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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: Dukkha und Vertrauen, sie Schlüssel zur Befreiung - Bedingtes Mitverschwinden  (Read 4854 times)

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Offline Dhammañāṇa

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Namo tassa bhagavato arahato sammā-sambuddhassa

Upanisa Sutta: Prerequisites

Dwelling at Savatthi... "Monks, the ending of the effluents is for one who knows & sees, I tell you, not for one who does not know & does not see. For one who knows what & sees what is there the ending of effluents? 'Such is form, such its origination, such its disappearance. Such is feeling, such its origination, such its disappearance. Such is perception, such its origination, such its disappearance. Such are fabrications, such their origination, such their disappearance. Such is consciousness, such its origination, such its disappearance.' The ending of the effluents is for one who knows in this way & sees in this way.

"The knowledge of ending in the presence of ending has its prerequisite, I tell you. It is not without a prerequisite. And what is the prerequisite for the knowledge of ending? Release, it should be said. Release has its prerequisite, I tell you. It is not without a prerequisite. And what is its prerequisite? Dispassion... Disenchantment... Knowledge & vision of things as they actually are present... Concentration... Pleasure... Serenity... Rapture... Joy... Conviction... Stress... Birth... Becoming... Clinging... Craving... Feeling... Contact... The six sense media... Name-&-form... Consciousness... Fabrications... Fabrications have their prerequisite, I tell you. They are not without a prerequisite. And what is their prerequisite? Ignorance, it should be said.

"Thus fabrications have ignorance as their prerequisite, consciousness has fabrications as its prerequisite, name-&-form has consciousness as its prerequisite, the six sense media have name-&-form as their prerequisite, contact has the six sense media as its prerequisite, feeling has contact as its prerequisite, craving has feeling as its prerequisite, clinging has craving as its prerequisite, becoming has clinging as its prerequisite, birth has becoming as its prerequisite, stress & suffering have birth as their prerequisite, conviction has stress & suffering as its prerequisite, joy has conviction as its prerequisite, rapture has joy as its prerequisite, serenity has rapture as its prerequisite, pleasure has serenity as its prerequisite, concentration has pleasure as its prerequisite, knowledge & vision of things as they actually are present has concentration as its prerequisite, disenchantment has knowledge & vision of things as they actually are present as its prerequisite, dispassion has disenchantment as its prerequisite, release has dispassion as its prerequisite, knowledge of ending has release as its prerequisite.

"Just as when the gods pour rain in heavy drops & crash thunder on the upper mountains: The water, flowing down along the slopes, fills the mountain clefts & rifts & gullies. When the mountain clefts & rifts & gullies are full, they fill the little ponds. When the little ponds are full, they fill the big lakes. When the big lakes are full, they fill the little rivers. When the little rivers are full, they fill the big rivers. When the big rivers are full, they fill the great ocean. In the same way:

"Fabrications have ignorance as their prerequisite, consciousness has fabrications as its prerequisite, name-&-form has consciousness as their prerequisite, the six sense media have name-&-form as their prerequisite, contact has the six sense media as its prerequisite, feeling has contact as its prerequisite, craving has feeling as its prerequisite, clinging has craving as its prerequisite, becoming has clinging as its prerequisite, birth has becoming as its prerequisite, stress & suffering have birth as their prerequisite, conviction has stress & suffering as its prerequisite, joy has conviction as its prerequisite, rapture has joy as its prerequisite, serenity has rapture as its prerequisite, pleasure has serenity as its prerequisite, concentration has pleasure as its prerequisite, knowledge & vision of things as they actually are present has concentration as its prerequisite, disenchantment has knowledge & vision of things as they actually are present as its prerequisite, dispassion has disenchantment as its prerequisite, release has dispassion as its prerequisite, knowledge of ending has release as its prerequisite."
Quote from: ??

Namo tassa bhagavato arahato sammā-sambuddhassa

Upanisa Sutta: Grundvoraussetzungen

In Savatthi verweilend... "Bhikkhus, das Enden von Ausflüssen, ist für einen der weiß und sieht, sage ich Euch, nicht für einen der nicht weiß und nicht sieht. Für einen der was weiß und was sieht, ist da das Enden von Ausflüssen? 'So ist Form, so ihr Entstehen, so ihr Verschwinden. So ist Gefühl, so sein Entstehen, so sein Verschwinden. So ist Vorstellung, so sein Entstehen, so sein Verschwinden. So sind Gestaltungen, so ihr Entstehen, so ihr Verschwinden. So ist Bewußtsein, so sein Entstehen, so sein Verschwinden.' Das Enden von Ausflüssen, ist für einen der in dieser Weise weiß und in dieser Weise sieht.

"Das Wissen von Enden, in der Gegenwart von Enden, hat seine Grundvoraussetzung, sage ich Euch. Es ist nicht ohne eine Grundvoraussetzung. Und was ist die Grundvoraussetzung für das Wissen von Enden? Befreiung, sollte gesagt werden. Befreiung hat seine Grundvoraussetzung, sage ich Euch. Es ist nicht ohne eine Grundvoraussetzung. Und was ist seine Grundvoraussetzung? Nichtbegierde... Ernüchterung... Wissen und Vision, über Dinge so wie sie tatsächlich gegenwärtig sind... Konzentration... Wohl... Gestilltheit... Entzücken... Freude... Vertrauen... Streß... Geburt... Werden... Festhalten... Verlangen... Gefühl... Berührung... die sechs Sinnesträger... Name-und-Form... Bewußtsein... Gestaltungen... Gestaltungen haben deren Grundvoraussetzung. Und was ist deren Grundvoraussetzung? Unwissenheit, sollte gesagt werden.

"So haben Gestaltungen Unwissenheit als deren Grundvoraussetzung, Bewußtsein hat Gestaltungen als seine Grundvoraussetzung, Name-und-Form hat Bewußtsein als seine Grundvoraussetzung, der sechs Sinnesträger hat Name-und Form als seine Grundvoraussetzung, Berührung hat den sechs Sinnesträger als seine Grundvoraussetzung, Gefühl hat Berührung als seine Grundvoraussetzung, Verlangen hat Gefühl als seine Grundvoraussetzung, Festhalten hat Verlangen als seine Grundvoraussetzung, Werden hat Festhalten als seine Grundvoraussetzung, Geburt hat Werden als seine Grundvoraussetzung, Streß und Leiden hat Geburt als seine Grundvoraussetzung, Vertrauen hat Geburt als seine Grundvoraussetzung, Freude hat Vertrauen als seine Grundvoraussetzung, Verzücken hat Freude als seine Grundvoraussetzung, Gestilltheit hat Verzücken als seine Grundvoraussetzung, Konzentration hat Wohl als seine Grundvoraussetzung, Wissen und Vision von Dingen, wie sie tatsächlich gegenwärtig sind, hat Ernüchterung als seine Grundvoraussetzung, Nichtbegierde hat Wissen und Vision von Dingen, wie sie tatsächlich gegenwärtig sind, als Grundvoraussetzung, Befreiung hat Nichtbegierde als seine Grundvoraussetzung, Wissen von Enden hat Befreiung als seine Grundvoraussetzung.

