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2019 Jun 26 01:07:18
Johann: Good to hear

2019 Jun 25 16:22:42
Cheav Villa: ជំរាបសួរបងស្រី Norum  :D _/\_

2019 Jun 25 12:48:21
Vithou:  _/\_

2019 Jun 25 05:02:43
Cheav Villa:  _/\_ _/\_ _/\_

2019 Jun 25 01:34:59
Johann: May all spend a blessed meritful Sila observing day today

2019 Jun 25 01:34:36
Johann: May all spend a blessed meritful Sila observing day today

2019 Jun 25 01:34:17
Johann: May all spend a blessed meritful Sila observing day today

2019 Jun 23 19:01:54
Vithou:  _/\_

2019 Jun 17 10:19:29
Johann: Bhante Khemakumara. Everything fine, health? Can he walk like before already?

2019 Jun 17 06:34:44
Johann: Sadhu, Sadhu

2019 Jun 17 03:56:38
Cheav Villa: សាធុ សាធុ _/\_ _/\_ _/\_

2019 Jun 17 00:46:14
Khemakumara: May all have a joy-full and fruit-full  Uposatha full-moon day

2019 Jun 15 17:53:43
Cheav Villa: កូណាព្រះអង្គទាំងអស់គ្នាសុខទុក្ខធម្មតា ទាំងសុខភាពឈឺ ជា មិនទៀងទាត់  _/\_ _/\_ _/\_ ស្រីមុខក្រញ៉ូវ គាត់មានសុខភាពល្អជា

2019 Jun 15 13:03:21
Johann: All health?

2019 Jun 15 13:02:56
Johann: Nyom Muk-kamau?

2019 Jun 15 13:01:36
Johann: And own well-being, family?

2019 Jun 15 12:48:22
Johann: Maybe all busy like most at this times.

2019 Jun 15 12:44:14
Cheav Villa: បងពុទ្ធី និងវិធូរ ខ្ញុំកូណាមិនបានជួបគ្នា និងទាក់ទងគ្នាទេ ប៉ុន្មានខែចុងក្រោយនេះ _/\_ _/\_ _/\_

2019 Jun 15 12:42:16
Cheav Villa: ថ្វាយបង្គំព្រះអង្គ  _/\_ _/\_ _/\_

2019 Jun 15 04:21:08
Johann: Nyom Villa. All fine? Nyoms fellows, like Nyom Buddhi... havn't been seen since longer. All fine with friends and family?

2019 Jun 10 04:05:23
Cheav Villa: Sadhu Sadhu  _/\_ _/\_ _/\_

2019 Jun 10 01:47:04
Johann: Sadhu, Sadhu

2019 Jun 10 01:28:53
Khemakumara: May all have a fruitful waxing moon Uposatha!

2019 Jun 10 01:26:44
Khemakumara: Silena sugatiṁ yanti. Through virtue they go to a good destination.  Silena bhoga-sampadā.  Through virtue is wealth attained.  Silena nibbutiṁ yanti. Through virtue they go to Unbinding.  Tasmā silaṁ visodhaye. Therefore we should purify our virtue.

