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Talkbox

2019 Oct 20 11:27:41
Varado: I pay respects to the Venerable Indaññāno and the Noble Sangha. May you please consider me a Sanghamitta.

2019 Oct 20 11:17:39
Varado: I pay respects to Venerable Indaññāno.

2019 Oct 17 12:06:02
Moritz: Chom reap leah _/\_ May all have a kusala day _/\_ _/\_ _/\_

2019 Oct 17 11:51:37
Moritz: Bong Villa :) _/\_

2019 Oct 17 11:51:25
Moritz: Vandami Bhante Varado _/\_ _/\_ _/\_

2019 Oct 17 11:50:47
Cheav Villa: Vandami Bhante :) _/\_ _/\_ _/\_

2019 Oct 17 11:50:25
Moritz: Vandami Bhante Johann _/\_ _/\_ _/\_

2019 Oct 17 11:48:30
Johann: Nyom Moritz

2019 Oct 17 11:45:08
Johann: Nyom Villa

2019 Oct 17 11:44:00
Cheav Villa: Chum reap sur Master Moritz :D _/\_

2019 Oct 16 03:29:01
Cheav Villa: Vandami Bhante Ariyadhammika  _/\_ _/\_ _/\_

2019 Oct 15 15:28:14
Cheav Villa:  _/\_ _/\_ _/\_

2019 Oct 15 14:56:50
Johann: Nyom Villa said: May Brah Ang recover fast. May Oncle Chanroth recover fastl as well.

2019 Oct 15 14:49:29
Cheav Villa: សូមអោយពូចាន់រ័ត្មឆាប់ជាពីជម្ងឺដែរ   :D _/\_

2019 Oct 15 14:48:46
Cheav Villa: សូមអោយព្រះអង្គឆាប់ជាពីជម្ងឺ _/\_  _/\_ _/\_

2019 Oct 15 14:14:23
Johann: Chanroth said: At times Brah Ang has ābādhi (illness), I am also sick.

2019 Oct 15 13:24:21
Chanroth: ពេលព្រះអង្គមានអាពាធិ ខ្ញុំមានជំម្ងឺដែរ _/\_  _/\_ _/\_

2019 Oct 14 10:22:27
Cheav Villa: Bhante Varado  _/\_ _/\_ _/\_

2019 Oct 13 04:44:10
Cheav Villa:  _/\_ _/\_ _/\_

2019 Oct 13 01:17:17
Johann: Sadhu

2019 Oct 13 01:15:59
Khemakumara: May every living being in all realms be free from ever illness, free from danger, free from animosity and free from oppression.

2019 Oct 13 00:50:55
Khemakumara: may it be a path-and fruitful Uposatha Day

2019 Oct 12 15:40:31
Cheav Villa: May Bhante soon recover from malaria  _/\_ _/\_ _/\_

2019 Oct 12 13:47:46
Varado:  _/\_ _/\_ _/\_

2019 Oct 11 16:35:52
Cheav Villa:  _/\_ _/\_ _/\_

2019 Oct 10 10:55:45
Khemakumara: Nyom Cheav Villa

2019 Oct 10 10:54:11
Cheav Villa:  _/\_ _/\_ _/\_

2019 Oct 10 05:11:04
Khemakumara: _/\_ _/\_ _/\_ Bhante

2019 Oct 08 15:01:04
Vithou:  _/\_

2019 Oct 07 07:39:21
Johann: Good to hear

2019 Oct 07 05:48:11
Khemakumara: _/\_ _/\_ _/\_ Kana Bhante. may kana trust, that  prah  karuṇā dwells in kusalā  conditions in and outwardly.

2019 Oct 07 05:09:34
Johann: Bhante. All health and relaying on good outwardly and inwardly conditions?

2019 Oct 07 04:20:19
Khemakumara: _/\_ _/\_ _/\_ Bhante

2019 Oct 06 06:44:19
Cheav Villa:  _/\_ _/\_ _/\_

2019 Oct 06 06:24:49
Johann: Sadhu

2019 Oct 06 04:48:36
Khemakumara: something to give (in)? Today is waxing moon Uposatha! May it be a path- and fruitful give (in) day!

