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2019 Mar 20 19:02:36
Johann: May Nyom have a safe and careful travel, when ever he might do.

2019 Mar 20 18:46:53
Johann: Now, Nyom Moritz and Nyom Sophorn are here in the forest. Atma does not know how long.

2019 Mar 20 18:20:42
Vithou: Nyom Kuna planning to see Moritz and Bong Sophorn as well

2019 Mar 20 18:17:26
Vithou: Nyom Kuna planning to go Phnom Oral on Sunday

2019 Mar 20 18:16:07
Vithou: Nyom Kuna was sick too long after remove kidney stone . ( about 2 months ) and skittle busy with human job

2019 Mar 20 18:13:50
Vithou: Is Moritz and Bong Sophorn at Asram now?

2019 Mar 20 18:12:02
Vithou: Kuna Preah Ang

2019 Mar 20 18:05:01
Johann: Nyom Vithou

2019 Mar 20 12:25:25
Johann: here and now

2019 Mar 20 09:04:34
Cheav Villa: To reach the end of the cosmos to go beyond   _/\_

2019 Mar 20 08:49:03
Johann: Oh.. wrong, here: Rohitassa Sutta

2019 Mar 20 08:45:24
Johann: There is nothing to far that the mind, oneself, could not reach it in the Universe. Yet end of suffering can not found. But it requires to reach the end of the cosmos to go beyound. Lokayatika Sutta

2019 Mar 20 08:14:55
Chanroth:  _/\_ _/\_ _/\_

2019 Mar 20 06:34:16
Ieng Puthy: 🙏🏻🙏🏻🙏🏻ករុណាសូមថ្វាយបង្គំុ Vandami Bhante ពីចំងាយ

2019 Mar 20 06:32:27
Ieng Puthy: 🙏🏻🙏🏻🙏🏻 សាធុុ សាធុ សាធុ! ថ្ងៃឧបោសថ ករុណាសូមចូលរួមត្រេកអរដែរ😇🙏🏻🙏🏻🙏🏻

2019 Mar 20 06:13:30
Johann: Mudita

2019 Mar 20 05:52:37
Cheav Villa: ថ្ងៃឧបោសថ​  :)​ កូណាចូលរួមត្រេកអរដល់សេរីភាពរបស់ពួកគាត់  _/\_

2019 Mar 19 13:56:41
Cheav Villa:  _/\_ _/\_  _/\_

2019 Mar 19 08:47:34
Johann: Knowing this, one is able to share family (of supporter), honor, dwelling, gains, dhamma, having a clear sense of gratitude.

2019 Mar 19 08:44:19
Johann: And what is the reason of macchariya disapearing? Knowning, remembering, form, sound...ideas are no refuge, not real, not worthy to fall for, not ones own.

2019 Mar 19 08:41:50
Johann: "May macchariya (stinginess) become its needed reduce, so that the goodness of Dhamma may reaches more intensive", is that right translated? Sadhu. Not an easy task althought one might think.

2019 Mar 19 08:07:30
Cheav Villa: សូមអោយមច្ឆរិយ.​ ត្រូវបានកាត់បន្ថយ ដើម្បីគុណធម៌ដែលខ្ពស់ជាង _/\_ _/\_ _/\_

2019 Mar 19 01:39:39
Johann: May all have always a good travel, meet each other in best furtune along there ways. May no one get hurt in the traffic after happiness.

