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ing after such wealth, even though it is acquired by honest means, is still subject to suffering because it contains craving which is the origin of suffering. Even the craving for the Brahmā-world and

This text delves into the concept of craving in Buddhism, emphasizing that even honest wealth can lead to suffering due to inherent craving. It discusses how aspirations for the Brahmā-world can trap

past, Ānanda and the rest of the monastic community were moved by the perils of the Cycle of Existence. Having completed his sermon, the Lord Buddha preached on the peril of Craving for the Brahmā-wor

In this teaching, the Buddha emphasized that craving is the root cause of suffering. He illustrated that just as a tree will regrow from its stump if not completely uprooted, suffering will persist if

tinguish craving completely. Even though snares are usually made of tough material, there is no snare as tough as that of craving. Even though a prisoner is shackled with iron or chains, wooden

บทความพูดถึงความหมายของความต้องการและผลกระทบต่อเสรีภาพและการเติบโตทางจิตวิญญาณ หากต้องการปลดปล่อยตนเองจากความต้องการ ต้องฝึกฝนคุณธรรมและวิปัสสีเพื่อให้บรรลุความรู้ของอรหันต์ ซึ่งจะช่วยตัดขาดจากความต้อ

previous factors — senses, sense objects and sense-con- sciousness — is implicated in the attachment we have to sensual pleasures. Again, each of the six senses has its own channel of sense-contact th

This text explores the relationship between the six senses and their respective sense contacts, feelings, perceptions, and volition, emphasizing the need for practitioners to extinguish craving associ

[phottabhba-vitaka] and thought-conception concerning of the mental objects [dhamma-vitaka]. Moreover, the discursive thought [vicāra] concerning our sensual objects arising from the aforementioned se

This text explores how discursive thoughts about sensory objects lead to attachment and suffering. Each of the six senses contributes to craving, necessitating practitioners to overcome these attachme

mentaries for most people to understand. The knowledge of Dhammakāya is said to have diminished and eventually for some unknown reason, disappeared from Buddhism approximately 500 years after the Pari

The Dhammakāya tradition, once diminished in Buddhism, was revitalized by Luang Phaw Wat Paknam who dedicated his life to its teachings. His outreach efforts led to the tradition being acknowledged in

In terms of practice however, Luang Phaw Wat Paknam explained how we can know we are practicing the Middle Way in the sermon he gave on the Dhammacakkapavattana Sutta on 3 January 1955. He explained t

In his sermon on the Dhammacakkapavattana Sutta, Luang Phaw Wat Paknam elucidates the profound significance of the Middle Way, urging practitioners to find stillness at the body’s central point. This

Meditation is the focussing of the mind on a single object and abiding in a single mood without distraction or restlessness, or being caught up in external influences on mood. Meditation is thus of gr

Meditation is central to Buddhist practice, allowing individuals to focus the mind on a single object, leading to the cultivation of virtues and deeper levels of awareness. The attainment of the five

8 The Noble Eightfold Path on the Mundane Level Practising the Noble Eightfold Path is not just the duty of the saint or the monk striving for Nirvana — it is also a means by which the householder ca

Practicing the Noble Eightfold Path is essential for both monks and laypeople. It provides a framework for achieving happiness and societal harmony. This path consists of eight components, beginning w

ogre said to the other that they ought to eat the boy up, but the other ogre forbade him. The False View ogre ig- nored the warning and grabbed the boy’s feet, waking him. The boy was startled and exc

In this tale, two ogres discuss eating a boy but are interrupted when the boy wakes. The True View ogre insists they help him instead. They transform into the boy's parents to bring him food and leave

The Buddha said that a person who earns their living by Wrong Livelihood is like someone who intentionally advises a traveller to take a dangerous road, saying that it is safe, but when travelling the

This text discusses the concept of Wrong and Right Livelihood according to Buddhist teachings. It highlights the story of Seriva, a merchant who contrasts moral integrity with a greedy counterpart, de

the other teachings of the Buddha,the teachings of the arahants and the teachings of distinguished Buddhist teachers down to the present time are simply enlargements upon the Dhammacakkapavattana Sutt

บทความนี้กล่าวถึงความสำคัญของพระธรรมจักรปวตนสูตรซึ่งเป็นแผนหลักในการเข้าถึงการตรัสรู้ ภาพรวมของสอนต่างๆ ของพระพุทธองค์และพระอรหันต์ ต่อจากนี้ยังบอกเราถึงสาเหตุการเผยแผ่พระธรรมจักรปวตนสูตร และการที่พระ

the cosmos with its deities, Mārās and gods, with its contemplatives and priests, its royalty and commonfolk." "O! Monks! My liberation from the Cycle of Existence is real and permanent. This is my fi

This text discusses Koññña's journey towards enlightenment through focusing his mind and understanding the Four Noble Truths. His liberation from the Cycle of Existence is emphasized, marking the sign

cakkhu-karāṇī nāṇakarāṇī upasamāya abhiññāya sambodhāya nibbānaya saṃvattati Ayameva ariyo aṭṭhṭhiko maggo seyyaṭhiḍaṃ: <2.4.1> sammafṭṭhi <2.4.2> sammāsaṅkappo <2.4.3> sammāvaṭṭa<2.4.4> sammākammant

เนื้อหาเกี่ยวกับหนทางอันประเสริฐของพระพุทธศาสนา ซึ่งประกอบด้วยความเข้าใจที่ถูกต้อง, ความคิดที่ถูกต้อง, การพูดที่ถูกต้อง, การกระทำที่ถูกต้อง, การดำรงชีวิตที่ถูกต้อง, ความพยายามที่ถูกต้อง, ความตั้งมั่นท

Yāva kivāñca me bhikkhave, imesu "O! Monks! If the Tathāgata had not fully com- catusu ariyassaccevaṁ tiparivattaṁ completed these three cycles with their twelve com- dvaḍasākāraṁ yathābhuṭṭaṁ nān

In this text, the Buddha addresses monks, emphasizing that he has fully completed the three cycles of truth, which affirms his status as a fully self-enlightened Buddha. He claims that this enlightenm

Appendix D: Reference Table of Pali Terms The following table is not intended to be an exhaustive Pali-English dictionary: it contains only terms found in this book. Where an equiv­alent English term

The reference table provides a selection of Pali terms related to Buddhist philosophy, arranged alphabetically for ease of use. Each term is accompanied by English translations and necessary clarifica

Akiṇiṭṭhā (P. Realm of Supreme anurakkhāṇa-paddhāṇa (maintre Brahmas: see form Brahmā akusalahamma (see unwhole- anusayā (see subtle defilements) someness) apilapanasati (see monitoring as- alābha (se

This glossary provides definitions and explanations of essential Buddhist terms, including various realms, states of mind, and notable figures. Key concepts such as Anāgamī (non-returner), anatta (not

Asaññisatta (P. realm of non-per- ayatana nibbāṇa q.v. (lit. the recipient beings: see form Brahmā sphere of Nirvana realms) āsavakkhayañāṇa (see knowledge of an end of defilements) ayatana (lit. sphe

This text delves into intricate Buddhist concepts such as Asaññisatta, the realm of non-perception, and its relation to Nibbāṇa, highlighting essential terms like bhāvanā (development), and defilement

Appendix F: How to Meditate Meditation is a state of ease, inner peace and happiness that we can bring into being, ourselves. It is a practice recommended by Buddhism for happiness, non-recklessness,

Meditation is a practice for achieving ease, inner peace, and happiness as taught in Buddhism. This technique, by Phramonkothempuni, begins with respecting the Triple Gem and taking precepts, followed

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