Không thể lấy hận thù để diệt trừ thù hận. Kinh Pháp cú
Tôn giáo của tôi rất đơn giản, đó chính là lòng tốt.Đức Đạt-lai Lạt-ma XIV
Hãy nhớ rằng hạnh phúc nhất không phải là những người có được nhiều hơn, mà chính là những người cho đi nhiều hơn. (Remember that the happiest people are not those getting more, but those giving more.)H. Jackson Brown, Jr.
Một người trở nên ích kỷ không phải vì chạy theo lợi ích riêng, mà chỉ vì không quan tâm đến những người quanh mình. (A man is called selfish not for pursuing his own good, but for neglecting his neighbor's.)Richard Whately
Ai sống quán bất tịnh, khéo hộ trì các căn, ăn uống có tiết độ, có lòng tin, tinh cần, ma không uy hiếp được, như núi đá, trước gió.Kinh Pháp cú (Kệ số 8)
Nỗ lực mang đến hạnh phúc cho người khác sẽ nâng cao chính bản thân ta. (An effort made for the happiness of others lifts above ourselves.)Lydia M. Child
Hạnh phúc đích thực không quá đắt, nhưng chúng ta phải trả giá quá nhiều cho những thứ ta lầm tưởng là hạnh phúc. (Real happiness is cheap enough, yet how dearly we pay for its counterfeit.)Hosea Ballou
Nghệ thuật sống chân chính là ý thức được giá trị quý báu của đời sống trong từng khoảnh khắc tươi đẹp của cuộc đời.Tủ sách Rộng Mở Tâm Hồn
Người ta thuận theo sự mong ước tầm thường, cầu lấy danh tiếng. Khi được danh tiếng thì thân không còn nữa.Kinh Bốn mươi hai chương
Người nhiều lòng tham giống như cầm đuốc đi ngược gió, thế nào cũng bị lửa táp vào tay. Kinh Bốn mươi hai chương
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As yogis continue to practice walking meditation, they will come to realize that, with every movement, there is also the noting mind, the awareness of the movement. There is the lifting movement and also the mind that is aware of that lifting. In the next moment, there is the moving forward movement and also the mind that is aware of the movement. Moreover, yogis will realize that both the movement and the awareness arise and disappear in that moment. In the next moment, there is the putting down movement and so also the awareness of the movement, and both arise and disappear in that moment of putting the foot down on the ground. The same process occurs with the pressing of the foot: there is the pressing and the awareness of pressing. In this way, yogis understand that along with the movement of the foot, there are also the moments of awareness.
The moments of awareness are called, in Pāli, nāma, mind, and the movement of the foot is called rūpa, matter. So yogis will perceive mind and matter rising and disappearing at every moment. At one moment there is the lifting of the foot and the awareness of the lifting, and at the next moment there is the movement forward and the awareness of that movement, and so on. These can be understood as a pair, mind and matter, which arise and disappear at every moment. Thus yogis advance to the perception of the pairwise occurrence of mind and matter at every moment of observation, that is, if they pay close attention.
Another thing that yogis will discover is the role of intention in effecting each movement. They will realize that they lift their foot because they want to, move the foot forward because they want to, put it down because they want to, press the foot against the ground because they want to. That is, they realize that an intention precedes every movement. After the intention to lift, lifting occurs. They come to understand the conditionality of all of these occurrences — these movements never occur by themselves, without conditions. These movements are not created by any deity or any authority, and these movements never happen without a cause. There is a cause or condition for every movement, and that condition is the intention preceding each movement. This is another discovery yogis make when they pay close attention.
When yogis understand the conditionality of all movements, and that these movements are not created by any authority or any god, then they will understand that they are created by intention. They will understand that intention is the condition for the movement to occur.
Thus the relationship of conditioning and conditioned, of cause and effect, is understood. On the basis of this understanding, yogis can remove doubt about nama and rupa by understanding that nāma and rūpa do not arise without conditions.