2019 Jun 06 14:52:24
Khemakumara:  _/\_ _/\_ _/\_ kana,  Bhante. The wound heals fast and good.

2019 Jun 06 13:46:02
Johann: Bhante is fine, at least better?

2019 Jun 05 11:53:33
Cheav Villa:  _/\_ _/\_ _/\_

2019 Jun 05 05:19:35
Johann: "N'atthi santi param sukham", there is no peace equal the hail of release

2019 Jun 04 10:25:51
Johann: Nyom Villa

2019 Jun 04 05:13:11
Cheav Villa:  _/\_ _/\_ _/\_

2019 Jun 02 12:03:42
Cheav Villa: Sadhu Sadhu  _/\_ _/\_ _/\_

2019 Jun 02 00:29:09
Johann: May all enjoy the bliss of the fruitful observing of the Uposatha

2019 May 31 14:40:02
Cheav Villa: សាធុ​ សាធុ  _/\_ _/\_ _/\_

2019 May 31 13:47:09
Johann: Sadhu and Anumodana Nyom.

2019 May 31 12:40:14
Cheav Villa: សូមអោយព្រះអង្គឆាប់ជាសះស្បើយ  _/\_ _/\_ _/\_

2019 May 31 12:39:05
Cheav Villa: ព្រះអង្គKhemakumara ត្រូវបានពុទ្ធបរិស័ទនិមន្តទៅគ្លីនីកនៅជិតវត្តកាលពីម៉ោង​2 និងបានវះកាត់ព្យាបាល រួចត្រឡប់ទៅវត្ត

2019 May 31 12:36:20
Cheav Villa: ថ្វាយបង្គំ​ ព្រះ​អង្គ​ _/\_ _/\_ _/\_

2019 May 29 09:03:01
Johann: Had overseen Bhante here. Bhante Ariyadhammika  _/\_

2019 May 29 02:19:33
Khemakumara: Bhante Johann  _/\_ _/\_ _/\_

2019 May 28 04:18:48
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 27 10:03:55
Johann: Much in German, Nyom, currently. Atma will try to translate as much as possible, step by step.

2019 May 26 03:04:21
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 26 03:04:06
Cheav Villa: សាធុ​

2019 May 26 01:02:17
Johann: Sadhu

2019 May 26 00:44:22
Khemakumara: May all have a meritful Uposatha day. Meeting some good friends (kalyanamitta) and som(e) sil(a) សំម សីល!

2019 May 24 14:13:29
Johann: Nyom Moritz

2019 May 24 13:28:52
Moritz: Vandami Bhante _/\_

2019 May 24 05:23:33
Johann: Venerable

2019 May 24 05:22:57
Khemakumara:  _/\_ _/\_ _/\_ Bhante Johann

2019 May 24 02:08:29
Johann: Nyom Moritz, Nyom Villa.

2019 May 24 01:55:56
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 24 01:54:14
Moritz: Bong Villa _/\_

2019 May 24 01:49:43
Moritz: Vandami Bhante _/\_

2019 May 24 01:06:04
Johann: Venerable Ariyadhammika  _/\_

2019 May 20 04:14:26
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 20 01:31:27
Johann:  _/\_ Bhante Indannano

2019 May 19 11:28:39
Khemakumara: Nyom Cheav Villa

2019 May 19 11:27:48
Khemakumara:  _/\_ _/\_ _/\_ Bhante Johann  _/\_ _/\_ _/\_

2019 May 18 23:55:08
Moritz: Vandami Bhante _/\_

2019 May 18 10:34:49
amanaki: Thank you Johann  _/\_

2019 May 18 09:59:33
Johann: Nyom Amanaki. Mudita that you may have possible found what searched for on a special day.

2019 May 18 09:24:56
Maria:  _/\_

2019 May 18 09:24:35
Maria: werter Bhante!

2019 May 18 09:22:43
Johann: Nyom Mizi

2019 May 18 09:21:31
Johann: Nyom Sophorn, Nyom Villa... may all here but also there rejoice in own and others goodness.

2019 May 18 05:03:47
Cheav Villa: សាធុ​សាធុ _/\_ _/\_ _/\_

2019 May 18 02:16:49
Moritz: _/\_ _/\_ _/\_

2019 May 14 07:51:30
Vithou:  _/\_

2019 May 14 05:40:54
Johann: As long as not using telefon while riding. Sokh chomreoun, Nyom.

2019 May 13 18:38:46
Moritz: Vandami Bhante _/\_ (sitting in Taxi)

2019 May 12 15:44:32
Johann: But better ask Nyom Chanroth, since Atma does not walk that far these days.

2019 May 12 15:04:01
Johann: not teally, Nyom Vithou. Still less water in the streams here. Some still dry. Needs a while down from the mountains and not that much rain yet.

