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Autor Thema: Sayings of Tripitaka Dharma Master  (Gelesen 1581 mal)

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Sayings of Tripitaka Dharma Master
« am: März 08, 2014, 08:05:42 Vormittag »
Dear Dhammafriends,

once our friend and master of de-perception TMingyur (Grund) shared excerpt from The Bodhidharma Anthology (J. L Broughton) which I would like to share here. The origin of this gift incl. such a practical de-perception dance, you find here on freesangha.com .
Note that many of the usual practices (wrong Mahayana / higher eightfold path) may lead to an existence in the formless realm, some desire it even consciously for the sake of being (Mohayana / concentration based on wrong view). How ever, one needs to be aware, that Buddha did not lead his disciples to such a destiny he was even aware that such would easy close the door to understand Dhamma, if the tool of practice and the destination is confused. Hence, even he had not much worry in certain strange practice, he fought any battle with those mistaking high realms with the very aim of liberation.
How ever, it is good to get known all kinds of realms if possible.

With deep gratitude in regard of the most talented Dhamma friend TMingyur who never failed to do an effort to help people to let go of perceptions a little.

Zitat
"When one does not understand, the person pursues dharmas; when one understands, dharmas persue the person. When one understands, consciousness draws in forms; when one is deluded forms draw in consciousness. The non-production of consciousness due to forms is called not seeing forms. Whether there is no-seeking in seeking or seeking in no-seeking, there is still your seeking. Whether there is no-taking in taking or taking in no-taking there is still your taking. When mind is in need of something, we call it the realm of desire. When mind is not mind of itself but is produced due to forms, we call it the realm of form. When forms are not forms of themselves but are forms because of mind, the fact that mind and forms are formless is called the formless realm.

excerpt from The Bodhidharma Anthology, J. L Broughton

Zitat
Question: "What is called Buddha Mind?"

Answer: "Mind's having no mark of variation is called Thusness. Mind's unchangeableness is called Dharma Nature. Mind's not being connected to anything is called liberation. The mind nature's quiescence is called nirvana."

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Question: "What is called Tathagata?"

Answer: "To understand Thusness and respond to beings is called Tathagata."


Question: "What is called Buddha?"

Answer: "To awaken according to Dharma, to awaken to the fact that there is nothing to be awakened to, is called Buddha."


Question: "What is called Dharma?"

Answer: "Mind does not arise in accordance with Dharma, and mind does not extinguish in accordance with Dharma. This is called Dharma."


Question: "What is called community [sangha]?"

Answer: "Coming together according to Dharma is called community."

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Question: "What is called the voidness samadhi?"

Answer: "Gazing at dharmas and abiding in voidness is called voidness samadhi."


Question: "What is called abiding in Dharma?"

Answer: "Neither abiding in abiding, nor abiding in non-abiding, but abiding according to Dharma - this is called abiding in Dharma."

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Question: "In cultivating the path and cutting off delusions, what mental attitude is employed?"

Answer: "Use the mental attitude of devices [upaya, means]."

Question: "What is the mental attitude of devices?"

Answer: "When one examines delusion and realizes that from the outset delusion has no place to arise from, and by this device is able to cut off doubt and delusion, we call it mental attitude."

Question: "What delusion does the mind that is in accordance with Dharma cut off?"

Answer: "Delusions of interpretations concerning common men, heretics, hearers, solitary buddhas, bodhisattvas, and so forth".

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Question: "What kind of mind is called craving?"

Answer: "The mind of the common man."


Question: "What kind of mind is that which is nonarising?"

Answer: "The mind of the hearer."


Question: "What kind of mind is that which understands the essencelessness of dharmas?"

Answer: "It is the mind of the solitary buddha."


Question: "What kind of mind is that which engenders neither understanding nor delusion?"

Answer: "The mind of the bodhisattva."


Question: "What kind of mind is that which is not awakened and does not know?"

No answer.


The reason there is no answer is that Dharma cannot answer. Because Dharma is no-mind, and an answer is having mind. Dharma is speechless, and an answer is having speech. Dharma is without interpretation, and an answer is interpretation. Dharma is without knowledge, and an answer is having knowledge. Dharma is without this and that, and an answer is having this and that. Such minds and words are no more than calculations. Because mind is not a form, it is not connected to forms, and yet mind is not formless and is not connected to formlessness. The mind's not being connected to anything is liberation. If one breaks the prohibitive precepts [samaya], he will turn apprehensive. However if he knows that his mind of anxiety cannot be apprehended, then he will even attain liberation. He will also know that rebirth in a heaven cannot be apprehended. Even though he knows voidness, voidness cannot be apprehended. Even though he knows that nothing can be apprehended, no-apprehension cannot be apprehended.

Zitat
If mind has something to value, it will surely have something to despise. If mind has something to affirm, it must have something that it negates. If mind takes one thing to be good, then all other things are nongood. If mind has affection for one person, then all other persons become people whom he has a grudge against. Mind does not abide in forms, nor does it abide in formlessness. It does not abide in abiding, nor does it abide in no-abiding. If mind has abiding, it will not avoid being roped in. If mind has a place where it functions, then it is bondage. If mind values dharmas, dharmas will keep you back. If mind honors one dharma, mind necessarily will have something it considers inferior. When you try to grasp the meaning of sutras and treatises, you should not value understanding. If there are places that you understand then your mind has something to be connected to. If mind has something to be connected to, then it is bondage. The sutra says: 'It is not through inferior, middle, or superior dharmas that one attains nirvana.' Even though mind has entered delusion, you must not produce a thought of delusionlessness. When mind arises, rely on Dharma to gaze at the place it arises from. If mind discriminates, rely on Dharma to gaze at the place of discrimination. Whether greed, anger, or stupidity, rely on dharma to gaze at the place they arise from. Not seeking the place they arise from is cultivating the path. If there is arising of mind, then investigate and, rely on Dharma, tidy up!

Zitat
Question: "In cultivating and attaining the path, are some slow and some quick?"

Answer: "They are separated by millions of eons. In case of those for whom mind is the path, it is quick. For those practitioners who produce the thought of enlightenment and practice, it is slow. People of sharp abilities know that mind is the path. People of dull abilities seek everywhere for the path but lack knowledge of its location. Moreover, they do not know that mind from the outset is unexcelled, perfect enlightenment."


Question: "What about quickly attaining the path?"

Answer: " Mind is the substance of the path, and so one quickly attains the path. When the practitioner himself realizes that delusion has arisen, then, relying on Dharma, he gazes and brings about its exhaustion."


Question: "How is mind the substance of the path?"

Answer: Mind is unconscious like trees or stones. It is as if there were someone who painted dragons and tigers with his own hand, and yet, upon looking at them, became frightened. Deluded people are also like this. The brush of thought and consciousnesses paints Razor Mountains and Sword Forests, and yet it is thought and the consciousnesses that fear them. If you are fearless in mind, then false thought will be eliminated. The brush of mind and the consciousnesses discriminates and draws forms, sounds, smells, tastes, and touchables, and, upon looking at them in turn produces greed, anger, and stupiditiy. Sometimes it is fascinated and sometimes repelled. Due to the discriminations of thought, mind, and the consciousnesses, various sorts of karma are in turn produced. If you can realize that thought and the consciousnesses from the outset have been void-quiescent and also avoid seeing the locus of the arising of thought and the consciousnesses, then you are cultivating the path. Some, by discriminations of their own mind, draw tigers, wolves, lions, poisonous dragons, evil spirits, the generals of the five paths of rebirth, King Yama, the ox-headed guards of hell, and the Hell of the Sound of Cold. These things are discriminated by their own mind, but they are then controlled by these things, and so they undergo various sufferings. Realize that whatever mind discriminates is merely forms. If you awaken to the fact that mind from the outset has been void-quiescent and know that mind is not itself a form, then mind is unconnected. Forms are not forms. They are constructed in the manner of an illusion by your own mind. If you merely realize that they are not real, then you will attain liberation."

