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Talkbox

Like when enter or join, a shrine, another's sphere, or back: good for greating, bye, veneration, short talks, quick help. Some infos on regards .


2024 Mar 18 21:42:50
blazer:  _/\_ _/\_ _/\_

2024 Mar 18 19:43:59
Dhammañāṇa: Mudita, Nyom.

2024 Mar 18 19:36:35
blazer: Bhante Dhammañāṇa  _/\_ _/\_ _/\_ Undertaking this Sila day at my best.

2024 Mar 18 06:17:10
Dhammañāṇa: Those who undertake the Sila day today: may it be of much metta.

2024 Mar 18 02:16:41
blazer:  _/\_ _/\_ _/\_

2024 Mar 17 21:09:31
អរិយវង្ស: 🚬🚬🚬

2024 Mar 17 06:30:53
Dhammañāṇa: Metta-full Sila day, those after it today.

2024 Mar 17 00:02:34
blazer: Bhante Dhammañāṇa  _/\_ _/\_ _/\_

2024 Mar 11 09:16:04
Dhammañāṇa: Once totally caught by google, AI and machines, every door has been closed for long, long term.

2024 Mar 11 09:14:04
Dhammañāṇa: People at large just wait that another would do his/her duty. Once a slight door to run back, they are gone. By going again just for debts, the wheel of running away turns on.

2024 Mar 10 18:59:10
Dhammañāṇa: Less are those who don't use the higher Dhamma not for defilement-defence, less those who don't throw the basics away and turn back to sensuality "with ease".

2024 Mar 10 06:51:11
Dhammañāṇa: A auspicious new-moon Uposatha for those observing it today.

2024 Mar 09 06:34:39
Dhammañāṇa: A blessed New-moon Uposatha, and birth reminder day of a monarchy of wonders.

2024 Mar 08 21:39:54
Dhammañāṇa: The best way to keep an Ashram silent is to put always duties and Sila high. If wishing it populated, put meditation (eating) on the first place.

2024 Mar 03 21:27:27
Dhammañāṇa: May those undertaking the Sila day today, spend it off in best ways, similar those who go after the days purpose tomorrow.

2024 Feb 25 22:10:33
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Feb 24 06:42:35
Dhammañāṇa: A blessed Māgha Pūjā and Full moon Uposatha with much reason for good recallings of goodness.

2024 Feb 24 01:50:55
blazer: Bhante Dhammañāṇa  _/\_ _/\_ _/\_

2024 Feb 23 06:39:57
Dhammañāṇa: Nyom

2024 Feb 23 00:19:58
blazer: Taken flu again... at least leg pain has been better managed since many weeks and it's the greatest benefit. Hope Bhante Dhammañāṇa is fine  _/\_ _/\_ _/\_

2024 Feb 18 01:06:43
blazer:  _/\_ _/\_ _/\_

2024 Feb 18 00:02:37
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Feb 17 18:47:31
Dhammañāṇa: A blessed rest of todays Sila-day.

2024 Feb 17 18:46:59
Dhammañāṇa: Chau Marco, chau...

2024 Feb 16 23:32:59
blazer: Just ended important burocratic and medical stuff. I will check for a flight for Cambodia soon  _/\_

2024 Feb 09 16:08:32
blazer:  _/\_ _/\_ _/\_

2024 Feb 09 12:17:31
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Feb 09 06:42:17
Dhammañāṇa: May all spend a blessed New moon Uposatha and last day of the Chinese year of the rabbit, entering the Year of the Naga wisely.

2024 Feb 02 21:17:28
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Feb 02 19:53:28
Dhammañāṇa: May all have the possibility to spend a pleasing rest of Sila day, having given goodness and spend a faultless day.

2024 Jan 26 14:40:25
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Jan 25 10:02:46
Dhammañāṇa: May all spend a blessed Full moon Uposatha.

2024 Jan 11 06:37:21
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Jan 07 06:31:20
Dhammañāṇa: May many, by skilful deeds,  go for real and lasting independence today

2024 Jan 06 18:00:36
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Jan 04 16:57:17
blazer:  _/\_ _/\_ _/\_

2024 Jan 04 12:33:08
Dhammañāṇa: A blessed Sila-day, full of metta in thoughts, speech and deeds.

2023 Dec 30 20:21:07
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Dec 27 23:18:38
Dhammañāṇa: May the rest of a bright full moon Uposatha serve many as a blessed day of good deeds.

2023 Dec 26 23:12:17
blazer:  _/\_ _/\_ _/\_

2023 Dec 24 16:52:50
Dhammañāṇa: May all who celebrated the birth of their prophet, declaring them his ideas of reaching the Brahma realm, spend peaceful days with family and reflect the goodness near around them, virtuous, generously.

2023 Dec 20 21:36:37
blazer:  _/\_ _/\_ _/\_

2023 Dec 20 06:54:09
Dhammañāṇa: A blessed Sila day, by conducting in peacefull manners.

2023 Dec 12 23:45:24
blazer:  _/\_

2023 Dec 12 20:34:26
Dhammañāṇa: choice, yes  :)

2023 Dec 12 13:23:35
blazer: If meaning freedom of choice i understand and agree

2023 Dec 12 12:48:42
blazer:  _/\_ _/\_ _/\_

2023 Dec 12 06:13:23
Dhammañāṇa: May all spend a great New Moon Uposatha, following the conducts of the Arahats.

2023 Dec 10 12:51:16
Dhammañāṇa: The more freedom of joice, the more troubled in regard of what's right, what's wrong. My person does not say that people at large are prepared for freedom of joice even a little.

2023 Dec 10 10:59:42
blazer: Hope they eat more mindfully than how they talk. It is clear for the gross food, we had more than a talk about this topic. I have put so much effort in mindful eating at the temple, but when i was back i wanted more refined food. I was used to get a choice of more than 10 dishes every day

2023 Dec 10 06:57:44
Dhammañāṇa: A person eating on unskilled thoughts will last defiled, Nyom. Gross food does nothing for purification at all.

2023 Dec 09 21:41:58
blazer: I've had a couple of not nice experiences with monks that were not so pure in my opinion. They surely eat far better than me at temple.

2023 Dec 09 21:41:41
blazer: Ven. Johann  _/\_ _/\_ _/\_

2023 Dec 09 11:38:36
Dhammañāṇa: Spiritual prostitution, just another way of livelihood.

2023 Dec 05 20:59:38
Dhammañāṇa: May all spend a pleasing rest of Sila-day.

2023 Nov 27 14:47:22
អរិយវង្ស:   _/\_ _/\__/\_

2023 Nov 27 05:41:32
Dhammañāṇa: May all spend a blessed Anapanasati- Fullmoon and reflect the goodness of Ven Sāriputta as well today.

2023 Nov 20 19:18:13
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Nov 20 18:20:15
Dhammañāṇa: May all spend a pleasing rest of Sila-day.

2023 Nov 20 02:48:24
Moritz: Hello _/\_ Still possible to join: An-other Journey into the East 2023/24

2023 Nov 18 13:55:11
blazer: Hello everyone  _/\_ _/\_ _/\_

2023 Nov 12 01:09:01
Dhammañāṇa: Nyom

2023 Nov 12 00:45:21
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2023 Nov 09 19:42:10
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Nov 09 07:17:02
Dhammañāṇa: សិលា​នាំ​ទៅ​រក​ឯករាជ្យ​នៃ​ជាតិ! សូមឱ្យមនុស្សជាច្រើនប្រារព្ធទិវាឯករាជ្យ(ពី)ជាតិ។

2023 Nov 09 07:06:56
Dhammañāṇa: Sila leads to independence of Jati! May many observe a conductive Independence day.

2023 Nov 07 00:54:02
Dhammañāṇa: Nyoum

2023 Nov 07 00:39:55
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2023 Nov 06 15:47:51
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Nov 06 12:21:27
Dhammañāṇa: A blessed Sila observation day today.

2023 Oct 30 15:17:36
Dhammañāṇa: It's common in to give up that what's given to do assist me toward release, common that seeking security in what binds.

2023 Oct 30 13:22:27
អរិយវង្ស: ព្រះអង្គ :) កូណាលុប delta chat ហើយ :D _/\_ _/\_ _/\_

2023 Oct 23 18:56:09
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Oct 22 20:36:01
Dhammañāṇa: May all spend a pleasing rest of this Sila-day.

2023 Oct 19 20:31:12
Dhammañāṇa: Nyom Sreyneang

2023 Oct 15 07:07:01
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Oct 14 06:53:21
Dhammañāṇa: May all spend a New moon Uposatha based on goodwill for all, find seclusion in the middle of family duties.

2023 Sep 29 07:35:30
blazer:  _/\_ _/\_ _/\_

2023 Sep 29 07:23:47
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Sep 29 07:03:11
Dhammañāṇa: A blessed full moon Uposatha and begin of the ancestor weeks by lived metta and virtue: lived gratitude toward all being, toward one self.

2023 Sep 22 22:07:43
Dhammañāṇa: If no rush turn toward reducing sensuality and make Silas the top of priority, it's to fear that an Atomic conflic will be chosen soon, in the battle of control of the "drugs".

2023 Sep 22 14:59:39
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Sep 22 06:35:51
Dhammañāṇa: A blessed Uposatha Observance on this Sila-day, by conducting similar the Arahats.

2023 Sep 16 19:29:27
blazer: Ven. Johann  _/\_ _/\_ _/\_

2023 Sep 16 19:29:13
blazer: Hello everyone! I've just come back home. I had a long trip and no sleep for more than 30 hours, but currently feel quite good. I've had a good experience, i'm happy. I've found out much inspiration and many ideas about the training and the holy life. I'll recollect and write about them as soon as i've taken some rest. Hope to find you all well and in good health  _/\_ _/\_ _/\_

2023 Sep 15 05:25:24
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Sep 14 21:09:49
Dhammañāṇa: A blessed rest of New moon Uposatha today (later as no connection before).

2023 Sep 10 01:55:47
អរិយវង្ស:  _/\_ _/\_ _/\_?

2023 Sep 09 18:52:54
Dhammañāṇa: No existence, no 'way of life', can excel the finally journey, just 'busy' in given away all of what ever made one's own. A total remorse-less existence. May many go for it, and see the way toward the deathless, no more worry of past, future and present as well.

2023 Sep 09 18:52:28
Dhammañāṇa: No existence, no 'way of life', can excel the finally journey, just 'busy' in given away all of what ever made one's own. A total remorse-less existence. May many go for it, and see the way toward the deathless, no more worry of past, future and present as well.

2023 Sep 08 06:19:20
Dhammañāṇa: A blessed Sila day, by maintaining goodwill toward all, not only by deeds and speech, but with nine factors, incl. a mind full of metta.

2023 Sep 01 10:54:43
អរិយវង្ស: សាធុ សាធុ សាធុ _/\_ _/\_ _/\_

2023 Sep 01 09:21:09
Dhammañāṇa:  “This verse was stated by earlier worthy ones, fully self-awakened:    Freedom from disease: the foremost good fortune. Unbinding: the foremost ease. The eightfold: the foremost of paths going to the Deathless, Secure.