"Gerade so als ob Götter Regen in schweren Tropfen schütten und Donner schmettern, in den oberen Bergen: Füllt das Wasser, die Hänge hinunter fließend, der Berge Kluften und Spalten und Rinnen. Wenn der Berge Kluften und Spalten und Rinnen voll sind, füllen diese kleine Weiher. Wenn die kleinen Weiher voll sind, füllen diese die großen Seen. Wenn die großen Seen voll sind, füllen diese die kleinen Flüsse. Wenn die kleinen Flüsse voll sind, füllen diese die großen Flüsse. Wenn die großen Flüsse voll sind, füllen diese den großen Ozean. In selber Weise:

Gestaltungen haben Unwissenheit als deren Grundvoraussetzung, saṅkhārā

Bewußtsein hat Gestaltungen als seine Grundvoraussetzung, viññāṇa

Name-und-Form hat Bewußtsein seine Grundvoraussetzung, nāmarūpa

sechs Sinnesträger hat Name-und-Form als seine Grundvoraussetzung, saḷāyatana

Berührung hat sechs Sinnesträger als seine Grundvoraussetzung, phassa

Gefühl hat Berührung als seine Grundvoraussetzung, vedana

Verlangen hat Gefühl als seine Grundvoraussetzung, taṇha

Festhalten hat Verlangen als seine Grundvoraussetzung, upādāna

Werden hat Festhalten als seine Grundvoraussetzung, bhava

Geburt hat Werden als seine Grundvoraussetzung, jāti

Streß und Leiden hat Geburt als seine Grundvoraussetzung, dukkha

Vertrauen hat Streß und Leiden als seine Grundvoraussetzung, saddha

Freude hat Vertrauen als seine Grundvoraussetzung, pāmujja

Verzücken hat Freude als seine Grundvoraussetzung, pīti

Gestilltheit hat Verzücken als seine Grundvoraussetzung, passaddhi

Wohl hat Gestilltheit als seine Grundvoraussetzung, sukha

Konzentration hat Wohl als seine Grundvoraussetzung, samādhi

Wissen und Vision von Dingen, wie sie tatsächlich gegenwärtig sind, hat Konzentration als seine Grundvoraussetzung, athābhūtañāṇadassana

Ernüchterung hat Wissen und Vision von Dingen, wie sie tatsächlich gegenwärtig sind, als Grundvoraussetzung, nibbida

Nichtbegierde hat Ernüchterung als seine Grundvoraussetzung, virāga

Befreiung hat Nichtbegierde als seine Grundvoraussetzung, vimutti

Wissen von Enden hat Befreiung als seine Grundvoraussetzung. khaye ñāṇa"
« Last Edit: October 08, 2020, 08:23:08 AM by Johann »
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Offline Dhammañāṇa

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"Believe" is actually the most required prerequisite, not only to listen to the Dhamma but also to put an effort to get results you are not able to know for now.
It is a modern delusion that there is even any action (effort) without believing in first place and of cause such a beloved view was long time used to sell Dhamma of the Buddha to people in broad and use it as opposition to other religions.
The different is just, that you can put your believe at least to a prove which others mostly not can and they also lack of samples (people) who have reached the promised.
For some more understand of what actually believe (no need to quarrel about the certain word for it: following something what actually is not really known and seen now) you may read:
Faith In Awakening
Refuge: An Introduction to the Buddha, Dhamma, & Sangha
The Truth of Rebirth: And Why it Matters for Buddhist Practice
or
A Look at the Kalama Sutta , by Bhikkhu Bodhi (1998; 4pp./12KB)
 
Some popular contemporary teachings claim that the Buddha advocates putting one's trust solely in what one can know and experience directly for oneself. In fact, when we take into careful consideration the context of this sutta, it becomes clear that this interpretation altogether misses a much more important point.
 
Altogether it's the root factor in the depending co-arising that leads to the end of suffering: Upanisa Sutta: Prerequisites   "...stress & suffering have birth as their prerequisite, conviction (saddha) has stress & suffering as its prerequisite, joy has conviction as its prerequisite...release has dispassion as its prerequisite, knowledge of ending has release as its prerequisite."
The condition that one has unshakable faith into Buddha, Dhamma and Sangha incl. virtue describes a person who has entered the stream and is already no more able to miss the finally aim. (DN 16 )
How ever, it also runs sometimes this way: "When this was said, Upaka said, 'May it be so, my friend,' and — shaking his head, taking a side-road — he left." (Ariyapariyesana Sutta: The Noble Search ) Circle of Life and suffering and the way out of it
« Last Edit: January 05, 2016, 04:06:19 PM by Johann »
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[⇪ Language/Sprache ]

 *sgift*

For a person facing Stress and suffering and meeting the Tripple Gems, there is no act of will, 'May I gain conviction'. It is the nature of things that in a person, facing Stress and suffering and facing the Tripple Gems, conviction is gained.

For a person with conviction, there is no act of will, 'May I be generous, may I have possibility to give, my I let go of stingyness'. It is in the nature of things that, in a person of conviction, generosity and giving is established.

For a person of generosity and freedom of stinginess, there is no act of will, 'May I become virtuous'. It is the nature of things that, in a person of generosity and freedom of stinginess, virtue increases.


Namo tassa bhagavato arahato sammā-sambuddhassa

Cetana Sutta: An Act of Will

"For a person endowed with virtue, consummate in virtue, there is no need for an act of will, 'May freedom from remorse arise in me.' It is in the nature of things that freedom from remorse arises in a person endowed with virtue, consummate in virtue.

"For a person free from remorse, there is no need for an act of will, 'May joy arise in me.' It is in the nature of things that joy arises in a person free from remorse.

"For a joyful person, there is no need for an act of will, 'May rapture arise in me.' It is in the nature of things that rapture arises in a joyful person.

"For a rapturous person, there is no need for an act of will, 'May my body be serene.' It is in the nature of things that a rapturous person grows serene in body.

"For a person serene in body, there is no need for an act of will, 'May I experience pleasure.' It is in the nature of things that a person serene in body experiences pleasure.

"For a person experiencing pleasure, there is no need for an act of will, 'May my mind grow concentrated.' It is in the nature of things that the mind of a person experiencing pleasure grows concentrated.

"For a person whose mind is concentrated, there is no need for an act of will, 'May I know & see things as they actually are.' It is in the nature of things that a person whose mind is concentrated knows & sees things as they actually are.

"For a person who knows & sees things as they actually are, there is no need for an act of will, 'May I feel disenchantment.' It is in the nature of things that a person who knows & sees things as they actually are feels disenchantment.