Zitat
Question: "The sutra says: 'Walking on pathlessness, one comprehends the path of the Buddhas.' What does this mean?"

Answer: "Walking on pathlessness is to reject neither words nor characteristics. For the one who has comprehended, names are nameless and characteristics are characteristicless. It also says: 'One who walks on pathlessness rejects neither covetousness nor craving.' For the one who has comprehended, covetousness is covetousless and craving is cravingless. When walking on pathlessness, suffering is sufferingless and pleasure is pleasureless, and this is called comprehension. When walking on pathlessness, birth is birthless, and yet one does not seize birthlessness. Ego is egoless, and yet one does not seize egolessness. This is called comprehending the path of the Buddhas. If you can attain to the realization that negation is negationless, and yet not seize negationlessness, then this is called comprehending the path of the Buddhas. In summary, mind is no-mind, and this is called comprehending the mind path.

Zitat
Question: "What is comprehending all dharmas?"

Answer: "When in the midst of things you do not give rise to views, it is called comprehension. Comprehension means not engendering thought in relation to things, not engendering covetousness for things, and not engendering defilements in connection with things. When forms are formless, it is called comprehending forms. When existence is existenceless, it is called comprehending existence. When birth is birthless, it is called comprehending birth. When Dharma is Dharmaless, it is called comprehending Dharma. No matter what he meets, he directly comprehends. This person's wisdom eye is wide open. No matter what may come, he is incapable of seeing difference or sameness in characteristics. This is called comprehension."

Zitat
Question: "How is it that the great path is said to be very easy to come to know and easy to walk on, but no one in the world is capable of knowing it and walking it? Please explain this."

Answer: "What you say is correct. When one is eminent, at rest, loose, trusting, not doing one thing, he is said to be walking the path. Not seeing one thing is called seeing the path. Not knowing one thing is called cultivating the path. Not practicing one thing is called practicing the path. It is said to be easy to come to know and easy to walk."

Zitat
When at present you rely on the Dharma's three treasures of Buddha, Dharma, and community to carry out the path, you must not have such views as good/bad, like/dislike, cause/effect, is/is-not, holding the precepts/breaking the precepts, and so forth. If you make these sorts of calculations, they are all delusions manifested by your own mind. You will not notice that the realm of objects arises from your own mind. If you hold that no dharmas exist, it is also a delusion manifested by your own mind. The perceptions of your own mind are all deluded thoughts that construct 'is' and 'is-not'. If you say that the wisdom of the Buddha surpasses all, it is also a delusion manifested by your own mind. One's own mind in the manner of a sleight of hand constructs both existence and non-existence and in turn is deluded by them. The sutra says: 'If you rely on Dharma-Body Buddha to cultivate the path, construct neither illusionary sentient beings nor real sentient beings.' Therefore, the Dharma Realm is sameness, having neither gain nor loss. If you rely on Dharma-Body Buddha to cultivate the path, do not seek nirvana. Why? Because Dharma is nirvana. How could one use nirvana to seek nirvana? Also, do not seek Dharma. Because mind is the Dharma Realm. How could you use the Dharma Realm to seek Dharma Realm? If you wish to rectify mind, neither fear dharmas nor seek dharmas. If you use the Dharma-Body Buddha to cultivate the path, your mind will be like stone - dark, unaware, unknowing, undiscerning, nonchalant about everything like a stupid person. Why? Because Dharma lacks awareness and knowing. Because Dharma can give us fearlessness, it is a place of great peace. It is like someone who commits a mortal crime. He surely must be beheaded. But if it happens that the kings grants him a pardon, he avoids the anxiety of a death sentence. Sentient beings are also like this. They commit the ten evils and the five transgressions and must fall into a hell, but the Dharma King grants them a pardon of great quiescence, and so they avoid all their sins. If someone who is a good friend of the king ventures off to another locale, kills youths there, and is grabbed by local people who want to requite the injury, this person becomes fearful, for he has no one to rely upon. When he suddenly sees his great king, he obtains liberation. If someone breaks the precepts and commits murder, commits sexual crimes and thievery, and fears falling into a hell, when he sees his own Dharma King, he will obtain liberation.

Zitat
In the Dharma of cultivating the path, the vital energy of those who obtain their understanding through the medium of written word is weak. If one obtains his understanding from events, his vital energy will be robust. Those who see Dharma from the medium of events never lose mindfulness anywhere. When those whose understanding is from the medium of the written word encounter events, their eyes are beclouded. To discuss events from the point of view of the sutras and treatises is to be estranged from Dharma. Though one may chat about events and listen concerning events, it is not as potent as personally experiencing events with the body and mind. If someone's understanding that events are Dharma is deep, then worldly people will not be able to fathom him. Even if the cultivator of the path time and again has his belongings stolen by thieves, he will not have a mind of attachment and will not even be vexed. If he is time and again cursed and slandered by others, he will not be vexed. If one is like this, his mind of the path will gradually strengthen. It will accumulate over years without end, until he spontaneously has no mind toward any disagreeable and agreeable thing. Therefore he who is not bound up with events can be called the bodhisattva of great power. If one wishes to make the mind of cultivating the path robust, he should send mind outside the boundaries of the norms.

Zitat
Question: "What events are outside the boundaries of the norms?"

Answer: "The spontaneously peaceful mind does not realize the understanding of the Mahayana or the Hinayana, does not produce the thought of enlightenment, even to the point of not wishing for the omniscience of a Buddha, does not honor the person who is accomplished in samadhi, does not disdain the person who is attached and craving, even to the point of not wishing for Buddha wisdom. If one does not grasp for understanding and does not seek wisdom, he will desire to avoid the delusions and confusions of the Dharma masters and dhyana masters. If one can preserve mind and erect will, entertain no wish to be a worthy or a sage, not seek liberation, fear neither the cycle of birth and death nor the hells, and with no-mind directly carry out his responsibilities, then for the fist time he will bring to perfection a dull mind of norms. If one can see all the transformations of the worthies and sages due to their supernomal powers through hundreds of thousands of eons without producing a desirous mind, then this person will desire to avoid the deceptions and delusions of others."



Another question: "How does one produce a state of being outside the boundaries of the norms?"