2023 Sep 01 09:19:23
Dhammañāṇa: 'Ārogyaparamā lābhā nibbānaṃ paramaṃ sukhaṃ, Aṭṭhaṅgiko ca maggānaṃ khemaṃ amatagāmina'nti.   អារោគ្យបរមា លាភា និព្ពានំ បរមំ សុខំ អដ្ថងិកោ ច មគ្គានំ ខេមំ អមតគាមិន នតិ។  លាភទាំងឡាយ មានការមិនមានរោគ ដ៏ប្រសើរបំផុត ព្រះនិព្វាន ជាសុខដ៏ឧត្តម មគ្គប្រកបដោយអង្គ៨ ដ៏ក្សេមក្សាន្តជាងមគ្គទាំងឡាយ សម្រាប់ដំណើរ ទៅកាន់​ព្រះនិព្វាន ឈ្មោះអមតៈ។

2023 Aug 31 06:30:11
អរិយវង្ស: សាធុ សាធុ សាធុ _/\_ _/\_ _/\_

2023 Aug 31 06:08:15
Dhammañāṇa: A blessed Fullmoon Uposatha, following the Arahats conducts.

2023 Aug 30 20:19:25
Dhammañāṇa: Nyom

2023 Aug 30 18:39:38
blazer: Hello everyone  _/\_ _/\_ _/\_

2023 Aug 24 19:56:43
Dhammañāṇa: Sadhu, Sadhu and mudita

2023 Aug 24 19:45:08
អរិយវង្ស: កូណា បាននាំគ្រួសាររក្សាសីល8ក្នុងថ្ងៃនេះ _/\_ _/\_ _/\_😌

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Author Topic: Admirable friend-Großartiger Freund-កល្យាណមិត្ត (kalyanamittata) [Forum Guide]  (Read 21254 times)

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Offline Dhammañāṇa

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  • (Samana Johann)
  • Date of ordination/Datum der Ordination.: 20140527 Upasampadā 20240110

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Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]



* not written yet, feel invited to make a Guide for this forum
* Noch nicht ausgearbeitet. Fühlen Sie sich eingeladen vielleicht einen kurzen Guide für diese Forum zu schreiben



* Please feel invited to write an introductive explaining about the admirable friends and some hints and tips in regard to this forum as an prerequisite on the path.
* Bitte fühlen Sie sich eingeladen eine einführende Erklärung über den großartigen Freund zu schreiben und damit ein paar Tips für den Gebrauch dieser Forums als eine Grundvoraussetzung auf dem Pfad.

« Last Edit: August 04, 2021, 07:38:24 PM by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline Dhammañāṇa

  • Bhikkhu
  • Very Engaged Member
  • *
  • Sadhu! or +417/-0
  • Gender: Male
  • (Samana Johann)
  • Date of ordination/Datum der Ordination.: 20140527 Upasampadā 20240110
 *sgift*

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Sambodhi Sutta
Selbst-Erwachen

Ich habe gehört, daß der Erhabene zu einem Anlaß in Anathapindikas Kloster, in Jetas Hain nahe Savatthi verweilte. Dort sagte er zu den Bhikkhus: „Bhikkhus, wenn euch Wanderer, die Mitglieder anderer Sekten sind, fragen würden: „What, Freunde, sind die Grunderfordernisse für das Entwickeln der Flügeln zum Selbst-Erwachen?“, was würdet ihr antworten?

"Für uns, Herr, haben die Lehren den Erhabenen als ihre Wurzeln, ihren Anleiter und Schlichter. Es wäre gut, wenn der Erhabene selbst die Bedeutung zu dieser Äußerung erläutern würde. Vom Erhabenen vernommen, werden sich die Bhikkus dessen erinnern."

"In diesem Fall, Bhikkhus, hört und zollt große Aufmerksamkeit. Ich werde sprechen."

"So wie ihr meint, Herr“, erwiderten die Bhikkhus.

Der Erhabene sagte: "Sollten euch Wanderer anderer Sekten fragen: 'Was, Freunde, sind die Grunderfordernisse für das Entwickeln der Flügeln zum Selbst-Erwachen?, solltet ihr antworten: 'Da ist der Fall, daß ein Bhikkhu großartige Freunde hat, großartige Kameraden, großartige Begleiter. Dies ist das erste Grunderfordernis, für das Entwickeln der Flügel zum Selbst-Erwachen.

"'Weiters, ist der Bhikkhu tugendhaft. Er verweilt beherrscht im Einklang mit dem Patimokkha, großartig in seinem Verhalten und in der Art seiner Beschäftigungen. Er übt sich selbst, die Übungsregeln angenommen, sieht Gefahr in den kleinsten Vergehen. Das ist das zweite Grunderfordernis für das Entwickeln der Flügel zum Selbst-Erwachen.

"'Weiters, hört er gewollt zu, leicht und ohne Schwierigkeit: Gespräch das wahrhaftig ernüchtern und förderlich für das Öffnen des Bewußtseins ist; daß sind Gespräche über Bescheidenheit, über Zufriedenheit, über Unverwirrtheit, über aufkommende Beharrlichkeit, über Tugend, über Konzentration, über Einsicht, über Lösung und über Wissen und Vision von Lösung. Das ist das dritte Grunderfordernis für das Entwickeln der Flügel zum Selbst-Erwachen.

"'Weiters, hält er seine Beharrlichkeit für das Aufgeben von ungeschickten geistigen Qualitäten und für das Annehmen von geschickten geistigen Qualitäten, aufrecht. Er ist standfest, solide in seiner Anstrengung, und schränkt seine Pflichten im Bezug auf geschickte geistige Qualitäten nicht ein. Dies ist das vierte Grunderfordernis für das Entwickeln der Flügel zum Selbst-Erwachen.

"'Weiters, ist er scharfsinnig, ausgestattet mit Einsicht über das Aufkommen und Vergehen – nobel, durchdringend, zum wahren Ende von Stress (dukkha) führend. Dies ist das fünfte Grunderfordernis für das Entwickeln der Flügel zum Selbst-Erwachen.'

"Bhikkhus, wenn ein Bhikkhu großartige Freunde hat, großartige Kameraden, großartige Begleiter, ist es zu erwarten, daß er tugendhaft werden wird, beherrscht im Einklang mit dem Patimokkha verweilen wird, großartig in seinem Verhalten und in der Art seiner Beschäftigungen sein wird, und sich selbst üben wird, die Übungsregeln angenommen, Gefahr sehend in den kleinsten Vergehen.

"Wenn ein Bhikkhu großartige Freunde hat, großartige Kameraden, großartige Begleiter, ist es zu erwarten, daß er gewollt zuhören wird, leicht und ohne Schwierigkeit: Gespräch das wahrhaftig ernüchtern und förderlich für das Öffnen des Bewußtseins ist, daß heißt Gespräche über Bescheidenheit, über Zufriedenheit, über Unverwirrtheit, über aufkommende Beharrlichkeit, über Tugend, über Konzentration, über Einsicht, über Lösung und über Wissen und Vision von Lösung.

"Wenn ein Bhikkhu großartige Freunde hat, großartige Kameraden, großartige Begleiter, ist es zu erwarten, daß er seine Beharrlichkeit, für das Aufgeben von ungeschickten geistigen Qualitäten und für das Annehmen von geschickten geistigen Qualitäten, aufrecht erhalten wird- standfest, solide in seiner Anstrengung, und schränkt seine Pflichten im Bezug auf geschickte geistige Qualitäten nicht ein.

"Wenn ein Bhikkhu großartige Freunde hat, großartige Kameraden, großartige Begleiter, ist es zu erwarten, daß er scharfsinnig sein wird, ausgestattet mit Einsicht über das Aufkommen und Vergehen – nobel, durchdringend, zum wahren Ende von Stress (dukkha) führend.

"Und weiters, Bhikkhus, wenn ein Bhikkhu diese fünf Qualitäten eingerichtet hat, sind da vier weitere Qualitäten, die er errichten sollte: Er sollte das Unschöne (betrachten), um Lust abzulegen, entwickeln. Er sollte Wohlwollen, zum Ablegen von Übelwollen, entwickeln. Er sollte Achtsamkeit auf das Ein- und Ausatmen, um ablenkendes Denken abzuschneiden, entwickeln. Er sollte die Vorstellung von Unbeständigkeit entwickeln, um die Wurzel des Dünkelns ‚Ich bin’ abzuschneiden. Für einen Bhikkhu der sich Unbeständigkeit vorstellt, ist die Vorstellung von Nicht-Selbst stabil gemacht. Einer der sich Nicht-selbst vorstellt, erreicht das Entwurzeln vom Dünkeln ‚Ich bin’ – Ungebunden hier und jetzt."

Namo tassa bhagavato arahato sammā-sambuddhassa

Sambodhi Sutta
Selbst-Erwachen


I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There he said to the monks: "Monks, if wanderers who are members of other sects should ask you, 'What, friend, are the prerequisites for the development of the wings to self-awakening?' how would you answer them?"

"For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."

"In that case, monks, listen & pay close attention. I will speak."

"As you say, lord," the monks responded.

The Blessed One said, "If wanderers who are members of other sects should ask you, 'What, friend, are the prerequisites for the development of the wings to self-awakening?' you should answer, 'There is the case where a monk has admirable friends, admirable companions, admirable comrades. This is the first prerequisite for the development of the wings to self-awakening.

"'Furthermore, the monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This is the second prerequisite for the development of the wings to self-awakening.

"'Furthermore, he gets to hear at will, easily & without difficulty, talk that is truly sobering & conducive to the opening of awareness, i.e., talk on modesty, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release. This is the third prerequisite for the development of the wings to self-awakening.

"'Furthermore, he keeps his persistence aroused for abandoning unskillful mental qualities and for taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. This is the fourth prerequisite for the development of the wings to self-awakening.

"'Furthermore, he is discerning, endowed with the discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. This is the fifth prerequisite for the development of the wings to self-awakening.'

"Monks, when a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will be virtuous, will dwell restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity, and will train himself, having undertaken the training rules, seeing danger in the slightest faults.

"When a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will get to hear at will, easily & without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on modesty, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release.

"When a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will keep his persistence aroused for abandoning unskillful mental qualities, and for taking on skillful mental qualities — steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities.

"When a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will be discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress.

"And furthermore, monks, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop [contemplation of] the unattractive so as to abandon lust. He should develop good will so as to abandon ill will. He should develop mindfulness of in-&-out breathing so as to cut off distractive thinking. He should develop the perception of inconstancy so as to uproot the conceit, 'I am.' For a monk perceiving inconstancy, the perception of not-self is made firm. One perceiving not-self attains the uprooting of the conceit, 'I am' — Unbinding in the here & now."

 :-*
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Namo tassa bhagavato arahato sammā-sambuddhassa

ទុតិយសេខសូត្រ (៧.)

(៧. ទុតិយសេខសុត្តំ)


[១៧] ខ្ញុំ​បាន​ស្ដាប់​មក​ថា ព្រះ​មាន​ព្រះ​ភាគ ទ្រង់​ត្រាស់​ហើយ ព្រះ​អរហន្ត​សំដែង​ហើយ។ ម្នាល​ភិក្ខុ​ទាំង​ឡាយ កាល​បើ​ភិក្ខុ​ជា​សេក្ខៈ មិន​ទាន់​សម្រេច​អរហត្តផល​នៅ​ឡើយ ហើយ​ប្រាថ្នា​ធម៌​ជា​ទី​ក្សេម ចាក​យោគៈ​ដ៏​ប្រសើរ ម្នាល​ភិក្ខុ​ទាំង​ឡាយ តថាគត​ធ្វើ​បច្ច័យ​ខាង​ក្រៅ ឲ្យ​ជា​ហេតុ ហើយ​មិន​ឃើញ​ហេតុ​ដទៃ សូម្បី​តែ​ហេតុ​មួយ ដែល​មាន​ឧបការៈ​ច្រើន​យ៉ាង​នេះ ឲ្យ​ដូច​ជា​ភាព​នៃ​បុគ្គល​មាន​កល្យាណ​មិត្ត​នេះ​ឡើយ ម្នាល​ភិក្ខុ​ទាំង​ឡាយ ភិក្ខុ​មាន​កល្យាណ​មិត្ត ទើប​លះ​បង់​អកុសល ចំរើន​កុសល​បាន។

លុះ​ព្រះ​មាន​ព្រះ​ភាគ ទ្រង់​សំដែង​សេចក្ដី​នុ៎ះ​ហើយ។ ទ្រង់​ត្រាស់​គាថា​ព័ន្ធ​នេះ ក្នុង​សូត្រ​នោះ​ថា

ភិក្ខុ​ណា មាន​កល្យាណ​មិត្ត មាន​សេចក្ដី​កោត​ក្រែង ប្រកប​ដោយ​សេចក្ដី​គោរព ធ្វើ​តាម​ពាក្យ​របស់​កល្យាណ​មិត្ត ជា​អ្នក​មាន​សេចក្ដី​ដឹង​ខ្លួន មាន​ស្មារតី ភិក្ខុ​នោះ ទើប​គួរ​ដល់​នូវ​កិរិយា​អស់​សំយោជនៈ​ទាំង​ពួង ដោយ​លំដាប់​បាន។

ខ្ញុំ​បាន​ស្ដាប់​មក​ហើយ​ថា សេចក្ដី​នេះ​ឯង ព្រះ​មាន​ព្រះ​ភាគ បាន​ត្រាស់​ទុក​ហើយ។

សូត្រ ទី ៧។

Namo tassa bhagavato arahato sammā-sambuddhassa

aus § 17 des
Itivuttaka:
Die Guppe der Einser


Dies wurde vom Befreiten gesagt, vom Arahant gesagt, so hab ich es gehört: "Mit Bezug zu äußeren Faktoren, zeichne ich keinen anderen Faktor als vorzügliche Freundschaft[1] heraus; vieles es wirkt, für einen Bhikkhu in Übung, der das Ziel des Herzens noch nicht erreicht, doch an der Absicht zur unübertroffenen Sicherheit von Unfreiheit fest hält. Ein Bhikkhu, der ein Freund von vorzüglichen Leuten ist, legt ab was ungeschickt und nimmt an was geschickt."

