For You, "The Newcomer"

ในห้อง 'Buddhism' ตั้งกระทู้โดย ศุภกร เต็มคำขวัญ, 6 กุมภาพันธ์ 2010.

  1. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

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    For You, "The Newcomer"

    A Simple and Ordinary Story of Dhamma

    By Phra Pramote Pamojjo (Santinan)

    Preface

    ็Mindfulness of mind้ is a wording that a few years ago
    sounded strange, but is now very popular and widely used,
    particularly in the groups of people who are interested
    in practicing Dhamma. This is because mindfulness of
    mind is suitable to urban society where most people have
    to think a lot at work. It is also very conducive to practice
    in everyday life.
    However, beginners who are interested in mindfulness
    of mind have come up with problems: how to begin,
    what the mind is, what is required, how to practice
    mindfulness, etc. These problems have become the
    frequently asked questions of beginners.
    Therefore, we have requested permission from
    Venerable Phra Pramote Pamojjo to publish these articles,
    ็For You the Newcomer้ and ็A Brief Guideline for
    Practicing Dhamma้ for free distribution to people who
    are interested in practicing Dhamma by mindfulness of
    mind so that this book will clear their doubts and provide
    them with the basis for further practice.
    Meanwhile, these two articles were written under
    the pen name ็Santinan้ since he was still a layman and
    were shared among the Dhamma relatives who were his
    acquaintances. Therefore, the language and the style
    used might be somewhat different from his recent books.
    We are very grateful to Venerable Phra Pramote
    Pamojjo for his kind permission for this publication for

    distribution as a gift of Dhamma.

    The Publishers
     
    แก้ไขครั้งล่าสุดโดยผู้ดูแล: 6 กุมภาพันธ์ 2010
  2. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

    วันที่สมัครสมาชิก:
    18 ธันวาคม 2008
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    For You, "็The Newcomer้":​
    A Simple and Ordinary Story of Dhamma

    It is difficult for us to see that Dhamma
    (the Teachings of the Buddha) is simple and ordinary.
    This is because reflection of Buddhism and Dhamma
    are often less than ordinary. To begin with,
    the language used in Dhamma teachings is full of
    Pali
    words and contains many technical terms.
    Therefore, understanding the terminology alone
    is a challenge to everyone.
    Once we are familiarized with the terms,
    there is another obstacle, in that there are many
    volumes of the Buddha๛s Teachings and an
    overabundance of interpretations by his disciples.
    In addition, when one wants to begin practicing,

    he will be faced with yet another challenge:
    there are many meditation centers and most of them
    suggest that their teaching methods most accurately
    reflect the Buddha๛s Teachings on the Four Foundations of
    Mindfulness (
    Satipat⁄t⁄hana). Some places even
    accuse others of deviating from the actual Teachings.
    We have all faced these difficulties. And they are
    what led me to question myself as to whether
    it is possible to study Dhamma in a more simple way:
    without learning
    Pali, without reading books and
    without having to join a meditation center.
    Actually Dhamma as taught by the Buddha is quite easy
    and simple, as his disciples exclaimed,
    ็It is so explicitly clear my Lord! The Truth that You reveal
    is like turning an inverted object right side up.้
    This should not come as a surprise because we are
    all born with Dhamma, live with Dhamma,
    and will all die with Dhamma.
    We just don๛t realize where Dhamma is until
    it is revealed to us through the Teachings of the Buddha,
    which provide us with a simple path to follow.
    Another point to note is just how wise the Buddha truly
    was. He could make the most complicated topic simple
    and easy to comprehend. He had the ability to convey
    the essence of the Dhamma in a way which was most
    suitable for his listeners. Language was no obstacle,
    for he was able to communicate clearly without relying
    on complicated terminology. On the contrary, many
    people who have studied and taught Dhamma in later
    generations have turned Dhamma into something
    complicated, out of reach, and not easily applicable
    as a tool to end suffering. Even the language used
    in their teachings is difficult for any ordinary person to

    understand.
     
