* * *

Tipitaka Khmer

 Please feel welcome to join the transcription project of the Tipitaka translation in khmer, and share one of your favorite Sutta or more. Simply click here or visit the Forum: 

Search ATI on ZzE

Zugang zur Einsicht - Schriften aus der Theravada Tradition



Access to Insight / Zugang zur Einsicht: Dhamma-Suche auf mehr als 4000 Webseiten (deutsch / english) - ohne zu googeln, andere Ressourcen zu nehmen, weltliche Verpflichtungen einzugehen. Sie sind für den Zugang zur Einsicht herzlich eingeladen diese Möglichkeit zu nutzen. (Info)

Random Sutta
Random Article
Random Jataka

Zufälliges Sutta
Zufälliger Artikel
Zufälliges Jataka


Arbeits/Work Forum ZzE

"Dhammatalks.org":
[logo dhammatalks.org]
Random Talk
[pic 30]

Recent Topics

[January 15, 2018, 09:15:20 PM]

[January 15, 2018, 04:10:38 PM]

[January 14, 2018, 09:56:25 AM]

[January 13, 2018, 07:15:25 PM]

[January 13, 2018, 05:40:29 PM]

[January 13, 2018, 05:24:49 PM]

[January 13, 2018, 04:42:42 PM]

[January 13, 2018, 11:50:24 AM]

[January 12, 2018, 06:12:47 PM]

[January 12, 2018, 02:57:17 PM]

[January 12, 2018, 11:46:06 AM]

[January 10, 2018, 05:58:30 AM]

[January 09, 2018, 07:32:38 PM]

[January 09, 2018, 01:20:56 PM]

[January 09, 2018, 11:15:49 AM]

[January 09, 2018, 07:35:21 AM]

[January 09, 2018, 07:30:04 AM]

[January 09, 2018, 05:11:20 AM]

[January 09, 2018, 05:09:36 AM]

[January 09, 2018, 03:08:52 AM]

[January 09, 2018, 01:29:24 AM]

[January 08, 2018, 06:33:37 PM]

[January 08, 2018, 02:39:29 PM]

[January 07, 2018, 03:55:15 AM]

[January 05, 2018, 07:17:28 AM]

[January 04, 2018, 12:49:58 PM]

[January 03, 2018, 12:56:52 PM]

[January 03, 2018, 12:05:50 PM]

[January 01, 2018, 02:05:13 PM]

[January 01, 2018, 12:52:24 PM]

[January 01, 2018, 10:57:04 AM]

[January 01, 2018, 10:16:16 AM]

[January 01, 2018, 10:12:54 AM]

[January 01, 2018, 03:51:14 AM]

[December 31, 2017, 04:34:36 PM]

[December 31, 2017, 08:38:00 AM]

[December 31, 2017, 05:33:43 AM]

[December 31, 2017, 04:44:17 AM]

[December 30, 2017, 10:20:20 AM]

[December 30, 2017, 09:47:04 AM]

[December 29, 2017, 03:25:41 PM]

[December 29, 2017, 02:43:34 PM]

[December 28, 2017, 02:58:21 PM]

[December 28, 2017, 01:23:57 PM]

[December 27, 2017, 02:01:32 PM]

[December 25, 2017, 04:10:57 PM]

[December 25, 2017, 08:38:41 AM]

[December 25, 2017, 06:22:42 AM]

[December 25, 2017, 05:15:56 AM]

[December 24, 2017, 03:18:22 PM]

Author Topic: Is intention and purpose the same?  (Read 988 times)

0 Members and 1 Guest are viewing this topic.

Offline Johann

  • Samanera
  • Very Engaged Member
  • *
  • Sadhu! or +320/-0
  • Gender: Male
  • Date of ordination/Datum der Ordination.: 20140527
Is intention and purpose the same?
« on: January 13, 2016, 07:11:28 AM »
Quote from: Johann on BuddhismSE
Given that there are 'intentions' (cetanā) which lead (if they're not neutral) to either wholesome fruits or unwholesome fruits: is the same also true for 'purpose' (sankappa) -- i.e. are there wholesome, unwholesome, and neutral purposes?
Which purpose could be a wholesome, if there is one that fits to such?
What, if there is, is the difference between an wholesome purpose and an unwholesome? How could a wholesome purpose look like?
Definitions:
 
  • 'Purpose': objective, agenda, goal, target (outwardly, 'more or less', 'near and far', 'time and place').
  • 'Intention': state of ceto in action (inwardly)
Samples:
 
  • If your purpose is to accumulate (material things, a state of becoming): is it possible to maintain wholesome intentions?
    For example: you like to have a monastery be built, you like to have a medi-community to grow, to be maintained.
  • If your intention is wholesome, is it possible to strive after a non beneficial purpose?
  • If your purpose is to let go (of material things, states of becoming): is it possible to maintain unwholesome intentions?
    For example, you have buliding material and you are willing to let go of it, you have time and you are willing to let go of it.
  • If your intention is unwholesome, is it possible to strive after a beneficial purpose?

