Jetiya shown the monument where is the place The Buddha teaching Aravaka made him stop not to eat human being any more, at Aravi kingdom 2558 years ago
วันเสาร์ที่ 27 สิงหาคม พ.ศ. 2559
วันอังคารที่ 8 ธันวาคม พ.ศ. 2558
Pangyeu พระธาตุปางเยอ
Pangyeu is the most important jedi in Jinghong,Xishuangbanna, Yunnan,China
located on the mountain in the middle of the town
stone seat
 |
stone seat at Aggarajedi vihara where is the place The Lord Buddha be here to teach
The giant namely Aravaka outside Aravi kingdom. Now it is the place on the peak of
the mountain nearbank of the lanchang river near Jinghong ,xishuangbanna, yunnan,china
วันเสาร์ที่ 5 ธันวาคม พ.ศ. 2558
วันพฤหัสบดีที่ 3 ธันวาคม พ.ศ. 2558
kinnari #กินนรี
Kinnari is the female bird-like man referring in the former time created in the royal funeral taken at sanamluang,Bangkok ,Thailand
วันอังคารที่ 17 พฤศจิกายน พ.ศ. 2558
meditation place in forest monastery ,Thailand
the place suitable for doing meditation in Thailand open for all
forest monastery in UdonThani, Thailand
path in forest monastery ,Udonthani proince, Norteastern of Thailand where you can walk in jongkama here in walking meditation, calm and suitable for everyone who want silence place for doing meditation .
วันเสาร์ที่ 7 พฤศจิกายน พ.ศ. 2558
Sixteen question in Buddhism
โสฬสปัญหาSixteen Questions.
๑
อชิตมาณพปัญหาที่ ๑
First Ajita’s question
โลกคือหมู่สัตว์
อันอะไรปิดบังไว้ จึงหลงอยู่ในที่มืด? เพราะอะไรเป็นเหตุ จึงไม่มีปัญญาเห็นปรากฏ?
พระองค์ตรัสว่า อะไรเป็นเครื่องฉาบทาไล้สัตวโลกนั้นให้ติดอยู่?
และตรัสสว่าอะไรเป็นภัยใหญ่ของสัตวโลกนั้น?
พระศาสดาทรงพยากรณ์ว่า โลกคือหมู่สัตว์อันอวิชฃาคือความไม่รู้แจ้ง
ปิดบังไว้แล้ว จึงหลงดุจอยู่ในที่มืด เพราะความอยากมีประการต่างๆ และความประมาทเลินเล่อ จึงไม่มีปัญญาเห็นปรากฏ เรากล่าวว่า ความอยากเป็นเครื่องฉาบไล้สัตวโลกให้ติดอยู่
และกล่าวว่าทุกข์เป็นภัยใหญ่ของสัตวโลกนั้น
Lord Buddha : The world is
shrouded by unknowing. Because of heedlessness it is not illumined.
It is smeared by longing and its great fear is dukkha.
อ. ขอพระองค์ตรัสบอกว่า อะไรเป็นเครื่องห้าม
เป็นเครื่องกันความอยากอันเป็นดุจกระแสน้ำ หลั่งไหลไปตามอารมณ์ทั้งปวง ความอยากนั้นจะละได้ เพราะธรรมอะไร?
Ajita: The stream ( of craving) flow everywhere.
What dams the streams, say what restrains the streams? By what may the streams be closed off.
พ. เรากล่าวว่า สติเป็นเครื่องห้าม
เป็นเครื่องกันความอยากนั้น และความอยากนั้นจะละได้ เพราะปัญญา
Lord Buddha: Whatever streams
there are in the world, mindfulness is
their dam, that I call restrains the
streams. By wisdom they are closed off.
อ. ปัญญา สติ กับนามรูปนั้น จะดับ ณ ที่ไหน?
ข้าพระเจ้าทูลถามแล้วขอพระองค์ตรัสบอกความข้อนี้แก่ข้าพระเจ้า
Ajita: Even so, O Venerable One,it is just wisdom
and mindfulness. Now mentality (mind) and materiality( body) ---asked about
this by me, tell me where it is stopped?
พ.
เราจะแก้ปัญหาที่ท่านถามถึงที่ดับนามรูปสิ้นเชิง ไม่มีเหลือแก่ท่าน
เพราะวิญญาณดับไปก่อน นามรูปจึงดับไป ณ ที่นั้นเอง
Lord Buddha: Having asked this
question, Ajita, I shall explain to you. Where mentality and materiality stop
completely, by the cessation of consciousness they are stopped.