  3. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

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    The truth is that Dhamma is extremely close to us.
    It is so close that we can say it is about ourselves.
    The Dhamma๛s aim is simple -
    How to be free from suffering (
    dukkha).
    When we study Dhamma, we should look directly into
    ็where suffering is, how suffering arises and
    how to end suffering.้
    To be successful in the study of Dhamma means
    to practice until reaching the end of suffering,
    not about the amount of knowledge acquired

    or the ability to explain Dhamma beautifully!
    The truth is that the suffering we experience lies
    within our body and mind. The field of study for
    Dhamma is actually inside of us. Instead of looking to
    the outside world for learning, we may look inwardly
    at our own selves. The method is simple: just to observe
    our body and mind closely. We can start by simply
    observing our physical body.
    The first step is to relax.
    There is no need to be tense or to think about
    practicing Dhamma. We just observe our own body.
    It does not matter how much we can notice,
    we just observe as much as we can.
    Once at ease,
    we can be aware of the whole body.
    We watch it as we might watch a robot...
    walking, moving, chewing, swallowing food
    (adding some material thing to the body),
    and excreting waste.
    If we can watch this robot-body which we call ็ours้
    performs its tasks, as neutral observers we will eventually
    see that the body is not really ours and moves of its
    own accord. It is only a material object, which never
    stands still and never stays fixed. Even the components
    of this robot change constantly, with substances moving
    in and out all the time, such as breathing in and
    breathing out, consuming food and drinks and
    excreting waste. Thus, the body is just a group of
    elements (earth, wind, fire, and water)
    which is not permanent.
    By simply observing the body, our clinging to the
    wrong view that the body is ็ours้ will eventually fade.
    Then, we will see that there is some other nature
    (that we call mind), which knows this body and
    which resides within it.
    Once we can see that this body is just a group of
    constantly changing elements and does not
    belong to us, why don๛t we try to observe that
    which is hidden inside our physical body.
    In this way, we can learn about ourselves more deeply
    and in greater detail.
     
  4. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

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    That thing which is hidden inside of us can easily
    be seen. It is the feelings of happiness, unhappiness,
    and neutrality. For example, as we observe this
    robot-body moving around, soon we will see aching,
    pain, thirst, hunger, and some other discomforts arising
    from time to time. However, once the unhappy feelings
    pass, we will again feel happy for a time
    (happiness arising). For example, when we are thirsty
    and feeling unhappy, we drink some water and
    the unhappiness caused by the thirst is gone.
    Or if we are sitting for a long time and begin to ache,
    we feel unhappy. Once we adjust the body position,
    the discomfort goes away and the unhappiness
    disappears with it (happiness arising).
    Sometimes when we are ill, we can be aware
    of physical suffering continuously for a longer period
    of time. For example, when we have a toothache for
    several days, if we closely monitor the pain, we will
    discover that the discomfort arises from somewhere
    between the tooth and the gum.
    However, these objects (tooth and gum) themselves
    don๛t produce the pain. The body is like a robot
    which does not feel pain and suffering,
    yet the discomfort resides inside the body.
    We will see that these feelings of happiness,
    unhappiness and neutrality are not part of the body,
    but something that can be felt and observed within
    the body, just like the body itself.
    From there, we can study ourselves in greater detail.
    We can closely observe that when physical suffering
    arises, it is our mind which reacts negatively.
    For example, when we are hungry
    we get upset more easily, when we are tired
    we get angry more easily, when we have fever
    we get agitated more easily,
    or when our desires are not met
    we get irritated more easily.
    We can be aware of the anger that arises
    when faced with physical suffering.
     
