one-pointedness : ​ค้นหาหนังสือธรรมะ หน้า 46 / 109

พยายามากลัวเราเข้าไปถึงผู้นรู้ภายใน กล้ใจไปอยู่ตำแหน่งฐานที่ 7 ซึ่งเป็นตำแหน่งที่พยามารบังคับไม่ได้ เป็นตำแหน่งที่จะเข้าไปถึงผู้นรู้ภายใน ดังนั้น ให้เอาใจมาวางไว้ที่ศูนย์กลางกายฐานที่ 7 ตลอดเวลา Mara

เนื้อหาพูดถึงความกลัวของมาราต่อการที่เราจะเข้าถึง 'ผู้มีความรู้' ภายในผ่านการตั้งอยู่ที่ฐานที่เจ็ด ซึ่งเป็นจุดที่มาราไม่สามารถควบคุมได้ และแนะแนวว่าควรจะมุ่งความคิดไปที่จุดนั้นตลอดเวลาเพื่อเข้าถึงความ

พระธรรมทยาท่านหนึ่ง มีจิตสัทธา ท่านอยู่แนวตะเข็บชายแดนไทยพม่า เดินข้ามภูเขามาหลายลูก เพื่อมาบวชเป็นพระภิกษุในพระพุทธศาสนา ท่านมีศรัทธา พอบวชแล้วก็ตั้งใจฝึกฝนอบรมตนเอง วันหนึ่ง ท่านนั่งนิ่ง ๆ เห็นดวงธร

พระธรรมทยาท่านหนึ่งที่มีความศรัทธา ได้เดินข้ามภูเขามาบวชเป็นพระภิกษุในพระพุทธศาสนา ด้วยความตั้งใจฝึกฝนอบรมตนเอง วันหนึ่งท่านเห็นดวงธรรมและองค์พระ ทำให้ท่านเข้าใจว่าความสุขแท้จริงเกิดจากใจที่หยุดนิ่ง ท

สมวัยแม่เรียนเคราะห์ เพื่อนสนิทกลุ่มเดียวกันของแม่คือ คุณหญิงมีน โปะงสุขะ และท่านผู้หญิงติภา เควิดลลา พอเล่าว่า สวยมากทั้ง 3 คน มีแต่หนุ่ม ๆ มารุม และทั้ง 3 คนนี่ยังคันกันนิดหน่อย ๆ ตลอดมา จนอายุจนขึ้

เนื้อหานี้พูดถึงความสวยและสุขภาพของแม่ในวัยรุ่น โดยมีเพื่อนสนิทที่โดดเด่นเช่น คุณหญิงมีนและท่านผู้หญิงติภา แม่ดูแลสุขภาพตนเองและมีภูมิคุ้มกันที่ดี ไม่เคยติดโควิด และยังคงทำกิจกรรมเพื่อส่งเสริมสุขภาพคร

he, himself, didn’t engage in the battle against delusion, there would be no-one else to do it in his place. Thus with anxiety, *not only* for his own lot in life, *not only* for the lot of his family

This text delves into Siddhartha Gotama's profound realization that if he did not confront the battle against delusion, no one would. Motivated by anxiety for himself, his family, and all beings trapp

be practised by anyone, giving access to the highest attain- ments — even attainments on a par with that of the Lord Buddha himself. That the Buddha was able not only to understand Dhamma teachings, b

The Dhammacakka Pavattana Sutta serves as the foundational teaching of Buddhism, delivered by the Buddha to the group of five monks. It encapsulates essential principles that are crucial for anyone wi

**1. Saccaṇāṇa:** This first cycle of examination of the knowledge of the Four Noble Truths established the knowledge of the Truth of their Existence. Thus he was to find out: 'this is the Noble Truth

This text outlines the process of examining the Four Noble Truths in Buddhism through three cycles: Saccaṇāṇa (knowledge of existence), Kiccāṇāṇa (knowledge of duty), and Kataṇāṇa (knowledge of fulfil

subtle defilements¹ [anusaya]. 2.1 Right Intention (mundane): At low level Right Inten- tion means having the wholesome intention to be generous, keep the Five Precepts, renounce the world to become a

This text discusses key aspects of Buddhist practice, specifically focusing on Right Intention and Right Speech. Right Intention involves having wholesome intentions such as generosity and the desire

The suffering of birth starts to affect beings without exception from the moment they are conceived. Some beings are fully equipped with sense spheres [āyatanā] from the moment they are born — others

The suffering of birth begins at conception and affects all beings. It varies by the mode of birth, with those born from the womb experiencing more suffering. Mammalian embryonic development shows cha

of the six senses¹ and the deterioration of the thirty-two parts of the body², causing the body to become shrivelled and unattractive. In actual fact, this house that is our body, has craving [tanhā

This text offers a profound understanding of the human body as a metaphorical house constructed by craving. It illustrates how the various parts of the body represent different elements of a house, hi

in its place. Even the Buddha and the enlightened ones are subject to the suffering of illness — so who are we to over- look the misery of illness? 4. Suffering as a result of Dying [marana dukkhā] Al

This text delves into the concepts of suffering in Buddhism, particularly focusing on the pain associated with illness and the inevitable reality of death. It elucidates how all beings, including enli

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

parideva dukkha The Buddha characterized this form of suffering as that which produces tears of anguish whenever we are unable to give up our attachment to something. Again the cause might be the dece

This text delves into the different forms of suffering defined by the Buddha. It describes 'parideva dukkha' as the anguish leading to tears due to attachment loss, primarily affecting those grieving

knowledge of such ascetics are the Formless Brahma Realms — knowledge gained as the result of developing the formless absorptions [arûpajhâna]. Such ascetics misunderstand that being reborn in the For

This text delves into the Buddhist concept of craving, specifically how its pursuit influences rebirth and suffering. It discusses the misinterpretation by ascetics aiming for the Formless Brahmā real

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

reach the station, from there we take the train to the airport and eventually take the aeroplane that will take us to our destination. All the various inner spheres and bodies all the way from the Phy

This text delves into the concept of the Dhamma Body, highlighting its intricate structure composed of multiple layers, each representing a different level of spiritual refinement. Luang Phaw Wat Pakn

called the ‘Coarse Dhammakāya Arahant’ or the ‘Subtle Dhammakāya Arahant’ — the latter two being the bodies of enlightenment of the arahant. The Dhammakāyas are all transcendental [lokuttara] in natur

This text delves into the concept of Dhammakāya Arahant, distinguishing between the Coarse and Subtle Dhammakāya. It explains that these bodies are transcendental and consist of pure aggregates that a

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

same happiness to us as if we were really in āyatanā nibbāna — but we are still ‘alive’ in our human body. 2. Nirvana without residual aggregates (Anupādisesa Nirvana [Nibbāna]) is the Nirvana that is

This text delves into the concepts of Āyatanā Nibbāna and Anupādisesa Nibbāna, explaining that Nirvana exists beyond the physical realm and is not bound by worldly elements. It describes Nirvana as a

Stealing [adinnādāna]: Taking that which is not given; Committing adultery [kāmesumicchācarā]: abstaining from sexual relations outside marriage. 5. Right Livelihood The Lord Buddha taught his monks

This text discusses key principles of the Noble Eightfold Path, focusing on ethical conduct such as Right Speech, Right Action which includes abstaining from stealing and committing adultery, and Righ

mind in the mind, it means mindfulness only of the sphere of central processing — and not the spheres of the mind involved with perception, sensory registration or cognition. It is no use having mindf

The text discusses mindfulness focusing on the central processing of the mind, distinguishing it from perception and cognition. It describes the clear nature of the pure mind that becomes tainted by d