Ein Bhikkhu mit vorzüglichen Leuten
   als Freund
— der ehrerbietig, respektvoll ist,
tut, was seine Freunde raten —
achtsam, aufmerksam,
erreicht Schritt für Schritt
   das Ende aller Fessel.


Anmerkung
  •     In SN 45.2 sagt Buddha, daß "Vorzügliche Freundschaft... tatsächlich das ganze heilige Leben ausmacht... Es ist in Abhängigkeit von mir als vorzüglicher Freund, das Lebewesen Gegenstand von Geburt, Befreiung von Geburt... Altern... Tod... Elend, Klage, Schmerz, Bedrängnis und Verzweiflung, erreicht haben." Wie AN 8.54 aufzeigt, bedeutet vorzügliche Freundschaft nicht nur die Gesellschaft mit guten Leuten, sondern auch das Lernen von diesen und annehmen ihrer guten Qualitäten.


Namo tassa bhagavato arahato sammā-sambuddhassa

from § 17 of
Itivuttaka
The Group of Ones

This was said by the Blessed One, said by the Arahant, so I have heard: "With regard to external factors, I don't envision any other single factor like admirable friendship[1] as doing so much for a monk in training, who has not attained the heart's goal but remains intent on the unsurpassed safety from bondage. A monk who is a friend with admirable people abandons what is unskillful and develops what is skillful."

A monk with admirable people
   as friends
— who's reverential, respectful,
doing what his friends advise —
mindful, alert,
attains step by step
   the ending of all fetters.



Note
  •     In SN 45.2 the Buddha says, "Admirable friendship... is actually the whole of the holy life... It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth... aging... death... sorrow, lamentation, pain, distress, & despair." As AN 8.54 points out, admirable friendship means not only associating with good people, but also learning from them and emulating their good qualities.
« Last Edit: August 04, 2021, 08:04:17 PM 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: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
« Reply #3 on: January 10, 2014, 09:16:39 PM »
 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

២. ឧបឌ្ឍសុត្តំ

[៤] ខ្ញុំបានស្តាប់មក យ៉ាងនេះ។ សម័យមួយ ព្រះដ៏មានព្រះភាគ ទ្រង់គង់នៅ​ក្នុង​​​សក្ករនិគម របស់ពួកសក្យៈ ក្នុងដែនសក្យៈ។ គ្រានោះ ព្រះអានន្ទដ៏មានអាយុ ចូល​ទៅ​គាល់​ព្រះដ៏មានព្រះភាគ លុះចូលទៅដល់ ក្រាបថ្វាយបង្គំ​ព្រះដ៏មានព្រះភាគ ហើយ​អង្គុយក្នុងទីសមគួរ។ លុះព្រះអានន្ទដ៏មានអាយុ អង្គុយក្នុងទីសមគួរហើយ ក៏​ក្រាប​បង្គំ​ទូលព្រះដ៏មានព្រះភាគ ដូច្នេះថា បពិត្រព្រះអង្គដ៏ចំរើន គុណជាតឯណា  គឺ​ការ​មានមិត្តល្អ ការមានសំឡាញ់ល្អ    និងការមានក្លើល្អ គុណជាតនេះ ចាត់ជាពាក់​កណ្តាល នៃព្រហ្មចរិយធម៌។
[៥] ម្នាលអានន្ទ  អ្នកកុំពោលយ៉ាងនេះឡើយ ម្នាលអានន្ទ  អ្នកកុំពោល​យ៉ាង​នេះ​ឡើយ ម្នាលអានន្ទ  គុណជាតឯណា  គឺការមានមិត្តល្អ ការមានសំឡាញ់ល្អ    និងការ​មាន​ក្លើល្អ គុណជាតនេះឯង ចាត់ជាព្រហ្មចរិយធម៌ទាំងមូល។ ម្នាលអានន្ទ  ព្រហ្ម​ចរិយធម៌​​នេះឯង ប្រាកដដល់ភិក្ខុមានមិត្តល្អ មានសំឡាញ់ល្អ មានក្លើល្អ និង​ចំរើន នូវ​មគ្គ ដ៏ប្រសើរ  ប្រកបដោយអង្គ ៨ និងធ្វើឲ្យច្រើន នូវមគ្គដ៏ប្រសើរ​ ប្រកប​ដោយ​អង្គ ៨។

[៦] ម្នាលអានន្ទ  ចុះភិក្ខុមានមិត្តល្អ មានសំឡាញ់ល្អ មានក្លើល្អ ចំរើន នូវមគ្គ ដ៏ប្រសើរ  ប្រកបដោយអង្គ  ៨  ធ្វើឲ្យច្រើន នូវមគ្គដ៏ប្រសើរ  ប្រកបដោយអង្គ  ៨  តើដូច​ម្តេច។ ម្នាលអានន្ទ  ភិក្ខុក្នុងសាសនានេះ ចំរើន នូវសម្មាទិដ្ឋិ ដែលអាស្រ័យ  នូវ​សេច​ក្តី​ស្ងប់ស្ងាត់ អាស្រ័យ នូវសេចក្តីនឿយណាយ អាស្រ័យ នូវសេចក្តីរលត់ មានកិរិយា​បង្អោនទៅ ដើម្បីលះបង់ ចំរើននូវសម្មាសង្កប្បៈ ដែលអាស្រ័យ  នូវសេចក្តី​ស្ងប់​ស្ងាត់។បេ។ ចំរើន នូវសម្មាវាចា។បេ។ ចំរើន នូវសម្មាកម្មន្តៈ។បេ។ ចំរើន នូវ​សម្មា​អាជីវៈ។បេ។ ចំរើននូវសម្មាវាយាមៈ។បេ។ ចំរើន នូវសម្មាសតិ។បេ។ ចំរើន នូវ​សម្មា​សមាធិ ដែលអាស្រ័យ នូវសេចក្តីស្ងប់ស្ងាត់ អាស្រ័យ នូវសេចក្តី​នឿយណាយ អាស្រ័យ នូវសេចក្តី​រលត់ មានកិរិយាបង្អោនទៅ ដើម្បីលះបង់។ ម្នាល​អានន្ទ ភិក្ខុមានមិត្តល្អ មាន​សំឡាញ់​ល្អ មានក្លើល្អ ចំរើន នូវមគ្គដ៏ប្រសើរ​  ប្រកបដោយ​អង្គ  ៨  ធ្វើឲ្យច្រើន នូវមគ្គ ដ៏ប្រសើរ ប្រ​កបដោយអង្គ ៨ យ៉ាងនេះឯង។

[៧]​ ម្នាលអានន្ទ  អ្នកគប្បីដឹងសេចក្តីនោះ ដោយបរិយាយនេះចុះថា នេះជា​ព្រហ្មចរិយធម៌ទាំងមូល គឺការមានមិត្តល្អ ការមានសំឡាញ់ល្អ   និងការមានក្លើល្អ។ ម្នាលអានន្ទ ព្រោះអាស្រ័យតថាគត ដែលជាមិត្តល្អ បានជាពួកសត្វ ដែលមានជាតិជាធម្មតា រួចស្រឡះ ចាកជាតិទៅបាន ពួកសត្វ ដែលមានជរា ជាធម្មតា រួចស្រឡះ ចាក​ជរាទៅបាន ពួកសត្វ ដែលមានមរណៈ ជាធម្មតា រួចស្រឡះ ចាកមរណៈ​ទៅ​បាន ពួក​សត្វ ដែលមានសោក ខ្សឹកខ្សួល លំបាកកាយ លំបាកចិត្ត   និងសេចក្តី​ចង្អៀត​ចង្អល់​ចិត្ត ជាធម្មតា រួចស្រឡះ ចាកសោក ខ្សឹកខ្សួល លំបាកកាយ លំបាកចិត្ត   និង​សេចក្តី​ចង្អៀតចង្អល់ចិត្តទៅបាន។ ម្នាលអានន្ទ អ្នកគប្បីដឹងសេចក្តីនុ៎ះ​ដោយបរិយាយ​នេះ​ចុះថា នេះជាព្រហ្មចរិយធម៌ទាំងមូល គឺការមានមិត្តល្អ ការមាន​សំឡាញ់ល្អ   និងការ​មានក្លើល្អ។

Namo tassa bhagavato arahato sammā-sambuddhassa

Upaddha Sutta: Half (of the Holy Life)

I have heard that on one occasion the Blessed One was living among the Sakyans. Now there is a Sakyan town named Sakkara. There Ven. Ananda went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."[1]

"Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & comrades, he can be expected to develop & pursue the noble eightfold path.

"And how does a monk who has admirable people as friends, companions, & comrades, develop & pursue the noble eightfold path? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops right resolve... right speech... right action... right livelihood... right effort... right mindfulness... right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. This is how a monk who has admirable people as friends, companions, & colleagues, develops & pursues the noble eightfold path.

"And through this line of reasoning one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life: It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, pain, distress, & despair have gained release from sorrow, lamentation, pain, distress, & despair. It is through this line of reasoning that one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life."

Notes

1.    As AN 8.54 points out, this means not only associating with good people, but also learning from them and emulating their good qualities.


Namo tassa bhagavato arahato sammā-sambuddhassa

Das Halbe (heilige Leben)

Ich habe gehört, daß der Befreiten zu einer Begebenheit unter den Sakyans verweilte. Nun ist da eine Sakyan Stadt Namens Sakkara. Dort ging der Ehrwürdige Ananda zum Befreiten und mit Ankunft, sich vor ihm verneigt, setzte er sich an eine Seite. Als er dort saß, sagte der Ehrw. Ananda zum Befreiten: “Dies ist das halbe heilige Leben, Herr: Vorzügliche Freundschaft, vorzügliche Gefährtenschaft, vorzügliche Kameradschaft.” [1]

“Sagt das nicht, Ananda. Sagt das Nicht. Vorzügliche Freundschaft, vorzügliche Gefährtenschaft, vorzügliche Kameradschaft sind tatsächlich das Ganze heilige Leben. Wenn ein Bhikkhu vorzügliche Leute als Freunde, Gefährten und Kameraden hat, kann von ihm angenommen werden, daß er den Noblen Achtfachen Pfad entwickelt und weiterverfolgt.