  5. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

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    On the other hand, when we see beautiful sights,
    hear pleasing sounds, smell pleasant fragrances,
    taste delicious flavors, feel a soft touch
    or a comfortable temperature - not too hot and not
    too cold - or think pleasant thoughts, we will feel liking
    and satisfaction with such sights, sounds, fragrances,
    tastes, touches, and thoughts. Once we are aware
    of pleasant and unpleasant feelings as they arise,
    we can similarly become aware of other feelings
    such as doubtfulness, vengeance, depression, jealousy,
    disdain, cheerfulness, and tranquility of mind as well.
    When we study these feelings further,
    we will begin to realize that they themselves are not
    stable. For example, when we are angry and become
    conscious of the anger, we can detect the constant
    change in the intensity of this anger. Eventually,
    it will fade and disappear. Whether or not the feeling
    of anger disappears, what is important is that the anger
    is seen as an object to be observed, not belonging to
    us. There is no ็us้ in the anger. We can observe
    other feelings with this same understanding.
    At this point we can see that our body is like a robot.
    And the feelings of happiness, unhappiness,
    and all others are just objects to be observed and
    do not belong to us. The more we understand about
    the process of our minds, the more evident is the truth
    that suffering only arises when there is a cause.
    We will find that there is a natural impulse,
    or force within our mind. For example,
    when we see a beautiful woman,
    our mind will start to develop a liking toward her.
    This creates a compelling force toward that woman.
    Our mind will in turn wander toward that woman,
    seeing only that woman, and we forget about
    ourselves.
     
  6. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

    วันที่สมัครสมาชิก:
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    (Regarding the subject of mind wandering,
    a person who has only studied from textbooks
    may feel puzzled. However, if a person really gets
    into practice, he/she will see just how far the mind
    can wander, just as described word-for-word by
    the Buddha Himself.)
    Or when we have doubtful thoughts about how to
    practice Dhamma, we will see that we have the urge
    to find an answer. Our mind will then wander into
    the world of thoughts. This is when we forget about
    ourselves. The robot-body is still here, but we forget
    about it, as if it has disappeared from this world.
    There may be other emotions inside as well; however,
    we might not be aware of them because our mind
    is busy searching for answers to the doubtful thoughts.
    If we observe ourselves more and more,
    we will soon understand how suffering occurs,
    how to be free from suffering, and how it feels to be
    without suffering. Our mind will rectify itself without
    having to think about meditation, wisdom,
    or the path that leads to the end of suffering.
    We may not be well-versed in Dhamma or
    Pali words,
    but our minds can still be free from suffering.
    And, even though we still experience suffering,

    it will be less intense and for a shorter period of time.
    I wrote this essay as a small gift for all those
    who are interested in practicing Dhamma in order to
    convey that: Dhamma is ordinary, it is about ourselves,
    and can be learned by ourselves without much
    difficulty. So do not feel discouraged
    when you hear people who are well-versed
    in Dhamma talking about theory.
    In reality, you do not need to know anything except
    for how to be free from suffering, because this is
    the heart of Buddhism, which is the most important
    lesson for one to learn.
     
  7. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

    วันที่สมัครสมาชิก:
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    Many of my friends have come to practice Dhamma
    with me and I have seen problems that have arisen
    among them at a later time. Some are afraid that they
    will not be able to practice Dhamma correctly if they
    are not with me. The Bangkok folks are more at ease
    because they know where to find me. However, my
    friends from abroad and in the upcountry are more
    concerned because of the distance. They asked for a
    brief guideline with clear instructions on how to practice
    Dhamma correctly so that when I am not around, they
    can still practice with confidence.
    Some would listen to my talks, but got confused
    or did not understand well. Some would apply my answers
    to other๛s questions to themselves, which were often
    appropriate for a different stage of practice and not
    suitable for that individual. The result of applying the
    answer to another๛s question to oneself is no different
    from taking another patient๛s medication. I have
    therefore been requested to put together all of my
    talks on practicing Dhamma in order to clarify any
    misunderstanding.
    The other problem that I know of is that some
    of my friends have argued amongst themselves by
    quoting my suggestions which were used on different
    occasions or at different times, thus resulting in
    disagreement.
    Therefore, I feel that there is a need for a brief
    Dhamma guideline to summarize the practice that
    I have suggested to my colleagues and friends. This
    is to clearly show the whole picture of Dhamma practice
    from the beginning onward, in order to avoid the
    above-mentioned problems.
     
