Nếu người có lỗi mà tự biết sai lầm, bỏ dữ làm lành thì tội tự tiêu diệt, như bệnh toát ra mồ hôi, dần dần được thuyên giảm.Kinh Bốn mươi hai chương
Kẻ bi quan than phiền về hướng gió, người lạc quan chờ đợi gió đổi chiều, còn người thực tế thì điều chỉnh cánh buồm. (The pessimist complains about the wind; the optimist expects it to change; the realist adjusts the sails.)William Arthur Ward
Hạnh phúc không tạo thành bởi số lượng những gì ta có, mà từ mức độ vui hưởng cuộc sống của chúng ta. (It is not how much we have, but how much we enjoy, that makes happiness.)Charles Spurgeon
Những người hay khuyên dạy, ngăn người khác làm ác, được người hiền kính yêu, bị kẻ ác không thích.Kinh Pháp cú (Kệ số 77)
Tôn giáo của tôi rất đơn giản, đó chính là lòng tốt.Đức Đạt-lai Lạt-ma XIV
Chúng ta nhất thiết phải làm cho thế giới này trở nên trung thực trước khi có thể dạy dỗ con cháu ta rằng trung thực là đức tính tốt nhất. (We must make the world honest before we can honestly say to our children that honesty is the best policy. )Walter Besant
Tôi phản đối bạo lực vì ngay cả khi nó có vẻ như điều tốt đẹp thì đó cũng chỉ là tạm thời, nhưng tội ác nó tạo ra thì tồn tại mãi mãi. (I object to violence because when it appears to do good, the good is only temporary; the evil it does is permanent.)Mahatma Gandhi
Khi tự tin vào chính mình, chúng ta có được bí quyết đầu tiên của sự thành công. (When we believe in ourselves we have the first secret of success. )Norman Vincent Peale
Không có ai là vô dụng trong thế giới này khi làm nhẹ bớt đi gánh nặng của người khác. (No one is useless in this world who lightens the burdens of another. )Charles Dickens
Người ta vì ái dục sinh ra lo nghĩ; vì lo nghĩ sinh ra sợ sệt. Nếu lìa khỏi ái dục thì còn chi phải lo, còn chi phải sợ?Kinh Bốn mươi hai chương
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- TỦ SÁCH RỘNG MỞ TÂM HỒN
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- Awareness of mind and matter.
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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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