“Und wie entwickelt und weiterverfolgt ein Bhikkhu, der vorzügliche Leute als Freunde, Gefährten und Kameraden hat, den Noblen Achtfachen Pfad? Da ist der Fall, daß ein Bhikkhu rechte Ansicht entwickelt, bedingt durch Zurückgezogenheit, bedingt durch Nichtbegehren, bedingt durch Beendigung, in Abtretung resultierend. Er entwickelt rechte Entschlossenheit... rechte Rede... rechte Handlung... rechten Lebensunterhalt... rechte Anstrengung... Rechte Achtsamkeit... Rechte Konzentration, bedingt durch Zurückgezogenheit, bedingt durch Nichtbegehren, bedingt durch Beendigung, in Abtretung resultierend. Dies ist wie ein Bhikkhu, der vorzügliche Freunde, Gefährten und Kameraden hat, den Noblen Achtfachen Pfad entwickelt und weiterverfolgt.

“Und aufgrund dieser Reihe von Begründung, mag einer wissen wie vorzügliche Freundschaft, vorzügliche Gefährtenschaft, vorzügliche Kameradschaft tatsächlich das ganze Heilige Leben ist: Es ist Abhängigkeit von mir als einen vorzüglichen Freund, das Lebewesen, der Geburt unterworfen, Befreiung von Geburt erlangt haben, das Lebewesen, dem Altern unterworfen, Befreiung vom Altern erlangt haben, das Lebewesen, dem Tod unterworfen, Befreiung von Tod erlangt haben, das Lebewesen Kummer, Wehklage, Schmerz, Verzweiflung und Bedrängnis unterworfen, Befreiung von Kummer, Wehklage, Schmerz, Verzweiflung und Bedrängnis erlangt haben. Es ist aufgrund dieser Reihe von Begründung, daß einer wissen mag wie vorzügliche Freundschaft, vorzügliche Gefährtenschaft, vorzügliche Kameradschaft tatsächlich das ganze heilige Leben ist.”

Anmerkung:

1.   Wie AN 8.54 aufzeigt, daß dies nicht nur bedeuten, sich mit guten Leuten abzugeben, sondern auch von ihnen zu lernen und ihren guten Eigenschaften nacheifert.

[Bemerkungen abgetrennt und hier hin verlagert ]
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Meghiya Sutta: Über Meghiya - About Meghiya (Ud 4.1)
« Reply #4 on: January 14, 2014, 02:54:03 PM »
 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

Meghiya Sutta: Über Meghiya

Ich habe gehört, daß der Befreite zu einer Begebenheit unter den Cālikans, am Cālikā-Berg, verweilte. Und zu dieser Begebenheit, war der Ehrw. Meghiya sein Gehilfe. Da ging der Ehrw. Meghiya zum Befreiten und mit Ankunft, sich vor ihm verneigt, stand er an einer Seite. Als er dort stand, sagte er zum Befreiten: “Ich möchte in das Dorf Jantu um Almosen gehen.”

“Dann tut, Meghiya, was Ihr gedenkt, daß es nun an der Zeit ist, zu tun.”

Dann, früh am Morgen, richtete der Ehrw. Meghiya seine Unterrobe und, seine Schale und Roben tragend, ging er in das Dorf Jantu um Almosen. Nachdem er in das Dorf Jantu gegangen war, nach dem Mahl, zurückkommend von seiner Almosenrunde, ging er zum Ufer des  Kimikālā-Flusses. Als er das Ufer hinauf und hinunter ging, um seine Füße zu ertüchtigen, sah er einen erfreuenden, reizenden Mangohain. Diesen sehend, kam der Gedanke in ihm auf: “Wie erfreuend und reizend dieser Mangohain! Er ist reichlich für einen jungen Mann aus guter Familie, selbst bestrebt in Betätigung um sich [in Meditation] zu betätigen. Wenn der Befreiten mir die Erlaubnis erteilt, würde ich mich gerne selbst in diesem Mangohain [in Meditation] betätigen.”

So ging der Ehrw. Meghiya zum Befreiten und mit Ankunft, sich vor ihm verneigt, setze er sich an eine Seite. Als er dort saß, sagte er zum Befreiten: “Gerade nun, früh am Morgen, richtete ich meine Unterrobe und, meine Schale und Robe tragend, ging ich in das Dorf Jantu um Almosen. Nachdem ich in das Dorf Jantu gegangen war, nach dem Mahl, zurückkommend von meiner Almosenrunde, ging ich zum Ufer des Kimikālā-Flusses. Als ich das Ufer hinauf und hinunter ging, um meine Füße zu ertüchtigen, sah ich einen erfreuenden, reizenden Mangohain. Diesen sehend, kam der Gedanke in mir auf: 'Wie erfreuend und reizend dieser Mangohain! Er ist reichlich für einen jungen Mann aus guter Familie, selbst bestrebt in Betätigung um sich [in Meditation] zu betätigen. Wenn der Befreiten mir die Erlaubnis erteilt, würde ich gerne in den Mangohain gehen, um mich selbst [in Meditation] zu betätigen.'

Als dies gesagt war, antwortete der Befreite dem Ehrw. Meghiya: “Solange ich noch alleine bin, bleibt hier, bis andere Bhikkhus kommen.”

Und ein zweites Mal, sagte der Ehrw. Meghiya zum Befreiten: “Herr, der Befreite hat nichts weiter zu tun und nichts weiter zu ergänzen, zu dem was er getan. Ich, wie auch immer, habe etwas weiter zu tun und etwas weiter zu ergänzen, zu dem was ich getan habe. Wenn der Befreite mir Erlaubnis erteilt, würde ich gerne in den Mangohain gehen, um mich selbst [in Meditation] zu betätigen.”

Ein zweites Mal, erwiderte der Befreite dem Ehrw. Meghiya: “Solange ich noch alleine bin, bleibt hier, bis andere Bhikkhus kommen.”

Und ein drittes Mal, sagte der Ehrw. Meghiya zum Befreiten: “Herr, der Befreite hat nichts weiter zu tun und nichts weiter zu ergänzen, zu dem was er getan. Ich, wie auch immer, habe etwas weiter zu tun und etwas weiter zu ergänzen, zu dem was ich getan habe. Wenn der Befreite mir Erlaubnis erteilt, würde ich gerne in den Mangohain gehen, um mich selbst [in Meditation] zu betätigen.”

“Weil Ihr über Betätigung sprecht, Meghiya, was gibt es da zu sagen? Tut was Ihr gedenkt, daß es nun an der Zeit ist, zu tun.”

Dann ging der Ehrw. Meghiya, sich von seinem Sitz erhebend, vor dem Befreiten verbeugend und ihn an der Rechten umringend, zu dem Mangohain. Mit Ankunft, tief in den Hain gegangen, setzte er sich an die Wurzel eines bestimmten Baumes, für des Tages Verbleib.

Nun, während der Ehrw. Meghiya im Mangohain verweilte, war er zumeist von drei Arten von ungeschickten Gedanken belagert: Gedanken der Sinnlichkeit, Gedanken des Übelwollens und Gedanken Verletzungen zu tun. Der Gedanke kam ihn auf: “Wie verblüffend! Wie erstaunlich! Auch wenn es in dem Glauben war, daß ich aus dem Hause in die Hauslosigkeit gezogen bin, bin ich noch immer von diesen drei Arten von ungeschickten Gedanken überwältigt: Gedanken über Sinnlichkeit, Gedanken über Übelwollen und Gedanken Verletzungen zu tun.”

Aufgekommen aus seiner Zurückgezogenheit, am späten Nachmittag, ging er zum Befreiten und mit Ankunft, sich vor ihm verneigt, setzte er sich an eine Seite. Als er dort saß, sagte er zum Befreiten: “Grade nun, während ich im Mangohain verweilte, war ich zumeist von drei Arten von ungeschickten Gedanken belagert: Gedanken der Sinnlichkeit, Gedanken des Übelwollens und Gedanken Verletzungen zu tun. Dann kam mir der Gedanke auf: 'Wie verblüffend! Wie erstaunlich! Auch wenn es in dem Glauben war, daß ich aus dem Hause in die Hauslosigkeit gezogen bin, bin ich noch immer von diesen drei Arten von ungeschickten Gedanken überwältigt: Gedanken über Sinnlichkeit, Gedanken über Übelwollen und Gedanken Verletzungen zu tun.'”

“Meghiya, in einem dessen Wesensdrangbefreiung noch unreif ist, bringen fünf Qualitäten sie zum Reifen. Welche fünf?

“Da ist der Fall, daß ein Bhikkhu vorzügliche Leute als Freunde, Gefährten und Kameraden hat. In einem dessen Wesensdrangbefreiung noch unreif ist, ist diese die erste Qualität, die sie zum Reifen bringt.

“Außerdem, ist der Bhikkhu tugendhaft. Er verweilt gezügelt im Einklang mit dem Pāṭimokkha, vollkommen in seinem Verhalten und Bereich seine Beschäftigung. Er übt sich selbst, sich der Ausbildungsregeln angenommen, sieht er Gefahr im geringsten Vergehen. In einem dessen Wesensdrangbefreiung noch unreif ist, ist diese die zweite Qualität, die sie zum Reifen bringt.

“Außerdem, hört er willentlich, leicht und ohne Schwierigkeiten, Gesprächen zu, die wahrlich ernüchternd und dienlich für das Öffnen des Wesens sind, das sind Gespräche über Bescheidenheit, Zufriedenheit, Zurückgezogenheit, Nichtverwicklung, aufkommende Beharrlichkeit, Tugend, Konzentration, Einsicht, Befreiung und das Wissen und Vision über Befreiung. In einem dessen Wesensdrangbefreiung noch unreif ist, ist diese die dritte Qualität, die sie zum Reifen bringt.

“Außerdem, hält er seine Beharrlichkeit für das Ablegen von ungeschickten [geistigen] Qualitäten und für das Annehmen von geschickten Qualitäten aufrecht. Er ist standfest, solide in seiner Anstrengung, und schränkt seine Pflichten, im Bezug auf geschickte geistige Qualitäten, nicht ein. In einem dessen Wesensdrangbefreiung noch unreif ist, ist diese die vierte Qualität, die sie zum reifen bringt.

“Außerdem ist er scharfsinnig, ausgestattet mit Einsicht über das Aufkommen und Vergehen – nobel, durchdringend, zum wahren Ende von Stress führend. In einem dessen Wesensdrangbefreiung noch unreif ist, ist diese die fünfte Qualität, die sie zum reifen bringt.

“Meghiya, in einem dessen Wesensdrangbefreiung noch unreif ist, sind diese fünf Qualitäten jene, die sie zum reifen bringen.

“Meghiya, wenn ein Bhikkhu vorzügliche Leute als Freunde, Gefährten und Kameraden hat, ist es zu erwarten, daß er tugendhaft wird, im Einklang mit dem Pāṭimokkha, vollkommen in seinem Verhalten und Bereich seine Beschäftigung, verweilen wird und sich selbst, der Ausbildungsregeln angenommen, die Gefahr im geringsten Vergehen sehend, üben wird.

“Wenn ein Bhikkhu vorzügliche Leute als Freunde, Gefährten und Kameraden hat, ist es zu erwarten, daß er willentlich, leicht und ohne Schwierigkeiten, Gesprächen zuhören wird, die wahrlich ernüchternd und dienlich für das Öffnen des Wesens sind, das sind Gespräche über Bescheidenheit, Zufriedenheit, Zurückgezogenheit, Nichtverwicklung, aufkommende Beharrlichkeit, Tugend, Konzentration, Einsicht, Befreiung und das Wissen und Vision über Befreiung.

“Wenn ein Bhikkhu vorzügliche Leute als Freunde, Gefährten und Kameraden hat, ist es zu erwarten, daß er seine Beharrlichkeit, für das Ablegen von ungeschickten [geistigen] Qualitäten und für das Annehmen von geschickten Qualitäten, aufrecht erhalten wird, standfest, solide in seiner Anstrengung, und seine Pflichten, im Bezug auf geschickte geistige Qualitäten, nicht einschränkend.