2019 May 12 14:54:37
Vithou: how is the road Bhante? Is it float at the mountain leg?

2019 May 12 14:51:59
Vithou:   _/\_

2019 May 12 14:40:43
Johann: Nyom Vithou. Nothing special. Yes, rain is present every afternoon since some days.

2019 May 12 14:38:33
Vithou: Bhante, how is everything at Asrum? Is it raining everyday?

2019 May 12 07:05:30
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 12 03:58:19
Johann: a joyful day in merits on this Sila-day

2019 May 11 17:04:10
Cheav Villa:  :) _/\_

2019 May 11 16:16:56
Moritz: Bong Villa _/\_

2019 May 11 05:35:39
Cheav Villa: Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_

2019 May 11 00:52:44
Johann: an meritful Uposatha, those keeping it today

2019 May 10 17:14:43
Moritz: Chom reap leah, I am going to work. _/\_

2019 May 10 17:09:07
Johann: Nyom Moritz

2019 May 10 17:07:14
Moritz: Vandami Bhante _/\_

2019 May 10 16:19:14
Moritz: Chom reap sour, bong Villa _/\_

2019 May 07 19:12:10
Johann: Nyom Vithou. Just some hours ago, thought of him.

2019 May 05 04:26:53
Chanroth:  _/\_ _/\_ _/\_

2019 May 04 11:41:08
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 04 10:27:38
Khemakumara: Nyom Cheav Villa

2019 May 03 10:08:09
Khemakumara: Sadhu, sadhu, sadhu  _/\_ _/\_ _/\_

2019 May 03 01:17:53
Johann: A meritful new moon Uposatha those celebrating it today.

2019 May 03 01:16:05
Johann: Talk box is buggy and lines love to jump. Better not editing.

2019 May 03 01:14:19
Johann: U Chanroth: "ថ្ងៃនេះខ្ញុំបាទ បានទទួលនៅសម្ភារៈមួយចំនួន សម្រាប់កសាងអាស្រមថ្មទូកសូមជូនបុណ្យដល់ពុទ្ធបរិសទ័ទាំងអស់គ

2019 May 02 15:15:58
Cheav Villa:   <.I.> _/\_

2019 May 02 15:15:17
Cheav Villa: Sorry because of kh font doesn't run well on my phone. Kana go to edit  to see the right  shout but  was wrong by deleting Pou  Chanroth 's  shout

2019 May 02 15:01:04
Cheav Villa: Mudita  :) _/\_

2019 May 02 13:47:17
Moritz: Anumodana puñña kusala! _/\_

2019 May 01 14:49:38
Johann: Now some monks are so close to many, that they can be visited even by feet.

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Author Topic: Good condition - Gute Bedingungen (Pāramī) [Forum Guide]  (Read 5122 times)

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Offline Johann

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Good condition - Gute Bedingungen (Pāramī) [Forum Guide]
« on: January 31, 2013, 04:41:32 AM »

click image to "general Forum guide"

Workplace for good condition - Arbeitsplatz für gute Bedingungen (pāramī section)
[Forum Guide]

Unabhängig ob sich nun jemand entschließt den achtfachen Pfad selbst zu gehen, oder es in eigener Weise versucht selbst Buddhaschaft zu erlangen , sind die pāramīs als die grundlegenden Geschicke für ein hochstebendes Entwickeln anzusehen.

Dieses Forum ist hauptsächlich dazu gedacht sich mit den Grundlagen, für einen Möglichen Einstieg auf den achtfachen Pfad, auseinander zu setzen. Diese Kurze Beschreibung der pāramīs von hier frei übersetzt, ist vielleicht eine gute Stütze für einen Einstieg und ein Verständnis für die pāramīs.

* jeder ist dazu eingeladen diesen Entwurf zu ergänzen oder eine andere Einleitung für das Unterforum zu schreiben


Die pāramīs

Kamma und die pāramīs

In einer Gefängniszelle lebten vier Menschen. Der Erste war ignorant und faul, der Zweite war ignorant und tüchtig, der Dritte war geschickt und faul und der Vierte war geschickt und tüchtig. Jeder hatte die Möglichkeit etwas zu arbeiten um sich etwas Geld zu verdienen.