Quote from: Upasaka Chris
It seems I don't know, don't understand, or don't agree with your definitions (of cetanā and sankappa).
You start by assuming that there is wholesome and unwholesome cetanā: and then you ask whether there is wholesome and unwholesome sankappa.
 

Firstly so far as I know there is definitely wholesome and unwholesome sankappa. I say that because Right Resolve (samma sankappo) is the second of the eight path factors in the Noble Eightfold Path :

The definition
"And what is right resolve? Being resolved on renunciation, on freedom from ill-will, on harmlessness: This is called right resolve."


And the Maha-cattarisaka Sutta defines "wrong resolve" as the opposite of this: "Being resolved on sensuality, on ill will, on harmfulness".
The "Right Resolve" page referenced above also quotes six other suttas.
And I think that "right" and "wrong" resolve can be understood as "wholesome" and "unwholesome".
 

Secondly, I don't know whether there is such a thing as wholesome cetanā.
I say that because Karma is intention (cetanā), good actions lead to good rebirths, bad actions lead to bad rebirths, however I thought the goal (or a goal) was for there to be no more becoming at all: to stop karma, which I think means stopping cetanā.
I admit that there are fruits (phala ) defined, but still.
Don't the suttas on the subject of cetanā suggest that it's best to have no cetanā at all?
 
  • Cetana Sutta: An Act of Will (AN 11.2)
    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.
    [...etc...]

  • Cetana Sutta: Intention (SN 12.38)
    [...etc...]
    But when one doesn't intend, arrange, or obsess [about anything], there is no support for the stationing of consciousness. There being no support, there is no landing of consciousness. When that consciousness doesn't land & grow, there is no production of renewed becoming in the future. When there is no production of renewed becoming in the future, there is no future birth, aging & death, sorrow, lamentation, pain, distress, or despair. Such is the cessation of this entire mass of suffering & stress.

  • Cetana Sutta — Intention (SN 27.7)
    "Monks, any desire-passion with regard to intentions involving forms [or any of the 6 sense-objects] is a defilement of the mind.

Note that the definitions of Right Resolve involve negatives or absences:
 
  • Renunciation (i.e. non-covetousness, non-desire, non-attachment, non-sensuality)
  • Freedom from ill-will
  • Harmlessness (i.e. non-injury)
I think that fits with it being right to have an absence of intention. And so does the goal, of being 'unbound' and apada (and similar 'negatives').
There are (as well as these 'absences' or 'negatives') also a couple of 'positives' -- quoted from the "Right Resolve" reference above:
 
  • "abundant, exalted, measureless in loving-kindness, without hostility or ill-will"
  • "one who practices for both his own benefit and that of others is, for that reason, to be praised"
Perhaps (I guess) these are "binding" resolves rather than "unbinding" resolves, and (perhaps) these have corresponding wholesome cetanā, and perhaps these are why later ("Mahayana") schools began to emphasize the Bodhisattva way.
There are texts (e.g. Dharma talks) which talk about kusala and akusala-cetana but I don't know of a sutta in the Pali canon which says that cetana is wholesome.
 

Thirdly, you ask whether a monastery can be built, or whether you can grow a medi-community, with wholesome intention?
I think the answer is "yes"; because:
 
  • The Buddha (for example) grew or accumulated such (or was instrumental in their growth, or allowed them to be accumulated), and I suppose that his intention and/or resolve was wholesome
  • Right resolve includes non-covetousness, but I think that doesn't not have to preclude there being a community: because "practice for self and others" is also part of "Right Resolve"; and for example because of e.g. the Upaddha Sutta (and kalyanamittata etc.)
  • Maybe the concept of upaya (i.e. teaching aids) allows the accumulation of such things or states
  • Maybe it's a matter of balancing or alternating between conventional and ultimate, between action and meditation, between "right resolve" and "not intending".