"For a person who feels disenchantment, there is no need for an act of will, 'May I grow dispassionate.' It is in the nature of things that a person who feels disenchantment grows dispassionate.

"For a dispassionate person, there is no need for an act of will, 'May I realize the knowledge & vision of release.' It is in the nature of things that a dispassionate person realizes the knowledge & vision of release.

"In this way, dispassion has knowledge & vision of release as its purpose, knowledge & vision of release as its reward. Disenchantment has dispassion as its purpose, dispassion as its reward. Knowledge & vision of things as they actually are has disenchantment as its purpose, disenchantment as its reward. Concentration has knowledge & vision of things as they actually are as its purpose, knowledge & vision of things as they actually are as its reward. Pleasure has concentration as its purpose, concentration as its reward. Serenity has pleasure as its purpose, pleasure as its reward. Rapture has serenity as its purpose, serenity as its reward. Joy has rapture as its purpose, rapture as its reward. Freedom from remorse has joy as its purpose, joy as its reward. Skillful virtues have freedom from remorse as their purpose, freedom from remorse as their reward.

"In this way, mental qualities lead on to mental qualities, mental qualities bring mental qualities to their consummation, for the sake of going from the near to the Further Shore."

For a person with blessed birth, auspicious reappearing, is there no act of will, 'May I realize stress and suffering, may I meet the Tripple Gems.' It is tha nature of things, that a person with blessed birth, auspicious reappearing, sees suffering and stress, meets the Tripple Gems.

So is it, that Guest s birth, your reapearing, has the realization of stress and suffering and the meeting of the Tripple Gems as purpose, has realization of stress and suffering and the meeting of the Tripple Gems as its reward.

Who would - if seeing - waist a gifted (re)birth away? Would not train in conviction - gained by be-visioned - by it's fundations, at any time, on any place, and to recollect the Juwels to clean him/herself.
Anumodana!
« Last Edit: January 19, 2018, 03:22:51 PM by Johann »
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Offline Marcel

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Nyom Cheav Villa . As talked today about the conditioned Co-disappearing, while together with Nyom Sophoeun visiting. Here the Khmer translation (Book 31)

Namo tassa bhagavato arahato sammā-sambuddhassa

ឧបនិសសូត្រ ទី៣

[៦៨] ទ្រង់គង់នៅជិតក្រុងសាវត្ថី … ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា កិរិយា​អស់ទៅនៃអាសវៈ ចំពោះតែបុគ្គល ដែលដឹងច្បាស់ ឃើញច្បាស់ មិនពោលចំពោះ​បុគ្គល ដែល​មិនដឹងច្បាស់ មិនឃើញច្បាស់ទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះបុគ្គលកាលដឹងអ្វី កាលឃើញអ្វី ទើបមានការអស់ទៅនៃអាសវៈ។ បុគ្គលដឹង ឃើញថា រូប ដូច្នេះ ហេតុជាទី​កើតឡើងនៃរូបដូច្នេះ សេចក្តីរលត់នៃរូបដូច្នេះ។បេ។ វេទនាដូច្នេះ។បេ។ សញ្ញាដូច្នេះ។បេ។ សង្ខារទាំងឡាយដូច្នេះ។បេ។ វិញ្ញាណដូច្នេះ ហេតុជាទី​កើតឡើងនៃវិញ្ញាណដូច្នេះ សេចក្តីរលត់នៃវិញ្ញាណដូច្នេះ។បេ។  ម្នាលភិក្ខុទាំងឡាយ បុគ្គលកាលដឹងយ៉ាងនេះ កាលឃើញយ៉ាងនេះឯង ទើបមានការអស់ទៅនៃ​អាសវៈ។

