Tai Dhamma : ​ค้นหาหนังสือธรรมะ หน้า 3 / 3

They are pleased to practice the Dhamma because they have been staunch merit makers. There are Bodhisattas that are well-versed in the Dhamma. They take turn giving a sermon to the masses. Although ce

In this celestial realm, beings engage deeply in practicing Dhamma, led by King Sntusita, who values virtue and knowledge. Celestial beings attend discourses and sermons, sharing wisdom and warm embra

translation are hampered in their studies both by the scarcity of the original and its archaic language. In spite of the present author's respect for the original use of language, to leave it in its o

This work addresses the challenges of understanding the Dhammacakkapavattana Sutta due to its original language and scarce resources. The author adapts complex passages to modern language while mainta

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

to enslave the mind and how we can overcome them. This is a major difference from the naked (physical) eye to which the defilements are invisible. The limits of our human senses are to know the manife

The passage discusses the limitations of human senses in perceiving mental defilements such as greed, hatred, and delusion. It highlights the importance of the Dhamma Body in providing insight into th

Dhamma in even greater subtlety. The Buddha was later to preach in the Sim­sapa forest that there were more leaves in the forest than he held in the palm of his hand. The 84,000 units of Dhamma which

The Buddha preached the concept of Dhamma, comparing his teachings to leaves in his hand versus the endless phenomena of enlightenment. He remembered his vow to end suffering, driven by compassion for

The Buddha images and the wooden box of manuscripts were probably brought to the Nong Pa Fa Cave before or during the Siamese-Lao war (1826-1828 AD), almost 200 years ago. Most of the manuscripts are

The Buddha images and wooden box of manuscripts discovered in Nong Pa Fa Cave were likely brought there before or during the Siamese-Lao war between 1826 and 1828. Most manuscripts are in poor conditi

The palm-leaf manuscripts that I have just presented belong to the Tipiṭaka. These texts, or parts of texts, are in Pāli, the lingua franca of the Indochinese Peninsula. The versions in vernacular lan

The palm-leaf manuscripts presented belong to the Tipiṭaka, primarily in Pāli, the lingua franca of the Indochinese Peninsula. While the local vernacular translations like Thai emerged only in the ear

I will give a brief overview of the manuscripts that have been discovered and catalogued, an explanation of some current research projects, and I will discuss some of the problems that threaten China'

This document provides an overview of Theravāda Buddhist manuscripts found in China, particularly in Yunnan Province. It discusses the significance of these manuscripts within the Dai community and hi

会 话 一 A: 明天会供法几点开始？ míng tiān huì gōng fǎ jǐ diǎn kāi shǐ B: 早上九点半开始。 zǎo shàng jiǔ diǎn bàn kāi shǐ A: 我们一起去参加，好吗？ wǒ men yī qǐ qù cān jiā, hǎo ma B: 好呀！ 怎么去？ hǎo ya! zěn me qù A: 我八点开车去你家接你。 wǒ bā d

14 朋友 péng yǒu / 同事 tóng shì 15 家人 jiā rén 16 丈夫 zhàng fu / 先生 xiān sheng 17 妻子 qī zi / 太太 tài tai 18 老师 lǎo shī / 长辈 zhǎng bèi 19 孩子 hái zi / 晚辈 wǎn bèi 20 亲戚 qīn qi 21 主管 zhǔ guǎn 22 部属 bù shǔ 23 志工

会 话 生 词 1 你 们 nǐ men 2 你好！ nǐ hǎo 3 法 身 寺 fa shen si 4 泰 语 tài yǔ 5 俄 语 é yǔ 6 登 记 dēng jì 7 计算 zì jì 8 泰 铁 tǎi tiě 9 把 保 dà bǎo 10 法 会 fǎ huì 11 译 站 tui huán 12 法 喜 充 满 fǎ xǐ chōng mǎn

中国人 zhong guó rén 新加坡人 xīn jiā pō rén 马来西亚人 mǎ lái xī yà rén 泰国人 tài guó rén 缅甸人 miǎn diàn rén 印尼人 yìn ní rén 印度人 yìn dù rén 美国人 měi guó rén 美国人 yīng guó rén 日本人 rì běn rén 台湾人 tái wān rén 韩国人 hán guó

Part Five: Truth for the Family physical attempts upon His life. However, they had no effect on His strong determination. Furthermore, none of His actions were for personal gain. When offered valuable

This section emphasizes that the Dhamma teachings are accessible and beneficial to all, promoting personal growth and the possibility of attaining Nibbana. It highlights the importance of practicing D

The Search for the Answers of Life While he was attending Suankularb Wittayalai School, he had a chance to listen to Dhamma lectures, from many scholars, and that inspired him and his friends to esta

This text chronicles the journey of a young boy attending Suankularb Wittayalai School, who, inspired by Dhamma lectures, forms a Buddhist Youth Society. His passion for understanding life leads him t

Dhamma Quiz: Path of Progress Project W ithin today's trends in society, the environment is full of temptations and exposes our young children to negative influences. Luang Phaw Dhammajayo is very co

The Dhamma Quiz: Path of Progress Project addresses societal challenges and negative influences on children by promoting Dhamma studies. Supported by Luang Phaw Dhammajayo, this initiative helps young

For example, if there were statements about constructing a Dhamma Hall or a monk's shelter soon, then this must happen. In short, the temple must produce results as soon as it can. Thus, the first sa

บทเรียนจากหลวงพ่อวัดปากน้ำเน้นความสะอาด ความขยันในการสอนธรรม และการฝึกสมาธิเป็นสูตรศักดิ์สิทธิ์ในการสร้างวัด การสอนธรรมแก่ผู้มีศรัทธา รวมถึงการฝึกสมาธิเพื่อเข้าถึงนิโรธและการสิ้นสุดของกิเลส ถือเป็นแนว

The journal begins with Anatole-Roger Peltier's article on his investigations of a wooden chest containing palm-leaf manuscripts that were recently discovered in a cave in the Khammouan province of La

This journal features an article by Anatole-Roger Peltier on a wooden chest containing palm-leaf manuscripts found in Laos. The texts, dated to the sixteenth century, reveal their roots in the Pāli ca

Dhamma-kāya in the Pali Canon¹ Chanida Jantrasrisalai I. Why ‘Dhamma-kāya’ in the ‘Pali Canon’? The term dhamma-kāya/dharmakāya appears in Buddhist literature of different schools. Previous scholars

The study investigates the term dhamma-kāya as presented in the Pali Canon, aiming to provide a comprehensive analysis that has been overlooked in previous studies. While many references have been mad

Vin.II.192, A.IV.186, 210, 213 Just as a piece of clean cloth that is deprived of dirt would well-absorb the dye, the pure and clear eye of dhamma (dhammacakku) arose to the man, on that current seat

The text discusses the qualities of noble disciples in Buddhism, emphasizing the importance of clear perception of dhamma and the eradication of doubts and fetters. It describes the transformation exp

mental qualities128 or purity,129 or identifies it with realities to be attained or experienced spiritually by noble disciples through the penetration of the noble paths.130 In one instance, he connec

This text examines the term dhammakāya as articulated by Buddhaghosa, linking it to spiritual realities and teachings of the Buddha. It highlights the role of dhamma-vinaya as a guiding principle and