Sich tägliche Dinge zum Anlaß für Mudita machen

[Dhammañāṇa]

Atma dachte, es wäre gut ein Thema zu haben, in dem man vielleicht reflektieren kann, wie man sich im Bezug auf Situationen, Mudita (Anerkennung der Güte und angehäuften Verdienste anderer Lebewesen, und der eigenen) nähren und erhalten kann, und leitet hier mit der Haltung vom Ehrenwerten Puñña (Verdienst) ein, der wie man hier erlesen wird, die Haltung von Mudita wahrlich verkörpert:

Namo tassa bhagavato arahato sammā-sambuddhassa

..."Gut so, Punna. So ich Euch nun mit einer kurzen Unterweisung eingewiesen habe, in welches Land werden Ihr euch zu leben begeben?"

"Herr, da ist ein Land Sunaparanta [Internet] genannt. Ich werde mich zu leben dort hin begeben"

"Punna, die Sunaparanta [Internet] Leute sind wild. Sie sind rau. Wenn sie Euch beleidigen und verhöhnen, was werdet Ihr denken?"

"Wenn sie mich beleidigen und verhöhnen, werde ich denken: 'Diese Sunaparanta Leute sind zivilisiert, indem Sie mich nicht mit ihren Händen schlagen.' Das ist was ich denken werden, Oh Befreiter. Das ist was ich denken werde, Oh Gut-Fortgeschrittener."

"Aber wenn sie Euch mit deren Händen schlagen, was werdet Ihr denken?"

"...dann werde ich denken: 'Diese Sunaparanta Leute sind zivilisiert, indem Sie mich nicht mit einer Erdscholle schlagen.'..."

"Aber wenn sie euch mit einer Erdscholle schlagen...?"

"...dann werde ich denken: 'Diese Sunaparanta Leute sind zivilisiert, indem Sie mich nicht mit einem Stock schlagen.'..."

"Aber wenn sie euch mit einem Stock schlagen...?"

"...dann werde ich denken: 'Diese Sunaparanta Leute sind zivilisiert, indem Sie mich nicht mit einem Messer schlagen.'..."

"Aber wenn sie euch mit einem Messer schlagen...?"

"...dann werde ich denken: 'Diese Sunaparanta Leute sind zivilisiert, indem Sie mich nicht mit einem scharfen Messer schlagen.'..."

"Aber wenn sie euch mit einem scharfen Messer schlagen...?"

"Wenn sie mein Leben mit einem scharfen Messer nehmen, werde ich denken: 'Da sind Schüler des Befreiten, welche - entsetzt, gedemütigt und angeekelt vom Körper und vom Leben - Bestreben nach einen Meuchler haben, doch hier habe ich meinen Meuchler ohne ihm zu suchen gefunden.' Das ist was ich denken werde, Oh Befreiter. Das ist was ich denken werde, Oh Gut-Fortgeschrittener."

"Gut, Punna, sehr gut. Im Besitz von solch einer Ruhe und Selbstkontrolle, seid Ihr tauglich unter den Sunaparantans zu verweilen. Nun ist es Zeit für Euch, zu tun, wofür Ihr euch gerüstet fühlt." ...

Quote from: http://zugangzureinsicht.org/html/tipitaka/sn/sn35/sn35.088.than.html

[Dhammañāṇa]

Kürzlich schrieb Atma wieder einmal ein Herrschaftlicher Thera an "Möge man Ihn freundlicher Weise aus dem verteiler nehmen". Atma, in "Sorge", ließ den werten Thera wissen, daß es eine Sache der Unmöglichkeit ist, jemanden des Unterhalts und der Existenz in freundlicher Weise zu entziehen, und hatte dabei etwas an Mudita verloren, dennoch war da etwas übrig.

Als der Werte Thera zurückschrieb, "Ok, Ok, Sie haben gewonnen, ich habe Ihre email-adressen in den gmail Spam-Filter getan", antwortete Atma ihm fragend, ob bei Nichtbeihilfe zur Euthanasie, ein töten des Nichtbeihelfers angebracht sei.

Doch dann, dann kam da wieder Mudita auf, wieviele würden nicht mal so weit wie der werte Thera gehen, und einem von seinen Handlungen erst gar nicht bescheid sagen. Solch eine Großzügigkeit ist nicht ganz gewöhnlich und immerhin.