  8. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

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    1. To Understand the Scope of Buddhism
    Friends who have little background in Buddhism need to
    know that
    Buddhism is not a medicine that cures all
    illnesses in the universe. It is not the only tool necessary
    to survive in society.
    Therefore, if you are a college
    student, you do not need to quit college just to study
    Buddhism, because worldly knowledge is essential for
    everyone to lead a normal life in this world. A student
    of Buddhism needs to be well-rounded in other fields
    of study as well.

    Do not misunderstand that Buddhism is the study
    of something other than suffering and how to be free
    from (mental) suffering.
    Buddhism is not there to give
    answers to questions relating to superstition, fate, past

    lives, future lives, ghosts, angels, etc.
     
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    2. Tools for Practicing Dhamma
    Those who already know the Buddhist teachings on
    suffering and how to end suffering have already been
    introduced to the tools for practicing Dhamma, which are

    mindfulness
    and clear comprehension (sati-sampajanna).
    My advice for us is to be aware of the feelings
    that are happening in our mind, such as feelings of
    doubt, greed, worry, happiness, and sadness. This
    mindfulness


    practice is the tool to be aware of the
    objects of consciousness that arise.
    We are all encouraged to remember to be aware
    and not to get lost in the six sense doors, namely the
    eyes, ears, nose, tongue, body and mind. It is most
    common for us to get lost through the eye door or the
    mind door. Getting lost in the mind door, for example,
    means losing ourselves in the world of thoughts or
    over-focusing on a mind-object which is presenting.
    By consistently being aware, not getting lost in objects
    of consciousness or over-focusing, we achieve clear​
    comprehension, or clear consciousness (
    sampajanna).

     
  10. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

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    3. Foundations of Mindfulness
    Once we have the tools, or weapons for practicing
    Dhamma, the next subject I would like to introduce to us
    all is the Four Foundations of Mindfulness (
    Satipat⁄t⁄hana).
    This means practicing mindfulness and having clear
    comprehension of the body, feelings, mind, and/or
    mind-objects, depending on each individual๛s natural
    tendencies. Some examples are mindfulness of bodily
    movement when doing walking meditation or when
    breathing in and breathing out. In the beginning, before
    mindfulness has been developed, one can do the

    concentration practice
    (samatha), which means bringing
    one๛s attention to the body as the object - in a relaxed
    way. When the mind gets more developed, we can
    observe that bodily movement and movement of the air
    when breathing in and out are just objects to be seen.
    This is impermanence, suffering, and non-self right in
    front of our eyes.
    Once we can do that, the mind gains strength
    through mindfulness and clear comprehension. Now,
    whenever mental factors appear, the mind will automatically
    detect them. For example, when happiness,
    sadness, wholesome, and unwholesome states enter
    the mind, all of these mental factors are observed, just
    like any bodily object.
    For those good at observing mental factors, the
    suggestion is to continue with the practice. But for
    those not comfortable with this exercise, the suggestion
    is to go back and observe just bodily objects.
    Once the mind observes mental and bodily objects
    continuously, it gains more mindfulness (
    sati) and wisdom
    (
    panna). When observing mental and bodily factors,
    the mind will naturally react to these objects with a
    pleasant, unpleasant, or neutral feeling tone. I often
    suggest to my friends and colleagues to be aware of
    these feelings. With awareness, we will see the pleasant,
    unpleasant and neutral feelings arise and pass away, just
    like all the other mental and bodily objects which we
    have been observing. The mind will then let go of these
    feelings and equanimity can arise. When the mind first
    enters into the state of equanimity, we might only
    experience this evenness of mind for a short time. Once
    the mind is more skillful, it will experience the state of
    equanimity increasingly more often, and the practitioner
    will become aware of the equanimity itself. When the
    mind gains this sort of strength, it will be able to distinguish

