Buddha's words ,mindfulness, noble truth, noble path

ในห้อง 'Buddhism' ตั้งกระทู้โดย roserasa, 26 ตุลาคม 2012.

  1. roserasa

    roserasa เป็นที่รู้จักกันดี

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    pictures of Buddha words from face book
    you can share forward thank you
     

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  2. roserasa

    roserasa เป็นที่รู้จักกันดี

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  3. roserasa

    roserasa เป็นที่รู้จักกันดี

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  4. DevaIsis

    DevaIsis เป็นที่รู้จักกันดี

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    namaste _/\_

    ...................
     
  5. with love and light

    with love and light Active Member

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    [ame=http://www.youtube.com/watch?v=Z_owaPObeS4&list=UUdD1ICsaDIZUA8qK24pxBig&index=1]Heaven Letters January-26-2013 - YouTube[/ame]

    God said:
    When you are working through turmoil, don't stir the pot with your attention. As much as you can, let go of the turmoil. You don't have to have it. You certainly don't want to moil your situation, going over it again and again in your harried mind. Let it go, beloveds. What is, is. What is not, is not. That you thunder the situation in your mind over and over again is not in your best interest. Let it go. Let your attachment to your rightness go. And if you should feel that you made an error, let that go too. Let your recollections of your turmoil go.

    You may feel overwrought. You feel more than disappointment, yet you feel disappointment. How could this, whatever it is, happen? And, yet, you well know there are much greater disappointments you could be experiencing. Look at it this way. This may be a predicament you are facing, yet it is not fatal. You may just find yourself moseying along on a different road from the road you had thought. Perhaps a road you never wanted to go on, perhaps a road you never saw coming.

    There has been a glitch, a glitch in your grasp on the course you had been on. Maybe this was the course for you for a while, or even for a long time, and yet it may well not be the course for you now. Maybe it is your marriage. It was oh so good, or it never was good, or you thought it was good and you were astonished when what you thought was going to be forever dropped through the floor. Change happened. You came to grips with something you didn't want to come to grips with. You may see yourself standing at the edge of a cliff in your life. You can't go back, and you don't know how to go forward. You are afraid to jump, and you can't stay where you are.

    Then you may go into a song and dance about what you should have done way back and what you shouldn't have done, and you have dismay, and you have regret. You do know the folly of regret, yet that doesn't seem to stop you from having it.

    Okay, so you regret some choices you made. And now you may be forced to make a choice that you don't want to. Sometimes there is no choice you want to make. Sometimes you can't even see alternatives. You seem to face a blank wall.

    When the leaves fall from a tree, they are fallen. Humpty-Dumpty cannot be put back together again. Or perhaps Humpty-Dumpty can be glued back together again. It is even possible that Humpty-Dumpty can be glued back together and, although with scars, be stronger than ever. And you may be taller.

    Here you are at a crossroads. You find you cannot sit on your laurels. And you don't know which way to go. At this point, you have to know that there is always a way to go. You may not want it, and, yet, it is well possible that you will find it leads you somewhere that feels right to you. A choice you didn't favor may turn out to be favorable.

    Beloveds, you don't know what life holds for you until you go out and take life by the arm. The door you open may turn out to be wonderful. Instead of being disappointed again, you may be delighted. You would sure welcome being delighted at this time. Be eager for what's next.

    Copyright © 1999-Now Heavenletters™
    Heavenletters™ -- Helping Human Beings Come Closer to God and Their Own Hearts
    Gloria Wendroff, Godwriter™
    Mail Address: Gloria Wendroff 3450 N Lake Shore Dr. Apt. 2709 Chicago, IL. 60657
     
  6. roserasa

    roserasa เป็นที่รู้จักกันดี

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    no attachment ,no suffering
    always aware of breathing in and out
    by daily life ,practice this can
    remove the attachment in mind
     
    แก้ไขครั้งล่าสุด: 28 มกราคม 2013
  7. roserasa

    roserasa เป็นที่รู้จักกันดี

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    Path to Attain the Ending of Kamma (Noble path)


    “Bhikkhus, I will teach you the Noble
    Eightfold Path and I will analyse it for you. Listen
    to that and attend closely, I will speak.”