Answer: "The confucian virtues of humaneness, righteousness, ritual, wisdom, and faith are called the mind within the boundaries of the norms. Birth-and-death and nirvana are also called the mind within the boundaries of the norms. If you wish to go outside the boundaries of the norms to the point of jettisoning the terms 'comon man' and ' sage', you must not know through having a method; you must not know through not having a method; you must not know through both having a method and not having a method. That which ordinary knowledge understands is also said to be within the boundaries of the norms. When you do not produce the mind of the common man, the hearer or the bodhisattva mind, and do not even produce a Buddha Mind or any mind at all, then for the first time you can be said to have gone outside the boundaries of the norms. If you desire that no mind at all arise, that you do not produce understanding, nor give rise to delusion, then for the first time you can be said to have gone outside of everything. When the worldy morons encounter a devilish, cock-and-bull fellow who babbles a demonic line, they come up with a demonic interpretation and use it as compass. This is beneath comment. How can they perform the function of a great thing? Hearing that a certain person leads a group of millions, their mind is triggered into motion. Gaze well at the dharmas of your own mind to determine whether it harbors the spoken and written word or not."

Zitat
Question: "What is the mind of plainness? What is the mind of ingenious artifice?"

Answer: "Spoken and written words are called ingenious artifice. Forms and formlessness are equal. Walking, standing, sitting, or lying - all behaviour and activity are plainness, even to the extent that when one encounters any sorrowful or joyful event, the mind remains immobile. That for the first time can be called the mind of plainness."

Zitat
Question: "What is called correct and what is called false?"

Anwer: "Having no mental discrimination is called correct, and having the mind interpret dharmas is called false. When you come to the point of being unaware of both false and correct, that for the first time can be called correct. The sutra says: 'Those who abide in the correct path do not discriminate whether it is false or correct.'"

Zitat
Question: "What are sharp abilities and dull abilities?"

Anwer: "He who, without relying on the teaching of a master, sees Dharma from events is called one of sharp abilities. He who understands from spoken teachings of a master is called of dull abilities. In hearing the Dharma through the spoken teachings of a master there are also levels of sharpness and dullness in abilitiy. In hearing the master's words, if one is not attached to existence and yet does not seize nonexistence; if one is not attached to characteristics and yet does not seize characteristiclessness; if one is not attached to arising and yet does not seize nonarising, he is a person of sharp abilities. To covet understanding and seize meanings - views such as 'is' and 'is-not' - is the interpretation of meanings of the man with dull abilities. When the person of sharp abilities hears of the path, he does not produce the mind of the common man. He does not even produce the mind of the worthy sage. Common and sagely are both excised. This is the hearing of the man of sharp abilities. He cares not for material and sensual things, even to the point of not caring for a Buddha's enlightenment. If you care for a Buddha's enlightenment, then you will reject disturbance and seize quietude, reject stupidity and seize wisdom, reject the conditioned and seize the unconditioned. You will not be able to cut off duality and be unimpeded. This is a man of dull  abilities. To do it that way is to go beyond all common and sagely realms. The man of sharp abilities hears of the path without producing a covetous mind. He does not even produce right mindfulness and right reflection. He hears of the path without producing the mind of the hearer. He does not even produce the bodhisattva mind. The bodhisattva takes the Dharma Realm as his home and the four immeasurable minds as the locus of the precepts. All behaviour, to the end, does not go beyond the Dharma Realm mind. Why? Because the body is the Dharma Realm. Even if you say and do all sorts of things, do a dance leap or a horse kick, none of them leaves or enters the Dharma Realm. If you take the Dharma Realm to enter the Dharma Realm, then you are a stupid person. Because the bodhisattva clearly sees the Dharma Realm, he is said to have the purity of the Dharma eye. Because he does not see dharmas arising, abiding, extinguishing, he is said to have the purity of the Dharma eye. As to the sutra's saying that 'without extinguishing stupidity and craving he gives rise to liberation', craving from the outset is nonarising, so how could it now be extinghuished? The stupid, craving one seeks internally, externally, and in between, but he can neither see nor apprehend stupidity and craving. Even when he seeks in the ten directions for them, there is not the slightest characteristic to be apprehended. Hence it is unnecessary to extinguish them in order to seek liberation."

Zitat
Question: "Worldly people apply themselves to various sorts of learning. Why do they fail to obtain the path?"

Answer: "Because they see a self, they do not obtain the path. If they were able to avoid seeing a self, then they would be able to obtain the path. Self means ego. The reason why the sage meets suffering without being sad and encounters pleasure without being happy is that he does not see a self. The reason why he has neither suffering nor peace is that he has lost self. When you attain to emptiness, even the self is lost, so what further thing can there be that is not lost? In the world how many can there be who have lost self? If you can lose self, everything from the outset will be nonexistent. The self arbitrarily produces calculations, and then one is affected by birth, aging, sickness, death, sadness, commiseration, suffering, defilement, cold, heat, wind, rain, and everything that is not in accord with one's wishes. These are all manifestations of false thought. In the manner of a magician's sleight of hand, departing to another birth and staying in this birth are not under control of a self. Why? Aribtrarily the ego of worldly people produces resistance and opposition, and they fail to achnowledge that departing and staying are not under the control of the ego. The defilements exist because of the grasping of the self, and from this springs departing and staying. If you now that departing and staying are not under the control of the self, then for you 'mine' will be a sleight-of-hand-dharma incapable of holding you back. If you do not resist sleight-of-hand-dharmas, then, no matter what may come, you will not be hindered. If you are capable of not resisting transformations, then, no matter what may happen, you will have nothing to repent of."

Zitat
Question: "The sutra says: 'The outsiders take joy in the various views; the bodhisattva is immobile in the midst of the various views. The Heavenly Evil One takes joy in birth-and-death; the bodhisattva does not reject birth-and-death.'"

Answer: "Because false views are the same as correct views, the bodhisattva is immobile. That outsiders take joy in the various views means that they view existence as existence and view nonexistence as nonexistence. Existence does not partake of existence, and nonexistence does not partake of nonexistence. This is called immobility. Immobility just means not being apart form the correct and not being apart form the false. Just at the time of correct understanding, there is no false and correct, and it is unneceesary to reject the false to seek the correct. Existence does not partake of existence and in that light the bodhisattva in a state of immobility sees existence. Nonexistence does not partake of nonexistence and in that light the bodhisattva sees nonexistence. Because he relies on Dharma to gaze at the lack of difference between the false and the correct, the bodhisattva is said to be immobile. Also, because it is unnecessary for him to reject the false to enter the correct, he is said to be immobile in the midst of various views. The sutra says: 'By false characteristics enter the correct Dharma'. It also says :'Do not reject the eight falsities to enter the eight liberations.' Because birth-and-death is the same as nirvana, he does not reject birth-and-death. Birth is birthless. Death is deathless. He does not depend upon  rejecting birth in order to enter birthlessness and upon rejecting death in order to enter deathlessness. Because everything is quiescent, it is nirvana. The sutra says: '  All sentient beings from the outset have been quiescent. They are not extinguished again.' It also says: 'All dharmas are nirvana.' It is unnecessary to reject birth-and-death for it to begin to be nirvana, just as it is unnecessary that a person reject a chunk of ice for it to begin to be water. They have the same essence. Because birth-and-death and nirvana are also in essence the same, it is unnecessary to reject birth-and death. Therefore the bodhisattva does not reject birth-and-death. As to the bodhisattva's being fixed to immobility, being fixed to the unfixed is called fixedness. Because the outsiders take pleasure in the various views, the bodhisattva teaches that views are viewless and that one does not toil over getting rid of views, only afterward to have viewlessness. That the Heavenly Evil One takes pleasure in birth-and-death and the bodhisattva does not reject it means that the bodhisattva wishes to make sentient beings aware to the fact that birth is birthless and that one does not have to wait for the rejection of birth in order to enter birthlessness. It is unnecessary to reject water to find wetness, to reject fire to get heat. Water is wetness, and fire is heat. Birth-and-death is nirvana. therefore the bodhisattva does not reject birth-and-death to enter nirvana, because birth-and-death is identical to nirvana. The hearer cuts off birth-and-death and enters nirvana. The bodhisattva experientially comes to know that in essence they are sameness, and so he can by means of compassion identify with beings and take on the function of transforming sentient beings. 'Birth' and 'deat' are different terms with one meaning. 'Immobility' and 'nirvana' likewise are different terms with one meaning.

