on June 8, 2013, in Report on

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Education

saengdhamma Vol.39 No. 465 Jan 2014