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

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The words of the Buddha

Access to Insight

 

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พุทธวจน : วัดนาป่าพง

 

namaste _/\_

...................

 

[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

 

no attachment ,no suffering
always aware of breathing in and out
by daily life ,practice this can
remove the attachment in mind

 

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