“Wenn ein Bhikkhu vorzügliche Leute als Freunde, Gefährten und Kameraden hat, ist es zu erwarten, daß er scharfsinnig sein wird, ausgestattet mit Einsicht über das Aufkommen und Vergehen – nobel, durchdringend, zum wahren Ende von Stress führend.

Und weiters, wenn ein Bhikkhu diese fünf Qualitäten eingerichtet hat, sind da diese vier weiteren Qualitäten, die er entwickeln sollte. Er sollte [die Besinnung] über das Unschöne entwickeln, um damit Begehren abzulegen. Er sollte Wohlwollen entwickeln, um damit Übelwollen abzulegen. Er sollte Achtsamkeit über das Ein-und-Ausatmen entwickeln, um damit Denken abzuschneiden. Er sollte die Vorstellung über Unbeständigkeit entwickeln, um damit den Dünkel 'Ich bin' abzuschneiden. [1] Für einen Bhikkhu der sich Unbeständigkeit vorstellt, ist die Vorstellung Nicht-Selbst sicher gemacht. Einer der sich Nicht-Selbst vorstellt, erreicht das Entwurzeln von dem Dünkel 'Ich bin', Ungebundenheit gerade im Hier-und-Jetzt.”

Dann, die Dringlichkeit dessen erkennend, rief der Befreite zu diesem Anlaß aus:

Kleine Gedanken, subtile Gedanken
        wenn gefolgt, das Herz aufrühren.
Die Gedanken des Herzens nicht verstehen,
        läuft er nach hier und nach da,
        außer Kontrolle der Geist.
Aber die Gedanken des Herzens verstehend,
        ist einer begeistert, achtsam,
        diesen widersteht.
Wenn, gefolgt, rühren sie das Herz auf,
        einer der erwacht,
        läßt sie ohne Verfolgung gehen.

Anmerkung

1.  Siehe Ud 1.1, Anm. 3

Siehe auch: SN 45.2 ; AN 8.2 ; AN 9.1.

Namo tassa bhagavato arahato sammā-sambuddhassa

Meghiya Sutta: About Meghiya

I have heard that on one occasion the Blessed One was staying among the Cālikans, at Cālikā Mountain. And on that occasion Ven. Meghiya was his attendant. Then Ven. Meghiya went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As he was standing there he said to the Blessed One, "I would like to go into Jantu Village for alms."

"Then do, Meghiya, what you think it is now time to do."

Then in the early morning, Ven. Meghiya adjusted his under robe and — carrying his bowl & robes — went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from his alms round, he went to the bank of the Kimikālā River. As he was walking up & down along the bank of the river to exercise his legs, he saw a pleasing, charming mango grove. Seeing it, the thought occurred to him: "How pleasing & charming this mango grove! It's enough for a young man of good family intent on exertion to exert himself [in meditation]. If the Blessed One gives me permission, I would like to exert myself [in meditation] in this mango grove."

So Ven. Meghiya went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Just now, in the early morning, I adjusted my under robe and — carrying my bowl & robes — went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from my alms round, I went to the bank of the Kimikālā River. As I was walking up & down along the bank of the river to exercise my legs, I saw a pleasing, charming mango grove. Seeing it, the thought occurred to me: 'How pleasing & charming this mango grove! It's enough for a young man of good family intent on exertion to exert himself [in meditation]. If the Blessed One gives me permission, I would like to exert myself [in meditation] in this mango grove.' If the Blessed One gives me permission, I would like to go to the mango grove to exert myself [in meditation]."

When this was said, the Blessed One responded to Ven. Meghiya, "As long as I am still alone, stay here until another monk comes."

A second time, Ven. Meghiya said to the Blessed One, "Lord, the Blessed One has nothing further to do, and nothing further to add to what he has done. I, however, have something further to do, and something further to add to what I have done. If the Blessed One gives me permission, I would like to go to the mango grove to exert myself [in meditation]."

A second time, the Blessed One responded to Ven. Meghiya, "As long as I am still alone, stay here until another monk comes."

A third time, Ven. Meghiya said to the Blessed One, "Lord, the Blessed One has nothing further to do, and nothing further to add to what he has done. I, however, have something further to do, and something further to add to what I have done. If the Blessed One gives me permission, I would like to go to the mango grove to exert myself [in meditation]."

"As you are talking about exertion, Meghiya, what can we say? Do what you think it is now time to do."

Then Ven. Meghiya, rising from his seat, bowing down to the Blessed One and, circling him to the right, went to the mango grove. On arrival, having gone deep into the grove, he sat down at the root of a certain tree for the day's abiding.

Now while Ven. Meghiya was staying in the mango grove, he was for the most part assailed by three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm. The thought occurred to him: "How amazing! How astounding! Even though it was through faith that I went forth from home to the homeless life, still I am overpowered by these three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm."

Emerging from his seclusion in the late afternoon, he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Just now, while I was staying in the mango grove, I was for the most part assailed by three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm. The thought occurred to me: 'How amazing! How astounding! Even though it was through faith that I went forth from home to the homeless life, still I am overpowered by these three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm.'"

"Meghiya, in one whose awareness-release is still immature, five qualities bring it to maturity. Which five?

"There is the case where a monk has admirable people as friends, companions, & colleagues. In one whose awareness-release is still immature, this is the first quality that brings it to maturity.

"Furthermore, the monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & range of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. In one whose awareness-release is still immature, this is the second quality that brings it to maturity.

"Furthermore, he gets to hear at will, easily and without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release. In one whose awareness-release is still immature, this is the third quality that brings it to maturity.

"Furthermore, he keeps his persistence aroused for abandoning unskillful [mental] qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. In one whose awareness-release is still immature, this is the fourth quality that brings it to maturity.

"Furthermore, he is discerning, endowed with the discernment related to arising & passing away — noble, penetrating, leading to the right ending of stress. In one whose awareness-release is still immature, this is the fifth quality that brings it to maturity.

"Meghiya, in one whose awareness-release is still immature, these are the five qualities that bring it to maturity.

"Meghiya, when a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will be virtuous, will dwell restrained in accordance with the Pāṭimokkha, consummate in his behavior & range of activity, and will train himself, having undertaken the training rules, seeing danger in the slightest faults.

"When a monk has admirable people as friends & colleagues, it is to be expected that he will get to hear at will, easily and without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.

"When a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will keep his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities — steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.

"When a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will be discerning, endowed with the discernment relating to arising & passing away — noble, penetrating, leading to the right ending of stress.

"And furthermore, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop [contemplation of] the unattractive so as to abandon passion. He should develop good will so as to abandon ill will. He should develop mindfulness of in-&-out breathing so as to cut off thinking. He should develop the perception of inconstancy so as to uproot the conceit, 'I am.' [1] For a monk perceiving inconstancy, the perception of not-self is made steady. One perceiving not-self attains the uprooting of the conceit, 'I am' — unbinding right in the here-&-now."

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

Little thoughts, subtle thoughts,
   when followed, stir up the heart.
Not comprehending the thoughts of the heart,
   one runs here & there,
   the mind out of control.
But comprehending the thoughts of the heart,
   one who is ardent, mindful,
   restrains them.
When, followed, they stir up the heart,
   one awakened
   lets them go without trace.

Note

1.  Siehe Ud 1.1, Anm. 3

See also: SN 45.2 ; AN 8.2 ; AN 9.1.

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Hiri Sutta: Gewissen - Conscience
« Reply #5 on: January 17, 2014, 01:13:34 PM »

 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

Hiri Sutta: Gewissen

Einer der,
spottend, verachtend
jeden Sinn für Gewissen,
sagt: "Ich bin dein Freund"
aber nicht begreift
was er [zur Hilfe] tun könnt':
   kenne ihn als
   "Nicht meinen Freund."

   Einer der,
unter Freunden,
gewinnende Worte spricht
an die er nicht hält,
   der Weise erkennt es
   als Gerede ohne zu tun.

Er ist kein Freund,
jener, der stets misstrauisch ist,
eine Spaltung argwöhnt,
sich nur auf Eure Schwächen konzentriert.
Doch jener, auf dem Ihr Euch verlassen könnt,
wie ein Kind sich auf der Elterns Brust:
   dies ist ein wahrer Freund
   denn andere nicht von Euch zu trennen vermögen.

Seine eigenen vielen Mühen tragend,
die Früchte und Vergütungen sich entwickeln,
die Grundlage die Euch erfreuen vermag,
jenes Glück das Lobpreis bringt.

Die Nahrung trinkend,
   den Geschmack,
von Zurückgezogenheit und Stille,
ist einer befreit vom Schlechten, leer
   der Bedrängnis,
erfrischt von der Nahrung
des Entzückens im Dhamma.


Namo tassa bhagavato arahato sammā-sambuddhassa

Hiri Sutta: Conscience

One who,
flouting, despising
a sense of conscience,
saying, "I am your friend,"
but not grasping
what he could do [to help]:
   know him as
   "Not my friend."

   One who,
among friends,
speaks endearing words
to which he doesn't conform,
   the wise recognize
   as speaking without doing.

He's not a friend
who's always wary,
suspecting a split,
focusing just on your weakness.
But him on whom you can depend,
like a child on its parent's breast:
   that's a true friend
   whom others can't split from you.

Carrying one's manly burden,
the fruits & rewards develop
the conditions that make for joy,
the bliss that brings praise.

Drinking the nourishment,
   the flavor,
of seclusion & calm,
one is freed from evil, devoid
   of distress,
refreshed with the nourishment
of rapture in the Dhamma.

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Namo tassa bhagavato arahato sammā-sambuddhassa

Die Vorzüge von Freundschaft (Mittanisamsa)
   

Diese Zehn (Strophen), welche die nützlichen Effekte von Freundschaft aufzählen, sind im Magapakkha (Temiya) Jataka, vol. vii. Nr. 538 zu finden.

1. Jener der aufrichtige Freundschaft pflegt (und nicht hinterlistig gegenüber Freunden ist) wird, wenn immer er fern von zu Hause geht, Reichhaltigkeit und Gastfreundschaft empfangen. Viele werden durch ihn ihren Lebensunterhalt erwirtschaften.

2. Jener der aufrichtige Freundschaft pflegt wird, welches Land, Dorf oder Stadt er auch besucht, geehrt werden.

3. Jener der aufrichtige Freundschaft pflegt, Räuber werden ihn nie überwältigen. Die Hoheiten werden nicht nach ihm suchen. Er wird über alle Feinde triumphieren.

4. Jener der aufrichtige Freundschaft pflegt, kehr nach Hause mit Gefühlen von Freundschaftlichkeit, freut sich über Zusammentreffen von Leuten und wird zum Leiter seiner Angehörigen.

5. Jener der aufrichtige Freundschaft pflegt, gastfreundlich zu anderen ist, wird im Gegenzug Gastfreundschaft erfahren. Respektvoll zu anderen sich gebend, wird er im Gegenzug Respekt erfahren. Er genießt beides, Lob und Ruhm.

6. Jener der aufrichtige Freundschaft pflegt, ein Gönner ist, wird im Gegenzug Geschenke bekommen. Andere ehrend, wird er in Gegenzug geehrt. Er erreicht Wohlstand und Ruhm.

7. Jener der aufrichtige Freundschaft pflegt, leuchtet (in Glorie), wie das Feuer und stahlt wie eine Gottheit. Niemals wird Wohlstand ihm verlassen.

8. Jener der aufrichtige Freundschaft pflegt, für ihn werden da viele züchtende Rinder sein. Was auf den Felder gesät wurde, wird gedeihen. Die Früchte jenes Gesäten wird er genießen.[1]

9. Jener der aufrichtige Freundschaft pflegt, sollte er von einen Steilhang oder einem Berg oder einem Baum fallen, beschützt wird er (und nicht verletzt werden).

10. Jener der aufrichtige Freundschaft pflegt, kann von Feinden nicht gestürzt werden, gleich dem tief verwurzelten Banyan Baumes, den der Wind nicht stürzt.