[៦៩] ម្នាលភិក្ខុទាំងឡាយ កាលធម៌ [បានដល់អរហត្តផល។] ជាគ្រឿងអស់ទៅនៃអាសវៈ កើតឡើងហើយ ខយញ្ញាណ [សេចក្តីដឹងក្នុងធម៌ ជាគ្រឿង​អស់ទៅនៃអាសវៈ បានដល់បដិវេកញ្ញាណ។] ណា កើតឡើងដែរ តថាគតពោលថា ខយញ្ញាណ​នោះ ប្រកបដោយហេតុ មិនពោលថា មិនមានហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃ​ខយញ្ញាណ តើដូចម្តេច។ គប្បីឆ្លើយថា វិមុត្តិ គឺអរហត្តផល ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា វិមុត្តិ ប្រកបដោយហេតុ មិនពោលថា មិនមាន​ហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃវិមុត្តិ តើដូចម្តេច។ គប្បីឆ្លើយថា វិរាគៈ គឺមគ្គ ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា វិរាគៈ ប្រកបដោយហេតុ មិនពោលថា មិនមានហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃវិរាគៈ តើដូចម្តេច។ គប្បីឆ្លើយថា និព្វិទាញាណ គឺពលវវិបស្សនា [បានដល់ញាណទាំង៤ គឺភយតូបដ្ឋានញ្ញាណ១ អាទីនវានុបស្សនាញាណ១ មុញ្ចិតុកាម្យតាញាណ១ សង្ខារូបេក្ខាញាណ១។] ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា និព្វិទាញាណ ប្រកបដោយហេតុ មិនពោលថា មិនមានហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះ​ហេតុនៃនិព្វិទាញាណ តើដូចម្តេច។ គប្បីឆ្លើយថា យថាភូតញ្ញាណទស្សនៈ គឺតរុណវិបស្សនា [បានដល់ញាណទាំង៤ គឺសង្ខារបរិច្ឆេទញ្ញាណ១ កង្ខាវិតរណញ្ញាណ១ សម្មសនញ្ញាណ១ មគ្គាមគ្គញ្ញាណ១ (អដ្ឋកថា)។] ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា យថាភូតញ្ញាណទស្សនៈ ប្រកបដោយហេតុ មិនពោលថា មិនមានហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃយថាភូតញ្ញាណទស្សនៈ តើដូចម្តេច។ គប្បីឆ្លើយថា សមាធិ ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា សមាធិប្រកបដោយហេតុ មិនពោលថា មិនមាន​ហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃសមាធិ តើដូចម្តេច។ គប្បីឆ្លើយថា សុខៈ ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា សុខៈ ប្រកបដោយហេតុ មិនពោលថា មិនមាន​ហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃសុខៈ តើដូចម្តេច។ គប្បីឆ្លើយថា បស្សទ្ធិ ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា បស្សទ្ធិ ប្រកបដោយហេតុ មិនពោលថា មិនមាន​ហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃបស្សទ្ធិ តើដូចម្តេច។ គប្បីឆ្លើយថា បីតិ ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា បីតិ ប្រកបដោយហេតុ មិនពោលថា មិនមាន​ហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃបីតិ តើដូចម្តេច។ គប្បីឆ្លើយថា បាមុជ្ជៈ ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា បាមុជ្ជៈ ប្រកបដោយហេតុ មិនពោលថា មិនមាន​ហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃបាមុជ្ជៈ តើដូចម្តេច។ គប្បីឆ្លើយថា សទ្ធា ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា សទ្ធា ប្រកបដោយហេតុ មិនពោលថា មិនមាន​ហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃសទ្ធា តើដូចម្តេច។ គប្បីឆ្លើយថា ទុក្ខ ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា ទុក្ខ ប្រកបដោយហេតុ មិនពោលថា មិនមាន​ហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃទុក្ខ តើដូចម្តេច។ គប្បីឆ្លើយថា ជាតិ ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា ជាតិ ប្រកបដោយហេតុ មិនពោលថា មិនមាន​ហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃជាតិ តើដូចម្តេច។ គប្បីឆ្លើយថា ភព ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា ភព ប្រកបដោយហេតុ មិនពោលថា មិនមាន​ហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃភព តើដូចម្តេច។ គប្បីឆ្លើយថា ឧបាទាន ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា ឧបាទាន ប្រកបដោយហេតុ មិនពោលថា មិនមាន​ហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃឧបាទាន តើដូចម្តេច។ គប្បីឆ្លើយថា តណ្ហា ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា តណ្ហា ប្រកបដោយហេតុ មិនពោលថា មិនមាន​ហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃតណ្ហា តើដូចម្តេច។ គប្បីឆ្លើយថា វេទនា ជាហេតុ។បេ។ គប្បីឆ្លើយថា ផស្សៈ ជាហេតុ… គប្បីឆ្លើយថា សឡាយតនៈ ជាហេតុ… គប្បីឆ្លើយថា នាមរូប ជាហេតុ… គប្បីឆ្លើយថា វិញ្ញាណ ជាហេតុ… គប្បីឆ្លើយថា សង្ខារទាំងឡាយ ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា សង្ខារទាំងឡាយ ប្រកបដោយហេតុ មិនពោលថា មិនមាន​ហេតុទេ។ ម្នាលភិក្ខុទាំងឡាយ ចុះហេតុនៃសង្ខារទាំងឡាយ តើដូចម្តេច។ គប្បីឆ្លើយថា អវិជ្ជា ជាហេតុ។ ម្នាលភិក្ខុទាំងឡាយ សេចក្តីរួបរួមដូច្នេះ សង្ខារទាំងឡាយ មាន​អវិជ្ជាជាហេតុ វិញ្ញាណ មានសង្ខារជាហេតុ នាមរូប មានវិញ្ញាណជាហេតុ សឡាយតនៈ មាននាមរូបជាហេតុ ផស្សៈ មានសឡាយតនៈជាហេតុ វេទនា មានផស្សៈជាហេតុ តណ្ហា មាន​វេទនាជាហេតុ ឧបាទាន មានតណ្ហាជាហេតុ ភព មាន​ឧបាទានជាហេតុ ជាតិ មានភពជាហេតុ ទុក្ខ មានជាតិជាហេតុ សទ្ធា មានទុក្ខជាហេតុ បាមុជ្ជៈ មានសទ្ធាជាហេតុ បីតិ មានបាមុជ្ជៈជាហេតុ បស្សទ្ធិ មានបីតិជាហេតុ សុខៈ មានបស្សទ្ធិជាហេតុ សមាធិ មានសុខៈជាហេតុ យថាភូតញ្ញាណទស្សនៈ មានសមាធិជាហេតុ និព្វិទាញាណ មានយថាភូតញ្ញាណទស្សនៈជាហេតុ វិរាគៈ មាននិព្វិទាញាណជាហេតុ វិមុត្តិ មានវិរាគៈជាហេតុ ខយញ្ញាណ មានវិមុត្តិជាហេតុ។

[៧០] ម្នាលភិក្ខុទាំងឡាយ ដូចទឹកភ្លៀងមានគ្រាប់ដ៏ថ្លោស បង្អុរចុះលើភ្នំ កាលទឹក​នោះ ហូរទៅកាន់ទីទាប រមែងញុំាងជ្រោះភ្នំ ក្រហែង និងប្រឡាយទឹកឲ្យពេញ កាលបើជ្រោះភ្នំ ក្រហែង និងប្រឡាយទឹកពេញហើយ រមែងញុំាងត្រពាំងតូចឲ្យពេញ កាលបើត្រពាំងតូចពេញហើយ រមែងញុំាងបឹងឲ្យពេញ កាលបើបឹងពេញហើយ រមែងញុំាងស្ទឹងឲ្យពេញ កាលបើស្ទឹងពេញហើយ រមែងញុំាងទន្លេឲ្យពេញ កាលបើទន្លេពេញហើយ រមែងញុំាងមហាសមុទ្រឲ្យពេញ យ៉ាងណាមិញ  ម្នាលភិក្ខុទាំងឡាយ សង្ខារទាំងឡាយ មានអវិជ្ជាជាហេតុ វិញ្ញាណ មានសង្ខារជាហេតុ នាមរូប មានវិញ្ញាណជាហេតុ សឡាយតនៈ មាននាមរូបជាហេតុ ផស្សៈ មានសឡាយតនៈ​ជាហេតុ វេទនា មានផស្សៈជាហេតុ តណ្ហាមានវេទនាជាហេតុ ឧបាទាន មានតណ្ហាជាហេតុ ភព មានឧបាទានជាហេតុ ជាតិមានភពជាហេតុ ទុក្ខ មានជាតិជាហេតុ សទ្ធាមានទុក្ខជាហេតុ បាមុជ្ជៈ មានសទ្ធាជាហេតុ បីតិ មានបាមុជ្ជៈ​ជាហេតុ បស្សទ្ធិ មានបីតិជាហេតុ សុខៈ មានបស្សទ្ធិជាហេតុ សមាធិ មានសុខៈជាហេតុ យថាភូតញ្ញាណទស្សនៈ មានសមាធិជាហេតុ និព្វិទាញាណ មានយថាភូតញ្ញាទស្សនៈ​ជាហេតុ វិរាគៈ មាននិព្វិទាញាណជាហេតុ វិមុត្តិ មានវិរាគៈជាហេតុ ខយញ្ញាណ មាន​វិមុត្តិជាហេតុ។ ចប់សូត្រទី៣។
Quote from: book 31

The supporting Cetana Sutta is found in Book 51.