Zitat
Question: "What is bodhisattva practice?"

Answer: "It is not the practice of the worthies and sages. It is not the practice of the common man. It is the practice of the bodhisattva. If one is training to be a bodhisattva, one neither seizes worldly dharmas nor rejects worldly dharmas. If you can enter the path with thought and the consciousnesses as they are, there will be no common men or hearers capable of taking your measure. As is said, every locus of events, every locus of forms, and every locus of evil karma is used by the bodhisattva, and all are made into Buddha events. They are all made into nirvana. They are all the great path. Every locus is without locus. This is the locus of Dharma. This is the locus of the path. The bodhisattva examines the fact that every locus is the locus of Dharma. The bodhisattva does not reject any locus, does not seize any locus, does not select any locus, and makes all of them into Buddha events. Birth-and-death are made into a Buddha event, and delusion is made into a  Buddha event.


Question: "All dharmas are without dharma. How is it that they are made into Buddha events?"

Answer: "The locus of making every locus into a Buddha event is not a locus of making. There are no dharmas of making, and so in all places, good or otherwise, the bodhisattvas see the Buddhas."


Question: "What is seeing the Buddhas?"

Answer: "To see no characteristic of greed in greed is to see the greed dharma. To see no characteristic of suffering in suffering is the to see the suffering dharma. To see no characteristic of dream in dream is to see dream dharma. This is called 'in every locus seeing the Buddhas'. If you see characteristics, then in every locus you will see demons."

Zitat
Question: "Where is the essence of the Dharma Realm?"

Answer: "Every locus is the locus of the Dharma Realm."


Question: "Within the essence of the Dharma Realm are there such things as holding the precepts or breaking the precepts?"

Answer: "Within the essence of the Dharma Realm there exists neither the common nor the sagely. Heavenly mansions and hells also do not exist. 'Is' and 'is-not', suffering and joy, and so forth are constant like space."


Question: "Where is the locus of enlightenment?"

Anwer: "The locus you are walking on is the locus of enlightenment. The locus you are lying on is the locus of enlightenment. The locus you are sitting on is the locus of enlightenment. The locus you are standing on is the locus of enlightenment. Wherever you lift your feet or put them down is the locus of enlightenment."

Zitat
Question: "Please explain the realm of all the Buddhas."

Answer: "Dharmas neither exist nor inexist. Not seizing the understanding that they neither exist nor inexist is called realm of the Buddhas. If mind is unconscious like trees or stones, it cannot know by a wisdom of existence, nor can it know by a wisdom of nonexistence. Buddha Mind cannot be known from the point of view of existence. The Dharma Body cannot be seen through imagery. That which ordinary knowledge understands is the discrimination of false thought. Though you make various interpretations, they are all the calculations of your own mind, false thought of your own mind. The insight of all the Buddhas cannot be shown to people through speech, nor can it be hidden away, nor can you plumb it by means of dhyana. Cutting off understanding and cutting off knowing are called the realm of all the Buddhas. That which cannot be measured is called Buddha Mind. If you can have faith that Buddha Mind is like this, then you will extinguish the defilements, which are innumerable as the grains of sand of the Ganges. If you can preserve such a mind and be mindful that Buddha insight is like this, your mental focus on the path will grow stronger day by day.

Zitat
Question: "Why is it said that the sun of Tathagata insight sinks beneath the land of existence?"

Answer: "If you see the nonexistent as existent, the sun of insight sinks beneath the land of existence. This is also the case if you see characteristicless as one more characteristic."

Question: "What is called characterized by immobility?"

Answer: "When you do not apprehend existence, there is no existence to be moved by. When you do not apprehend nonexistence, there is no nonexistence to be moved by. When mind is no-mind, there is no mind to be moved by. When characteristics are characteristicless, there are no chracteristics to be moved by. Therefore, we say characterized by immobility. If there is one who comes to this sort of realization, he is said to have deluded himself. The above is not yet understanding. When you understand there are no dharmas to be understood."

Zitat
Question: "In what appears before us one sees that there is arising, and extinguishing. Why is it said that there is no arising and extinguishing?"

Answer: "That which arises from conditions is not said to have arisen, precisely because it arose from conditions. That which extinguishes due to conditions is incapable of extinguishing on its own, precisely because it extinguishes due to conditions."

Question: "Why is it that that which arises from conditions is not said to have arisen?"

Answer: "It arises from conditions. It does not arise from another, nor does it arise from itself; it does not arise from both, another and itself, nor does it arise without a cause. There are no dharmas that arise. There is nothing that arises. There is no locus of arising. Therefore, we come to know nonarising. That which you see as arising and extinguishing is illusionary arising, not real arising, and illusionary extinguishing, not real extinguishing."

Zitat
Remark: Original words of the translator are maintained. The word "sin" (and its accompanying concept) should be replaced by concepts referred to as "breach of sila/vow/samaya" and/or "misdeed" and/or "defilement", "hindrance", "fetter" and "punishment" should be replaced by "kamma vipaka", "karmic fruition"

Question: "Why does the common man fall into evil rebirths?"

Answer: Because he has an ego, is stupid, and therefore says 'I drink wine.' The wise one says: 'When you have no wine, why don't you drink winelessness?' Even if the stupid person were to say 'I do drink winelessness', the wise one would say: 'Where is your I?" The stupid person also says: 'I commit a sin.' The wise one says: 'What sort of thing is your sin?' All of this is conditioned arising, lacking an essence. When it arises, you already know there is no ego. So who commits a sin and who receives punishment? The sutra says: 'Common man insist on discriminating: "I crave; I am angry". Such ignorant persons will the fall into the three evil rebirths.' The sutra says: 'Sin is intrinsically neither internal nor external, nor is it between the two.' This illustrates that sin is unlocalized. The unlocalized is the locus of quiescence. When human beings fall into a hell, from mind they calculate an ego. They remember and discriminate, saying: 'I commit evils, and I receive punishment. I do good deeds, and I receive rewards.' This is evil karma. From the outset no such things have existed, but they arbitrarily remember and discriminate, saying that they exist. This is evil karma."

Zitat
Question: "Who can cross over the ego to nirvana?"

Answer: "Dharma can cross over the ego. How can this be known? By seizing characteristics, one falls into a hell. By examining Dharma, one is liberated. If you see characteristics, remember, and discriminate, then you will suffer from a scalding cauldron, a blazing furnace, the ox-headed guards of hell, the Hell of the Sound of Cold, and so forth. You will see manifested before you the characteristics of birth-and-death. If you see that the Dharma-Realm nature is the nirvana nature and you are without memory and discrimination, then it is the substance of the Dharma Realm."