With the clear understanding of the conditionality of things, and with the transcendence of doubt about nāma and rūpa, a yogi is said to reach the stage of a "lesser sotapanna."
A sotāpanna is a "stream-enterer," a person who has reached the first stage of enlightenment. A "lesser sotāpanna" is not a true stream-enterer but is said to be assured of rebirth in a happy realm of existence, such as in the realms of human beings and devas. That is, a lesser sotāpanna cannot be reborn in one of the four woeful states, in one of the hells or animal realms.
This state of lesser sotāpanna can be reached just by practicing walking meditation, just by paying close attention to the movements involved in a step. This is the great benefit of practicing walking meditation. This stage is not easy to reach, but once yogis reach it, they can be assured that they will be reborn in a happy state, unless, of course, they fall from that stage.
The moments of awareness are called, in Pāli, nāma, mind, and the movement of the foot is called rūpa, matter. So yogis will perceive mind and matter rising and disappearing at every moment. At one moment there is the lifting of the foot and the awareness of the lifting, and at the next moment there is the movement forward and the awareness of that movement, and so on. These can be understood as a pair, mind and matter, which arise and disappear at every moment. Thus yogis advance to the perception of the pairwise occurrence of mind and matter at every moment of observation, that is, if they pay close attention.
Another thing that yogis will discover is the role of intention in effecting each movement. They will realize that they lift their foot because they want to, move the foot forward because they want to, put it down because they want to, press the foot against the ground because they want to. That is, they realize that an intention precedes every movement. After the intention to lift, lifting occurs. They come to understand the conditionality of all of these occurrences — these movements never occur by themselves, without conditions. These movements are not created by any deity or any authority, and these movements never happen without a cause. There is a cause or condition for every movement, and that condition is the intention preceding each movement. This is another discovery yogis make when they pay close attention.
When yogis understand the conditionality of all movements, and that these movements are not created by any authority or any god, then they will understand that they are created by intention. They will understand that intention is the condition for the movement to occur.
Thus the relationship of conditioning and conditioned, of cause and effect, is understood. On the basis of this understanding, yogis can remove doubt about nama and rupa by understanding that nāma and rūpa do not arise without conditions.
With the clear understanding of the conditionality of things, and with the transcendence of doubt about nāma and rūpa, a yogi is said to reach the stage of a "lesser sotapanna."
A sotāpanna is a "stream-enterer," a person who has reached the first stage of enlightenment. A "lesser sotāpanna" is not a true stream-enterer but is said to be assured of rebirth in a happy realm of existence, such as in the realms of human beings and devas. That is, a lesser sotāpanna cannot be reborn in one of the four woeful states, in one of the hells or animal realms.
This state of lesser sotāpanna can be reached just by practicing walking meditation, just by paying close attention to the movements involved in a step. This is the great benefit of practicing walking meditation. This stage is not easy to reach, but once yogis reach it, they can be assured that they will be reborn in a happy state, unless, of course, they fall from that stage.
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Viên Hiếu Thành Huệ Lộc 1959 Bữu Phước Chúc Huy Minh Pháp Tự minh hung thich Diệu Âm Phúc Thành Phan Huy Triều Phạm Thiên Trương Quang Quý Johny Dinhvinh1964 Pascal Bui Vạn Phúc Giác Quý Trần Thị Huyền Chanhniem Forever NGUYỄN TRỌNG TÀI KỲ Dương Ngọc Cường Mr. Device Tri Huynh Thích Nguyên Mạnh Thích Quảng Ba T TH Tam Thien Tam Nguyễn Sĩ Long caokiem hoangquycong Lãn Tử Ton That Nguyen ngtieudao Lê Quốc Việt Du Miên Quang-Tu Vu phamthanh210 An Khang 63 zeus7777 Trương Ngọc Trân Diệu Tiến ... ... ... ...