อ. ชนผู้มีธรรมได้พิจารณาเห็นแล้ว
และชนผู้ยังต้องศึกษาอยู่ ๒
พวกนี้มีอยู่ในโลกเป็นอันมาก ข้าพระเจ้าขอทูลถามถึงความประพฤติของชน ๒ พวกนั้น
พระองค์มีปัญญาแก่กล้า ขอจงตรัสบอกแก่ข้าพระเจ้า.
Ajita: Those who have
discriminated the dhammas and those who are worldly men in training, tell me
about their behaviour, O Venerable One, When( thus) asked ( by me).
พ. ภิกษุผู้มีธรรมได้พิจารณาเห็นแล้ว
และชนผู้ยังต้องศึกษาอยู่ ต้องเป็นคนไม่กำหนัดในกามทั้งหลาย มีจิตไม่ขุ่นมัว ฉลาดในธรรมทั้งปวง
มีสติอยู่ทุกอิริยาบถ.
Lord Buddha: Let the bhikkhu not
be greedy for sensualities, let him be undisturbed in mind. Skilful in all
dhammas he should go forth.
วันจันทร์ที่ 26 ตุลาคม พ.ศ. 2558
18 อาราธนาธรรม : Requesting a Discourse.
18
อาราธนาธรรม :
Requesting a Discourse.
Brahamā
ca lokā dhipati sahampati The
Brahma Sahampati, Lord of the
Kat’anjalī
andhavaraṃ ayācatha; world, with hands palm-to-palm
before
Santīdha
sattap parajakkha – jātikā. His
heart, requested a blessing: There
Desetu
dhammaṃ anukampimaṃ, pajaṃ. Are
beings here with only a little dust in their eyes. Please teach Dhamma
out
Of
compassion for them.
17 คำอาราธนาพระปริตร : Requesting Blessing.
17 คำอาราธนาพระปริตร : Requesting Blessing.
Vipatti-patibahāya, For
warding off misfortune,
Sabba-sampatti-siddhiyā, for the achievement
of all good fortune.
Sabba-dukkha-vināsāya for
the dispelling of all pain,
Parittaṃ
brūtha maṅgalaṃ. May you chant a
blessing & protection.
Vipatti-patbāhāya, For
warding off misfortune
Sabba-sampatti-siddhiyā, for the achievement
of all good fortune
Sabba-bhaya-vināsaya, for
the dispelling of all danger,
Parittaṃ
būutha maṅgalaṃ. May you chant a
blessing & protection.
Vipatti-patbāhāya, For
warding off misfortune
Sabba-sampatti-siddhiyā, for the achievement
of all good fortune
Sabba-roga-vināsāya, for
the dispelling of all illness,
Parittaṃ
brūtha maṅgalaṃ. May you chant a
blessing & protection.
วันอาทิตย์ที่ 25 ตุลาคม พ.ศ. 2558
16 คำอาราธนาศีลอุโบสถ : Asking for the Uposatha Sīla
16
คำอาราธนาศีลอุโบสถ : Asking for the Uposatha Sīla
Mayaṃ
bhante tisaranena saha O
venerable Sire, we ask for you the
aṭṭhaṅgasamanāgataṃ,
uposathaṃ yacāma. Eight Precepts with the Triple Gem to
be our guide.
Dutiyampi
mayaṃ bhante tisaranena saha O venerable Sir,a
second time, we
Aṭṭhaṅgasamanagataṃ
uposathaṃ yacāma. ask For you the Eight
Precepts with
the
Triple Gem to be our guide.
Tatiyampi
mayaṃ bhante tisaranena saha O venerable Sir, a third time
we ask
for
Aṭṭhaṅgasamanāgataṃ
uposathaṅ yacāma. You the Eight Precepts with the Triple
Gem to be our
guide.Ended.
taking the Eight Precepts
15 รับศีล ๘ : taking the
Eight Precepts
The
requesting words:
Mayaṃ
bhante, ti-saranena saha Venerable
Sir, we request the Three
attha
sīlani yācāma. Refuge
& the Eight Precepts.
Dutiyampi
mayaṃ bhante, Venerable Sir, a
second time, we request
Ti-saranena
saha attha sīlani yācāma. The
Three Refuge & the Eight Precepts.