Question: "What is the substance of the Dharma Realm like?"

Answer: "The mind substance is the substance of the Dharma Realm. This Dharma is insubstantive. It is without boundaries, as expansive as space, invisible. This is called the substance of the Dharma Realm."

Zitat
Question: "What is knowing Dharma like?"

Answer: "Dharma is called no-awakening and no-knowing. One whose mind is without awakening and without knowing is a person who knows Dharma. Dharma is called not knowing and not seeing. If mind does not know and does not see, this is called Dharma. Not knowing any dharma is called knowing Dharma. Not apprehending any dharma is called apprehending Dharma. Not seeing any dharma is called seeing Dharma. Not discriminating any dharma is called discriminating Dharma.


Question: "Dharma is said to be no-seeing. What is unimpeded knowing and seeing?"

Answer: "Not knowing is unimpeded knowing. Not seeing is unimpeded seeing."


Question: "Dharma is said to be no-awakening. 'Buddha' means 'awakened one'. Why is this?"

Answer: "Dharma is said to be no-awakening, and 'Buddha' means 'awakened one'. No-awakening is awakening, and awakening in a state of identity with Dharma is Buddha awakening. If you are diligent in the practice of gazing at the characteristics of mind, you will see dharma characteristics. If you are diligent in the practice of gazing at the locus of mind, then you will realize that it is the locus of quiescence, that it is the locus of nonarising, the locus of liberation, the locus of voidness, the locus of enlightenment. The mind locus is unlocalized. It is the locus of the Dharma Realm, the locus of the seat of enlightenment, the locus of the Dharma gate, the locus of wisdom, the locus of dhyana unimpeded. A person who has this sort of understanding is a person who has fallen into a pit or slipped into a ditch."
« Letzte Änderung: März 08, 2014, 08:17:29 Vormittag by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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Re: Sayings of Tripitaka Dharma Master
« Antwort #1 am: März 08, 2014, 08:14:20 Vormittag »
Zitat
Question: "The six perfections can produce omniscience. What about this?"

Answer: "The perfections have neither self nor other, so who receives and who obtains? The fruits of the common karma of the sentient-being class are indistinguishable from the marks of a Tathagata's field of merit. The sutra says: 'If the giver with an equal mind gives to the Invincible Tathagata and the lowest beggar in the assembly, it is equal to great compassion and is complete Dharma giving. This is called the perfection of giving. There are neither events nor causes. There is no taking joy or growing weary. The substance is Thusness. Since ultimately there is no 'is-not', who seeks 'is'? If 'is' and 'is-not' do not arise, then the precept body will be pure and so will be called the perfection of morality. The mind has no internal or external. What do this and that have to rely on? The nature of sound lacks anything to be defiled. It is sameness, like space. This is called the perfection of forbearance. Divorced from the measurings of the various organs of perception, ultimately the mind substance opens up, but it does not abide in characteristics. This is called the perfection of striving. The three times of present, past and future have no characteristics. Not for a moment is there a locus to abide in. One dwells in neither events nor Dharma. Quiet and disturbance are intrinsically Thusness. This is called the perfection of dhyana. Nirvana and Thusness are in essence invisible. When you do not engage in futile discourse, are divorced from thought, mind, and the consciousnesses, and do not abide in device, it is called Thusness. There is nothing to be used. You use, and yet it is not using. The sutra says: 'Teaching devices with insight is release.' Therefore, this is called the perfection of insight.

Zitat
Question: "Why is it said that all dharmas are neither existent nor nonexistent?"

Answer: "The mind substance is without substance. It is the Dharma substance. Mind is formless, and so it is not existent. It functions ceaselessly, and so it is not nonexistent. Also, because it functions yet is constantly void, it is not existent. Because it is void and yet functioning, it is not nonexistent. Also, because it lacks an essence, it is not existent. Because it arises due to conditions, it is not nonexistent. The common man abides in existence. The Hinayana abides in nonexistence. The bodhisattva abides in neither existence nor nonexistence. However this schema is a false thought calculated by your own mind. Forms are formless and are not defiled by formness. Formlessness is formless and is not defiled by formlessness. Also, not seeing seeing and not seeing no-seeing is called Dharma. Not knowing knowing and not knowing no-knowing is called knowing Dharma. An understanding such as this is also called false thought. Mind is no-mind. Because mind is no-mind, it is called Dharma mind. Today's practitioners understand this as the destruction of all delusions. Mind is like space, indestructible, and therefore it is called the thunderbolt mind. Mind does not abide in abiding, nor does it abide in nonabiding, and therefore it is called the mind of insight. The mind nature is broad and great. Its operation is directionless. Therefore we call it the Mahayana mind. The mind substance is penetrating, without obstacles, unimpeded, and therefore it is called enlightenment mind. Mind has no boundaries. It is unlocalized. Because mind is without characteristics, it does not have limits. Because it functions ceaselessly, it is not borderless. It does not have limits nor is it limitless, and therefore it is called the mind of the Reality Limit. Mind has neither variation nor variationlessness, and so mind is substanceless. It is variationless, and yet it is not substanceless. It is not variationless. It has neither variation nor variationlessness. Therefore it is called the mind of Thusness. Mind's lack of transformation is called variation. Its transformation  according to things is called variationlessness. And so it is also called the mind of True Thusness. Mind is neither internal, nor external, nor in between. It does not lie in any of the directions. Mind's having no locus to abide in is the locus wherein Dharma abides, the locus wherein the Dharma Realm abides, and it is also called the Dharma Realm mind. The mind nature is neither existent not nonexistent. Past and present do not change. Therefore, we call it the mind of the Dharma Nature. Mind has neither arising nor extinguishing, and therefore it is called the nirvana mind. If you make these sorts of interpretations, you are under the sway of the perversion of thought. You do not understand the realm of objects manifested by your own mind. Such is called the mind of undulating waves."

Zitat
Question: "How is the realm of objects manifested by one's own mind?"

Answer: "If you see that all dharmas exist, that existence is not existent in and of itself. The calculations of your onw mind have created that existence. If you see that all dharams do not exist, that nonexistence is not nonexistent in and of itself. The calculations of your own mind have created that nonexistence. This extends to all dharmas. In all cases the calculations of one's own mind create existence, and the calculations create nonexistence. What is greed like that you create the greed interpretation? Because in all these cases one's own mind has produced views, one's own mind has calculated about the unlocalized. This is called false thought. If you yourself say that you are beyond the calculated views of those who follow non-Buddhist paths, it is also false thought. If you engage in talk about no-thought and nondiscrimination, it is also false thought. When walking Dharma is walking. It is not the ego walking. It is not the ego not walking. When sitting, Dharma is sitting. It is not the ego sitting. It is not the ego not sitting. Entertaining these sorts of interpretations is also false thought."

Zitat
Question: "Does one rely on Dharma or does one rely on people?"