2019 Oct 06 04:37:01
Khemakumara:  *gift*

2019 Oct 02 16:38:31
Cheav Villa:  _/\_  _/\_ _/\_

2019 Oct 02 12:27:40
Khemakumara: Sadhu and mudita

2019 Oct 02 12:06:36
Johann: (U.Chanroth wrote in mudita: Today Buddhaparisada arrived at Ashram Thmo Duk)

2019 Oct 02 08:31:08
Chanroth: ថ្ងៃនេះពុទ្ធបរិស័ទ្ទមកដល់អាស្រមថ្មទូក _/\_ _/\_ _/\_

2019 Sep 30 06:49:48
Cheav Villa: Vandami Bhante  _/\_ _/\_ _/\_

2019 Sep 30 06:15:26
Johann: Nyom Villa

2019 Sep 29 05:35:53
Cheav Villa:  _/\_ _/\_ _/\_

2019 Sep 28 06:56:38
Johann: Nyom Chanroth wrote: "Natthi santi paraṃ sokhaṃ" No happiness higher then that of peace.

2019 Sep 28 04:22:03
Chanroth: នត្ថិ សន្តិ បរំ សុខំ

2019 Sep 28 04:06:00
Chanroth:   _/\_ _/\_ _/\_

2019 Sep 28 01:57:20
Khemakumara: _/\_ _/\_ _/\_

2019 Sep 28 01:40:27
Johann: A blessed and virtuous new-moon Uposata for those holding it today.

2019 Sep 26 01:28:41
Johann: Bhante

2019 Sep 26 01:17:26
Khemakumara: _/\_ _/\_ _/\_ Bhante

2019 Sep 23 05:39:08
Khemakumara:  _/\_ _/\_ _/\_

2019 Sep 23 05:24:36
Johann: Bhante, Bhante

2019 Sep 22 18:47:42
Johann: Kana needs to leave now for possible tomorrow again, Bhante. Much dhammic joy in further exploring here within. and a blessed halfmoon day.

2019 Sep 22 16:41:02
Johann: _/\_ Bhante Varado (batterie of mine will be off soon, just to inform)

2019 Sep 22 07:28:15
Johann: Sadhu

2019 Sep 22 03:26:27
Cheav Villa:  _/\_ _/\_ _/\_

2019 Sep 22 02:48:14
Khemakumara: may it be a path-and fruitful Uposatha Day

2019 Sep 22 02:48:14
Khemakumara: may it be a path-and fruitful Uposatha Day

2019 Sep 21 23:53:54
Vithou:  _/\_

2019 Sep 21 13:36:07
Cheav Villa:  _/\_ _/\_ _/\_

2019 Sep 21 09:37:51
Johann: A blessed and meritful Sila-day those who keep it today.

2019 Sep 20 07:29:23
Johann:  _/\_ Bhante Varado

2019 Sep 19 14:52:03
Johann: Bhante

2019 Sep 19 14:36:44
Khemakumara: Nyom saddhamma

2019 Sep 19 14:35:55
Khemakumara: _/\_ _/\_ _/\_ Bhante

2019 Sep 19 09:58:15
Cheav Villa:  _/\_ _/\_ _/\_ Bhante

2019 Sep 19 04:31:27
Khemakumara: Nyom Cheav Villa

2019 Sep 19 01:47:48
Khemakumara: _/\_ _/\_ _/\_ Bhante

2019 Sep 18 16:44:10
Johann:  _/\_ Bhante Ariyadhammika

2019 Sep 18 06:35:53
Khemakumara:  _/\_ _/\_ _/\_ Kana, Bhante and kana are well!

2019 Sep 18 06:32:01
Johann: Bhante  _/\_ Is he and Bhante well?

2019 Sep 18 04:25:43
Khemakumara: _/\_ _/\_ _/\_ Bhante

2019 Sep 18 04:10:57
Johann: Nyom Villa.

2019 Sep 18 02:48:47
Cheav Villa: Welcome, upasaka sadhamma _/\_

2019 Sep 18 02:47:31
Cheav Villa: Master Moritz _/\_

2019 Sep 18 02:47:15
Cheav Villa: Vandami Bhante _/\_ _/\_ _/\_

2019 Sep 18 01:59:53
Moritz: Good night _/\_

2019 Sep 18 01:59:44
Moritz: _/\_ Bong Villa

2019 Sep 18 01:41:47
Johann: Nyom Moritz

2019 Sep 18 01:30:08
Moritz: Welcome, upasaka sadhamma _/\_

2019 Sep 18 01:29:43
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2019 Sep 14 01:20:37
Johann: (no problem at all) A blessed and meritful conducted Uposatha those observing it today.