Der faule ignorante Mensch hatte ein wahrhaftig trauriges Dasein. Er machte den ganzen Tag nichts, war fürchterlich gelangweilt und tat niemals etwas das über das Nötigste zum leben hinaus ging.

Der tüchtige ignorante Mensch genoss mehr Komfort in seinem Leben, weil seine Arbeit ihm erlaubte etwas extra Speise und Kleinigkeiten, wie Magazine oder eine Flasche Wein zu erstehen.

Der geschickte faule Mensch hatte nicht gerade das glücklichste Leben. Wenn er sich nicht anstrengte, verdiente er kein Zusatzgeld, das es ihm erlaubte Dinge ein besseres Leben zu genießen. Aber, wissend wie man alles macht und die Dinge richtig angeht, leidete er weniger als der faule ignorante Mensch. Er wählte den leichten Weg und gab sich mit wenig zufrieden. Seine Faulheit hielt ihm jedoch davon ab klüger zu denken.

Der geschickte Mensch war tüchtig in seiner Arbeit. Er wusste klug zu denken und wie man mit Geld weise umgeht. Er erlernte wie er mit wenig auskommt um das meiste Geld zu sparen. Auch benötigte er keine außergewöhnlichen Speisen, Getränke und andere angenehme Ablenkungen. Letztlich, nach einiger Zeit die er benötigte, hatte er die Möglichkeit seine Kaution zu hinterlegen und kam aus dem Gefängnis heraus.

Um einen Vergleich aus dieser Geschichte zu ziehen, können wir folgendes sagen:

Das Gefängnis repräsentiert unsere ständige Unzufriedenheit in unserem Dasein (dukkha), mit seinen Höhen und Tiefen, der Kreislauf der Wiedergeburt (saṃsarā).

1. "Ignoranz" steht für Ignoranz.
2. "Geschick" repräsentiert Weisheit.
3. "Faulheit" repräsentiert das fehlen der Motivation heilsame Taten zu vollbringen.
4. "Tüchtigkeit" steht für Anstrengung (Anstrengung heilsames zu entwickeln und zu kultivieren, die Anstrengung zur angemessenen Praxis)
5. "Geld" repräsentiert die Konsequenz aus heilsamen Taten, segensreiche Verdienste (kusala).
6. Die Entlassung aus dem Gefängnis die Freiheit (von jeder Form der Unzufriedenheit)

Schlussfolgerung: Um heilsame Verdienste zu ernten, ist notwendig heilsame Taten zu vollbringen, Anstrengungen zur Großzügigkeit zu pflegen und offen sowie konzentriert zu sein.

Wenn immer dies mit Ignoranz (Irrglaube) passiert werden die Verdienste schlecht genutzt und sind somit "verschwendet". In diesem Fall bleibt alles profitlos. Um heilsame Verdienste zu mehren, müssen Taten mit Weisheit kultiviert werden und heilvolle Taten sollten stets mit der Absicht das dhamma weiter zu entwickeln (für seinen eigenen Entwicklungsprozess und den aller anderen) gesetzt werden.

Anmerkung: Je mehr heilsame (gute) Taten man vollbringt, desto weniger destruktive (unheilsame) und wertlose Taten werden gesetzt.

Dies erklärt, warum es unerlässlich ist, Taten (kamma) die wir setzten klar zu verstehen und wie wir richtig auf sie achten mit dem Wunsch diese wirklich profitabel zu gestalten.

Die Gefängnisgeschichte zeigt uns weiters, dass Weisheit ohne die richtige Anstrengung und Fleiß, hinderlich zur Weiterentwicklung von Weisheit ist. Nur mit der Weiterentwicklung und Kultivieren der pāramīs ist es uns möglich einen Fortschritt auf dem Pfad der Befreiung zu erreichen, auf welcher Stufe wir auch immer sind.