Answer (of Dharma Master Yüan): "When in accordance with my understanding, you rely on neither people nor Dharma. If you rely on Dharma and do not rely on people, it is still one way of viewing things. If you rely on people and do not rely on Dharma, it is the same." Further: "If you have bodily energy, you will avoid deceptive delusions of people and Dharma, and your spirit will be all right. Why? Because when you esteem knowledge, you are deceived by men and Dharma. If you value one person as correct, then you will not avoid the deceptive confusions of this person, and this is true even to the point where, if you say that a Buddha is the supreme  person, you will not avoid deception. Why? Because you are deluded about the realm of objects. Because by relying on this person, your mind of faith becomes heavy." Further: "Stupid people say that a Buddha is supreme among men. They say that nirvana is supreme among dharmas. Thus they are deluded and confused by men and dharmas. If you say that it matters not whether one knows or does not know the Dharma Nature and the Reality Limit and you say that the self-nature neither arises nor extinguishes, then you are deceiving and deluding yourself."

Zitat
A certain person asked Master Yüan: "Why do you not teach me the Dharma?"

Answer: "If I were to set up a Dharma to teach you, it would not be leading you. If I were to set up a Dharma, it would be deceiving you; it would be failing you. If I had a Dharma, how could I explain it to someone else? How could I speak of it to you? It comes down to this: If there are terms and written words, all of it will deceive you. How could I tell you even a mustard seed's worth of the meaning of the great path? If I could speak of it, what  purpose would that serve?"

When asked again, Master Yüan did not reply.

Zitat
Another question: "What is the path?"

Answer: "When you desire to produce the thought of moving toward the path, crafty ingenuity will arise, and you will fall into having mind. If you desire to give rise to the path, ingenious artifice will arise. If you have devices in your mind, crafty artifice will always arise."


Another question: "What is crafty artifice?"

Answer: "If you use intelletual understanding to seek a name, a hundred ingenious schemes arise. If you desire to cut off crafty artifice, don't produce the thought of entlightenment and don't use knowledge of the sutras and treatises. If you can accomplish this, then for the first time you will have bodily energy. If you have spirit, do not esteem understanding, do not seek Dharma, and do not love knowledge, then you will find a little quietude."
Further: "If you do not seek wonderful understanding, do not serve as a teacher for people, and also do not take Dharma as your teacher, you will walk alone spontaneously."

Zitat
Question: "What is a demon mind?"

Answer: "Closing the eyes in the crossed-legged sitting posture and entering samadhi."


Question: What if I gather the mind into dhyana so that it does not move?"

Answer: "This is bondage samadhi. It is useless. This holds even for the four dhyanas, each of which is merely a state of quiescence from which you will return to disturbance again. They are not to be valued. These are created dharmas, dharmas that will be destroyed again, not ultimate Dharma. If you can understand that intrinsically there is neither quiescence nor disturbance, then  you will be able to exist of yourself. The one who is not drawn into quiescence and disturbance is the man of spirit." Further: "If one is capable of not seizing on interpretations, not creating the mind of delusion, and not esteeming profound knowledge, then he will be a peaceful person. If there is one dharma to be esteemed or valued, this dharma will be the one most capable of binding and killing you, and you will fall into having mind. This is an unreliable state of affairs. There are innumerable common men throughout the world who are bound by terminology and the written word."

Zitat
"All the Buddha of the ten directions have cut the defilements and completed the path of the Buddhas."

"You recklessly make such calculations without any fixed frame of reference."


Another question: "How do the Buddhas cross over sentient beings to nirvana?"

Answer: "When the image in a mirror crosses over sentient beings, Buddhas will cross over sentient beings."

Zitat
Remark: Original words of the translator are maintained. The word "sin" (and its accompanying concept) should be replaced by concepts referred to as "breach of sila/vow" and/or "misdeed"

Another question: "This path is completely created by false thought. What is a creation of false thought?"

Answer: "The Dharma has no big or small, form or characteristic, high or low. It is as if within your residence there were a great stone in the foreground of the garden. Should you fall asleep on it or sit on it, you would neither be alarmed nor fearful. Suddenly you get the idea to create an image. You hire someone to paint a Buddha image on it. When your mind creates the interpretation 'Buddha', then you fear commiting a sin and no longer dare to sit on top of it. It is the original stone, but this Buddha interpretation was created by your own mind. What is mind like? It is always your mind-consciousness brush painting and creating these interpretations. You yourself bring on the anxiety. You yourself bring on the fear. In reality within the stone there is neither sin nor merit. Your mind itself creates these interpretations. It is as if someone were to paint the form of yaksas, ghosts, dragons, and tigers. He himself paints them, but when he looks at them in turn, he himself gets fearful. In the paint ultimately there is no locus to be feared. It is always your mind-consciousness brush discriminating and creating these interpretations. How could there be one thing? It is always your false thought creating these interpretations."

Zitat
Buddhas speak of void dharmas in order to destroy views, but if you are in turn attached to voidness, you are one whom Buddhas cannot transform. At the point of arising, only voidness arises. At the point of extinguishing, only voidness extinguishes. In reality there is not one dharma that arises. In reality there is not one dharma that extinguishes. All dharmas arise due to craving. Craving has neither inside nor outside, not does it lie in  beetween. Discrimination is a void dharma, but common men are broiled by it. The false and the correct have neither inner nor outer, nor do they lie in the various directions. Discrimination is a void dharma, but common men are broiled by it. All dharma are like this.

Zitat
The Dharma Body is formless. Therefore, one sees it by no-seeing. Dharma is soundless. Therefore, one hears it by no-hearing. If one takes seeing as seeing, then there is something that is not seen. If one takes no-seeing as seeing, then there is nothing that is not seen. If one takes knowing as knowing, then there is something that is not known. If one takes no-knowing as knowing, then there is nothing that is no known. Insight is capable of knowing itself, and so it is not something that has knowing, and yet, because it knows vis-à-vis things, it is not something that lacks knowing. If one takes apprehending as apprehending, there is something that is not apprehended. If one takes no-apprehending as apprehending, then there is nothing that is not apprehended. If one takes 'is' as 'is', then there will be something that is not. If one takes having-no-is as 'is', then there is nothing that is not. One gate of insight enters one hundred thousand gates of insight. One sees a pillar characteristic and makes the interpretation pillar. Observe that mind is the pillar dharma and no pillar characteristic exists.  Therefore, when one sees a pillar, it is the apprehension of a pillar dharma. The seeing of all forms is like this.

Zitat
Someone says: "All dharmas are nonexistent."

Objection: "Can you see existence?" Whether there is no-existence in existence or existence in no-existence, there is still your 'existing'."


Someone says: "All dharmas are nonarising."

Objection: "Do you see arising? Whether there is no-arising in arising or arising in no arising, there is still your 'arising'."


Also: "I see that all is no-mind."

Objection: "Do you see mind? Whether there is no-mind in mind or mind in no-mind, there is still your 'mind'."

Zitat
Dhyana Master Yüan says: "All the sutras and treatises are dharmas that produce mind. If you produce a mental focus on the path, then ingenious artifice will give rise to knowledge and a complement of events. If mind is not produced, what need is there for cross-legged sitting dhyana? If ingenious artifice does not arise, why toil over right mindfulness? If you do not raise the thought of enlightenment and do not seek insight and understanding, then you will exhaust both phenomena and principle."

Zitat
Dhyana Master Chüeh says: "If you awaken to the realization that mind has nothing to be connected to, you have apprehended footprints of the path. Why? Eyes see every form, but eyes are not connected to any form. Eyes are intrinsically liberated. Ears hear every sound, but ears are not connected to any sound. In fact mind passes through every dharma, but mind is not connected to any dharma. It is intrinsically liberated. The sutra says: 'It is  because all dharmas are unconnected to one another.'"

