Four Foundations of Success : ​ค้นหาหนังสือธรรมะ หน้า 18 / 42

3. The Middle Way The Middle Way [majjhima paṭipadā] is a path of practice that avoids the extremes of either sensual indulgence or self-mortification. It is a path of practice that is conducive to ta

The Middle Way [majjhima paṭipadā] serves as a balanced path in Buddhism, steering clear of both sensual pleasures and self-mortification. This approach is aimed at tempering the mind, achieving supre

mon wouldn't have been called 'Dhammacakkapavattana Sutta' if only the Four Noble Truths or Dependent Origina- tion or the Factors of Enlightenment were important — thus by the name of the sermon, we

In the Dhammacakkapavattana Sutta, the Buddha presents interconnected teachings that highlight the importance of the Four Noble Truths, Dependent Origination, and the Factors of Enlightenment. The ser

2. Explanation of the Noble Truth of the Origin of Suffering The Lord Buddha’s explanation of the Origin of Suffering includes all four of the Origin of Suffering’s implications in the light of the Fo

The Lord Buddha explains the Origin of Suffering, emphasizing craving as the root cause affecting all living beings. It identifies two forms of craving: self-centred craving (for personal advantage) a

with cool shade and sparkling waterfalls. The first enemy offers to take the guard to show him the other forest. Unwit- tingly mistaking the enemy for a friend, he goes with him. Eventually reaching t

This text discusses the metaphor of four enemies that represent the sufferings inherent in human existence: birth, aging, illness, and death. Birth is akin to the first enemy, seducing us into life, w

The ascetics who subscribe to this dogma and who have developed a certain degree of meditation, may acquire the ability to recollect their previous lives and will know what form they had taken in prev

Ascetics who follow specific dogmas may recollect their past lives and aspire to be reborn in the Form-Brahmā world, striving for the Ultimate Truth. They believe that by enhancing their meditation pr

four unfortunate realms [abhāyabhūmi]. Just as the swift currents of a river tend to sweep away all things to the ocean that fall within its reach, desire will tend to pull all beings who entertain it

This text discusses the profound impact of craving on beings, illustrating how it drives them towards hell realms and unwholesome actions. The Buddha's teachings emphasize that craving can lead to sin

wise will use the indications of deterioration in their own body to wake themselves up to the fact that the body can offer the spirit no true refuge. **The Physical Body is a Storehouse of Unwholesome

The text discusses the physical body as a storehouse for unwholesomeness, suffering, and illnesses due to our desires. It contrasts this with the nine supreme transcendental attainments, which include

The Noble Truth of the Path to the Cessation of Suffering The final of the four Truths of the Noble Ones taught by the Lord Buddha was the Path to the Cessation of Suffering (or the Noble Eightfold P

The Noble Eightfold Path, the final of the Four Noble Truths, is the way to eliminate suffering and attain Nirvana. It consists of eight components: Right View, Right Intention, Right Speech, Right Ac

the centre of the body, in the same way as described earlier, in entering the centre of the Pathama Magga Sphere, successive inner bodies can be attained, going further inside the subtle human body —

This text discusses the progression through successive inner bodies leading to the Dhammakāya, emphasizing the distinction between mundane and transcendental bodies. It highlights that all worldly bod

are mindful that ‘the mind is distracted’. If the mind is con- centrated, you are mindful that ‘the mind is concentrated’. If the mind is liberated, you are mindful that ‘the mind is liberated’. If

The text delves into the nature of the mind, describing its four concentric layers: perception, sensory registration, central processing, and cognition. It explains how mindfulness operates at each le

hatred [dosa] and delusion [moha]. Having attained the Sakidägämi Body of Enlightenment, the meditator uses this Body of Enlightenment to examine the Four Noble Truths in the Brahmä Body both forwards

บทความนี้สำรวจระดับต่างๆ ของการตรัสรู้ในพุทธศาสนา โดยเน้นถึงการใช้ร่างกายของการตรัสรู้ เช่น Sakidägämi, Anägämi และ Arahant ซึ่งผู้ปฏิบัติธรรมจะสามารถปล่อยวางข้อผูกพันต่างๆ เพื่อเข้าถึงความรู้สูงและกา

Hearing the Lord Buddha’s explanation, the Brahmin attained "Stream-Entry". This is an example of making effort representative of the third category of Right Effort on the worldly level arising from

ในบทเรียนนี้ เราจะทำความเข้าใจเกี่ยวกับ ความพยายามที่ถูกต้อง ร่วมทั้งการพัฒนาจิตสำนึกที่ถูกต้องในพระพุทธศาสนา โดยนำเสนอการรักษาคุณธรรมที่สงบ และการเจริญสติใน 4 ประการ เช่น การตั้งอยู่ในกาย อารมณ์ จิต

The Perfections which he had built up for himself from the past, together with the good deeds of his present lifetime added up to a level of Perfections superior to those of his contemporary monks. Co

In the narrative of Koṇḍañña's journey, we see how individual Perfections and good deeds lead to his early awakening, inspiring both him and his companions to deeper faith and dedication in their prac

3.8.1 Dukkhanirodhagāminī Saccāṇa: Knowledge of the existence of Path to the Cessation of Suffering. 3.8.2 Dukkhanirodhagāminī Kiccaṇāṇa: Knowledge of what must be done in relation to Path to the Ces

This text discusses the twelve stages of the Cycle of Examination derived from the Four Noble Truths and their relation to enlightenment. It elaborates on the three circuits: knowledge of existence, k

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

rasa-saṅchetana (gasticatory volition: see sense volition) rasa-saṃnā (gasticatory sense registration: see sense registration) rasa-tanḥa (gasticatory craving: see sense craving) rasa vicāra (ga

This text elaborates on significant concepts in Buddhist psychology, including gasticatory and visual perceptions such as rasa (taste) and rūpa (form). It addresses terms like gasticatory volition, se

could manage to achieve it. Sensation, memory, thought and cognition: all these things must be united into one single spot. Once the mind is still, it ceases to be. Once it ceases to be, the new one c

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provided their motor launch for the passage to Wat Paknam together with four monastic attendants. He was offered the full requisites of an abbot. Luang Phaw was granted the princely sum of thirty baht

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and monks. The left-hand room contained nuns and laywomen (upāsikā). Luang Phaw had a place at the front of the building, on the right-hand side next to the partition. Luang Phaw gave instructions for

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18 : Universal Goodness Shelter: It requires furniture and other household items. Medicine: It includes all kinds of medications, first aid kit, a wheel chair, etc. It is true that life is sustaine

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