Wenn jemand davon alle diese Elemente in seinem/ihrer Existenz zu einem Training im dhamma (Geburt als menschliches Wesen in einem günstigen Umfeld, zu einer Zeit in der die Lehre Buddhas (sāsana) greifbar ist, das Verständnis eines solchen Trainings drängt von selbst zum Ziel, die Fehlen von ernsten Hindernissen wie schlechte Gesundheit und ähnliches) machen kann und davon profitiert, bedeutet dieses, dass er/sie bereits zahlreiche pāramīs in der Vergangenheit entwickeln konnte. Wenn sich jemand neben diesen Voraussetzungen, auch der Meditation (Training zum satipaṭṭhāna) zugeneigt fühlt und sich darin übt bedeutet dies, das er/sie weitere pāramīs. in der Vergangenheit kultiviert und entwickelt hat. Wenn nun jemand ein Leben des Verzichts, in ganz natürlicher Weise gewählt hat und ein klösterliches Leben (saṃgha) führt, bedeutet dies, dass er/sie noch mehr pāramīs in der Vergangenheit kultiviert und entwickelt hat. Wenn die pāramīs in uns die vollkommene Reife entwickelt haben, können wir nibbāna , die Beendigung allen Leidens, erleben.

Die zehn pāramīs

Buddha gab uns eine Liste von zehn pāramīs:

1. dāna pāramī: "Freigebigkeit" - Loslassen von Besitztümern (Tiere oder nicht lebende Objekte) indem man sie spendet.
2. sīla pāramī: "Sittlichkeit" - Achtsame Taten und Rede, um unheilsame Taten zu verhindern.
3. nekkhamma pāramī: "Entsagung" - Verzicht auf das weltliche Leben und ein ein abgeschiedenes Leben (bhikkhu, Eremit) vorziehen.
4. pañña pāramī: "Wissen" - Entwicklung von Wissen und Verständnis durch Studium und analytisches Reflektieren. Wissen anderen lehren. Seine Weisheit zum größt möglichen Vorteil zu nützen.
5. viriya pāramī: "Willenskraft" - Die Anstrengung, so gut als möglich, für das Wohl anderer zu arbeiten, auch im Risiko für das eigenen Lebens.
6. khantī pāramī: "Nachsicht" - Kultivieren einer perfekten Toleranz, unvoreingenommen von Taten und Wörtern anderer gegen einem selbst.
7. saccā pāramī: "Wahrhaftigkeit" - Aufrichtigkeit/Wahrhaftigkeit (nur zu sagen, was wahr und richtig ist).
8. adhiṭṭhāna pāramī: "Entschluss" - Der Entschluss sich selbst nur heilsamer Taten zu widmen und darin Standhaft zu sein.
9. mettā pāramī: "Güte" - Kultivieren einer Geisteshaltung die sich zum Glück für anderer wandelt, liebevolle Zuwendung gegenüber allen Wesen ohne Ausnahmen zu üben.
10. upekkhā pāramī: "Gleichmut" - Abstandnehmen von Hass und Anbetung. Keiner speziellen Idee folgen. Aufrecht erhalten von Gleichmut und Gelassenheit.[/color]

Independent of whether one decides to walk the Noble Eightfold Path it self or tries to attain Buddhahood on his own way , the pāramīs are are considered as the fundamental skills for uprising development.

This forum is mainly meant to consider about the basics for a possible entrance on the eightfold path. This following description of the pāramīs taken from is maybe a useful bearer for starters and to have some understanding about the pāramīs.

* everybody is invited to add this sketch or to write a different introduction for this sub forum guide.

The pāramīs

kamma and the pāramīs

In a prison cell lived four men. The first was ignorant and lazy, the second was ignorant and hard working, the third was skilful and lazy, and the fourth was skilful and hard working. Each had the possibility to work and earn a little money.

The lazy ignoramus had a thoroughly miserable existence; he did nothing at all during the day, was terribly bored and never obtained anything more than the bare minimum for his subsistence.