Zitat
When the worldy morons encounter a devilish, cock-and-bull fellow who babbles a demonic line, they come up with a demonic interpretation and use it as compass. This is beneath comment. How can they perform the function of a great thing? Hearing that a certain person leads a group of millions, their mind is triggered into motion. Gaze well at the dharmas of your own mind to determine whether it harbors the spoken and written word or not.

If one does not grasp for understanding and does not seek wisdom, he will desire to avoid the delusions and confusions of the Dharma masters and Dhyana masters.

If you value one person as correct, then you will not avoid the deceptive confusions of this person ...

Zitat
If you value one person as correct, then you will not avoid the deceptive confusions of this person, and this is true even to the point where, if you say that a Buddha is the supreme  person, you will not avoid deception. Why? Because you are deluded about the realm of objects. Because by relying on this person, your mind of faith becomes heavy." Further: "Stupid people say that a Buddha is supreme among men. They say that nirvana is supreme among dharmas. Thus they are deluded and confused by men and dharmas. If you say that it matters not whether one knows or does not know the Dharma Nature and the Reality Limit and you say that the self-nature neither arises nor extinguishes, then you are deceiving and deluding yourself."

Zitat
If mind has something to value, it will surely have something to despise. If mind has something to affirm, it must have something that it negates. If mind takes one thing to be good, then all other things are nongood. If mind has affection for one person, then all other persons become people whom he has a grudge against. Mind does not abide in forms, nor does it abide in formlessness. It does not abide in abiding, nor does it abide in no-abiding. If mind has abiding, it will not avoid being roped in. If mind has a place where it functions, then it is bondage. If mind values dharmas, dharmas will keep you back. If mind honors one dharma, mind necessarily will have something it considers inferior. When you try to grasp the meaning of sutras and treatises, you should not value understanding. If there are places that you understand then your mind has something to be connected to. If mind has something to be connected to, then it is bondage. The sutra says: 'It is not through inferior, middle, or superior dharmas that one attains nirvana.' Even though mind has entered delusion, you must not produce a thought of delusionlessness. When mind arises, rely on Dharma to gaze at the place it arises from. If mind discriminates, rely on Dharma to gaze at the place of discrimination. Whether greed, anger, or stupidity, rely on Dharma to gaze at the place they arise from. Not seeking the place they arise from is cultivating the path. If there is arising of mind, then investigate and, rely on Dharma, tidy up!

Zitat
If one takes seeing as seeing, then there is something that is not seen. If one takes no-seeing as seeing, then there is nothing that is not seen. If one takes knowing as knowing, then there is something that is not known. If one takes no-knowing as knowing, then there is nothing that is not known. Insight is capable of knowing itself, and so it is not something that has knowing, and yet, because it knows vis-à-vis things, it is not something that lacks knowing. If one takes apprehending as apprehending, there is something that is not apprehended. If one takes no-apprehending as apprehending, then there is nothing that is not apprehended. If one takes 'is' as 'is', then there will be something that 'is not'. If one takes 'having-no-is' as 'is', then there is nothing that 'is not'. One gate of insight enters one hundred thousand gates of insight.

Zitat
"Mind is unconscious like trees or stones. It is as if there were someone who painted dragons and tigers with his own hand, and yet, upon looking at them, became frightened. Deluded people are also like this. The brush of thought and consciousnesses paints Razor Mountains and Sword Forests, and yet it is thought and the consciousnesses that fear them. If you are fearless in mind, then false thought will be eliminated. The brush of mind and the consciousnesses discriminates and draws forms, sounds, smells, tastes, and touchables, and, upon looking at them in turn produces greed, anger, and stupiditiy. Sometimes it is fascinated and sometimes repelled. Due to the discriminations of thought, mind, and the consciousnesses, various sorts of karma are in turn produced. If you can realize that thought and the consciousnesses from the outset have been void-quiescent and also avoid seeing the locus of the arising of thought and the consciousnesses, then you are cultivating the path. Some, by discriminations of their own mind, draw tigers, wolves, lions, poisonous dragons, evil spirits, the generals of the five paths of rebirth, King Yama, the ox-headed guards of hell, and the Hell of the Sound of Cold. These things are discriminated by their own mind, but they are then controlled by these things, and so they undergo various sufferings. Realize that whatever mind discriminates is merely forms. If you awaken to the fact that mind from the outset has been void-quiescent and know that mind is not itself a form, then mind is unconnected. Forms are not forms. They are constructed in the manner of an illusion by your own mind. If you merely realize that they are not real, then you will attain liberation."

 _/\_
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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Antw:Sayings of Tripitaka Dharma Master
« Antwort #2 am: April 02, 2017, 02:21:02 Nachmittag »
If somebody is looking for a Ground or TMingyur he has taken birth in an english Esoteric Forum for now.

Using a little good awaress, it was not difficult to find him "accidently".

@Zorita and many others in many forums might miss him.

"He is still the old" or prefers to maintain it.
« Letzte Änderung: April 02, 2017, 05:21:14 Nachmittag by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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Johann
Willkommen Gast. Bitte einloggen oder registrieren.
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April 24, 2017, 09:29:17 Vormittag

Einloggen mit Benutzername, Passwort und Sitzungslänge

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Johann

April 22, 2017, 07:23:20 Vormittag
Dylan.
 

Johann

April 22, 2017, 02:00:11 Vormittag
224. Sprecht Wahrheit, haltet nicht an Zorn, wenn gebeten, gebt, auch wenn nur wenig Ihr habt. Mit diesen drei Mittel, in Gegenwart der Götter, einer kann erreichen.
 

Johann

April 22, 2017, 01:55:53 Vormittag
224. Speak the truth; yield not to anger; when asked, give even if you only have a little. By these three means can one reach the presence of the gods.
 

Johann

April 13, 2017, 11:02:06 Vormittag
Hatte wohl kurzen Serverausfall gegeben.

Visitor

April 04, 2017, 09:44:42 Vormittag
Hallo!  :)
 

Johann

März 31, 2017, 09:59:39 Vormittag
Moritz, Maria
 

Maria

März 31, 2017, 08:09:04 Vormittag
 :-*
Guten Morgen Bhante
 

Maria

März 31, 2017, 08:08:39 Vormittag
 :-*
Guten Morgen Bhante
 

Moritz

März 31, 2017, 02:14:32 Vormittag
Namasakara, Bhante _/\_
 

Johann

März 24, 2017, 07:47:34 Vormittag
Und was ist paccayā (Ursache) fü die Beendigung von dukkha? Da ist Gebut, jāti, doch dann ist da saddhā, Vertrauen. Deshalb entkommen nur jene die paccayā aufgrund von saddhā geben. Und sonst ist da nichtt viel. Anumodanā!
 

Johann

März 24, 2017, 07:25:39 Vormittag
Und irgend wann, geht dann der Rest von dem was man nicht nährt zu Ende. Ürig das, was man weiter nährte. Das nennt man Grund, das nennt man upanissaya. Und gerade jetzt wieder upanissayapaccayena.
 

Johann

März 19, 2017, 05:04:25 Nachmittag
Atma zieht sich für Heute zurück.
Viel Freude noch beim aufopferndem Tun am Sonntag, dem "Tag des Herren".
 