2019 Sep 13 16:07:47
Cheav Villa: សុំទោស _/\_

2019 Sep 13 16:06:36
Cheav Villa:  _/\_

2019 Sep 13 15:53:17
Cheav Villa: Vandami Bhante _/\_ _/\_ _/\_ Bhante Varado _/\_ _/\_ _/\_

2019 Sep 13 15:51:32
Johann:  _/\_ Bante Varado. Nyom Morotz, Nyom Villa.

2019 Sep 13 15:50:03
Cheav Villa: Master Morit  :) _/\_

2019 Sep 13 15:47:31
Moritz: _/\_ _/\_ _/\_ Bhante Varado _/\_ _/\_ _/\_ Bhante Johann _/\_ Bong Villa

2019 Sep 13 00:35:39
Khemakumara:  _/\_ _/\_ _/\_

2019 Sep 12 20:36:10
Johann: Beyound birth, stand, age, gender, lay or in robes.

2019 Sep 12 20:33:57
Johann: No way for one not gained relation at time.

2019 Sep 12 20:33:01
Johann: Beings, indeed, find only that what they are looking for, and seldom, very seldom, it's related upwatdly, even release in unbond.

2019 Sep 12 17:35:22
Johann: (Delayed) Bhante.

2019 Sep 12 16:16:22
Khemakumara: _/\_ _/\_ _/\_ Bhante Johann

2019 Sep 12 16:16:03
Khemakumara:  _/\_ _/\_ _/\_ Bhante Varado

2019 Sep 12 10:25:12
Cheav Villa: សូមសុខ សុវត្ថិភាពតាមផ្លូវ _/\_

2019 Sep 12 10:14:50
Chanroth:  _/\_ _/\_ _/\_ខ្ញុំទៅ v.n​ ដេីម្បីព្យាបាលជម្ងឺក្រពះ របស់ម្ដាយខ្ញុំ

2019 Sep 12 09:45:43
Johann: Bhante. May Bhante look at his Kuti .

2019 Sep 12 09:02:52
Varado: Thanks for fixing that. May you be well.

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Author Topic: [Sutta] AN01.98-139  (Read 2115 times)

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Online Johann

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[Sutta] AN01.98-139
« on: February 19, 2016, 10:15:08 AM »

Namo tassa bhagavato arahato sammā-sambuddhassa

10. Dutiyapamādādivaggo

98. ‘‘Ajjhattikaṃ , bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pamādo. Pamādo, bhikkhave, mahato anatthāya saṃvattatī’’ti. Paṭhamaṃ.

99. ‘‘Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, appamādo. Appamādo , bhikkhave, mahato atthāya saṃvattatī’’ti. Dutiyaṃ.

100. ‘‘Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, kosajjaṃ. Kosajjaṃ, bhikkhave, mahato anatthāya saṃvattatī’’ti. Tatiyaṃ.

101. ‘‘Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, vīriyārambho. Vīriyārambho, bhikkhave, mahato atthāya saṃvattatī’’ti. Catutthaṃ.

102-109. ‘‘Ajjhattikaṃ , bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, mahicchatā…pe… appicchatā… asantuṭṭhitā… santuṭṭhitā… ayonisomanasikāro… yonisomanasikāro… asampajaññaṃ… sampajaññaṃ… dvādasamaṃ.

110. ‘‘Bāhiraṃ , bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pāpamittatā. Pāpamittatā, bhikkhave, mahato anatthāya saṃvattatī’’ti. Terasamaṃ.

111. ‘‘Bāhiraṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamittatā, bhikkhave, mahato atthāya saṃvattatī’’ti. Cuddasamaṃ.

112. ‘‘Ajjhattikaṃ , bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ mahato anatthāya saṃvattatī’’ti. Pannarasamaṃ.

113. ‘‘Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ mahato atthāya saṃvattatī’’ti. Soḷasamaṃ.

114. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati yathayidaṃ, bhikkhave, pamādo. Pamādo, bhikkhave, saddhammassa sammosāya antaradhānāya saṃvattatī’’ti. Sattarasamaṃ.

115. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, appamādo. Appamādo , bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī’’ti. Aṭṭhārasamaṃ.

116. ‘‘Nāhaṃ , bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati yathayidaṃ, bhikkhave, kosajjaṃ. Kosajjaṃ, bhikkhave, saddhammassa sammosāya antaradhānāya saṃvattatī’’ti. Ekūnavīsatimaṃ.

117. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, vīriyārambho. Vīriyārambho, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī’’ti. Vīsatimaṃ.

118-128. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati yathayidaṃ, bhikkhave, mahicchatā…pe… appicchatā… asantuṭṭhitā… santuṭṭhitā… ayonisomanasikāro… yonisomanasikāro… asampajaññaṃ… sampajaññaṃ … pāpamittatā… kalyāṇamittatā… anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ saddhammassa sammosāya antaradhānāya saṃvattatī’’ti. Ekattiṃsatimaṃ.

129. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī’’ti. Catukkoṭikaṃ niṭṭhitaṃ. Bāttiṃsatimaṃ.

130. ‘‘Ye te, bhikkhave, bhikkhū adhammaṃ dhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ . Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ tepimaṃ (sī.) saddhammaṃ antaradhāpentī’’ti. Tettiṃsatimaṃ.

131. ‘‘Ye te, bhikkhave, bhikkhū dhammaṃ adhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī’’ti. Catuttiṃsatimaṃ.

132-139. ‘‘Ye te, bhikkhave, bhikkhū avinayaṃ vinayoti dīpenti…pe… vinayaṃ avinayoti dīpenti…pe… abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti…pe… bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti…pe… anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti…pe… āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti…pe… apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti…pe… paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī’’ti. Dvācattālīsatimaṃ.

Namo tassa bhagavato arahato sammā-sambuddhassa

The second on negligence and others

98. "Bhikkhus, considering the interrnal, I do not know any other factor so harmful as negligence. Bhikkhus, negligence is harmful. This is the first.

99. "Bhikkhus, considering the interrnal, I do not know any other factor so profitable as diligence. Bhikkhus, diligence is profitable. This is the second.

100. "Bhikkhus, considering the interrnal, I do not know any other factor so harmful as laziness. Bhikkhus, laziness is harmful. This is the third.

101. "Bhikkhus, considering the interrnal, I do not know any other factor so profitable as aroused effort. Bhikkhus, aroused effort is profitable. This is the fourth.

102-109. "Bhikkhus, considering the interrnal, I do not know any other factor so harmful as many wishes. Bhikkhus, having many wishes is harmful. This is the fifth.

(103.) "Bhikkhus, considering the interrnal, I do not know any other factor so profitable as few wishes. Bhikkhus, having few wishes is profitable. This is the sixth.

(104.) "Bhikkhus, considering the interrnal, I do not know any other factor so harmful as dissatisfaction. Bhikkhus, dissatisfaction is harmful. This is the seventh.

(105.) "Bhikkhus, considering the interrnal, I do not know any other factor so profitable as satisfaction. Bhikkhus, satisfaction is profitable. This is the eighth.

(106.) "Bhikkhus, considering the interrnal, I do not know any other factor so harmful as unwise attention Bhikkhus, unwise attention is harmful. This is the nineth.

(107.) "Bhikkhus, considering the interrnal, I do not know any other factor so profitable as wise attention. Bhikkhus, wise attention is profitable. This is the tenth.

(108.) "Bhikkhus, considering the interrnal, I do not know any other factor so harmful as lacking mindful awareness. Bhikkhus, lack of mindful awareness is harmful. This is the eleventh.

(109.) "Bhikkhus, considering the interrnal, I do not know any other factor so profitable as mindful awareness. Bhikkhus, mindful awareness is profitable. This is the twelfth.

110. "Bhikkhus, considering the exterrnal, I do not know any other factor so harmful as evil companions. Bhikkhus, evil companionship is harmful. This is the thirteenth.

111. "Bhikkhus, considering the exterrnal, I do not know any other factor so harmful as attending to demerit and not attending to merit. Bhikkhus, attending to demerit and not attending to merit is harmful. This is the fourteenth.

112. "Bhikkhus, considering the inerrnal, I do not know any other factor so unprofitable as attending to demerit and not attending to merit. Bhikkhus, attending to demerit and not attending to merit is unprofitable. This is the fifteenth.

113. "Bhikkhus, considering the inerrnal, I do not know any other factor so profitable as not attending to demerit and attending to merit. Bhikkhus, not attending to demerit and attending to merit is profitable. This is the fifteenth. Soḷasamaṃ.

114. "Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as negligence. Bhikkhus, negligence is conducive to the confusion and extermination of the good Teaching. This is the sixteenth.

115. "Bhikkhus, I do not see anything else so conducive to the unconfused, strong establishment of the good Teaching as diligence. Bhikkhus, diligence is conducive to the unconfused, firm establishment of the good Teaching. This is the seventeenth.

116. "Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as laziness. Bhikkhus, laziness is conducive to the confusion and extermination of the good Teaching. This is the sixteenth.

117. "Bhikkhus, I do not see anything else so conducive to the unconfused, strong establishment of the good Teaching as aroused effort. Bhikkhus, aroused effort is conducive to the unconfused, firm establishment of the good Teaching. This is the seventeenth.