Namo tassa bhagavato arahato sammā-sambuddhassa

ចេតនាករណីយសូត្រ ទី២

[១០៩] ម្នាលភិក្ខុទាំងឡាយ បុគ្គលអ្នកមានសីល​ បរិបូណ៌​ដោយសីល មិនគប្បី​ធ្វើដោយ​ចេតនា​ថា អវិប្បដិសារៈ ចូរកើត​ដល់​អាត្មាអញ ដូច្នេះទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ អវិប្បដិសារៈ តែង​កើតឡើង​ដល់បុគ្គល​អ្នក​មានសីល បរិបូណ៌​ដោយសីល នេះជា​ធម្មតា។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​អ្នកមិន​មាន​វិប្បដិសារៈ មិនគប្បី​ធ្វើដោយ​ចេតនា​ថា បាមុជ្ជៈ ចូរកើតឡើង​ដល់​អាត្មាអញ​ដូច្នេះទេ។ ម្នាល​ភិក្ខុ​ទាំងឡាយ បាមុជ្ជៈ តែងកើត​ឡើងដល់​បុគ្គល​អ្នកមិន​មាន​វិប្បដិសារៈ នេះ​ជាធម្មតា។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​អ្នកមាន​បាមុជ្ជៈ មិនគប្បី​ធ្វើដោយ​ចេតនាថា បីតិ ចូរ​កើតឡើង​ដល់អាត្មាអញ​ដូច្នេះ​ទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ បីតិ តែងកើត​ឡើងដល់​បុគ្គល​មាន​បាមុជ្ជៈ នេះជា​ធម្មតា។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​មានបីតិ​ចិត្ត មិនគប្បី​ធ្វើដោយ​ចេតនាថា កាយ​របស់​អាត្មាអញ ចូរស្ងប់រម្ងាប់ ដូច្នេះទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ កាយ​របស់បុគ្គល​មាន​បីតិចិត្ត តែង​ស្ងប់រម្ងាប់ នេះ​ជាធម្មតា។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គលអ្នក​មាន​កាយប្បស្សទ្ធិ មិនគប្បី​ធ្វើដោយ​ចេតនាថា អាត្មាអញ​ទទួល​សេចក្តីសុខ​ដូច្នេះទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​មាន​កាយប្បស្សទ្ធិ តែង​ទទួល​សេចក្តីសុខ នេះជាធម្មតា។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គលអ្នក​មានសេចក្តី​សុខ មិនគប្បី​ធ្វើ​ដោយ​ចេតនាថា ចិត្តរបស់​អាត្មាអញ ចូរតាំង​មាំដូច្នេះ​ទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ ចិត្តរបស់​បុគ្គល​អ្នកមាន​សេចក្តី​សុខ តែង​តាំងមាំ នេះជា​ធម្មតា។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​អ្នកមាន​សមាធិចិត្ត មិនគប្បី​ធ្វើ​ដោយចេតនា​ថា អាត្មាអញ​ដឹង អាត្មាអញ​ឃើញតាមពិត​ ដូច្នេះទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​មាន​សមាធិចិត្ត តែងដឹង តែងឃើញ​តាមពិត នេះជា​ធម្មតា។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលដឹង កាលឃើញ​តាមពិត មិន​គប្បីធ្វើ​ដោយ​ចេតនាថា អាត្មាអញ​នឿយណាយ​ដូច្នេះទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលដឹង កាលឃើញ​តាមពិត តែង​នឿយណាយ នេះជា​ធម្មតា។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​នឿយណាយ មិន​គប្បីធ្វើ​ដោយ​ចេតនាថា អាត្មាអញ ប្រាសចាក​តម្រេក​ដូច្នេះទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​នឿយណាយ ប្រាសចាក​តម្រេក នេះជាធម្មតា។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​អ្នកមាន​ចិត្តប្រាសចាក​តម្រេក មិនគប្បីធ្វើ​ដោយ​ចេតនាថា អាត្មាអញ ធ្វើឲ្យជាក់​ច្បាស់ នូវ​វិមុត្តិញ្ញាណទស្សនៈ ដូច្នេះទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​អ្នក​ប្រាសចាក​តម្រេក តែង​ធ្វើឲ្យ​ជាក់ច្បាស់​នូវ​វិមុត្តិញ្ញាណទស្សនៈ នេះ​ជាធម្មតា។ ម្នាលភិក្ខុ​ទាំងឡាយ វិរាគៈ មាន​វិមុត្តិញ្ញាណទស្សនៈ ជា​ប្រយោជន៍ មាន​វិមុត្តិញ្ញាណទស្សនៈ ជា​អានិសង្ស និព្វិទា មាន​វិរាគៈ​ជា​ប្រយោជន៍ មានវិរាគៈ​ជា​អានិសង្ស យថាភូតញ្ញាណទស្សនៈ មាន​និព្វិទា ជា​ប្រយោជន៍ មាន​និព្វិទា ជា​អានិសង្ស សមាធិ មាន​យថាភូតញ្ញាណទស្សនៈ ជា​ប្រយោជន៍ មាន​យថាភូតញ្ញាណទស្សនៈ ជា​អានិសង្ស សុខៈ មាន​សមាធិ ជា​ប្រយោជន៍ មាន​សមាធិ ជា​អានិសង្ស បស្សទ្ធិ មានសុខៈ ជា​ប្រយោជន៍ មានសុខៈ​ជាអានិសង្ស បីតិ មាន​បស្សទ្ធិ ជា​ប្រយោជន៍ មាន​បស្សទ្ធិ​ជា​អានិសង្ស បាមុជ្ជៈ មាន​បីតិ​ជា​ប្រយោជន៍ មានបីតិ ជា​អានិសង្ស អវិប្បដិសារៈ មាន​បាមុជ្ជៈ ជា​ប្រយោជន៍ មានបាមុជ្ជៈ ជា​អានិសង្ស សីល​ទាំង​ឡាយ​ជាកុសល មាន​អវិប្បដិសារៈ ជា​ប្រយោជន៍ មាន​អវិប្បដិសារៈ ជា​អានិសង្ស ដោយ​ប្រការ​ដូច្នេះ​ឯង។ ម្នាលភិក្ខុ​ទាំងឡាយ ធម៌​ទាំងឡាយ តែងញុំាង​ធម៌ទាំងឡាយ ឲ្យប្រព្រឹត្ត​ទៅ ធម៌​ទាំងឡាយ តែងញុំាង​ធម៌ទាំងឡាយ ឲ្យ​បរិបូណ៌ ដើម្បី​ចេញ​អំពីទី​មិនមែន​ជាត្រើយ ទៅកាន់​ត្រើយ គឺ​ព្រះនិញ្វន ដោយ​ប្រការដូច្នេះ។
Quote from: book51

May it be for Nyom's and Nyom's release and maybe Nyom find ways how Nyom Sopheoun could access here.
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline អរិយវង្ស

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Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_

Kana Bhante, Kana will try and Now sent her already.

