Dhammākāya : ​ค้นหาหนังสือธรรมะ หน้า 99 / 133

Abbot had some sort of magic power and before long, whenever air-raid sirens were sounded, the people of Bhasicharoen would hasten to the temple precincts rather than shelter in air-raid bunkers. The

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from the Mārā, preventing us from pursuing Perfections in convenience. Mārās are mentioned in many places in the Buddhist Scriptures, especially the constant battle between the wholesome and the unwho

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come about in the world. Although the behaviours done under the influence of the defilements¹ are visible to the outside world, the defilements themselves were visible only to the Eye of the Dhammakāy

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8 The Passing of the Pioneer Root Teachers Sappuriso ca kho bhikkhave kataññū hoti katavedi sabbhi h’etām bhikkhave upaññātam yadidam kataññuta kataveditā. Kevala esa bhikkhave sappurisabhūmi yadidam

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9 Teacher in Her Own Right Ye jhānapasuta dhira Nekhammuupasame ratā Devāpi tesām pihayanti sambuddhānam satimataṁ Humans and angels alike delight at the sage who strives to bring forth

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better speaker, going into such depth of details and meditation experience that she earned the respect of contemporary Buddhist scholars for the thoroughness of her metaphysical understanding — even t

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tons without even looking up. He hung around the cattle pen of the university looking again and again at his wrist-watch until the hands reached midnight — then he jumped up like a jack-in-a-box and r

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and 'what' the benefits of betel were, 'whether' it tasted good, Khun Yay merely said it was 'relaxing' to do so. She said some mouthfuls tasted good, others not. She would spit out the betel which ta

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meditation. She kept teaching even though not strong enough to sit up in bed. She treated her illness as if it were someone else's. Her student, also disinterested in her illness sat in meditation at

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In addition, from 1964 onwards, Khun Yay and the student started to meditate with the resolve that all like minded pursuers of perfection join the Dhammasarit group, to help shoulder the work of sprea

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Khaengkhae leave to go home first, taking with her all the female students. Only, ten to twenty minutes later, once the ladies were all safely on the bus home, would she allow the gentlemen to take th

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tain the idea of building a new temple from scratch. Khun Yay planned everything for the building of the temple. This had been her intention for a long time but she had been waiting for her successor

เทคโนโลยีและนวัตกรรมกำลังเปลี่ยนแปลงวิถีชีวิตและการทำงานของเรา ในโลกปัจจุบัน เทคโนโลยีใหม่ ๆ เช่น ปัญญาประดิษฐ์, อินเทอร์เน็ตของสรรพสิ่ง และบล็อกเชน กำลังเป็นที่น่าสนใจและสำคัญในการพัฒนาสังคมและเศรษฐก

11 Establishing Dhammakaya Temple Sayam̆ ayavayem̆ jānñā sayam̆ jānñā katākatam Niggan̆e niggāharahām̆ paggāne paggāharahām̆ The leader must be aware of expenditure and income themselves, of

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Khun Yay used to use the motto, “We may disagree, but we must never be opposed” (i.e. everyone can voice their opinion, can discuss their views, but this must never lead to deadlock). This meant that

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and the financial plan. At the time of establishing the temple, the whole of the plan of work was already in the heart of Ven. Dhammajayo, the Abbot. However, the financial plan and the plan for perso

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of Dhamma' were to go on to become the elder monks of the temple in the present day. Many, many people underwent the 'Dhamma- māyāda' training course because of the reputa- tion for the training in

ในบทนี้ผู้เขียนอธิบายถึงการเดินทางผ่านเขาวงกตแห่งชีวิต โดยเปรียบเทียบการตัดสินใจของเราในทุกวันว่าเป็นการเลือกเส้นทางที่แตกต่างกัน ผู้เขียนเน้นความสำคัญของการพิจารณาผลกระทบจากการตัดสินใจเหล่านั้น โดยเฉ

temple, using the example of the Great Abbot of Wat Paknam as her blueprint, saying, "'All my monks are young and inexperienced.'" Thus she laid down the ground rules as follows: 1. The temple gate sh

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habitual discipline to ensure harmonious community living and was a way of life in which newcomers to the temple had to train themselves upon arrival. Visitors to the temple were expected to exhibit t

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Wat Phra Dhammakāya increasingly gained a reputation for its good discipline amongst other monasteries of Thailand. Although Khun Yai was the one to lay down the regulations for the temple, she was th

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hand-in-hand. The community resident at Wat Phra Dhammakāya became gradually larger – whether it be monks, novices or resident laymen or laywomen. Khun Yay would join the major ceremonies held at the

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