The hard-working ignoramus enjoyed a more comfortable life, because his work allowed him extra food and small treats such as a bottle of wine or magazines.

The skilful lazy person did not have a very pleasant existence. As he did not put any effort in his work, he did not earn the money needed to buy things that would have allowed him to enjoy a better quality of life. However, knowing how to think, he suffered less than the lazy ignoramus, because he knew how to manage his condition better. Thus, he succeeded more easily in being satisfied with little. However, his incorrigible laziness eventually prevented him from thinking properly.

The skilful worker was competent in his work. Knowing how to think properly, he knew how to manage his money wisely. He learnt to content himself with little to save most of the money he earned. He had nothing good to drink or eat, or pleasant readings to offer himself. Nevertheless, after a while, having endured the necessary time, he was able to pay off the bail to get out of prison.

To make the analogy of this story, we can say that:

The prison represents the continual dissatisfaction of existence (dukkha), with its "ups and downs", the cycle of rebirths (saṃsarā).

1. Ignorance represents ignorance.
2. Skill represents wisdom.
3. Laziness represents the lack of motivation to cultivate wholesome actions.
4. Work represents effort (the effort to develop and maintain what is beneficial, the effort to practice properly).
5. The money represents the consequence of positive actions, merit (kusala).
6. The release represents liberation (from any form of dissatisfaction).

Conclusion: To develop merit, it is necessary to perform positive actions, to make efforts of generosity, honesty and concentration.

Nevertheless, if this is done with ignorance, merit will be badly used and, so to speak, "wasted". Thus, it remains profitless. For this merit to be beneficial, it must be cultivated with wisdom, that is, positive actions should be performed with the intention to take care of and develop the dhamma (for one's own progress and that of others).

Comment: More than positive actions, the more profitable actions are simply abstinences from destructive or worthless actions.

This explains why it is essential to understand clearly the actions that we perform and know how we have to carry them out if we wish them to be really profitable.

The prison story also shows us that wisdom is useless without effort, which is indispensable for the development of wisdom. Thus, only the development of pāramīs does allow us to progress on the path to liberation, at whatever level one may be.

If someone benefits from all the elements which allow him (her) to make of his (her) existence a training in the dhamma (birth as human being, in a favourable environment, in a place and time when the teaching of a Buddha (sāsana) is accessible, understanding the value of such a training, urge to embark in it, lack of serious obstacles such as a poor health, etc.), this means that he (she) has already developed numerous pāramīs in the past. If, besides these conditions, someone devotes himself (herself) with ease to "meditation" (training into satipaṭṭhāna), it means that he (she) has developed even more pāramīs. If a person opts for the life of renunciation by joining, in a most natural way, the monastic community (saṃgha), it means that even more pāramīs have been developed. Finally, when our pāramīs reach complete maturity, we cannot but experience nibbāna, the cessation of all suffering.

The ten pāramīs

Buddha gave us a list of the ten pāramīs:

    dāna pāramī: Abandonment of possessions (animals or non-living objects) by making donations.
    sīla pāramī: Control of actions and speech to avoid unwholesome actions.
    nekkhamma pāramī: Renunciation of the lay life in favour of the solitary life (bhikkhu, hermit).
    pañña pāramī: Development of knowledge and understanding through study and analytical reflection. To teach knowledge to others. To use one's wisdom for a maximum of benefits.
    viriya pāramī: Effort to work as much as possible for the good of others, even at the risk of one's life.
    khantī pāramī: Establishment of an always perfect tolerance, irrespective of the actions and words of others towards oneself.
    saccā pāramī: Truthfulness (to say only what is right).
    adhiṭṭhāna pāramī: Decision to devote oneself to beneficial actions and to remain steadfast on it.
    mettā pāramī: Maintaining a state of mind turned to the happiness of others, to practise love for all beings without exception.
    upekkhā pāramī: Rejection of hatred and worship. Not to follow any particular idea. Maintaining the mind in equanimity.
« Last Edit: March 01, 2014, 12:23:31 PM by Johann »
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