    the five aggregates (
    khandha) in greater detail.
    one๛s attention to the body as the object - in a relaxed
    way. When the mind gets more developed, we can
    observe that bodily movement and movement of the air
    when breathing in and out are just objects to be seen.
    This is impermanence, suffering, and non-self right in
    front of our eyes.
    Once we can do that, the mind gains strength
    through mindfulness and clear comprehension. Now,
    whenever mental factors appear, the mind will automatically
    detect them. For example, when happiness,
    sadness, wholesome, and unwholesome states enter
    the mind, all of these mental factors are observed, just
    like any bodily object.
    For those good at observing mental factors, the
    suggestion is to continue with the practice. But for
    those not comfortable with this exercise, the suggestion
    is to go back and observe just bodily objects.
    Once the mind observes mental and bodily objects
    continuously, it gains more mindfulness (
    sati) and wisdom
    (
    panna). When observing mental and bodily factors,
    the mind will naturally react to these objects with a
    pleasant, unpleasant, or neutral feeling tone. I often
    suggest to my friends and colleagues to be aware of
    these feelings. With awareness, we will see the pleasant,
    unpleasant and neutral feelings arise and pass away, just
    like all the other mental and bodily objects which we
    have been observing. The mind will then let go of these
    feelings and equanimity can arise. When the mind first
    enters into the state of equanimity, we might only
    experience this evenness of mind for a short time. Once
    the mind is more skillful, it will experience the state of
    equanimity increasingly more often, and the practitioner
    will become aware of the equanimity itself. When the
    mind gains this sort of strength, it will be able to distinguish

    the five aggregates (
    khandha) in greater detail.
     
  11. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

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    4. Incorrect Methods of Mindfulness Practice
    Even using the above guideline, when people start
    to practice Dhamma, they are often faced with many
    different problems, mainly from incorrect mindfulness
    practice.
    For many of us, the more we practice, the more we
    divert from the goal. The main mistake is, instead
    of being
    mindful of things as they are happening,

    we tend to create a new object of consciousness and
    then get stuck in it.
    This mistake can occur when one thinks that his/her
    mind is too distracted and therefore thinks it would be
    best to do concentration practice (
    samatha) first. Then,
    one begins to practice samatha incorrectly, which means
    instead of developing right concentration (
    sammasamadhi),
    one develops wrong concentration (
    micchasamadhi).
    This wrong type of concentration is not
    concerned with awareness, but instead just focuses
    on one object, letting the mind get into the object and
    attach to it instead of being
    aware of the object in
    a relaxed way, without getting lost, and without overfocusing.

    The mind should simply be mindful of an object
    with comfort and one-pointedness.
     
  12. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

    วันที่สมัครสมาชิก:
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    With wrong concentration, the mind gets attached
    to the object that it has created. When we stop doing
    the concentration practice and return to observe the
    mind or practice the Four Foundations of Mindfulness,
    we bring the mind which is now attached to an object
    to observe the mind. This kind of mind can not be used
    to develop the Four Foundations of Mindfulness because
    the mind itself is stuck in the object, and can no longer
    see the truth.
    Another common mistake is that, instead of being
    aware of whatever is arising in a simple, easy and
    relaxed way, many people become afraid to get lost
    (i.e. lost in thinking), especially when they are about to
    see me or around me. Thus their minds become too alert,
    tense and on-guard. This feeling is no different from
    a runner at the starting line.
    Yet another hindrance is practicing Dhamma with
    craving, or desire. An example of this is when a person
    wants to be enlightened quickly, wants to be smart and
    outstanding or wants praise and acceptance from friends.
    The more one wants to excel, the more he/she tries to
    ็accelerate the effort้
    instead of allowing mindfulness
    and clear comprehension (
    sati-sampajanna) to develop
    consistently and naturally over time (which is the correct
    meaning of accelerated effort). When one practices
    with craving, the practice is very tense. Though it may
    look like it๛s going well from the outside, the inner self

    is neither happy nor peaceful.
     