2019 Mar 18 10:21:51
Moritz: hello empty yogi _/\_

2019 Mar 18 10:21:23
Moritz: Vandami bhante _/\_

2019 Mar 18 10:21:22
Moritz: Vandami bhante _/\_

2019 Mar 16 08:19:42
Johann:  _/\_ Bhante Indannano

2019 Mar 15 04:20:37
Johann: Nyom Buddhi

2019 Mar 14 16:00:28
Cheav Villa: កូណា​ថ្វាយបង្គំ​លា​ សូមព្រះអង្គឆាប់បានសំរាក​  _/\_ _/\_ _/\_

2019 Mar 14 09:13:11
Kong Sokdina: Hello!

2019 Mar 14 08:35:17
Johann: Nyom Kong Sokdina

2019 Mar 14 08:10:07
Johann: A meritful Sila-day those who observe it today

2019 Mar 13 11:18:19
Cheav Villa:  _/\_ _/\_ _/\_

2019 Mar 13 09:23:36
Johann: A meritful Sila-day those who observe it today, btw.

2019 Mar 10 02:03:42
Cheav Villa:  _/\_

2019 Mar 09 07:45:59
Moritz: Good morning, Cheav Villa _/\_

2019 Mar 07 12:10:15
Cheav Villa: កូណាព្រះអង្គ  _/\_

2019 Mar 07 12:05:44
Johann: My person is not sure but Nyom Chanroths wife might try to go back from PP tomorrow as well, Nyom.

2019 Mar 07 01:21:24
Cheav Villa:  _/\_ _/\_ _/\_

2019 Mar 07 01:18:59
Johann: May you have a safe and slow travel.

2019 Mar 07 01:10:20
Cheav Villa: ចេញពី​ភ្នំពេញ​នៅម៉ោង5ព្រឹក :)  _/\_

2019 Mar 07 01:09:25
Cheav Villa: ពួកខ្ញុំកូណា និង បង​ភឿន​ នឹងទៅសួរសុខទុក្ខព្រះអង្គនៅថ្ងៃស្អែក

2019 Mar 07 01:08:34
Johann: Nyom Villa

2019 Mar 07 01:07:32
Cheav Villa: ថ្វាយបង្គំ​ព្រះអង្គ  _/\_ _/\_ _/\_

2019 Mar 06 03:31:04
Cheav Villa: Have a good day to Master Moritz  _/\_

2019 Mar 06 03:29:38
Moritz: And good night for me. :) Chom reap leah. May all have a good Uposatha _/\_

2019 Mar 06 03:27:51
Moritz: Good morning, Cheav Villa _/\_

2019 Mar 06 03:17:49
Moritz: Vandami Bhante _/\_

2019 Mar 06 03:05:26
Johann: A self-blessed (by ones deeds) Uposathaday today.

2019 Mar 05 11:33:43
Johann: Nyom Chanroth had to stop the work. To difficult to concentrate today. Good training anyway.

2019 Mar 05 10:20:56
Cheav Villa:  :-\ :D _/\_

2019 Mar 05 05:26:54
Johann: A meritful Uposatha those who observe it today.

2019 Mar 05 03:13:37
Johann: Sadhu, Sadhu. Rupam anicca

2019 Mar 05 01:47:58
Ieng Puthy: ករុណាបារម្ភអំពីសុខភាពរបស់ព្រះអង្គពីចំងាយ 🙏🏻ករុណាសូមប្រគេនពរ ព្រះអង្គឆាប់ជាសះស្បេីយ

2019 Mar 05 01:38:52
Ieng Puthy: ករុណាឮថា ព្រះអង្គអាពាធ ជង្គង់ តេីព្រះអង្គបានធូរស្បេីយហេីយឬនៅ?

2019 Mar 05 01:07:09
Ieng Puthy: Good morning ! 🙏🏻🙏🏻🙏🏻 ករុណាថ្វាយបង្គំុ Vandami Bante

2019 Mar 04 14:41:21
Johann: Sukha Chomreoun, Nyom

2019 Mar 04 14:18:03
Moritz: Leaving now. May Bhante have a good day. _/\_

2019 Mar 04 13:45:50
Johann: Nyom Moritz

2019 Mar 04 13:19:43
Moritz: Vandami Bhante _/\_

2019 Mar 01 16:35:39
Johann: Bhante Indannano  _/\_ How was India in "war times"

2019 Feb 28 11:46:56
Moritz: And good bye again. :) _/\_

2019 Feb 28 11:46:38
Moritz: Vandami, Bhante _/\_

2019 Feb 28 05:25:27
Cheav Villa:   :D_/\_

2019 Feb 28 04:22:46
Johann: 5 o'clock morning  ^-^ (like a taxi driver) may Nyom has well earned and peaceful rest. Mudita.