118-128. "Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as many desires. Bhikkhus, many desires is conducive to the confusion and extermination of the good Teaching. This is the eighteenth.

(119.) "Bhikkhus, I do not see anything else so conducive to the unconfused, strong establishment of the good Teaching as few desires. Bhikkhus, few desires is conducive to the unconfused, firm establishment of the good Teaching. This is the nineteenth.

(120.) "Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as dissatisfaction. Bhikkhus, dissatisfaction is conducive to the confusion and extermination of the good Teaching. This is the twentieth.

(121.) "Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as satisfaction. Bhikkhus, satisfaction is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty first.

(122.) "Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as unwise thinking. Bhikkhus, unwise thinking is conducive to the confusion and extermination of the good Teaching. This is the twenty second.

(123.) "Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as wise thinking. Bhikkhus, wise thinking is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty third.

(124.) "Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as lack of mindful awareness. Bhikkhus, lack of mindful awareness is conducive to the confusion and extermination of the good Teaching. This is the twenty fourth.

(125.) "Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as mindful awareness. Bhikkhus, mindful awareness is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty fifth.

(126.) "Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as evil companionship. Bhikkhus, associating evil friends is conducive to the confusion and extermination of the good Teaching. This is the twenty sixth.

(127.) "Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as good companionship. Bhikkhus, associating good friends is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty seventh.

(128.) "Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as attending to demerit and not attending to merit. Bhikkhus, attending to demerit and not attending merit is conducive to the confusion and extermination of the good Teaching. This is the twenty eighth.

129. "Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as not attending to demerit and attending to merit. Bhikkhus, not attending to demerit and attending to merit is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty nineth.

130. "Bhikkhus, the bhikkhus who explain the wrong teaching as correct, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirtieth.

131. "Bhikkhus, the bhikkhus who explain the right teaching as wrong, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty first.

132-139. "Bhikkhus, the bhikkhus who explain the wrong discipline as correct, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty second.

(133.) "Bhikkhus, the bhikkhus who explain the right discipline as wrong, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty third.

(134.) "Bhikkhus, the bhikkhus who explain the not declared by the Thus Gone One as declared, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty fourth.

(135.) "Bhikkhus, the bhikkhus who explain that which is declared by the Thus Gone One as not declared, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty fifth.

(136.) "Bhikkhus, the bhikkhus who explain the not practised by the Thus Gone One as practised, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty sixth.

(137.) "Bhikkhus, the bhikkhus who explain the practised by the Thus Gone One as not practised, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty seventh.

(138.) "Bhikkhus, the bhikkhus who explain the not appointed by the Thus Gone One as appointed, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty eighth.

(139.) "Bhikkhus, the bhikkhus who explain the appointed by the Thus Gone One as not appointed, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty nineth."
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Antw:[Sutta] AN01.98-139
« Reply #1 on: February 19, 2016, 01:05:00 PM »
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Der zweite Abschnitt über Gewissenlosigkeit



98. "Innerlich betrachtet, Bhikkhus, vergegenwärtige ich keine einzelne Qualität, die zu so großem Schaden führt, wie Nachlässigkeit. Nachlässigkeit, Bhikkhus, führt zu großem Schaden. Dieses zum Ersten.

99. "Innerlich betrachtet, Bhikkhus, vergegenwärtige ich keine einzelne Qualität, die zu so großem Schaden führt, wie Gewissenlosigkeit. Gewissenlosigkeit, Bhikkhus, führt zu großem Schaden. Dieses zum Zweiten.

100. "Innerlich betrachtet, Bhikkhus, vergegenwärtige ich keine einzelne Qualität, die zu so großem Schaden führt, wie Trägheit. Trägheit, Bhikkhus, führt zu großem Schaden. Dieses zum Dritten.

101. "Innerlich betrachtet, Bhikkhus, vergegenwärtige ich keine einzelne Qualität, die zu so großem Nutzen führt, wie aufgekommene Beharrlichkeit. Aufgekommene Beharrlichkeit, Bhikkhus, führt zu großem Nutzen. Dieses zum Vierten.

102-109. "Innerlich betrachtet, Bhikkhus, vergegenwärtige ich keine einzelne Qualität, die zu so großem Schaden führt, wie Unmäßigkeit... die zu so großem Nutzen führt, wie Mäßigkeit... die zu so großem Schaden führt, wie Unzufriedenheit... die zu so großem Nutzen führt, wie Zufriedenheit... die zu so großem Schaden führt, wie unpassende Aufmerksamkeit... die zu so großem Nutzen führt, wie passende Aufmerksamkeit... die zu so großem Schaden führt, wie fehlendes Urteilsvermögen... die zu so großem Nutzen führt, wie Urteilsvermögen... Urteilsvermögen führt zu großem Nutzen. Dieses zum Zwölften.