    “And what, bhikkhus, is the Noble Eightfold
    Path?”
    “Right view, right intention, right speech,
    right action, right livelihood, right effort, right
    mindfulness, right concentration.”

    “And what, bhikkhus, is right view?
    Knowledge of suffering, knowledge of the origin
    of suffering, knowledge of the cessation of
    suffering, knowledge of the way leading to the
    cessation of suffering: this is called right view.”

    “And what, bhikkhus, is right intention?
    Intention of renunciation, intention of non-ill
    will, intention of harmlessness: this is called
    right intention.”

    “And what, bhikkhus, is right speech?
    Abstinence from false speech, abstinence from
    divisive speech, abstinence from harsh speech,
    abstinence from idle chatter: this is called right
    speech.”

    “And what, bhikkhus, is right action?
    Abstinence from the destruction of life, abstinence
    from taking what is not given, abstinence from
    sexual misconduct: this is called right action.”

    “And what, bhikkhus, is right livelihood?
    Here a noble disciple, having abandoned a wrong
    mode of livelihood, earns his living by a right
    livelihood: this is called right livelihood.”

    “And what, bhikkhus, is right effort? Here,
    bhikkhus, a bhikkhu generates desire for the nonarising
    of unarisen evil unwholesome states;
    he makes an effort, arouses energy, applies his
    mind, and strives. He generates desire for the
    abandoning of arisen evil unwholesome states.
    He generates desire for the arising of unarisen
    wholesome states. He generates desire for the
    maintenance of arisen wholesome states, for their
    non-decay, increase, expansion, and fulfillment
    by development; he makes an effort, arouses
    energy, applies his mind, and strives. This is
    called right effort.”

    “And what, bhikkhus is right
    mindfulness? Here, bhikkhus, a bhikkhu
    dwells contemplating the body in the body,
    ardent, clearly comprehending, mindful, having
    removed covetousness and displeasure in regard
    to the world. He dwells contemplating feelings in
    feelings, ardent, clearly comprehending, mindful,
    having removed covetousness and displeasure in
    regard to the world. He dwells contemplating
    mind in mind, ardent, clearly comprehending,
    mindful, having removed covetousness and
    displeasure in regard to the world. He dwells
    contemplating phenomena in phenomena, ardent,
    clearly comprehending, mindful, having removed
    covetousness and displeasure in regard to the
    world. This is called right mindfulness.”

    “And what, bhikkhus, is right
    concentration? Here, bhikkhus, secluded from
    sensual pleasures, secluded from unwholesome
    states, a bhikkhu enters and dwells in the first
    jhana, which is accompanied by thought and
    examination, with rapture and happiness born
    of seclusion. With the subsiding of thought
    and examination, he enters and dwells in the
    second jhana, which has internal confidence
    and unification of mind, is without thought and
    examination, and has rapture and happiness born
    of concentration. With the fading away as well
    of rapture, he dwells equanimous and, mindful
    and clearly comprehending, he experiences
    happiness with the body; he enters and dwells in
    the third jhana of which the noble ones declare:
    ‘He is equanimous, mindful, one who dwells
    happily.’ With the abandoning of pleasure and
    pain, and with the previous passing away of
    joy and displeasure, he enters and dwells in the
    fourth jhana, which is neither painful nor pleasant
    and includes the purification of mindfulness by
    equanimity. This is called right concentration.”


    The Connected Discourses of the Buddha, A New Translation
    of the Samyutta Nikaya Vol II, by Bhikkhu Bodhi, The Pali Text Society, Oxford, 2000, p. 1528-1529
     

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