 :)  _/\_ _/\_ _/\_
ព្រះអរិយៈទាំងឡាយ តែងសរសើរការសម្លាប់សេចក្តីក្រោធ ដែលមានឫសជាពិស មានចុងដ៏ផ្អែម ជនសម្លាប់សេចក្តីក្រោធនោះឯង ទើបមិនសោក។🌚
https://sangham.net/km/tipitaka/sut/sn/02/sut.sn.02.003

Offline blazer

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Calmness
« Reply #6 on: September 05, 2022, 10:53:14 AM »
Maybe i got insights about calmness, could you please provide appropriate readings?
Informative, motivational?
Thank you


Offline Dhammañāṇa

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Atma merged it into a topic that will explain the reason why right clamness, passaddhi, arises, the causes and conditions, as it's already element of the path beyond, Nyom blazer .

Saddha (fullfilment of Sila, surrender, stopping to take control of all on the senses, in the world) is reason for the paths devolopment, it's cause is seeing Dukkha. Letting off that of which isn't own, joy arises, satisfied arise, calm arises.... well-being, concentration...
« Last Edit: September 05, 2022, 01:48:29 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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  • Date of ordination/Datum der Ordination.: 20140527 Upasampadā 20240110

Namo tassa bhagavato arahato sammā-sambuddhassa


sut.an.11.003 | book_051

(៣. បឋមឧបនិសាសុត្តំ)


km:tipitaka:sut:an:11:sut.an.11.003.mp3


[១១០] ម្នាលភិក្ខុទាំងឡាយ បុគ្គលអ្នកទ្រុស្តសីល វិបត្តិចាកសីល តែងសាបសូន្យចាកឧបនិស្ស័យ នៃអវិប្បដិសារៈ កាលបើអវិប្បដិសារៈ មិនមាន បុគ្គលអ្នកវិបត្តិចាកអវិប្បដិសារៈ តែងសាបសូន្យចាកឧបនិស្ស័យនៃបាមុជ្ជៈ កាលបើបាមុជ្ជៈមិនមាន បុគ្គលអ្នកវិបត្តិចាកបាមុជ្ជៈ តែងសាបសូន្យចាកឧបនិស្ស័យនៃបីតិ កាលបើបីតិមិនមាន បុគ្គលអ្នកវិបត្តិចាកបីតិ តែងសាបសូន្យចាកឧបនិស្ស័យនៃបស្សទ្ធិ កាលបើបស្សទ្ធិមិនមាន បុគ្គលអ្នកវិបត្តិចាកបស្សទ្ធិ តែងសាបសូន្យចាកឧបនិស្ស័យនៃសុខៈ កាលបើសុខៈមិនមាន បុគ្គលអ្នកវិបត្តិចាកសុខៈ តែងសាបសូន្យចាកឧបនិស្ស័យនៃសម្មាសមាធិ កាលបើសម្មាសមាធិមិនមាន បុគ្គលអ្នកវិបត្តិចាកសម្មាសមាធិ តែងសាបសូន្យចាកឧបនិស្ស័យ នៃយថាភូតញ្ញាណទស្សនៈ កាលបើយថាភូតញ្ញាណទស្សនៈ មិនមាន បុគ្គលអ្នកវិបត្តិចាកយថាភូតញ្ញាណទស្សនៈ តែងសាបសូន្យចាកឧបនិស្ស័យនៃនិព្វិទា កាលបើនិព្វិទាមិនមាន បុគ្គលអ្នកវិបត្តិចាកនិព្វិទា តែងសាបសូន្យចាកឧបនិស្ស័យនៃវិរាគៈ កាលបើវិរាគៈមិនមាន បុគ្គលអ្នកវិបត្តិចាកវិរាគៈ តែងសាបសូន្យ ចាកឧបនិស្ស័យ នៃវិមុត្តិញ្ញាណទស្សនៈ។ ម្នាលភិក្ខុទាំងឡាយ ដូចជាដើមឈើ ដែលប្រាសចាកមែក និងស្លឹកហើយ ក្រមររបស់ឈើនោះក្តី ក៏មិនដល់នូវការពេញលេញ សម្បកក្តី ស្រាយក្តី ខ្លឹមក្តី ក៏មិនដល់នូវការពេញលេញ យ៉ាងណាមិញ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលទ្រុស្តសីល វិបត្តិចាកសីល តែងសាបសូន្យ ចាកឧបនិស្ស័យ នៃអវិប្បដិសារៈ កាលបើអវិប្បដិសារៈ មិនមាន បុគ្គលអ្នកវិបត្តិចាកអវិប្បដិសារៈ តែងសាបសូន្យ ចាកឧបនិស្ស័យ។ បេ។ នៃវិមុត្តិញ្ញាណទស្សនៈ ក៏យ៉ាងនោះដែរ។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលអ្នកមានសីល បរិបូណ៌ដោយសីល តែងបរិបូណ៌ដោយឧបនិស្ស័យ នៃអវិប្បដិសារៈ កាលបើអវិប្បដិសារៈមាន បុគ្គលអ្នកបរិបូណ៌ដោយអវិប្បដិសារៈ តែងបរិបូណ៌ដោយឧបនិស្ស័យ នៃបាមុជ្ជៈ កាលបើបាមុជ្ជៈ មាន បុគ្គលអ្នកបរិបូណ៌ដោយបាមុជ្ជៈ តែងបរិបូណ៌ដោយឧបនិស្ស័យនៃបីតិ កាលបើបីតិមាន បុគ្គលអ្នកបរិបូណ៌ដោយបីតិ តែងបរិបូណ៌ដោយឧបនិស្ស័យនៃបស្សទ្ធិ កាលបើបស្សទ្ធិ មាន បុគ្គលអ្នកបរិបូណ៌ដោយបស្សទ្ធិ តែងបរិបូណ៌ដោយឧបនិស្ស័យនៃសុខៈ កាលបើសុខៈ មាន បុគ្គលអ្នកបរិបូណ៌ដោយសុខៈ តែងបរិបូណ៌ ដោយឧបនិស្ស័យនៃសម្មាសមាធិ កាលបើសម្មាសមាធិ មាន បុគ្គលអ្នកបរិបូណ៌ដោយសម្មាសមាធិ តែងបរិបូណ៌ដោយឧបនិស្ស័យនៃយថាភូតញ្ញាណទស្សនៈ កាលបើយថាភូតញ្ញាណទស្សនៈ មាន បុគ្គលអ្នកបរិបូណ៌ដោយយថាភូតញ្ញាណទស្សនៈ តែងបរិបូណ៌ដោយឧបនិស្ស័យនៃនិព្វិទា កាលបើនិព្វិទា មាន បុគ្គលអ្នកបរិបូណ៌ដោយនិព្វិទា តែងបរិបូណ៌ដោយឧបនិស្ស័យនៃវិរាគៈ កាលបើវិរាគៈ មាន បុគ្គលអ្នកបរិបូណ៌ដោយវិរាគៈ តែងបរិបូណ៌ដោយឧបនិស្ស័យ នៃវិមុត្តិញ្ញាណទស្សនៈ។ ម្នាលភិក្ខុទាំងឡាយ ប្រៀបដូចដើមឈើ ដែលបរិបូណ៌ដោយមែក និងស្លឹកហើយ ក្រមររបស់ឈើនោះក្តី ដល់នូវការពេញលេញ សម្បកក្តី ស្រាយក្តី ខ្លឹមក្តី ក៏ដល់នូវការពេញលេញ យ៉ាងណាមិញ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលអ្នកមានសីល បរិបូណ៌ដោយសីល តែងបរិបូណ៌ដោយឧបនិស្ស័យនៃអវិប្បដិសារៈ កាលបើអវិប្បដិសារៈ មាន បុគ្គលអ្នកបរិបូណ៌ដោយអវិប្បដិសារៈ តែងបរិបូណ៌ដោយឧបនិស្ស័យ។បេ។ នៃវិមុត្តិញ្ញាណទស្សនៈ ក៏យ៉ាងនោះដែរ។

