Forum devotements & blessings - Widmung & Segen

[Alexander]

Ja, klar, da habt ihr beide recht. Seelig ist so ein Fremdwort geworden...
Ein Herz, das freudlos befreit sein will und leidet, das geht gar nicht. Die Mitte in der bedingten Welt liegt zwar zwischen Freud' und Leid, aber die Befreiung geht von der Hölle über den Himmel hinaus. Leiden=Hölle, dann Aufstieg über einige Gebiete, irgendwo dann die innere, sanfte Freude, dann der Himmel der Glückseligkeit und dann noch ein paar Städte darüber hinaus, oder so, ich schaue jetzt nicht nach. Aus dem Leid über die Welt hinaus, ohne dem Gebiet der Freude begegnet zu sein, da müsste es ja auf dem Pfad einen Umweg, oder eine Abkürzung geben, so etwas habe ich noch nirgends beschrieben gesehen. Selbst wenn sich jemand nicht mit den Jhanas befasst und zur Befreiung kommt, ist er durch dieses Gebiet gegangen, auch wenn er die Jhanas kritisiert und den Befreiungsweg eben nicht als Jhanas studiert hat.
Ich schreibe dies hier deshalb, weil mir oft schon Diskussionen begegnet sind, wo man sich weniger freudig über Freude und Unfreude und was sie im Buddhismus verloren hat, gestritten hat und weil Kusala nicht umsonst darauf hingewiesen hat. Ja, eben, verloren, die wahre, herzliche Freude, für diejenigen, welche im Leiden versunken sind...
Sie haben mein Mitgefühl.

Die Petition muss ich noch mehrmals lesen und mich mit ihr auseinandersetzen. Dazu habe ich die unter der Petition beschriebene Diskussion um diese Petition gesucht, aber noch nicht entdeckt...
Die Petition ist auch an Laien gerichtet, welche wenig (fast) kein Vertrauen von, aber vor allem nicht IN ihre(n) Mitmenschen haben, mal grob zusammengefasst; - ganz am Anfang schon.
Diese können eher keine Vertrauensergebenen (saddhānusārī) sein/werden, sie sind/ sind Wahrheitsliebende werden Wahrheitsergebene (dhammānusārī), wir sprechen es ist ja an dieser Stelle von vertrauenserschütternden Laien die Rede. Diese wissen irgendwann, wem DIE WELT gehört und können nicht schnell, auf einmal aus Vertrauen heraus, selbst wenn sie Stärkung erfahren haben, mit ihrem Herzblut eine Petition unterschreiben, ohne die Petition in jedem Punkt verstanden und durchleuchtet und ebenso auch punktübergreifend geprüft zu haben.
Sorry, also ich brauche da länger für...und Vertrauen wächst schon noch mit...

Ich wünsche viel Freude an der Ehrlichkeit   

[Dhammañāṇa]

Die Petition muss ich noch mehrmals lesen und mich mit ihr auseinandersetzen. Dazu habe ich die unter der Petition beschriebene Diskussion um diese Petition gesucht, aber noch nicht entdeckt...

Danke Alexander für das Aufmerksam machen, ich habe mir erlaubt hier für ein Thema anzulegen: "Zuflucht u. Vertrauen in die(den) Sangha - Refuge and confidence in the Sangha " und lade herzlich zu einer Diskussion und Bearbeitung an dieser Stelle ein.

[Alexander]

Ich danke der Sangha für das entgegen gebrachte Vertrauen.

Diese Suppe ist noch heiss für mich und ich muss sie durch mein sich irgendwo in der Entwicklung befindliches Vertrauen zum abkühlen bringen. So brennt sie auch noch im Mund, doch sie schmeckt schon sehr gut und ich löffle gerne auch weiter, bis es grenzenloses Vertrauen sein darf, so, wie das Vertrauen der Höchsten.

Ich wünsche der Sangha grenzenloses Vertrauen und gebe ihr gerne alles zurück, was ich schon gelöffelt habe und noch weiter löffeln darf, denn ich nehme es gerne an.

Diese Suppe sei der Sangha gewidmet.

Danke, danke, danke.

[Dhammañāṇa]

Sadhu! Sadhu! Sadhu!
An diesem Segen und den Verdiensten möchte ich mich gerne beteiligen und sie mehren.
Anomudana!