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

Offline Johann

  • Samanera
  • Very Engaged Member
  • *
  • Sadhu! or +320/-0
  • Gender: Male
  • Date of ordination/Datum der Ordination.: 20140527
Antw:Is intention and purpose the same?
« Reply #1 on: January 13, 2016, 07:23:44 AM »
Quote from: Johann (temp discussion, deleted)
Ohh that's what Atma thought, a big building site, yet if Atma would focus on the purpose to clear it, it could be accompanied with a lot of wrong intentions. The "without will but full of purpose confused" are not easy to bend, if they would not seek for such. How ever, since you focus in answering was already accompanied assuming an answer which would not fit to your thoughts and purposes, it actually did neither fulfill the purpose (to give an answer) nor was it accompanied by wholesome thought. But form the beginning grasping and clinging.

Like to build a monastery: "The Buddha (for example) grew or accumulated such (or was instrumental in their growth, or allowed them to be accumulated), and I suppose that his intention and/or resolve was wholesome" Where? Look DN2

"because "practice for self and others" is also part of "Right Resolve" who says that?

"Maybe the concept of upaya (i.e. teaching aids) allows the accumulation of such things or states" Concepts allow much, since purposes need a lot of rationalizations.

"Maybe it's a matter of balancing or alternating between conventional and ultimate, between action and meditation, between "right resolve" and "not intending" No, its a matter of 1. Sila, 2. Samadhi, 3. panna. An why is Sila first? Because the untrained mind follows its defilement and sila is the only way to give it a opposition.

So what does Upasaka Chis like? Answer questions or defend? As far as the answer goes, it does not answer the questions but assumes and fears to get an answer.

  "For a person endowed with virtue, consummate in virtue, there is no need for an act of will*:::*, WHICH? this -> 'May freedom from remorse arise in me.' -will, for that is no act of will needed. Why? Because such a person in virtuous.

 "Note that the definitions of Right Resolve involve negatives or absences:" Where do you see negatives? "alobha, adosa, amoha" and they should not be absence.

There are (as well as these 'absences' or 'negatives') also a couple of 'positives' -- quoted from the "Right Resolve" reference above...  so you think gaining is positive and giving is negative, aside of the fact that those "right resolves" assumed are simply assumed.

"But when one doesn't intend, arrange, or obsess [about anything], there is no support for the stationing of consciousness." That's the end of the line, yes.

"I say that because Karma is intention (cetanā), good actions lead to good rebirths, bad actions lead to bad rebirths, however I thought the goal (or a goal) was for there to be no more becoming at all: to stop karma, which I think means stopping cetanā." Looks like there was a short appearing of the single wholesome larger purpose.  :) Or what does Upasaka think?

So if given that as answer "Karma is intention (cetanā), good actions lead to good rebirths, bad actions lead to bad rebirths, however the goal (or a goal) is for there to be no more becoming at all (Nibbana): to stop karma" could it fit to the question?

"There are texts (e.g. Dharma talks) which talk about kusala and akusala-cetana but I don't know of a sutta in the Pali canon which says that cetana is wholesome." because cetasikha (as the original question said) is actually more proper. The mind when acting, the mind state, with what the mind is accompanied, no matter what purpose, but a purpose that allows and is accompanied with such and such cetasikhas.

kamma-cetanā (karmic volition, will) appears in kāya-kamma, vacī-kamma, mano-kamma. Kusala: alobha, adosa, amoha. Akusala: lobha, dosa, moha. "cetanāham bhikkhave kammam vadāmi" So when we speak of cetana, we speak of what is the cause of kamma, action. Here maybe a list of the 52 cetasikas which could be involved in the acting mind.

"Perhaps (I guess) these are "binding" resolves rather than "unbinding" resolves, and (perhaps) these have corresponding wholesome cetanā, and perhaps these are why later ("Mahayana") schools began to emphasize the Bodhisattva way." Thats sure what "Bodhisatvas" (beings seeking for a path to awakening) think, before they change to way to their purposes in the world. But that is not much about the Buddhas teachings on wholesome and unwholesome and the path purpose.