110. "Äußerlich betrachtet, Bhikkhus, vergegenwärtige ich keine einzelne Qualität, die zu so großem Schaden führt, wie schlechte Freundschaft. Schlechte Freundschaft, Bhikkhus, führt zu großem Schaden. Dieses zum Dreizehnten.

111. "Äußerlich betrachtet, Bhikkhus, vergegenwärtige ich keine einzelne Qualität, die zu so großem Nutzen führt, wie vorzügliche Freundschaft. Vorzügliche Freundschaft, Bhikkhus, führt zu großem Nutzen. Dieses zum Vierzehnten.

112. "Innerlich betrachtet, Bhikkhus, vergegenwärtige ich keine einzelne Qualität, die zu so großem Schaden führt, wie sich ungeschickten Dingen annehmen und geschickten Dingen nicht annehmen. Sich ungeschickten Dingen annehmen und geschickten Dingen nicht annehmen, Bhikkhus, führt zu großem Schaden. Dieses zum Fünfzehnten.

113. "Innerlich betrachtet, Bhikkhus, vergegenwärtige ich keine einzelne Qualität, die zu so großem Nutzen führt, wie sich geschickten Dingen annehmen und ungeschickten Dingen nicht annehmen. Sich geschickten Dingen annehmen und ungeschickten Dingen nicht annehmen, Bhikkhus, führt zu großem Nutzen. Dieses zum Sechzehnten.

114. "Ich, Bhikkhus, vergegenwärtige nichts als so zur Verwirrung und zum Verschwinden des wahren Dhammas[1] führend, als Nachlässigkeit. Nachlässigkeit, Bhikkhus, führt zur Verwirrung und zum Verschwinden des wahren Dhamma. Dieses zum Siebzehnten.

115. "Ich, Bhikkhus, vergegenwärtige nichts als so zur Verwirrung und zum Verschwinden des wahren Dhammas führend, als Gewissenlosigkeit. Gewissenlosigkeit, Bhikkhus, führt zur Verwirrung und zum Verschwinden des wahren Dhamma. Dieses zum Achtzehnten.

116. "Ich, Bhikkhus, vergegenwärtige nichts als so zur Verwirrung und zum Verschwinden des wahren Dhammas führend, als Trägheit. Trägheit, Bhikkhus, führt zur Verwirrung und zum Verschwinden des wahren Dhamma. Dieses zum Neunzehnten.

117. "Ich, Bhikkhus, vergegenwärtige nichts als so zur Nichtverwirrung und zum Nichtverschwinden des wahren Dhammas führend, als aufgekommene Beharrlichkeit. Aufgekommene Beharrlichkeit, Bhikkhus, führt zur Nichtverwirrung und zum Nichtverschwinden des wahren Dhamma. Dieses zum Zwanzigsten.

118-128. "Ich, Bhikkhus, vergegenwärtige nichts als so zur Verwirrung und zum Verschwinden des wahren Dhammas führend, als wie Unmäßigkeit... zur Nichtverwirrung und zum Nichtverschwinden... wie Mäßigkeit... zur Verwirrung und zum Verschwinden... wie Unzufriedenheit... zur Nichtverwirrung und zum Nichtverschwinden... wie Zufriedenheit... zur Verwirrung und zum Verschwinden... wie unpassende Aufmerksamkeit... zur Nichtverwirrung und zum Nichtverschwinden... wie passende Aufmerksamkeit... zur Verwirrung und zum Verschwinden... wie fehlendes Urteilsvermögen... zur Nichtverwirrung und zum Nichtverschwinden... wie Urteilsvermögen... zur Verwirrung und zum Verschwinden... wie schlechte Freundschaft... zur Nichtverwirrung und zum Nichtverschwinden... wie vorzügliche Freundschaft... zur Verwirrung und zum Verschwinden... wie sich ungeschickten Dingen annehmen und geschickten Dingen nicht annehmen. Sich ungeschickten Dingen annehmen und geschickten Dingen nicht annehmen, Bhikkhus, führt zur Verwirrung und zum Verschwinden des wahren Dhamma. Dieses zum Einunddreißigsten.