Namo tassa bhagavato arahato sammā-sambuddhassa

7. The Advantages of Friendship (Mittanisamsa) 


These ten gathas (stanzas) recounting the beneficial effects of friendship, are found in the Magapakkha (Temiya) Jataka, vol. vii. No. 538 .

1. He who maintains genuine friendship (who is not treacherous towards friends) will, whenever he goes far out of his home, receive abundance of hospitality. Many will obtain their living through him.

2. He who maintains genuine friendship will, whatever country, village or town he visits, be honored.

3. He who maintains genuine friendship — robbers will not overpower him. Royalty will not look down upon him. He will triumph over all his enemies.

4. He who maintains genuine friendship, returns home with feeling of amity, rejoices in the assemblies of people, and becomes the chief among his kinsmen.

5. He who maintains genuine friendship, being hospitable to others, in turn, receives hospitality. Being respectful to others, in turn, receives respect. He enjoys both praise and fame.

6. He who maintains genuine friendship, being a giver, in turn, receives gifts himself. Being worshipful to others, in turn, himself is worshipped. He attains prosperity and fame.

7. He who maintains genuine friendship, shines (in glory) like the fire, and is radiant as a deity. Never will prosperity forsake him.

8. He who maintains genuine friendship, to him there will be many breeding cattle. What is sown in the field will flourish. The fruit of that which is sown he enjoys.[1]

9. He who maintains genuine friendship, should he fall from a precipice or mountain or tree, he will be protected (will not be harmed).

10. He who maintains genuine friendship cannot be overthrown by enemies even as the deep-rooted banyan tree cannot be overthrown by the wind.

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Paṇḍita Sutta: The Wise - Der Weise
« Reply #7 on: January 26, 2014, 12:51:16 AM »
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Namo tassa bhagavato arahato sammā-sambuddhassa

Paṇḍita Sutta: Der Weise

"Diese drei Dinge wurden von weisen Leuten, Leuten von Rechtschaffenheit, bekannt gemacht. Welche drei? Großzügigkeit, wurden von weisen Leuten, Leuten von Rechtschaffenheit, bekannt gemacht. Fortziehen [aus dem Hausleben], wurde von weisen Leuten, Leuten von Rechtschaffenheit, bekannt gemacht. Und Dienste für Mutter und Vater, wurde von weisen Leuten, Leuten von Rechtschaffenheit, bekannt gemacht. Diese drei Dinge wurden von weisen Leuten, Leuten von Rechtschaffenheit, bekannt gemacht."

Namo tassa bhagavato arahato sammā-sambuddhassa

Paṇḍita Sutta: The Wise

"These three things have been promulgated by wise people, by people of integrity. Which three? Generosity... going-forth [from the home life]... & service to one's mother & father. These three things have been promulgated by wise people, by people of integrity."
« Last Edit: September 30, 2015, 06:29:04 PM by Johann »
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Mitta Sutta: Ein Freund - A Friend
« Reply #8 on: January 26, 2014, 01:13:18 AM »

 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

Mitta Sutta: Ein Freund

"Bhikkhus, ein Freund bestückt mit diesen sieben Eigenschaften, ist des Umgangs wert. Welche sieben? Er gibt, was schwer zu geben ist. Er tut, was schwer zu tun ist. Er erduldet, was schwer zu erdulden ist. Er enthüllt dir seine Geheimnisse. Wenn Unglück zuschlägt, verläßt er dich nicht. Wenn du verkommen bist, sieht er nicht auf dich hinab. Ein Freund bestückt mit diesen sieben Eigenschaften, ist des Umgangs wert."

Er gib was schön ist, 
   schwer zu geben,
tut was schwer zu tun,
erträgt schmerzvolles, böswilliges Wort.

Seine Geheimnisse er dir erzählt,
deine Geheimnisse er halt.

Wenn Unglück zuschlägt,
   verläßt er dich nicht;
wenn du verkommen bist,
   sieht er nicht auf dich hinab.

Eine Person in der diese Züge zu finden sind,
ist ein Freund der zu pflegen
von jedem der wartet auf einen Freund.

Namo tassa bhagavato arahato sammā-sambuddhassa

Mitta Sutta: A Friend

"Monks, a friend endowed with seven qualities is worth associating with. Which seven? He gives what is hard to give. He does what is hard to do. He endures what is hard to endure. He reveals his secrets to you. He keeps your secrets. When misfortunes strike, he doesn't abandon you. When you're down & out, he doesn't look down on you. A friend endowed with these seven qualities is worth associating with."

He gives what is beautiful,
   hard to give,
does what is hard to do,
endures painful, ill-spoken words.

His secrets he tells you,
your secrets he keeps.

When misfortunes strike,
   he doesn't abandon you;
when you're down & out,
   doesn't look down on you.

A person in whom these traits are found,
is a friend to be cultivated
by anyone wanting a friend.
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Nava Sutta: Ein Boot / Ein Boot
« Reply #9 on: February 13, 2014, 08:45:07 PM »

 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

Nava Sutta: Ein Boot


Anmerkung des Übersetzers: Auch wenn es oft in den Übersetzungen verloren geht, hat dieses Gedicht in Pali eine klare ausgedrückte darüberliegende Struktur. Die ersten sieben Verse, kommend aus dem "weil" (yasma), führen die Gründe an, während der letzte Vers, mit dem "deshalb/so" (tasma), den Rückschuß zieht: finde einen guten Lehrer und übe im Dhamma.



Weil:
wenn Ihr ehrt
— wie die Devas, Indra —
einen von dem
Ihr das Dhamma lernen mögt,
er, erfahren, geehrt,
Zuversicht in Euch,
   zeigt Euch das Dhamma.

   Ihr, aufgeklärt, gewissenhaft,
macht Freundschaft mit einem Lehrer wie dies,
   das Dhamma im Einklang mit dem Dhamma ausübend,
   abwägend,
   ihm Vorzug gebend,
werde
   gutunterrichtet,
   geistesklar,
   weise.

Aber wenn Ihr mit einem mickrigen Dummkopf verkehrt
der    neidisch,
   das Ziel nicht erreicht,
werdet Ihr zu Tode kommen,
ohne   das Dhamma genau hier frei gemacht,
mit   Eurem Zweifel, ungeschlichtet.

Wie ein Mann, zum Flusse hinunter gegangen —
turbulent, absinkend, flink-fließend —
und von der Strömung weggeschwemmt:
   wie kann er anderen helfen zu queren?

Eben so:
er, der nicht
   das Dhamma frei gemacht,
   bedacht der Bedeutung,
      von der die Belehrten sprechen,
   seine Zweifel nicht überquert:
wie kann er andere dazu bringen
zu verstehen?

Doch einer der eingeschifft,
   auf einem robusten Boot,
   mit Ruder und Riemen,
würde — achtsam, geschickt,
die notwendigen Techniken kennend —
   viele andere hinüber bringen,

eben so
ein Erreicher-des-Wissens, erfahren,
selbst-entwickelt, standhaft
kann andere Leute zum verstehen bringen —
   wenn diese gewillt sind zuzuhören,
   bereit zu lernen.

   So:
solltet Ihr euch anfreunden
mit eine Person von Rechtschaffenheit —
   erfahren, intelligent.
So ausübend
im Hinblick das Ziel zu kennen,
wenn Ihr das Dhamma wahrgenommen habt,

   kommt Ihr zum Glück.


Namo tassa bhagavato arahato sammā-sambuddhassa

Nava Sutta: A Boat

Translator's note: Although it is often lost in translation, this poem in the Pali has a clearly articulated over-all structure. The first seven verses — coming under the "because" (yasma) — state reasons, while the last verse, under the "so" (tasma), draws the conclusion: find a good teacher and practice the Dhamma.



Because:
when you honor
— as the devas, Indra —
one from whom
you might learn the Dhamma,
he, learned, honored,
confident in you,
   shows you the Dhamma.

   You, enlightened, heedful,
befriending a teacher like that,
   practicing the Dhamma in line with the Dhamma,
   pondering,
   giving it priority,
become
   knowledgeable,
   clear-minded,
   wise.

But if you consort with a piddling fool
who's   envious,
   hasn't come to the goal,
you'll go to death
without   having cleared up the Dhamma right here,
with   your doubts unresolved.

Like a man gone down to a river —
turbulent, flooding, swift-flowing —
and swept away in the current:
   how can he help others across?

Even so:
he who hasn't
   cleared up the Dhamma,
   attended to the meaning
      of what the learned say,
   crossed over his doubts:
how can he get others
to comprehend?

But as one who's embarked
   on a sturdy boat,
   with rudder & oars,
would — mindful, skillful,
knowing the needed techniques —
   carry many others across,

even so
an attainer-of-knowledge, learned,
self-developed, unwavering
can get other people to comprehend —
   if they're willing to listen,
   ready to learn.

   So:
you should befriend
a person of integrity —
   learned, intelligent.
Practicing so
as to know the goal,
when you've experienced the Dhamma,

   you get bliss.
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Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
« Reply #10 on: August 29, 2014, 04:48:02 PM »
Ein paar hilfreiche Erklärungen und Links zum großartigen Freund, geteilt von der werten Anagarika Kusaladhamma im Satinanda forum: Was Bedeutet das wort kalyanamitta
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Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
« Reply #11 on: September 22, 2014, 03:58:28 PM »

Namo tassa bhagavato arahato sammā-sambuddhassa

“Wenn man eine Person finden, die einem die eigenen Fehler aufzeigt und einen tadelt, sollte man solch einem Weisen und scharfsinnig Berater folgen, wie man einem Führer zu einem versteckten Schatz folgt. (Dhp. 76).

Namo tassa bhagavato arahato sammā-sambuddhassa

"If one finds a person who points out one's faults and who reproves one, one should follow such a wise and sagacious counselor as one would a guide to hidden treasure" (Dhp. 76).
« Last Edit: September 22, 2014, 04:33:05 PM by Johann »
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Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
« Reply #12 on: September 22, 2014, 04:31:55 PM »

Namo tassa bhagavato arahato sammā-sambuddhassa



“Diese vier Freunde, junger Haushälter, sollten als Feind in der Verkleidung eines Freundes verstanden sein:

(A) einer, der den Besitz einer Freunde nachstellt,
(B) einer, der schöne Worte und viele Versprechen macht,
(C) einer, der schmeichelt,
(D) einer, der Ruin bringt.

(A) "Auf vier Arten, junger Haushälter, sollte man jemand, als einer, der den Besitz seiner Freunde nachstellt, als ein Feind in der Verkleidung eines Freundes, verstanden sehen:

(i) er macht sich den Reichtum der Freunde zu Nutzen,
(ii) er gibt wenig, aber fragt nach vielem,
(iii) er erfüllt seine Pflichten nur aus Angst,
(iv) er steht nur zu seinem Zwecke bei.

(B) “Auf vier Arten, junger Haushälter, sollte man jemand, als einen, der schöne Worte und viele Versprechen macht, als ein Feind in der Verkleidung eines Freundes, verstanden sehen:

(i) er erfüllt freundlich Dienste als Gegenleistung aus der Vergangenheit,
(ii) er erfüllt freundlich Dienste als eine Vorleistung für die Zukunft,
(iii) er versucht Ansehen durch leere Worte zu gewinnen,
(iv) wenn eine Möglichkeit für einen Dienst ansteht, erklärt er, es sei nicht fähig oder mittellos.

(C) “Auf vier Arten, junger Haushälter, sollte man jemand, als einen, der schmeichelt, als ein Feind in der Verkleidung eines Freundes, verstanden sehen:

(i) er steht hinter den schlechten Taten seiner Freunde,
(ii) er lobpreist die guten Taten seiner Freunde nicht,
(iii) er lobt einen in Anwesenheit,
(iv) er redet schlecht in seiner Abwesenheit.