Tatiyampi
mayaṃ bhante, Venerable Sir, a
third time, we request
Ti-saranena
saha attha sīlāni yācāma. The
Three Refuge & the Eight Precepts.
Monk
then recites the following passage three times, after which the lay people
repeat
It
three times:
Namo
tassa bhagavato arahato Homage
to the Blessed One, the Worthy
Sammā-sambuddhassa. One, the Rightly
Self-awakened One.
The
monk then recites the following passages line by line, with the lay people
reciting
Line
by line after him.
Buddhaṃ
saraṇaṃ gacchāmi. I go to the Buddha for refuge.
Dhammaṃ
saraṇaṃ gacchāmi. I go to the Dhamma for refuge.
Sanghaṃ
saraṇaṃ gacchāmi. I go to the
Sangha for refuge.
Dutiyampi
Buddhaṃ saraṇaṃ gacchāmi. A
second time, I go to the Buddha for
Refuge.
Dutiyampi
Dhammaṃ saraṇaṃ gacchāmi. A
second time, I go to the Dhamma for
Refuge.
Dutiyampi
Sanghaṃ saraṇaṃ gacchāmi. A
second time, I go to the Sangha for
Refuge.
Tatiyampi
Buddhaṃ saraṇaṃ gacchāmi. A third time, I go to the Buddha for
Refuge.
Tatiyampi
Dhammaṃ saraṇaṃ gacchāmi. A
third time, I go to the Dhamma for
Refuge.
Taiyampi
Sanghaṃ saraṇaṃ gacchāmi. A third time, I go to the Sangha for
Refuge.
Then
monk then says:
Ti-sarana-gamaṇaṃ
nitthitaṃ. This ends the going for refuge.
The
lay people respond:
Āma
bhante. Yes,
Venerable Sir.
The
monk then recites the precepts line by line, with the lay people reciting them
line by line after him.
1.Pānātipātā
veramanī sikkhā-padaṃ I
undertake the training rule to refrain
Samādiyāmi. From
Taking life.
2.
Adinnādānā veramani sikkhā-padaṃ I undertake the training rule to
refrain
Samādiyāmi. From
stealing.
3.
Abrahma-cariyā veramani sikkhā-padaṃ I
undertake the training rule to refrain
Samādiyāmi. From
sexual intercourse.
4.
Musāvādā veramani sikkhā-padaṃ I
undertake the training rule to refrain
Samādiyāmi. From
telling lies.
5.
Surā-meraya-majja-pamādatthānā I
undertake the training rule to refrain
Veramanī
sikkhā-padaṃ samādiyāmi. From intoxicating liquor & drugs
that
Lead
to carelessness.
6.
Vikāla-bhojanā veramanī sikkhā-padaṃ I
undertake the training rule to refrain
Samādiyāmi. From
eating after noon & before dawn.
7.
Nacca-gīta-vādita-visūka-dassanā I
undertake the training rule to refrain
Malā-gandha-vilepana-dhārana-dandana- from dancing, singing, music, watching
Vibhūsanatthāna
veramani sikkhā-padaṃ shows, wearing garlands, beautifying
Samādiyāmi. Myself
with perfumes & cosmetics.
8.
Uccāsayana-mahāsayanā veramanī I
undertake the training rule to refrain
Sikkhā-padaṃ
samādiyāmi. From high &
luxurious seats & beds.
Imāni
attha sikkhā-padāni samādiyāmi. I undertake
these eight precepts.
Imāni
attha sikkhā-padāni samādiyāmi. I undertake
these eight precepts.
Imāni
attha sikkhā-padāni samādiyāmi. I undertake
these eight precepts.
22 คำอปโลกน์สังฆทาน : Declaration for a Gift to the Bhikkhu Sangha: (to be made by one of the monks.) 1 Repeat. Namo………three times. 2. Declaration words: Yagghe bhante saṅgho janeyya; May the Sangha please pay attention: Ayaṃ patthaṃ-bhago therassa papunāti.The first [of this gift] goes to the senior Avasesa bhāga amhākaṃ pāpunantu. Monk. May the remaining shares be Bhikkhū ca (samanerā ca gahatthā ca) ours. May the monks, ( the novices,& Yathā-sukhaṃ paribhunjantu. The lay people) [living here] use these things as they please.
22 คำอปโลกน์สังฆทาน :
Declaration for a Gift to the Bhikkhu Sangha:
(to be made by one of the monks.)