  13. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

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    These three common mistakes cause many of us
    to get lost in attachment to one object and mistakenly
    believe that we are fully aware, but actually this is not
    really mindfulness. Once we become aware of the mind
    which has created a mental experience, then we can
    get free from this state of mind and truly be mindful of
    what is happening in the moment.
    There is a funny story of a young man whose mind
    was stuck in a mental object. I suggested that he just
    observe and be aware that his mind was attached to the
    object. And that once aware of the attachment, the
    mind would come out instead of leaning into the object.
    This young man was very troubled by this suggestion, as
    he thought that when I said ็come out,้ I was teaching
    him to let the mind wander freely. Fortunately, he came
    back to discuss the misunderstanding with me; otherwise,
    had he mentioned this to the senior monks, I might have
    been kicked out of the temple!
    Actually, when a person unknowingly creates a
    mental object and gets stuck in it, this is in fact what is
    meant by ๙wandering mind๛, which is something other
    than being aware. I had tried to help the young man to
    see that what he was doing by over-focusing was letting
    the mind wander. I never intended for him to intentionally
    let the mind wander freely.
    Another problem that some of us face is getting lost
    in mental objects; for example, getting lost in mental
    image (
    nimitta) of light, color, sound, or even bodily jerks.
    When this condition arises, some people experience it
    as pleasant and others experience it as unpleasant.
    I guide them to observe the pleasant and unpleasant
    feelings until the mind becomes neutral instead of
    over-focusing on those mental objects, which are already

    tainted by liking (
    raga), disliking (dosa) or delusion (moha).
     
  14. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

    วันที่สมัครสมาชิก:
    18 ธันวาคม 2008
    โพสต์:
    307
    ค่าพลัง:
    +1,103
    To avoid mistakes in practicing Dhamma, we must
    adhere closely to these principles: ็Be aware of the
    defilements (
    kilesa-tan⁄ha) which try to overcome our
    mind. Practice until our mind gains wisdom and
    becomes free from the power of the defilements้
    We do not practice Dhamma for anything other than
    these things.
    If we practice Dhamma to satisfy our desire
    to know, desire to see, desire to become something,
    desire to get something, desire to stand out, desire to
    be famous or even our desire to attain enlightenment,
    the possibility for getting off track is greater. This is
    because the mind tends to create a new set of
    conditions instead of simply being aware of everything

    just as it is.
    We need to be observant of ourselves. If we start
    to feel that our mind is weightier than its surroundings,
    this means that the mind has already gotten lost and
    become attached to something.
    The natural state of
    the mind should not have any weight at all. It should
    be neutral to its surroundings. If the mind feels weighty,
    it is because we are carrying something extra. At that
    moment, try to relax the mind and simply notice your
    surroundings. For example, consider buildings, tables,
    chairs, and trees; all of these elements have no weight
    on the mind because we do not carry them. When we
    look inwardly, we will see that our mind is sometimes
    more or less weighty. It is this weightiness which causes
    our mind to appear to be separate from nature. That
    which separates (the mind from nature) is extra, created
    by our minds when we are not aware of the defilements

    (
    kilesa-tan⁄ha).
     