(D) “Auf vier Arten, junger Haushälter, sollte jemand, als einen, der Ruin bringt, als ein Feind in der Verkleidung eines Freundes, verstanden sehen:

(i) er ist ein Kumpane in der Hingabe zu Berauschendem, welches Betörung und Kopflosigkeit erzeugt,
(ii) er ist ein Kumpane im Herumziehen durch die Straßen zu unpassenden Zeiten,
(iii) er ist ein Kumpane beim Besuchen vergnüglicher Veranstaltungen,
(iv) er ist ein Kumpane in der Hingabe zum Spiel, das Kopflosigkeit erzeugt."

So sprach der Erhabene. Und als der Meister dies gesprochen hatte, fuhr er fort:

Der Freund, der begehrt,
der Freund, der viel erzählt,
der Freund, der schmeichelt,
der Freund, der einem Ruin bringt,
diese vier sind Feinde, der Weise erzählt:
'Vermeide diese schon aus der Ferne als den Pfad der Gefahr.'

"Diese vier, junger Haushälter, sollten man als warmherzige Freunde verstanden sehen:

(E) einer, der ein Helfer ist,
(F) einer, der gleich ist, ob nun in Freude oder Schmerz,
(G) einer, der gute Ratschläge gibt,
(H) einer, der nachempfinden kann.

(E) "Auf vier Arten, junger Haushälter, sollte man jemand als einen, der ein Helfer ist, als warmherziger Freund, verstanden sehen:

(i) er beschützt den Unachtsamen,
(ii) er schützt den Wohlstand des Unachtsamen,
(iii) er wird zur Zuflucht, wenn du in Gefahr bist,
(iv) wenn da eine Schuld entstanden ist, versorgt er mit dem Doppelten als benötigt.

(F) "Auf vier Arten, junger Haushälter, sollte man jemanden, als einen, der gleich ist, ob nun in Freude oder Schmerz, als ein warmherziger Freund, verstanden sehen:

(i) er legt seine Geheimnisse offen,
(ii) er hält die Geheimnisse des anderen bewahrt,
(iii) im Unglück läßt er einen nicht im Stich,
(iv) selbst sein Leben opfert er.

(G) "Auf vier Arten, junger Haushälter, sollte man jemanden, als einen, der gute Ratschläge gibt, als ein warmherziger Freund, verstanden sehen:

(i) einer, der einem von ungeschickten Taten abhält,
(ii) einer, der zum Geschickten anregt,
(iii) einer, der einen aufklärt, was man nicht weiß,
(iv) einer, der den Pfad nach oben weist.

(H) "Auf vier Arten, junger Haushälter, sollte man jemanden, als einen, der nachempfinden kann, als ein warmherziger Freund, verstanden sehen:

(i) er erfreut sich nicht an seinem Leid,
(ii) er erfreut sich an dessen Erfolg,
(iii) er hält andere ab schlecht über einen zu sprechen,
(iv) er würdigt jene, die Gutes über einen erzählen."

So sprach der Erhabene. Und als der Meister dies gesprochen hatte, fuhr er fort:

Die Freunde, die Helfer sind,
Freunde im Glück und im Leid,
Freunde die gute Ratschläge tun,
Freunde, die auch mitfühlend sind –
diese vier Freunde halten die Weisen hoch,
und schätzen sie demütig,
wie eine Mutter ihr eigenes Kind.

Diese Weisen und Tugendhaften strahlen wie ein loderndes Feuer.
Er, der seinen Wohlstand in harmloser Weise erwirbt,
wie Bienen den Honig[6] erstehen,
Reichtum sich anhäuft
wie ein Ameisenhügel wächst.

Mit Reichtum auf diese Art gewonnen,
ist ein Laie für das Heimleben recht,
In vier Teile teilt er seinen Verdienst:
so er Freunde gewinnt.

Einen Teil für das, was er selbst gebraucht,
zwei Teile, dass sein Geschäft weiter läuft, [7]
und den vierten wahrt er für schlechte Zeiten auf.

Detailerklärungen zu den einzelnen Punkten und Diskussion


Namo tassa bhagavato arahato sammā-sambuddhassa

"These four, young householder, should be understood as foes in the guise of friends:


(1) he who appropriates a friend's possessions,
(2) he who renders lip-service,
(3) he who flatters,
(4) he who brings ruin.
(1) "In four ways, young householder, should one who appropriates be understood as a foe in the guise of a friend:


(i) he appropriates his friend's wealth,
(ii) he gives little and asks much,
(iii) he does his duty out of fear,
(iv) he associates for his own advantage.
(2) "In four ways, young householder, should one who renders lip-service be understood as a foe in the guise of a friend:


(i) he makes friendly profession as regards the past,
(ii) he makes friendly profession as regards the future,
(iii) he tries to gain one's favor by empty words,
(iv) when opportunity for service has arisen, he expresses his inability.
(3) "In four ways, young householder, should one who flatters be understood as a foe in the guise of a friend:


(i) he approves of his friend's evil deeds,
(ii) he disapproves his friend's good deeds,
(iii) he praises him in his presence,
(iv) he speaks ill of him in his absence.
(4) "In four ways, young householder, should one who brings ruin be understood as a foe in the guise of a friend:


(i) he is a companion in indulging in intoxicants that cause
infatuation and heedlessness,
(ii) he is a companion in sauntering in streets at unseemly hours,
(iii) he is a companion in frequenting theatrical shows,
(iv) he is a companion in indulging in gambling which causes heedlessness."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:


The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold,
avoid them from afar as paths of peril.
"These four, young householder, should be understood as warm-hearted friends:


(1) he who is a helpmate,
(2) he who is the same in happiness and sorrow,
(3) he who gives good counsel,
(4) he who sympathises.
(1) "In four ways, young householder, should a helpmate be understood as a warm-hearted friend:


(i) he guards the heedless,
(ii) he protects the wealth of the heedless,
(iii) he becomes a refuge when you are in danger,
(iv) when there are commitments he provides you with double the
supply needed.
(2) "In four ways, young householder, should one who is the same in happiness and sorrow be understood as a warm-hearted friend:


(i) he reveals his secrets,
(ii) he conceals one's own secrets,
(iii) in misfortune he does not forsake one,
(iv) his life even he sacrifices for one's sake.
(3) "In four ways, young householder, should one who gives good counsel be understood as a warm-hearted friend:


(i) he restrains one from doing evil,
(ii) he encourages one to do good,
(iii) he informs one of what is unknown to oneself,
(iv) he points out the path to heaven.
(4) "In four ways, young householder, should one who sympathises be understood as a warm-hearted friend:


(i) he does not rejoice in one's misfortune,
(ii) he rejoices in one's prosperity,
(iii) he restrains others speaking ill of oneself,
(iv) he praises those who speak well of oneself."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:


The friend who is a helpmate,
the friend in happiness and woe,
the friend who gives good counsel,
the friend who sympathises too  —
these four as friends the wise behold
and cherish them devotedly
as does a mother her own child.

The wise and virtuous shine like a blazing fire.
He who acquires his wealth in harmless ways
like to a bee that honey gathers,[6]
riches mount up for him
like ant hill's rapid growth.

With wealth acquired this way,
a layman fit for household life,
in portions four divides his wealth:
thus will he friendship win.

One portion for his wants he uses,[7]
two portions on his business spends,
the fourth for times of need he keeps.

Explainings to the detail points (in German)




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Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
« Reply #13 on: September 24, 2014, 09:38:06 PM »
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Namo tassa bhagavato arahato sammā-sambuddhassa

8. Kalyāṇamittādivaggo

កល្យាណមិត្តាទិវគ្គ *

[៧២] ម្នាលភិក្ខុទាំងឡាយ តថាគតរំពឹងរកមិនឃើញសភាវៈដទៃ សូម្បីតែសភាវៈ ១ ដែលញុំាងពួកកុសលធម៌មិនទាន់កើតឡើង ឲ្យកើតឡើងបានក្តី ពួកអកុសលធម៌ ដែលកើត ឡើងហើយ ឲ្យសាបសូន្យទៅក្តី ដូចការមានកល្យាណមិត្តនេះសោះឡើយ ម្នាលភិក្ខុទាំង ឡាយ កាលបើបុគ្គលមានកល្យាណមិត្ត ពួកកុសលធម៌ ដែលមិនទាន់កើតឡើង ក៏រមែង កើតឡើងបានផង ដែលមិនទានើកើតឡើង ក៏រមែងកើតឡើងផង ពួកកុសលធម៌ដែលកើតឡើងហើយ រមែងសាបសូន្យទៅផង ។ពួក  នអកុសលធម៌ ដែលកើតឡើងហើយ រមែងសាបសូន្យទៅផង។

[៧៣] ម្នាលភិក្ខុទាំងឡាយ តថាគតរំពឹងរកមិនឃើញសភាវៈដទៃ សូម្បីតែសភាវៈ ១ ដែលញុំាងពួកអកុសលធម៌មិនទាន់កើតឡើង ឲ្យកើតឡើងបានក្តី ពួកកុសលធម៌ ដែលកើត ឡើងហើយ ឲ្យសាបសូន្យទៅក្តី ដូចកិរិយាប្រកបរឿយៗ នូវអកុសលធម៌  និងកិរិយាមិន ប្រកបរឿយៗ នូវកុសលធម៌នេះសោះឡើយ ម្នាលភិក្ខុទាំងឡាយ ពួកអកុសលធម៌ ដែលមិន ទាន់កើតឡើង ក៏រមែងកើតឡើងបានផង ដែលមិនទានើកើតឡើង ក៏រមែងកើតឡើងផង ពួកកុសលធម៌ដែលកើតឡើងហើយ រមែងសាបសូន្យទៅផង ។ពួក  នកុសលធម៌ ដែលកើតឡើងហើយ ក៏រមែង សាបសូន្យទៅផង ព្រោះកិរិយាប្រកបរឿយៗ នូវអកុសលធម៌ និងកិរិយាមិនប្រកបរឿយៗ នូវកុសលធម៌។

[៧៤] ម្នាលភិក្ខុទាំងឡាយ តថាគតរំពឹងរកមិនឃើញសភាវៈដទៃ សូម្បីតែសភាវៈ ១ ដែលញុំាងពួកកុសលធម៌មិនទាន់កើតឡើង ឲ្យកើតឡើងបានក្តី ពួកអកុសលធម៌ ដែលកើត ឡើងហើយ ឲ្យសាបសូន្យទៅក្តី ដូចកិរិយាប្រកបរឿយៗ នូវកុសលធម៌  និងកិរិយាមិនប្រកប រឿយៗ នូវអកុសលធម៌នេះសោះឡើយ ម្នាលភិក្ខុទាំងឡាយ ពួកកុសលធម៌ ដែលមិនទាន់ កើតឡើង ក៏រមែងកើតឡើងបានផង ដែលមិនទានើកើតឡើង ក៏រមែងកើតឡើងផង ពួកកុសលធម៌ដែលកើតឡើងហើយ រមែងសាបសូន្យទៅផង ។ពួក  នអកុសលធម៌ ដែលកើតឡើងហើយ ក៏រមែង សាបសូន្យទៅផង ព្រោះកិរិយាប្រកបរឿយៗ នូវកុសលធម៌  និងកិរិយាមិនប្រកបរឿយៗ នូវអកុសលធម៌។

[៧៥] ម្នាលភិក្ខុទាំងឡាយ តថាគតរំពឹងរកមិនឃើញសភាវៈដទៃ សូម្បីតែសភាវៈ ១ ដែលញុំាងពោជ្ឈង្គទាំងឡាយ មិនទាន់កើតឡើង មិនឲ្យកើតឡើងបានក្តី ពោជ្ឈង្គទាំងឡាយ ដែលកើតឡើងហើយ ក៏មិនឲ្យដល់នូវការបរិបូណ៌ ដោយភាវនាក្តី ដូចការធ្វើទុកក្នុងចិត្ត ខុសទំនងនេះសោះឡើយ ម្នាលភិក្ខុទាំងឡាយ កាលបើបុគ្គល ធ្វើទុកក្នុងចិត្តខុសទំនង ពោជ្ឈង្គទាំងឡាយ ដែលមិនទាន់កើតឡើង ក៏កើតឡើងមិនបានផង ពោជ្ឈង្គទាំងឡាយដែលមិនទានើកើតឡើង ក៏រមែងកើតឡើងផង ពួកកុសលធម៌ដែលកើតឡើងហើយ រមែងសាបសូន្យទៅផង ។ ដែល កើតឡើងហើយ ក៏មិនដល់នូវការបរិបូណ៌ ដោយភាវនាផង។