"Is intention and purpose the same? ", if wished since it developed into a discussion which might be not the purpose of SE or the team.
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline Johann

  • Samanera
  • Very Engaged Member
  • *
  • Sadhu! or +320/-0
  • Gender: Male
  • Date of ordination/Datum der Ordination.: 20140527
Antw:Is intention and purpose the same?
« Reply #2 on: January 13, 2016, 07:31:22 AM »
Quote from: Johann (temp discussion, deteled)

The wholesomeness and unwholesomeness and neutrality is decided by what you would perceive when you experience or feel the result. This is the differentiation between them.

Generally aversion are painful when doing and so is when you get the result.

Generally clining based acts are pleasant when doing and also when you get the result.

Generally neutral sensations are when they are neither the above but still with the root of ignorance.

The motivation associated with the purpose decides what is the result. This also has some sensation associated with it. This can be used decide what is wholesome or not when the volition is formed as detached observer as sometimes these minds spontaneously arise. (All 121 Citta has sensation associated hence any through arising is Dukkha - Dukkha Dukkha, Viparinama Dukkha, Sankhara Dukkha - whatever the sensation.) There are 7 roots which are Ahetuka (only enlighten person experiences this), Loba, Dosa, Moha, (unwholesome) Aloba, Adosa, Amoha (wholesome). When minds rooted in the above arise the Dukkha (painful experience, pleasant experience - unsatisfactoriness of change is pleasent experience, neutral experience - fabricated existance) or sensation associated with the roots are there also and you experience unsatisfactoriness in a subtle way. The sensation can be used to identify what the volition behind a purpose when the classification of the roots are not clear cut.

Though the action is same this might be might be motivated by different intentions or purposes in which case the results and wholesomeness will differ based on the motivation and what roots are present. Hence the Dukkha when volition forms and the Dukkha when the results do manifest will also differ accordingly, but distinction is from the Dukkha you experience or type of sensations. E.g. the purpose of a surgeon cutting a person is motivated to save the life but in the case of a robber it might be greed and aversion to kill and rob, but the action is same but the purpose is different. Also you maybe donating something to a allied country motivated block import of the same from another country hence indirectly economically sabotage another country, in which case you seemingly doing good but the purpose is not. With the volition you experience the sensation associated the root and many more times amplified when you experience the fruit.

Intention, action and result decides the karmic formation. Sometimes good intention may not result in positive outcome nevertheless the though does bear fruit perhaps not as weighty as a rebirth linking Karma. If you have the intention but not follow though you still have a weak Karma. If you have intention and follow through and the desired result happens then this is a more intense Karma. Whatever the case motivation decide the feeling associated resulting experience and also see it when the volition forms. The taste of the fruit you take and plant will have the same taste and the fruits the tree would bear. Intention is the initial fruit from which you take the seed to plant.

 "Motivated by intention" could Upasaka Dharmasena explain that more. How could one be motivated by a wholesome intention, if one is certain motivated has a certain purpose? And maybe he is able to give a sample of purpose which would be equal or colored by a certain kind of intention.
   
"Generally clining based acts are pleasant when doing and also when you get the result." That means when Atma eats an ice cream he will feel good? "Generally aversion are painful when doing and so is when you get the result." That means when Atma removes a splinter he will feel experience pain?
      
Atma guesses that "motivation, intentions, purposes" are still mixed up. As tried to give definition: one is the will based on a mind setting/state (called intention) one is the objective (motivation, purpose...) tension: Condition of being held in a state between two or more forces, which are acting in opposition to each other. intention: no more opposition but go
      
"Also you maybe donating something to a allied country motivated block import of the same from another country hence indirectly economically sabotage another country, in which case you seemingly doing good but the purpose is not." Either is "good" or wholesome, since such as a wholesome action for a unwholesome purpose can not be. Ones purpose in this line is akusala and so the means and steps are akusala.
      
Let Atma "translate": Though the action (kamma) LOOKS (from outside) same this might be might be motivated by different intentions (cetana) or [for] purposes (sankappa) in which case the results (vipaka) and wholesomeness will (kusala kamma/cetana) differ based on the motivation (sankappa) and what roots are present (cetasika).
      
"The sensation can be used to identify what the volition behind a purpose when the classification of the roots are not clear cut." how could it? Kamma and vipaka is not a one by one causality. The result being observed after a deed must not at all have something to do with the kamma one assumes as it cause. When you answer Atma a question in most wholesome ways and, Atma would act with harmful and akusala reaction and you might get hurt, it has nothing to do with your answer at all, most of the time. Of cause sometimes vipaka can arise quick.