Moritz

März 17, 2017, 01:00:44 Nachmittag
Namasakara, Bhante. _/\_
 

Johann

März 15, 2017, 09:57:54 Vormittag
Der erste Wassertank füllende starke Regen. Ohh und all die Sanierungmaßnahmen noch nicht getan. Das wird feucht... :)
 

Johann

März 14, 2017, 01:04:00 Nachmittag
Hat Gast Grund, oder sucht Grund, Buddha, Dhamma, Sangha zu unterhalten, oder anderes?
 

Johann

März 14, 2017, 12:59:46 Nachmittag
Was immer man unterhält, wächt, gedeiht und kommt immer wieder auf. Das nennt man Mehren von Nissaya, Grund.
 

Johann

März 14, 2017, 12:56:47 Nachmittag
Was immer man nicht unterhält, stirb, vergeht und kommt nie wieder auf. Das nennt man Auslaufen von Nissaya, Grund.
 

Harry

März 13, 2017, 09:02:17 Vormittag
Sadhu und Danke :-*
 

Johann

März 12, 2017, 04:14:59 Vormittag
"Seit langem, habt Ihr es nun einrichten können, Gast, hier her zu kommen."




"At long last you, Gast, have managed to come [url=http://zugangzureinsicht.org/html/tipitaka/kn/ud/ud.2.05.than_en.
 

Johann

März 04, 2017, 10:39:32 Nachmittag
Da fällt Atma Wie man richtig fällt   ein. Ein Einfallspinsel zum Ausmalen von Sankharas.
 

Johann

März 04, 2017, 10:36:16 Nachmittag
Wer von Ihnen ließt sich selbst oder andere eine Zeit lang später nochmal? Das ist viel lehrreicher als sankharas beständig, "so ist es", meins, stets zu machen versuchen. Oder?
 

Mohan Gnanathilake

März 04, 2017, 01:23:33 Nachmittag
Werter Harry,

ich glaube, dass es Ihnen gut geht. Ich bin nicht sehr oft auf sangham.net.

Herzliche Grüße aus Sri Lanka nach Deutschland!
 

Harry

März 02, 2017, 08:26:07 Nachmittag
Ehrenwerter Bhante
 :-* :-* :-*
 

Harry

März 02, 2017, 08:25:43 Nachmittag
Werter Mohan
 :-*
 

Johann

März 02, 2017, 04:50:05 Vormittag
Beste Wuensche Allen.
 

Mohan Gnanathilake

März 01, 2017, 03:24:27 Vormittag
Werter Harry,

ich freue mich darüber, nach langer Zeit auf sangham.net  Sie zu grüßen.

Beste Grüße an Sie aus Sri Lanka!
 

Harry

Februar 27, 2017, 03:31:29 Nachmittag
 :-*  
 

Harry

Februar 27, 2017, 03:30:48 Nachmittag
  :-*Wäre vielleicht gut wenn neben dem Khmer-Aussprech noch das Deutsche Äquivalent stehen würde. Nur als Anregung gedacht, so zum Verständniss und mitlernen.
 

Moritz

Februar 26, 2017, 11:37:30 Nachmittag
Jom reap sour, Norum und jom reap lea _/\_
 

Moritz

Februar 26, 2017, 11:37:22 Nachmittag
Guten Abend/Nacht/Morgen, Harry _/\_
 

Moritz

Februar 26, 2017, 11:36:32 Nachmittag
Bhante:
Moritz. Gesehen, aber zuerst fertig geschrieben. Ziemend in dem Fall oder nicht?
Aus meiner Sicht: ja. Ich finde, von der Plauderbox sollte man sich nicht unbedingt ablenken lassen, wenn Zeit knapp, sie auch ignorieren können, wenn anderes gerade wichtiger, meiner Meinung nach. Bz
 

Harry

Februar 26, 2017, 12:46:29 Nachmittag
Werter Moritz.
 :-*
 

Harry

Februar 26, 2017, 12:45:47 Nachmittag
Ehrenwerter Bhante.  :-*
 

Johann

Februar 26, 2017, 07:38:05 Vormittag
UpasakU Vorapol.
 

Johann

Februar 26, 2017, 07:37:27 Vormittag
Moritz. Gesehen, aber zuerst fertig geschrieben. Ziemend in dem Fall oder nicht?
 

Moritz

Februar 26, 2017, 01:04:07 Vormittag
Namasakara, Bhante _/\_
 

Johann

Februar 23, 2017, 12:40:52 Vormittag
Harry.
 

Johann

Februar 22, 2017, 04:35:02 Nachmittag
Maria.
 

Maria

Februar 22, 2017, 01:32:33 Nachmittag
 :-*
 

Johann

Februar 19, 2017, 08:45:39 Vormittag
Heute, am Uposatha scheinen alle wieder in den Klöstern zu sein und sich der guten Taten und Meditation zu widmen. Mudita!
 

Johann

Februar 18, 2017, 03:28:25 Nachmittag
Anumodana , maybe not seen as edited later. Thought it was Saturday night already. Its a dangerous day to spend all merits and money from tht weeks work again.

Mudita with the joy from giving.
 

Norum

Februar 18, 2017, 01:26:20 Vormittag
I take some rest now.
Have a nice day/night, Bhante, Herr Admin and everyone  :-*
 

Norum

Februar 17, 2017, 08:30:09 Nachmittag
Friday evening, I love you. Let see how many Sutta i can post tonight :)
 

Johann

Februar 15, 2017, 05:58:35 Nachmittag
Einen arbeitsfrohen Abend, Gast, und allen anderen, was immer geschickes Kammathana Sie gewählt haben.
 

Johann

Februar 15, 2017, 05:55:37 Nachmittag
... Nachts sammelt die Mausmutter all ihre Kinder ein, schleppt und verteilt sie in den verschiedenen Unterschlüpfen, Atma so gewohnt, gerade das sie nicht über ihn steigt.
 

Johann

Februar 13, 2017, 07:50:40 Vormittag
Und über dem Kopf sieht die Schlange aus dem Loch, zieht sich zurück und stellt den Jungmäusen anderwo nach... Bilder im Kutibereich
 

Johann

Februar 13, 2017, 07:45:21 Vormittag
Und dann fällt einem von oben eine junge Maus auf den Schoß, blickt einen zittern erstart 4 Sek an und läuft davon... :)
 

Johann

Februar 13, 2017, 06:08:58 Vormittag
Und kurz danach hört man vom Verschwinden... es gibt keinen besseren und sichereren Platz für jederman, ob jung oder Alt, in der Nähe und Kontakt zu den Drei Juwelen. Seine Zeit mit gutem zu verbringen.
 

Johann

Februar 13, 2017, 01:19:37 Vormittag
Es ist nicht nur eine Hilfe für einen selbst, sondern vielmehr ein unermessliche Möglichkeit für Ihre Kinder und die Jungen, wenn Sie sie anleiten und einladen hier mit Dingen die die Älteren nichtnso können, auszuhelfen. Geben Sie solch Möglichkeit und spornen Sie, Gast, sie dazu an, fruchtv
 

Maria

Februar 12, 2017, 10:01:27 Nachmittag
Zu klein, versuche es später nochmal
 :)

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