[៧៦] ម្នាលភិក្ខុទាំងឡាយ តថាគតរំពឹងរកមិនឃើញសភាវៈដទៃ សូម្បីតែសភាវៈ ១ ដែលញុំាងពោជ្ឈង្គទាំងឡាយ មិនទាន់កើតឡើង ឲ្យកើតឡើងបានក្តី ពោជ្ឍង្គទាំងឡាយ ដែលកើតឡើងហើយ ឲ្យដល់នូវការបរិបូណ៌ ដោយភាវនាក្តី ដូចការធ្វើទុកក្នុងចិត្ត​ត្រូវទំនងនេះ សោះឡើយ ម្នាលភិក្ខុទាំងឡាយ កាលបើបុគ្គលធ្វើទុកក្នុងចិត្តត្រូវទំនង ពោជ្ឈង្គទាំងឡាយ ដែលមិនទាន់កើតឡើង ក៏រមែងកើតឡើងបានផង ពោជ្ឈង្គទាំងឡាយ ដែលកើតឡើងហើយ ក៏រមែងដល់ នូវការបរិបូណ៌ដោយភាវនាផង។

[៧៧] ម្នាលភិក្ខុទាំងឡាយ ការសាបសូន្យចាកញាតិនេះ ជាការសាបសូន្យបន្តិចបន្តួច ទេ ម្នាលភិក្ខុទាំងឡាយ ឯការសាបសូន្យចាកបញ្ញានេះ ទើបជាការសាបសូន្យដ៏លាមក ជាង ការសាបសូន្យទាំងអស់។

[៧៨] ម្នាលភិក្ខុទាំងឡាយ សេចក្តីចំរើនដោយញាតិនេះ ជាសេចក្តីចំរើនបន្តិចបន្តួចទេ ម្នាលភិក្ខុទាំងឡាយ ឯសេចក្តីចំរើនដោយបញ្ញានេះ ទើបជាសេចក្តីចំរើនប្រសើរជាង សេចក្តី​ចំរើនទាំងអស់ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុនោះ ភិក្ខុក្នុងសាសនានេះ គួរសិក្សាយ៉ាង​នេះថា យើងទាំងឡាយ នឹងចំរើនដោយបញ្ញាវុឌ្ឍិ ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ គួរសិក្សាយ៉ាងនេះឯង។

[៧៩] ម្នាលភិក្ខុទាំងឡាយ ការសាបសូន្យចាកទ្រព្យនេះ ជាការសាបសូន្យបន្តិចបន្តួចទេ  ម្នាលភិក្ខុទាំងឡាយ ឯការសាបសូន្យចាកបញ្ញានេះ ទើបជាការសាបសូន្យដ៏លាមក ជាងការ សាប​សូន្យទាំងអស់។

[៨០] ម្នាលភិក្ខុទាំងឡាយ សេចក្តីចំរើនដោយទ្រព្យនេះ ជាសេចក្តីចំរើនបន្តិចបន្តួចទេ  ម្នាលភិក្ខុទាំងឡាយ ឯសេចក្តីចំរើនដោយបញ្ញានេះ ទើបជាសេចក្តីចំរើនប្រសើរ ជាងសេចក្តី​ចំរើនទាំងអស់ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុនោះ ភិក្ខុក្នុងសាសនានេះ គួរសិក្សា​យ៉ាងនេះថា យើងទាំងឡាយ នឹងចំរើនដោយបញ្ញាវុឌ្ឍិ ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ គួរសិក្សាយ៉ាងនេះឯង។

[៨១] ម្នាលភិក្ខុទាំងឡាយ ការសាបសូន្យចាកយសនេះ ជាការសាបសូន្យបន្តិចបន្តួចទេ  ម្នាលភិក្ខុទាំងឡាយ ឯការសាបសូន្យចាកបញ្ញានេះ ទើបជាការសាបសូន្យដ៏លាមក ជាងការ សាបសូន្យទាំងអស់។

[៨២] ម្នាលភិក្ខុទាំងឡាយ សេចក្តីចំរើនដោយយសនេះ ជាសេចក្តីចំរើនបន្តិចបន្តួចទេ  ម្នាលភិក្ខុទាំងឡាយ ឯសេចក្តីចំរើនដោយបញ្ញានេះ ទើបជាសេចក្តីចំរើនប្រសើរ ជាង​សេចក្តី​ចំរើនទាំងអស់ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុនោះ ភិក្ខុក្នុងសាសនានេះ គួរសិក្សាយ៉ាងនេះថា យើងទាំងឡាយ នឹងចំរើនដោយបញ្ញាវុឌ្ឍិ ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំង ឡាយ គួរសិក្សាយ៉ាងនេះឯង។


Good companionship and others

71. "Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as good companionship. Good companions arouse non arisen merit and fades arisen demerit. This is the first.

72. "Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as evil companionship. Evil companions arouse non-arisen demerit and fades arisen merit. This is the second.

73. "Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as attending to merit and not attending to demerit. Attention to merit and non attention to demerit arouses non arisen merit and fades arisen demerit. This is the third.

74. "Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as attending to demerit and not attending to merit. Attention to demerit and non attention to merit arouses non-arisen demerit and fades arisen merit. This is the fourth.

75. "Bhikkhus, I do not know anything else that arouses non arisen enlightenment factors and develops and completes arisen enlightenment factors as wise thinking. Bhikkhus, someone thinking wisely, arouses non-arisen enlightenment factors and develops and completes arisen enlightenment factors. This is the fifth.

76. "Bhikkhus, the misery from the decrease of relations is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the sixth.

77. "Bhikkhus, the increase of relations is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom. This is the seventh.

78. "Bhikkhus, the misery from the decrease of wealth is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the eighth.

79. "Bhikkhus, the increase of wealth is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom. This is the ninth.

80. "Bhikkhus, the misery from the decrease of fame is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the tenth."




Gute Kameradschaft und mehr

71. "Bhikkhus, ich kenne nichts darüber hinaus, daß nicht aufgekommene Verdienste[1] aufkommen läßt und aufgekommene Schulden[2] schwinden läßt, als gute Kameradschaft. Dies zum Ersten.

72. "Bhikkhus, ich kenne nichts darüber hinaus, daß nicht aufgekommene Schulden aufkommen läßt und aufgekommene Verdienste schwinden läßt, als schlechte Kameradschaft. Dies zum Zweiten.

73. "Bhikkhus, ich kenne nichts darüber hinaus, daß nicht aufgekommene Verdienste aufkommen läßt und aufgekommene Schulden schwinden läßt, als sich Verdiensten anzunehmen und sich von Schulden abzuwenden. Zuwendung zu Verdiensten und Abwendung gegenüber Schulden, läßt unaufgekommene Verdienste aufkommen und aufgekommene Schulden schwinden. Dies zum Dritten.

74. "Bhikkhus, ich kenne nichts darüber hinaus, daß nicht aufgekommene Schulden, aufkommen läßt und aufgekommene Verdienste schwinden läßt, als sich Schulden anzunehmen .und sich von Verdiensten abzuwenden. Zuwendung zu Schulden und Abwendung gegenüber Verdiensten, läßt unaufgekommene Schulden aufkommen und aufgekommene Verdienste schwinden. Dies zum Vierten.

75. "Bhikkhus, ich kenne nichts darüber hinaus, daß nicht aufgekommene Faktoren der Erleuchtung, aufkommen läßt und das Aufkommen der Faktoren der Erleuchtung vervollständigt, als weises Denken. Bhikkhus, einer der weise denkt, läßt nicht aufgekommene Faktoren der Erleuchtung aufkommen und vervollständigt die Faktoren der Erleuchtung. Dies zum Fünften.

76. "Bhikkhus, das Elend durch das Schwinden von Beziehungen, steht in keinem Verhältnis zum Schwinden von Weisheit. Bhikkhus, im Bezug auf Schwinden, ist das Schwinden von Weisheit elend. Dies zum Sechsten.

77. "Bhikkhus, das Mehren von Beziehungen, steht in keinem Verhältnis zum Mehren von Weisheit. Deshalb solltet Ihr Euch üben: Wir werden Weisheit Mehren. Dies zum Siebenten.

78. "Bhikkhus, das Elend durch das Schwinden von Wohlstand, steht in keinem Verhältnis zum Schwinden von Weisheit. Bhikkhus, im Bezug auf Schwinden, ist das Schwinden von Weisheit elend. Dies zum Achten.

79. "Bhikkhus, das Mehren von Wohlstand, steht in keinem Verhältnis zum Mehren von Weisheit. Deshalb solltet Ihr Euch üben: Wir werden Weisheit Mehren. Dies zum Neunten.

80. "Bhikkhus, Elend aus dem Schwinden von Ansehen, steht in keinem Verhältnis zum Schwinden von Weisheit. Bhikkhus, im Bezug auf Schwinden ist Schwinden von Weisheit elend. Dies zum Zehnten."


Namo tassa bhagavato arahato sammā-sambuddhassa

8. Kalyāṇamittādivaggo

71. ‘‘Nāhaṃ , bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamittassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī’’ti. Paṭ­hamaṃ.

72. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. Anuyogā, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogā kusalānaṃ dhammānaṃ anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī’’ti. Dutiyaṃ.

73. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. Anuyogā, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogā akusalānaṃ dhammānaṃ anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī’’ti. Tatiyaṃ.

74. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā nuppajjanti uppannā vā bojjhaṅgā na bhāvanāpāripūriṃ gacchanti yathayidaṃ, bhikkhave, ayonisomanasikāro. Ayoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā nuppajjanti uppannā ca bojjhaṅgā na bhāvanāpāripūriṃ gacchantī’’ti. Catutthaṃ.

75. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā uppajjanti uppannā vā bojjhaṅgā bhāvanāpāripūriṃ gacchanti yathayidaṃ, bhikkhave, yonisomanasikāro . Yoniso , bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā uppajjanti uppannā ca bojjhaṅgā bhāvanāpāripūriṃ gacchantī’’ti. Pañcamaṃ.

76. ‘‘Appamattikā esā, bhikkhave, parihāni yadidaṃ ñātiparihāni. Etaṃ patikiṭ­ṭ­haṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī’’ti. Chaṭ­ṭ­haṃ.

77. ‘‘Appamattikā esā, bhikkhave, vuddhi yadidaṃ ñātivuddhi. Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘paññāvuddhiyā vaddhissāmā’ti. Evañhi vo, bhikkhave , sikkhitabba’’nti. Sattamaṃ.

78. ‘‘Appamattikā esā, bhikkhave, parihāni yadidaṃ bhogaparihāni. Etaṃ patikiṭ­ṭ­haṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī’’ti. Aṭ­ṭ­hamaṃ.

79. ‘‘Appamattikā esā, bhikkhave, vuddhi yadidaṃ bhogavuddhi. Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘paññāvuddhiyā vaddhissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Navamaṃ.

80. ‘‘Appamattikā esā, bhikkhave, parihāni yadidaṃ yasoparihāni. Etaṃ patikiṭ­ṭ­haṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī’’ti. Dasamaṃ.


Kalyāṇamittādivaggo aṭ­ṭ­hamo.
 1. kusala dhamma, verdienstbringende Dinge/Phänomene/Lehren
 2. akusala Dhamma, schuldbringende Dinge/Phänomene/Lehren
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