The actually problem of doing kusala and the normal way beings are act, is having vipaka in focus. And that's exactly what we need to leave since fruits we look for are all in the sphere of sensuality. So to measure kusala and akusala on its fruits would be no good advice for somebody who asks of what is wholsesome and what not. Beings look for vipaka for results but not for the reasons.
« Last Edit: January 13, 2016, 07:36:46 AM by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Tags:
 
11 Guests, 0 Users
Welcome, Guest. Please login or register.
Did you miss your activation email?
January 16, 2018, 05:59:01 PM

Login with username, password and session length

Talkbox

 

Sophorn

January 09, 2018, 07:48:37 AM
 :-* :-* :-*
sadhu. anumodana.
 :-* :-* :-*
 

Johann

January 09, 2018, 01:51:15 AM
Sadhu! Anumodana!
 

Marcel

January 09, 2018, 01:39:30 AM
 :-*allen ein verdienstvollen uposatha :-*
 

Johann

January 03, 2018, 11:42:34 AM
ធម្មតា ញោម។ Dhammatā, Ñoma.
 

Marcel

January 03, 2018, 10:39:23 AM
 :-* បាទ :-*  អរគុណ :-*  ខ្ញុំសុខសបាយជាទទអរគុណ  :-* ehrwürdiger bhante, ja mir geht es gut! ich hab mich er-holt!  wie geht es ihnen?  :-*
 

Johann

January 03, 2018, 10:30:20 AM
Marcel. Er- oder besser vielleicht Entholt und Verdaut?
 

Marcel

January 03, 2018, 10:24:49 AM
 :-* :-* :-*
 

Chanroth

January 02, 2018, 04:59:02 AM
សាធុសាធុ :-*
 

Johann

January 01, 2018, 02:05:59 PM
Sokh chomreuon, Nyom.
 

Chanroth

January 01, 2018, 12:36:03 PM
 :-* :-* :-*Karuna tvay bongkum
 

Johann

January 01, 2018, 12:42:33 AM
Einen freidvollen und erkenntnisreichen Vollmond Uposatha, am ersten Tag des Jahres.
 

Johann

December 31, 2017, 05:59:48 PM
Also hier spricht man nun schon von Wiedergeburt 2018.
 

Maria

December 30, 2017, 10:19:57 AM
Danke, wird weitergegeben und ebenfalls die besten Wünsche retour
 

Johann

December 30, 2017, 10:12:19 AM
Beste Wünsche und Grüße in den Kreis der Familien, Freunde und Lieben und möge man viel Zeit mit den Älteren, guten Gönnern und Weisen verbringen, sich nicht zu sehr Panalem hingeben.
 

Maria

December 30, 2017, 10:09:05 AM
Zeichen davor ist leider unpassend.
 

Maria

December 30, 2017, 10:05:41 AM
 :-*Werter Bhante
 

Johann

December 30, 2017, 10:04:46 AM
Njom Maria.
 

Johann

December 23, 2017, 01:56:19 PM
Funtioniert hier gut, Nyom Sophorn
 

Sophorn

December 23, 2017, 01:35:54 PM
 :-* :-* :-*
Karuna tvay bongkum
kana ist aufgefallen, dass die Bilder sich schlecht runterladen lassen. Hat das mit dem Server zu tun oder doch eine Störung hier in Ö? :-* :-* :-*
 

Johann

December 23, 2017, 12:01:30 PM
មើលនិងចែករំលែកដោយខ្លួនអ្នកនៅពេលក្រោយ
http://sangham.net/index.php?topic=8304.new#new
 

Johann

December 23, 2017, 11:59:01 AM
បាន ណោម
 

Chanroth

December 23, 2017, 11:44:51 AM
 :-*តើព្រះតេជគុណបានទទួលEmailខ្ញុំកណាឬនៅ
 

Johann

December 23, 2017, 11:34:31 AM
ពិតប្រាកដបានបាត់ឬអត់? ហេតុអ្វីបានជាការកាន់និងការចិញ្ចឹម?
 

Johann

December 23, 2017, 11:29:29 AM
ប្រាកដ? ហើយវាយូរអង្វែង? ហើយ​ឥឡូវនេះ? មើលដោយអត់ធ្មត់!
 

Chanroth

December 23, 2017, 07:56:49 AM
អកុសល​បានកើតឡើងចំពោះខ្ញុំហើយ
 

Johann

December 22, 2017, 01:46:31 PM
Sadhu! Nyom Chanroth.
Mudita!
 

