Stream-entry Is Realistic, Realizable

อาจารย์ อมโร

Stream-entry Is Realistic, Realizable

In the classical Buddhist teachings, there are four gradations or stages of enlightenment that are described over and over again. The first level is called ‘stream-entry’. This represents an irreversible breakthrough into a quality of psychological integration or self-actualization or ‘emotional intelligence’ that will necessarily result, eventually, in the ‘unshakeable well-being’ of full enlight…

Pīti, Samādhi

อาจารย์ อนันต์

Pīti, Samādhi

If we are focused in samādhi with continuous mindfulness, then sometimes the state known as pīti will arise. Pīti is characterised by physical sensations of coolness or of a rapturous energy thrilling throughout the body – like waves breaking on the shore – which can cause the body to sway and the hair to stand on end. These sensations are accompanied by mental perceptions of physical expansive…

A Question of Balance

อาจารย์ จันทสิริ

A Question of Balance

Every winter at our monasteries two or three months are set aside as quiet retreat time – a time to focus more intensively on our inner work. The encouragement given during this time is towards cultivating a stiller, quieter space within the heart. For it is only through attention to this that we are able to observe all our skilful and less skilful habits, and to train the mind – making it into a…

Embodied Energy

อาจารย์ สุจิตโต

Embodied Energy

I was introduced to meditation in 1975 through a systematic approach of maintaining moment-by-moment mindfulness of the sensations associated with breathing. I found that approach to be useful for discipline, but quite intense and demanding, and not conducive to joy and ease. Moreover, when I looked into the original texts, I found that they didn’t mention awareness of physical sensations, nor of…

Progress

อาจารย์ สุนทรา

Progress

The agenda of ‘self’ and the agenda of enlightenment are very different. As we develop our meditation and interest in the Dhamma, we keep bumping into the resistances of self. It would be nice to be enlightened and free, and as meditators and dhamma practitioners we put a lot of energy into this. But at the same time we can feel bewildered because there is also a lot of resistance, a lot of forget…

The Brahmavihāras

ฐานิสสโร ภิกขุ

The Brahmavihāras

The brahmavihāras, or sublime attitudes, are attitudes of goodwill, compassion, empathetic joy, and equanimity that you spread to all beings, without limit. In other words, there’s no limit to the amount of goodwill, etc., that you spread, and no limit on the number of beings to whom you spread it. Each of these attitudes is an antidote for mental states that can get in the way of training the min…

Proof of Purity?

อาจารย์ ชยสาโร

Proof of Purity?

Although the number of Dhammayut monks was relatively small (it has never exceeded a tenth of the Sangha as a whole), the lineage’s close links to the royal family ensured that within a short time it possessed formidable prestige, influence and resources. King Chulalongkorn, King Mongkut’s son and successor, appointed Dhammayut monks to the top administrative positions in the monkhood throughout t…

The Mahānikāya and Dhammayut Nikāya

อาจารย์ ชยสาโร

The Mahānikāya and Dhammayut Nikāya

Fragmentation of the Sangha into a number of different orders has been a notable feature of Sri Lankan and Burmese Buddhism. In Thailand, however, the creation of new orders has been extremely rare. This anomaly is explained to a large extent by the fact that it is only in Thailand that the Sangha has enjoyed strong and uninterrupted royal support throughout its existence and has been spared the s…

Sirimaṇḍa

พระไตรปิฎกบาลี

Sirimaṇḍa

Rain soddens what’s covered & doesn’t sodden what’s exposed. So open up what’s covered up, so that it won’t get soddened by the rain. Attacked by death is the world, surrounded by aging, beset by the arrow of craving, always obscured by desire. Attacked by death is the world, & encircled by aging, constantly beaten, with no shelter, like a thief sentenced to punishment. They encroach like masses o…

How to Fail Well

อาจารย์ อมโร

How to Fail Well

Thus it is important to learn how to fail well; to learn how to fail in a good way, to handle our tendency to get lost, be caught up and miss the point. It is important to learn how to work with that in a skilful way. I like to use the phrase: ‘We need to learn how to fail perfectly’ or ‘to know how to be perfect failures’. This doesn’t mean that we don’t try or that we are casual or careless abou…