Wer weiß, was er nicht sonst noch alles tun hätte können, in Ablehnung und Verachtung gefangen, an Mudita Anteil zu bekommen. So ist es diese Großzügigkeit, dieser verdienst, an dem man sich erfreut, denn dieser Handlung ist nicht ohne, so bedacht und beherrscht, ist nicht ohne frühere Bedingung möglich, setzt sehr viel Güte voraus.

Mudita!

[Dhammañāṇa]

Dhammanando
Nov '15

    But how's this for a definition of muditā:

    >a feeling of deep pleasure or satisfaction derived from one's own achievements, the achievements of one's close associates, or from qualities or possessions that are widely admired.

Do the texts support the idea that muditā may have one's own achievements as its object?

The suttas don't really say anything about muditā as such. What we know is mostly taken by analogy from anumodanā and its variants, which we presume mean the same thing. And in that context it is true to say it is, so far as I know, always expressed externally, that is, you anumodana with someone else. But then, perhaps that's precicely what the anu- signifies: rejoicing together with.

Just thought of how possible develop mudita in such a situation, when reading that so less is known and taught about mudita. In this case, I thought it might be good to develop mudita for ones on goodness which has been done, first and then seek out for others, seeing that such could be directed also on something that is currently not present.

Namo tassa bhagavato arahato sammā-sambuddhassa

"There is the case where the disciple of the noble ones recollects his own virtues, thus: '[They are] untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, conducive to concentration.' As he is recollecting virtue, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when a mirror is cleansed through the proper technique. And how is a mirror cleansed through the proper technique? Through the use of oil & ashes & chamois & the appropriate human effort. This is how a mirror is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects his own virtues... As he is recollecting virtue, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the virtue-Uposatha. He lives with virtue. It is owing to virtue that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

Quote from: Muluposatha Sutta: The Roots of the Uposatha

As for those who do not take part, the "how to get joy" herdsman, and the "there is no I" Jains, its how ever difficult. But it could be worse, so we can rejoice in the goodness they must have been developed some times ago that they came where they are and that they still have potential. It give often a lot rise to karuna in certain cases.

How could one make others possible able to rejoice? 

Please do not rejoice on the statements of this two Bodhisattas, since that would be just to appreciate of what is widely admired which is a good sign that mudita is grossly mistaken with rejoicing in sensuality.

Honestly, in this case, I could not find easy a way to set on mudita. So its a hard task this mudita developing as it seems. Its good to appreciate simply that they seek also for a way out of the struggle in the best way they have already developed.

[Anonymous Ape]

I had been reading this discussion on SuttaCentral, after I had been writing something in reply to this yesterday, but then was reluctant to send it.

Because I was somehow puzzled with your criticism. I can see good reason for mudita, for at least the try to make the Buddha's words understood, and inviting others to help and make suggestions for it. Even though I don't agree many times with Bhante Sujato's or also others' proposals.

As for example this which you quoted:

But how's this for a definition of muditā:

       

a feeling of deep pleasure or satisfaction derived from one's own achievements, the achievements of one's close associates, or from qualities or possessions that are widely admired.

Not too bad, right? This is the top meaning in Google for “pride”.

But we can't use pride, it means arrogance and conceit! Actually, in modern English, that meaning is fading away, and pride has mostly positive connotations. Is this something that we can adopt in Buddhism? For now, I use “rejoicing” for muditā, but I am tempted …

, which I think is clearly missing the mark for "mudita". Especially the being limited to "close associates" or one's own and widely admired and popular possessions, which it is really simply talking of pride, that is mana. Period. Maybe Ven. Sujato does not know much of anything else, and how one could rejoice for someone who is a stranger and not one's own, and even more for his good intentions and actions than for his pleasure and material things, or he has just not been able to recognize this at this point in his rush of joy for finding a pleasing language.

But there are enough others who have voiced their criticism about this and discussed about the other suggestions.

And in this topic here I think there was good and thoughtful discussion for the most part, and so I can have mudita for those people who try and bring in good suggestions and for Sujato's efforts to try and find a good commonly understood and also correct language.

As far as I see I think there is actual good interest in preserving the meaning and being clear about it. So I think it can be good at least to ask such questions to the crowd and discuss it, not to speak of arousing interest in people for pondering and learning it for themselves.

[Dhammañāṇa]

Sadhu! An mudita that you got the topic purpose.

So mudita definitely involves one self and its not about gaining a feeling but to think in the right way, so that ones mind does not get darkened but stays bright.

(there was not so much discussion about the term over there, but maybe it will be more one basically important there and becomes more important then creation but the deeds with certain object, nibbana, the priority and let people do merits and learn them that just this is important when spoken of quality and quantity of all dhamma work)