Paṭhama - upanisasuttaṁ

First that rests on (strong) causes (Upanissaya, strong ground/foundation)

[3] Bhikkhus, to the unvirtuous, gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed. When there is no delight, gone wrong in delight, the cause for joy is destroyed. When there is no joy, gone wrong in joy, the cause for tranquillity is destroyed. When there is no tranquillity, gone wrong in tranquillity, the cause for pleasantness is destroyed. When there is no pleasantness, gone wrong in pleasantness, the cause for right concentration is destroyed. When there is no right concentration, gone wrong in right concentration, the cause for knowledge and vision of seeing things as they really are, is destroyed. When there is no knowledge and vision of seeing things as they really are, gone wrong in the knowledge and vision of seeing things as they really are, the cause for turning away is destroyed. When there is no turning away, gone wrong in turning away the cause for disenchantment is destroyed. When there is no disenchantment, gone wrong in disenchantment, the cause for knowledge and vision of release is destroyed.

Bhikkhus, like the shoots, bark, accessory wood and heart wood, of a tree that has lost its branches and leaves, would not grow completely, in the same manner to the unvirtuous gone wrong in virtues, the cause for non-remorse is destroyed. When there is remorse, gone wrong in non-remorse the cause for delight is destroyed … re … knowledge and vision of release is destroyed.

Bhikkhus, to the virtuous, when complete in virtues, there is no remorse. When there is no remorse, it is the cause for delight. When there is delight, to the delighted there is joy. When there is joy, to the joyful there is tranquillity. When there is tranquillity, to the tranquilled there is pleasantness. When there is pleasantness, to the pleasant one, there is right concentration. When there is right concentration, to the concentrated there is knowledge and vision of things as they really are. To someone with knowledge and vision of things as they really are, there is turning away. To one who has turned away there is disenchantment. To one disenchanted there is knowledge and vision of release. Bhikkhus, like shoots, bark, accessory wood and heart wood, of a tree with branches and leaves, would grow completely in the same manner to the virtuous, when complete in virtues, there is non-remorse … re … there is knowledge and vision of release.

(virtue can be replaced by Refuge, Saddha [surrender] or Satipathana as well)

Namo tassa bhagavato arahato sammā-sambuddhassa

Byasanasuttaṁ Ruinous

[6] Bhikkhus, it is not possible for the bhikkhu who scolds, rebukes and finds fault with the noble co-associates in the holy life not to come to one or the other of these eleven ruinous situations. What eleven?

Not attain the not yet attained, degrade from the already attained, not get the purification in the training, or become conceited in the Teaching, or live the holy life with dislike, or become defiled on account of some fault, or fall from the training and come to lay life, or to be assailed by some serious illness, or his mind to be deranged or die deluded. Or after death be born in loss, in decrease, in hell.

Bhikkhus, these are the eleven ruinous situations of which are not possible for the bhikkhu who scolds, rebukes and finds fault with the noble co-associates in the holy life not to come to one or the other.

sut.an.11.006 | book_051

(៦. ព្យសនសុត្តំ)

[១១៣] ព្រះអង្គទ្រង់ត្រាស់ថា ម្នាលភិក្ខុទាំងឡាយ ភិក្ខុដែលតិះដៀលព្រះអរិយៈ ជេរប្រទេចពួកភិក្ខុជាសព្រហ្មចារី ហើយមិនគប្បីដល់នូវសេចក្តីវិនាសទាំង ១១ យ៉ាង ណាមួយ នុ៎ះមិនមែនជាហេតុ មិនមែនជាបច្ច័យឡើយ។ សេចក្តីវិនាសទាំង ១១ យ៉ាង តើអ្វីខ្លះ។ គឺមិនបាននូវគុណវិសេស ដែលខ្លួនមិនទាន់បាន ១ សាបសូន្យចាកគុណវិសេសដែលខ្លួនបានហើយ ១ ព្រះសទ្ធម្មរបស់ភិក្ខុនោះ មិនផូរផង់ ១ ប្រកបដោយសេចក្តីស្មានថា បានក្នុងព្រះសទ្ធម្ម ១ មិនត្រេកអរនឹងប្រព្រឹត្តព្រហ្មចរិយៈ ១ ត្រូវអាបត្តិណាមួយដ៏សៅហ្មង ១ លះបង់សិក្ខា ហើយត្រឡប់មកដើម្បីភេទថោកទាប ១ ប៉ះនឹងរោគធ្ងន់ខ្លាំង ១ ដល់នូវការឆ្កួត រវើរវាយចិត្ត ១ ធ្វើកាលកិរិយាទាំងវង្វេង ១ លុះបែកធ្លាយរាងកាយស្លាប់ទៅ ទៅកើតក្នុងអបាយ ទុគ្គតិ វិនិបាត នរក ១។ ម្នាលភិក្ខុទាំងឡាយ ភិក្ខុដែលតិះដៀលព្រះអរិយៈ ជេរប្រទេចពួកភិក្ខុជាសព្រហ្មចារី ហើយមិនគប្បីដល់នូវសេចក្តីវិនាសទាំង ១១ យ៉ាងណាមួយ នុ៎ះមិនមែនជាហេតុ មិនមែនជាបច្ច័យឡើយ។

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

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  • (Samana Johann)
  • Date of ordination/Datum der Ordination.: 20140527 Upasampadā 20240110
And off course, of cause, there is also the common depending-co-decay, the path of getting lost and caught:

Namo tassa bhagavato arahato sammā-sambuddhassa



sut.an.11.003 | ភាគទី ៥១

(៣. បឋមឧបនិសាសុត្តំ)


Oh Bhikkhus! A person acting against Sila, abounds Sila (right conduct, custom), for him freedom from remorse is lost, Upanissaya (strong foundation, relation) toward freedom from remorse is lost.When freedom from remorse disappears, for a person who's freedom from remose is lost, Upanissaya toward pāmojja (joy, beyond sense) is lost...release is lost.