1 Repeat. Namo………three times.
2. Declaration words:
Yagghe bhante saṅgho janeyya; May the Sangha please
pay attention:
Ayaṃ patthaṃ-bhago therassa papunāti.The first [of this gift] goes to
the senior
Avasesa bhāga amhākaṃ pāpunantu. Monk. May
the remaining shares be
Bhikkhū ca (samanerā ca gahatthā ca) ours. May the monks,
( the novices,&
Yathā-sukhaṃ paribhunjantu. The lay people) [living here]
use these things as
they please.
21 คำถวายสังฆทาน : General Sangha Dana:
21 คำถวายสังฆทาน :
General Sangha Dana:
Imāni mayaṃ bhante, May we, O Venerable monks,
Bhattāni saparivārāni, offer these food with other
Bhikkhusaṅghassa, requisites to the Saṅgha
Onojayāma, (communities of Monks).
Sādhu no bhante, So, the Venerable sir, please
Bhikkhusaṅgho, accept these food
Imāni bhattāni saparivārāni, and the other requisites
Patigganhātu, of ours,
Amhākaṃ, for the benefit,
Digharattaṃ, happiness and prosperity
Hitāya, restore to us
Sukhāya. In the next lives.
Ended.
the meditation method.
47 หลักการภาวนา the meditation method.
Meditation : Breath Meditation: Seven Steps
There are seven basic steps:
1. Start out with three or seven long in-&-out breaths, thinking bud- with the in-breath, and dho with the out. Keep the meditation syllable as long as the breath.
2. Be clearly aware of each in-&-out breath.
3. Observe the breath as it goes in & out, noticing whether it's comfortable or uncomfortable, broad or narrow, obstructed or free-flowing, fast or slow, short or long, warm or cool. If the breath doesn't feel comfortable, change it until it does. For instance, if breathing in long & out long is uncomfortable, try breathing in short & out short. As soon as you find that your breathing feels comfortable, let this comfortable breath sensation spread to the different parts of the body.
To begin with, inhale the breath sensation at the base of the skull and let it flow all the way down the spine. Then, if you are male, let it spread down your right leg to the sole of your foot, to the ends of your toes, and out into the air. Inhale the breath sensation at the base of the skull again and let it spread down your spine, down your left leg to the ends of your toes, and out into the air. (If you are female, begin with the left side first, because the male & female nervous systems are different.)
Then let the breath from the base of the skull spread down over both shoulders, past your elbows & wrists, to the tips of your fingers, and out into the air.
Let the breath at the base of the throat spread down the central nerve at the front of the body, past the lungs & liver, all the way down to the bladder & colon.
Inhale the breath right at the middle of the chest and let it go all the way down to your intestines.
Let all these breath sensations spread so that they connect & flow together, and you'll feel a greatly improved sense of well-being.
4. Learn four ways of adjusting the breath:
a. in long & out long,
b. in long & out short,
c. in short & out long,
d. in short & out short.
Breathe whichever way is most comfortable for you. Or, better yet, learn to breathe comfortably all four ways, because your physical condition & your breath are always changing.
5. Become acquainted with the bases or focal points for the mind — the resting spots of the breath — and center your awareness on whichever one seems most comfortable. A few of these bases are:
a. the tip of the nose,
b. the middle of the head,
c. the palate,
d. the base of the throat,
e. the breastbone (the tip of the sternum),
f. the navel (or a point just above it).
If you suffer from frequent headaches or nervous problems, don't focus on any spot above the base of the throat. And don't try to force the breath or put yourself into a trance. Breathe freely & naturally. Let the mind be at ease with the breath — but not to the point where it slips away.
6. Spread your awareness — your sense of conscious feeling — throughout the entire body.
7. Unite the breath sensations throughout the body, letting them flow together comfortably, keeping your awareness as broad as possible. Once you are fully aware of the aspects of the breath you already know in your body, you'll come to know all sorts of other aspects as well. The breath, by its nature, has many facets: breath sensations flowing in the nerves, those flowing around & about the nerves, those spreading from the nerves to every pore. Beneficial breath sensations & harmful ones are mixed together by their very nature.
To summarize: (a) for the sake of improving the energy already existing in every part of your body, so that you can contend with such things as disease & pain; and (b) for the sake of clarifying the knowledge already within you, so that it can become a basis for the skills leading to release & purity of heart — you should always bear these seven steps in mind, because they are absolutely basic to every aspect of breath meditation.
— Phra Ajaan Lee Dhammadharo
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