129. "Ich, Bhikkhus, vergegenwärtige nichts als so zur Nichtverwirrung und zum Nichtverschwinden des wahren Dhammas führend, als wie sich geschickten Dingen annehmen und ungeschickten Dingen nicht annehmen. Sich geschickten Dingen annehmen und ungeschickten Dingen nicht annehmen, Bhikkhus, führt zur Nichtverwirrung und zum Nichtverschwinden des wahren Dhamma. Dieses zum Zweiunddreißigsten.

130. "Bhikkhus, jene Bhikkhus die falsches Dhamma, als Dhamma aufzeigen, Bhikkhus, diese Bhikkhus erreichen für viele Leute Schaden, für viele Leute Leid, für das Unglück und Leiden von Himmelswesen und Menschen. Vieles, Bhikkhus, diese Bhikkhus an Verlusten erzeugen, durch das Verschwinden des wahren Dhamma. Dieses zum Dreiunddreißigsten.

131. "Bhikkhus, jene Bhikkhus die Dhamma, als falsches Dhamma aufzeigen, Bhikkhus, diese Bhikkhus erreichen für viele Leute Schaden, für viele Leute Leid, für das Unglück und Leiden von Himmelswesen und Menschen. Vieles, Bhikkhus, diese Bhikkhus an Verlusten erzeugen, durch das Verschwinden des wahren Dhamma. Dieses Zum Vierunddreißigsten.

132-139. "Bhikkhus, jene Bhikkhus, die falsche Vinaya,[2] als Vinaya aufzeigen... Vinaya als falsche Vinaya... das vom Tathagāta nicht ausgesagt, als vom Tathagāta ausgesagt... das vom Tathagāta ausgesagt, als vom Tathagāta nicht ausgesagt... das vom Tathagāta nicht ausgeübt, als vom Tathagāta ausgeübt... das vom Tathagāta ausgeübt, als vom Tathagāta nicht ausgeübt... das vom Tathagāta nicht wissend gemacht, als vom Tathagāta wissend gemacht... das vom Tathagāta wissend gemacht, als vom Tathagāta nicht wissend gemacht, Bhikkhus, diese Bhikkhus erreichen für viele Leute Schaden, für viele Leute Leid, für das Unglück und Leiden von Himmelswesen und Menschen. Vieles, Bhikkhus, diese Bhikkhus an Verlusten erzeugen, durch das Verschwinden des wahren Dhamma." Dieses zum Zweiundvierzigsten. Dieses zum Zweiundvierzigsten.
 1. Dhamma, die Lehre Buddhas.
 2. Vinaya, Disziplin, die Verhaltensregeln der Mönche, Tugend und Verhalten.

Übersetzter sangham   *

Die Übersetztung passiert auf der gegebenen Chaṭṭha Saṅgāyana Ausgabe des Vipassana Research Institutes , und der gegebenen Überstetzung von Schwester Uppalavana , sowie der Nutzung des Pali Dictionaries for UDP (Pali Text Society's Pali-English dictionary, von Upasaka Leigh wie der Software Offline Wörterbuch software - "elcombri" und Wortliste dict.cc, gegeben von Paul Hemetsberger , und ist der Sangha gewidmet, und nicht für eine Verwendung für irgendwelche Gegenleistungen bestimmt.

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The Second Section on Heedlessness

98. "Inwardly, Bhikkhus, I can not envision any single factor which leads to such a great harm like negligence. Negligence, Bhikkhus, leads to great harm. This for the first.

99. "Inwardly, Bhikkhus, I can not envision any single factor which leads to such a great harm like heedlessness. Heedlessness, Bhikkhus, leads to great harm. This for the second.

100. "Inwardly, Bhikkhus, I can not envision any single factor which leads to such a great harm like lethargy. Lethargy, Bhikkhus, leads to great harm. This for the third.

101. "Inwardly, Bhikkhus, I can not envision any single factor which leads to such a great benefit like aroused persistence. Aroused persistence, Bhikkhus, leads to great benefit. This for the forth.

102-109. "Inwardly, Bhikkhus, I can not envision any single factor which leads to such a great benefit like immodesty... which leads to so great benefit like modesty... which leads to so great harm like in-contentment... which leads to so great benefit like contentment... which leads to so great harm like improper attention... which leads to so great benefit like proper attention... which leads to so great harm like lacking of ability to judge... which leads to so great benefit like ability to judge... Ability to judge , Bhikkhus, leads to great benefit. This for the twelfth.

110. "Outwardly, Bhikkhus, I can not envision any single factor which leads to such a great harm like bad friendship. Bad friendship, Bhikkhus, leads to great harm. This for the thirteenth.

111. "Outwardly, Bhikkhus, I can not envision any single factor which leads to such a great benefit like admirable friendship. Admirable friendship, Bhikkhus, leads to great benefit. This for the fourteenth.