2019 Feb 28 04:08:09
Moritz: Chom reap leah. I'm going to sleep. _/\_

2019 Feb 28 03:40:13
Johann: Sukha chomreoun Nyom.

2019 Feb 28 03:39:06
Moritz: Vandami, Bhante _/\_

2019 Feb 28 03:35:39
Moritz: Good morning, Cheav Villa _/\_

2019 Feb 27 16:15:42
Cheav Villa:  _/\_ _/\_ _/\_

2019 Feb 27 14:17:51
Khemakumara: Nyom Villa

2019 Feb 27 14:16:29
Khemakumara: Bhante Johann  _/\_ _/\_ _/\_

2019 Feb 27 14:11:14
Johann: Bhante Khemakumara. Nyom Villa.

2019 Feb 27 12:54:45
Johann: Nyom Moritz

2019 Feb 27 12:20:30
Moritz: Vandami Bhante _/\_

2019 Feb 27 03:54:23
Cheav Villa:  _/\_ _/\_ _/\_

2019 Feb 27 03:40:17
Johann: The non-doing of any evil, the performance of what's skillful, the cleansing of one's own mind:     this is the teaching     of the Awakened.

2019 Feb 27 02:18:41
Johann: It's current better but of cause will not heal. Nothing to worry.

2019 Feb 27 01:40:55
Cheav Villa: ព្រះអង្គ​ តើ​ជង្គង់​បា​ន​ធូរស្រាល​ ឬទេ?  _/\_

2019 Feb 27 01:40:09
Cheav Villa: សាធុ _/\_ _/\_ _/\_

2019 Feb 27 01:20:29
Johann: May all do a meritfull Sila-day today

2019 Feb 26 07:35:46
Johann: Nyom Mico

2019 Feb 25 18:22:21
Vithou: :)

2019 Feb 24 15:10:27
Cheav Villa: Hello Master Moritz  _/\_

2019 Feb 24 13:33:34
Moritz: Hello Dmytro and Cheav Villa _/\_

2019 Feb 24 13:13:45
Johann: Meister Moritz

2019 Feb 24 13:08:42
Moritz: Vandami Bhante _/\_

2019 Feb 21 03:15:02
Cheav Villa:  _/\_

2019 Feb 20 15:56:46
Johann: see here

2019 Feb 20 13:33:02
Cheav Villa: ពូចាន់រ័ត្ន សុំអោយសួរព្រះអង្គ តើម្សិលមិញ រឺ​ម្សិលម្ង៉ៃ​ មានមនុស្ស​ប្រុសម្នាក់ស្រីម្នាក់ ឡើងទៅលើភ្នំ ឬទេ?

2019 Feb 20 13:31:37
Cheav Villa: ថ្វាយបង្គំ​ព្រះអង្គ  _/\_ _/\_ _/\_

2019 Feb 18 14:34:39
Johann: Meister Moritz

2019 Feb 18 13:29:24
Moritz: Leaving. May Bhante and all have a good day. _/\_

2019 Feb 18 13:18:25
Moritz: _/\_

2019 Feb 18 09:31:39
Cheav Villa:  _/\_

2019 Feb 18 08:19:34
Johann: Where and what to practice?

2019 Feb 18 08:15:08
Johann: Where and when ever good inspired and worthy to give into.

2019 Feb 18 08:14:03
Johann: That place here is not that different, and Nyom did already a lot here. And don't forget: Punna iomething that arises in ones heart, not outwardly.

2019 Feb 18 07:34:01
Cheav Villa: ជាមួយនឹង​ក្រុម​​លោកម្ចាស់​ស្រេង​   _/\_ _/\_ _/\_

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Author Topic: Good condition - Gute Bedingungen (Pāramī) [Forum Guide]  (Read 4622 times)

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Online 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.
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