Chớ khinh thường việc ác nhỏ mà làm; đốm lửa nhỏ có thể thiêu cháy cả núi rừng làng mạc. Chớ chê bỏ việc thiện nhỏ mà không làm, như giọt nước nhỏ lâu ngày cũng làm đầy chum vại lớn.Lời Phật dạy
Thương yêu là phương thuốc diệu kỳ có thể giúp mỗi người chúng ta xoa dịu những nỗi đau của chính mình và mọi người quanh ta.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
Gặp quyển sách hay nên mua ngay, dù đọc được hay không, vì sớm muộn gì ta cũng sẽ cần đến nó.Winston Churchill
Nhà lợp không kín ắt bị mưa dột. Tâm không thường tu tập ắt bị tham dục xâm chiếm.Kinh Pháp cú (Kệ số 13)
Như đá tảng kiên cố, không gió nào lay động, cũng vậy, giữa khen chê, người trí không dao động.Kinh Pháp cú (Kệ số 81)
Người thực hành ít ham muốn thì lòng được thản nhiên, không phải lo sợ chi cả, cho dù gặp việc thế nào cũng tự thấy đầy đủ.Kinh Lời dạy cuối cùng
Người duy nhất mà bạn nên cố gắng vượt qua chính là bản thân bạn của ngày hôm qua. (The only person you should try to be better than is the person you were yesterday.)Khuyết danh
Điều khác biệt giữa sự ngu ngốc và thiên tài là: thiên tài vẫn luôn có giới hạn còn sự ngu ngốc thì không. (The difference between stupidity and genius is that genius has its limits.)Albert Einstein
Hạnh phúc giống như một nụ hôn. Bạn phải chia sẻ với một ai đó mới có thể tận hưởng được nó. (Happiness is like a kiss. You must share it to enjoy it.)Bernard Meltzer
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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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