Chanroth

December 22, 2017, 03:01:50 AM
ខ្ញុំបាននាំ marvel មកដល់កំពង់ស្ពឺហើយ :-*
 

Chanroth

December 22, 2017, 02:59:59 AM
 :-* :-* :-*
 

Johann

December 18, 2017, 01:16:46 PM
Wird wohl schon sehr Weihnachtsstreß sein, oder Guest?
 

Johann

December 01, 2017, 11:19:47 AM
ចូលបន្ទប់ ព្រះត្រៃបិដកភាសាខ្មែរ . ផ្នែកខាងឆ្វេងមាន
 

Chanroth

December 01, 2017, 05:31:53 AM
ខ្ញុំកណារកមិនឃើញ កន្លែងមហាវគ្គទេសូមជួយប្រាប់កណាផង :-*
 

Chanroth

December 01, 2017, 05:29:34 AM
 :-* :-* :-* ខ្ញុំកណាសូមអគុណ
 

Johann

November 30, 2017, 10:49:09 AM
ពាក្យ "ញោម "។ ឣត្ថន័យ (អថន័យ!) មិនពិតប្រាកដ សំរាប់ អាត្ម។
 

Johann

November 30, 2017, 10:22:55 AM
Ñoma Chanroth.
 

Chanroth

November 30, 2017, 08:44:19 AM
ខ្ញុំព្រះករុណាសូមថ្វាយបង្គំមលោកម្ចាស់ Johann :-* :-* :-*
 

Chanroth

November 30, 2017, 08:40:12 AM
 :-* :-* :-*
 

Johann

November 26, 2017, 04:09:56 PM
Sadhu! Nyom Marcel.
 

Marcel

November 25, 2017, 10:59:50 PM
 :-* einen verdienstvollen uposatha allen  :-*
 

Marcel

November 15, 2017, 10:28:45 AM
 :-* ehrwürdiger samana johann  :-*
 

Johann

November 15, 2017, 10:22:52 AM
Nyom Marcel.
 

Sophorn

November 10, 2017, 09:42:54 PM
 :-* :-* :-*
Versucht mit laptop einzuloggen, aber die Updates ziehen sich dahin...
Möge der heutige Uposatha ein Tag der Erkenntnis und des Segens sein.
 :-* :-* :-*
 

Marcel

October 31, 2017, 05:36:49 AM
 :-*ehrwürdiger samana johann :-* ich hoffe, es geht ihnen gut und die dhamma-praxis schreitet vorran!
 

Johann

October 30, 2017, 01:48:18 AM
Nyom Sophorn.
 

Maria

October 25, 2017, 05:08:34 PM
Danke geht allen gut. Werther Bhante hoffentlich auch ?
 

Johann

October 25, 2017, 04:39:43 PM
Maria.
Familie und Freunden geht es gut? Nyom Maria selbst wohl auf, gesund?
 

Johann

October 19, 2017, 02:41:38 PM
Wenn jemand über das Layout des Entwurfes blicken möchte, ob es im eigenen Browser paßt und übersichtlich ist: Wisdom
 

Johann

October 16, 2017, 05:40:03 PM
Sokh chomreoun, Nyom. (Mag sukha sich für Nyom mehren). Thoamada (Dhammada - naturly, gewohnt). At mean ay pisech te (nichts besonders). Klach dukkh, klach sokh (wohl und weh wechseln sich ab). Nyom sokh sabay dea te? Sokh leumom dea te?
 

Marcel

October 16, 2017, 04:13:43 PM
 :-* ehrwürdiger samana johann! wie ist ihr befinden?  :-*
 

Marcel

October 07, 2017, 01:56:00 PM
 :-* :-* :-*
 

Johann

October 07, 2017, 02:48:39 AM
Der Tathagata tut das, wenn man ihn in seinem Dhamma sieht, und dieser, entgegen Personen, kommt auf wenn man ihn nährt, und einmal da, geht er für einen nicht mehr verloren, bleibt Tor zur Todlosigkeit.

Show 50 latest
Members
Stats
  • Total Posts: 13436
  • Total Topics: 2594
  • Online Today: 21
  • Online Ever: 90
  • (September 25, 2014, 05:26:29 AM)
Users Online
Users: 0
Guests: 11
Total: 11