  15. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

    วันที่สมัครสมาชิก:
    18 ธันวาคม 2008
    โพสต์:
    307
    ค่าพลัง:
    +1,103
    We need to be observant of ourselves. If we start
    to feel that our mind is weightier than its surroundings,
    this means that the mind has already gotten lost and
    become attached to something.
    The natural state of
    the mind should not have any weight at all. It should
    be neutral to its surroundings. If the mind feels weighty,
    it is because we are carrying something extra. At that
    moment, try to relax the mind and simply notice your
    surroundings. For example, consider buildings, tables,
    chairs, and trees; all of these elements have no weight
    on the mind because we do not carry them. When we
    look inwardly, we will see that our mind is sometimes
    more or less weighty. It is this weightiness which causes
    our mind to appear to be separate from nature. That
    which separates (the mind from nature) is extra, created
    by our minds when we are not aware of the defilements

    (
    kilesa-tan⁄ha).
    The Buddha has taught us that birth,
    Aging, illness and death are suffering.
    Only few people, upon hearing this,
    Attain true understand.
    Most of us, after having heard this,
    Hold that we, through birth, aging, illness and death,
    are ones who suffer.
    No one fully attains the right view that in reality
    The phenomena of birth, aging,
    Illness and death in themselves are suffering.
    It is not ็we้ that suffer.
    They are simply the phenomena of matter and mind,
    Exemplifying the three characteristics of existence:
    Arising, persisting and vanishing, all uncontrollable
    And not subject to any one๛s command.
     
  16. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

    วันที่สมัครสมาชิก:
    18 ธันวาคม 2008
    โพสต์:
    307
    ค่าพลัง:
    +1,103
    Once misunderstood with wrong view that
    Matter and mind or body and mind are our own self,
    When matter and mind face aging, illness
    And death, we struggle to escape.
    The more we struggle, the more we suffer.
    The more we suffer, the more we struggle.
    We do not realize that suffering exists but no sufferer exists.
    Whenever we practice Dhamma to the extent that
    We could simply see the phenomena in their pure state,
    Devoid of animals, persons, our own self and others,
    We will attain full realization of the Four Noble Truths.
    From prior perception that with
    cause of suffering (
    samudaya)
    That is craving (
    tan⁄ha), suffering (dukkha) arises.
    We could now clearly comprehend that out of ignorance,
    We do not know that suffering is matter and mind and
    Mistakenly think that matter and mind constitute
    our own self. Another craving then arises,
    which is the desire to liberate
    Oneself from suffering and attain happiness.
    It is this desire which adds up another layer of
    Mental suffering over the other suffering.
    How deep and subtle these Noble Truths are!
    Yet because of wrong perceptions of these,

    All beings are roaming in the endless round of rebirths
     
  17. ศุภกร เต็มคำขวัญ

    ศุภกร เต็มคำขวัญ เป็นที่รู้จักกันดี

    วันที่สมัครสมาชิก:
    18 ธันวาคม 2008
    โพสต์:
    307
    ค่าพลัง:
    +1,103
    With thorough understanding of suffering,
    The cause of suffering will automatically be abandoned,
    The cessation of suffering will appear right before our eyes.
    The process of understanding suffering,
    Abandonment of its causes and cessation of suffering
    Is the Noble Path - the only path that leads towards
    Complete freedom from suffering.
    Whenever we see every phenomenon
    In its pure state of arising, persisting and vanishing,
    That it is suffering, non-self, and uncontrollable,
    We will be in the state of merely observing, perceiving,
    Seeing and without any craving in such state involved.
    Such state is pure awareness,
    Free from all thought processes.

    Phra Pramote Pamojjo
     
  18. Namushakamunibutsu

    Namushakamunibutsu เป็นที่รู้จักกันดี

    วันที่สมัครสมาชิก:
    25 ตุลาคม 2009
    โพสต์:
    1,353
    ค่าพลัง:
    +2,622
    แด่เธอ ผู้มาใหม่!!! หนังสือเล่มนี้คุ้นๆนะครับ ^^
     
  19. djmixmun

    djmixmun Active Member

    วันที่สมัครสมาชิก:
    23 มิถุนายน 2011
    โพสต์:
    123
    ค่าพลัง:
    +29
    Excellent post. I want to thank you for this informative read, I really appreciate sharing this great post. Keep up your work.<!-- google_ad_section_end -->
     

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