112. "Inwardly, Bhikkhus, I can not envision any single factor which leads to such a great harm like attending to unskilful qualities and not attending to skilful qualities. Attending to unskilful qualities and not attending to skilful qualities., Bhikkhus, leads to great harm. This for the fifteenth.

113. "Inwardly, Bhikkhus, I can not envision any single factor which leads to such a great benefit like attending to skilful qualities and not attending to unskilful qualities. Attending to skilful qualities and not attending to unskilful qualities., Bhikkhus, leads to great benefit. This for the sixteenth.

114. "I, Bhikkhus, do not envision anything that does not lead to confusion and disappearance of the true Dhamma like negligence. Negligence, Bhikkhus, leads to confusion and disappearance of the true Dhamma. This for the seventeenth.

115. "I, Bhikkhus, do not envision anything that does not lead to confusion and disappearance of the true Dhamma like heedlessness. Heedlessness, Bhikkhus, leads to confusion and disappearance of the true Dhamma. This for the eighteenth.

116. "I, Bhikkhus, do not envision anything that does not lead to confusion and disappearance of the true Dhamma like lethargy. Lethargy, Bhikkhus, leads to confusion and disappearance of the true Dhamma. This for the nineteenth.

117. "I, Bhikkhus, do not envision anything that does not lead to non-confusion and non-disappearance of the true Dhamma like aroused persistence. Aroused persistence, Bhikkhus, leads to non-confusion and non-disappearance of the true Dhamma. This for the twentieth.

118-128. "I, Bhikkhus, do not envision anything that does not lead to confusion and disappearance of the true Dhamma like immodesty...  to non-confusion and non-disappearance... like modesty... to confusion and disappearance... in-contentment...  to non-confusion and non-disappearance... like contentment... to confusion and disappearance... like improper attention...  to non-confusion and non-disappearance... like proper attention... to confusion and disappearance... like lacking ability to judge...  to non-confusion and non-disappearance... like ability to judge... to confusion and disappearance... like bad friendship... to non-confusion and non-disappearance... like admirable friendship... to confusion and disappearance... like attending to unskilful qualities and not attending to skilful qualities. Attending to unskilful qualities and not attending to skilful qualities, Bhikkhus, leads to confusion and disappearance of the true Dhamma. This for the thirty first.

129. "I, Bhikkhus, do not envision anything that does not lead to non-confusion and non-disappearance of the true Dhamma like attending to skilful qualities and not attending to unskilful qualities. Attending to skilful qualities and not attending to unskilful qualities, Bhikkhus, leads to non-confusion and non-disappearance of the true Dhamma. This for the thirty second.

130. "Bhikkhus, those Bhikkhus who point out wrong Dhamma as Dhamma, Bhikkhus, those Bhikkhus archive harm for many people, suffering for many people, for the sorrow and suffering of heavenly and human beings. Much demerits, Bhikkhus, those Bhikkhus produce, for the disappearing of the true Dhamma. This for the thirty third.

131. "Bhikkhus, those Bhikkhus who point out Dhamma as wrong Dhamma, Bhikkhus, those Bhikkhus archive harm for many people, suffering for many people, for the sorrow and suffering of heavenly and human beings. Much demerits, Bhikkhus, those Bhikkhus produce, for the disappearing of the true Dhamma. This for the thirty forth.

132-139. "Bhikkhus, those Bhikkhus who point out wrong Vinaya as Vinaya... Vinaya as wrong Vinaya... not declared by the Tathagāta as declared by the Tathagāta... declared by the Tathagāta as not declared by the Tathagāta... not practised by the Tathagāta as practised by the Tathagāta... practised by the Tathagāta as not practised by the Tathagāta... not made know by the Tathagāta as made know by the Tathagāta... made know by the Tathagāta as not made know by the Tathagāta, those Bhikkhus archive harm for many people, suffering for many people, for the sorrow and suffering of heavenly and human beings. Much demerits, Bhikkhus, those Bhikkhus produce, for the disappearing of the true Dhamma. This for the forty second.

Übersetzter sangham   *

This Translation is based on the given Chaṭṭha Saṅgāyana Edition of Vipassana Research Institutes , and the given translation of Uppalavana , as well on the use of Pali Dictionaries for UDP (Pali Text Society's Pali-English dictionary, von Upasaka Leigh and the Software Offline dictionary software - "elcombri" and word list dict.cc, given by Paul Hemetsberger , and is dedicated for the Sangha, and not designated for the use to get any considerationt.

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