[១១០] ម្នាលភិក្ខុទាំងឡាយ បុគ្គលអ្នកទ្រុស្តសីល វិបត្តិចាកសីល តែងសាបសូន្យចាកឧបនិស្ស័យ នៃអវិប្បដិសារៈ កាលបើអវិប្បដិសារៈ មិនមាន បុគ្គលអ្នកវិបត្តិចាកអវិប្បដិសារៈ តែងសាបសូន្យចាកឧបនិស្ស័យនៃបាមុជ្ជៈ កាលបើបាមុជ្ជៈមិនមាន បុគ្គលអ្នកវិបត្តិចាកបាមុជ្ជៈ តែងសាបសូន្យចាកឧបនិស្ស័យនៃបីតិ កាលបើបីតិមិនមាន បុគ្គលអ្នកវិបត្តិចាកបីតិ តែងសាបសូន្យចាកឧបនិស្ស័យនៃបស្សទ្ធិ កាលបើបស្សទ្ធិមិនមាន បុគ្គលអ្នកវិបត្តិចាកបស្សទ្ធិ តែងសាបសូន្យចាកឧបនិស្ស័យនៃសុខៈ កាលបើសុខៈមិនមាន បុគ្គលអ្នកវិបត្តិចាកសុខៈ តែងសាបសូន្យចាកឧបនិស្ស័យនៃសម្មាសមាធិ កាលបើសម្មាសមាធិមិនមាន បុគ្គលអ្នកវិបត្តិចាកសម្មាសមាធិ តែងសាបសូន្យចាកឧបនិស្ស័យ នៃយថាភូតញ្ញាណទស្សនៈ កាលបើយថាភូតញ្ញាណទស្សនៈ មិនមាន បុគ្គលអ្នកវិបត្តិចាកយថាភូតញ្ញាណទស្សនៈ តែងសាបសូន្យចាកឧបនិស្ស័យនៃនិព្វិទា កាលបើនិព្វិទាមិនមាន បុគ្គលអ្នកវិបត្តិចាកនិព្វិទា តែងសាបសូន្យចាកឧបនិស្ស័យនៃវិរាគៈ កាលបើវិរាគៈមិនមាន បុគ្គលអ្នកវិបត្តិចាកវិរាគៈ តែងសាបសូន្យ ចាកឧបនិស្ស័យ នៃវិមុត្តិញ្ញាណទស្សនៈ។ ម្នាលភិក្ខុទាំងឡាយ ដូចជាដើមឈើ ដែលប្រាសចាកមែក និងស្លឹកហើយ ក្រមររបស់ឈើនោះក្តី ក៏មិនដល់នូវការពេញលេញ សម្បកក្តី ស្រាយក្តី ខ្លឹមក្តី ក៏មិនដល់នូវការពេញលេញ យ៉ាងណាមិញ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលទ្រុស្តសីល វិបត្តិចាកសីល តែងសាបសូន្យ ចាកឧបនិស្ស័យ នៃអវិប្បដិសារៈ កាលបើអវិប្បដិសារៈ មិនមាន បុគ្គលអ្នកវិបត្តិចាកអវិប្បដិសារៈ តែងសាបសូន្យ ចាកឧបនិស្ស័យ។ បេ។ នៃវិមុត្តិញ្ញាណទស្សនៈ ក៏យ៉ាងនោះដែរ។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលអ្នកមានសីល បរិបូណ៌ដោយសីល តែងបរិបូណ៌ដោយឧបនិស្ស័យ នៃអវិប្បដិសារៈ កាលបើអវិប្បដិសារៈមាន បុគ្គលអ្នកបរិបូណ៌ដោយអវិប្បដិសារៈ តែងបរិបូណ៌ដោយឧបនិស្ស័យ នៃបាមុជ្ជៈ កាលបើបាមុជ្ជៈ មាន បុគ្គលអ្នកបរិបូណ៌ដោយបាមុជ្ជៈ តែងបរិបូណ៌ដោយឧបនិស្ស័យនៃបីតិ កាលបើបីតិមាន បុគ្គលអ្នកបរិបូណ៌ដោយបីតិ តែងបរិបូណ៌ដោយឧបនិស្ស័យនៃបស្សទ្ធិ កាលបើបស្សទ្ធិ មាន បុគ្គលអ្នកបរិបូណ៌ដោយបស្សទ្ធិ តែងបរិបូណ៌ដោយឧបនិស្ស័យនៃសុខៈ កាលបើសុខៈ មាន បុគ្គលអ្នកបរិបូណ៌ដោយសុខៈ តែងបរិបូណ៌ ដោយឧបនិស្ស័យនៃសម្មាសមាធិ កាលបើសម្មាសមាធិ មាន បុគ្គលអ្នកបរិបូណ៌ដោយសម្មាសមាធិ តែងបរិបូណ៌ដោយឧបនិស្ស័យនៃយថាភូតញ្ញាណទស្សនៈ កាលបើយថាភូតញ្ញាណទស្សនៈ មាន បុគ្គលអ្នកបរិបូណ៌ដោយយថាភូតញ្ញាណទស្សនៈ តែងបរិបូណ៌ដោយឧបនិស្ស័យនៃនិព្វិទា កាលបើនិព្វិទា មាន បុគ្គលអ្នកបរិបូណ៌ដោយនិព្វិទា តែងបរិបូណ៌ដោយឧបនិស្ស័យនៃវិរាគៈ កាលបើវិរាគៈ មាន បុគ្គលអ្នកបរិបូណ៌ដោយវិរាគៈ តែងបរិបូណ៌ដោយឧបនិស្ស័យ នៃវិមុត្តិញ្ញាណទស្សនៈ។ ម្នាលភិក្ខុទាំងឡាយ ប្រៀបដូចដើមឈើ ដែលបរិបូណ៌ដោយមែក និងស្លឹកហើយ ក្រមររបស់ឈើនោះក្តី ដល់នូវការពេញលេញ សម្បកក្តី ស្រាយក្តី ខ្លឹមក្តី ក៏ដល់នូវការពេញលេញ យ៉ាងណាមិញ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលអ្នកមានសីល បរិបូណ៌ដោយសីល តែងបរិបូណ៌ដោយឧបនិស្ស័យនៃអវិប្បដិសារៈ កាលបើអវិប្បដិសារៈ មាន បុគ្គលអ្នកបរិបូណ៌ដោយអវិប្បដិសារៈ តែងបរិបូណ៌ដោយឧបនិស្ស័យ។បេ។ នៃវិមុត្តិញ្ញាណទស្សនៈ ក៏យ៉ាងនោះដែរ។
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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