[Dhammañāṇa]

 

Der Ausdruck für den Segen und die Widmung dieses Platzes, in der ungewöhnlichen Form der "Petition von und für die Sangha" wurde großzügiger Weise nun auch in die Englische Sprache übersetzt und ich möchte diesen Text (ich habe ihn noch nicht gelesen, aber vollestes Vertrauen) hier auch anfügen:

The expression of devotion and blessing in the maybe not so usual form of "Petition from and to the international monastic and lay Sangha" was generously translated into English and would like to add the text here as well (I had not read it for now, but I am full of confidence):

Namo tassa bhagavato arahato sammā-sambuddhassa

Buddham saranam gacchami

Dhammam saranam gacchami

Sangham saranam gacchami

 

Petition from and to the international monastic and lay Sangha

signed with the heart without name

Introduction and description:

This petition is on the one hand a humble declaration and affirmation of the exalted ethical status of the monastic Sangha, and for the sustainment and in support of this consideration also thought as a relief of burden of the monastic Sangha regarding worldly affairs, and therefore as a support for a long lasting further existence of the Dhamma-Vinaya (the teaching of the Buddha) in our age.

This petition is directed to all who are devoted to the holy life in accordance with the ancient tradition, who find themselves feeling unsettled or endangered for one reason or the other, who feel themselves lacking in confidence, or miss the strong support of those who, as lay-devotees, care for the long sustainment of the teachings.

This petition shall serve as a relief for all those who earnestly take upon themselves the life according to Dhamma and Vinaya, and even in hard times, in times of darkness, of profuse sensuality and strong attachment, help them feel supported sufficiently in order to see the timeless validity and effectiveness of the Dhamma-Vinaya with their own progress, to find complete release from the burden of doubt, and for their own well-being as well as the well-being of all other beings strive for the highest liberation, maybe even reach it in this very existence.

Even if we live today in a time of intellectual knowledge, of fast spread of mere information and easy accessibility of all kinds of gross sensual representation of the teachings, do living examples, living Dhamma, living Vinaya represent the factor, the foundation, the cause for unshakable confidence, enabling it in those who have not gained confidence yet and strengthening it in those who have some confidence already.

This petition, this appeal, this declaration, this plea comprises in summary a "declaration for the relief of the monastic Sangha" and an "appeal for unshakable confidence in Dhamma and Vinaya and thereby for uncompromising practice of keeping the rules", and in support of that also a "commitment to aid and assistance in regard to the four necessities for monastics and other homeless pracitioners".

The bhikkhus, bhikkhunis, male and female novices, homeless male and female practitioners, laymen, laywomen address with this petition all their companions and associates in the Sangha, as umbrella term for all those who are aiming to strive on in a wholesome direction but have not yet gained sufficient confidence, or fear that they may lack support, should they set out to implement the eightfold path in its totality, or to keep them from abandoning this existing path.

This petition is directed furthermore also to leaders of state, governments and persons in charge of framework requirements, to grant and allow for the freedom from reification necessary in order not to succumb to relinquishment of confindence in the Buddhist way of life, since the exercisability of this way of life is also dependent upon external, societal, national legal conditions. This concerns a necessary exemption from social and legal liabilities, concerning both obligation of implementation as well as obligation of acceptance in regards to the way of receiving the four requisites (food, clothing, lodging and medicine). This exemption is compensated in turn by the promise of virtuous adherence to the Buddhist moral rules and does thereby not present a threat to society in any way regarding worldly or transcendent desire of any kind, but enriches a society by an exemplary way of life without exerting undue pressure and without touching societal rules in any material way at all.

This petition also addresses however a mutual understanding and endorsement between those signing with their heart, who agree and remind themselves to support each other on the path, and to also be willing to admonish and correct each other in a well-meaning way, as well as an agreement and approval to being admonished as is appropriate.

This petition also sets a clear stand-off towards commonly accepted misconduct as has become customary in some places, and pernicious behaviour even if such may seem as already being part of the tradition and in certain ways tolerated and accepted or even sometimes fostered and promoted on a broad scale.

This petition also speaks out against following behaviour on the grounds of later commentaries and explanations, the more so as they do not serve the original purpose and the containment of the root causes of unwholesome behaviour but are aiming at an adaptation or a facilitation with regards to the usual acceptableness and broad accessibility. Unquestionably, present high ethical accomplishments in society are to be integrated into the understanding, and even in that case this shall serve as an affirmation, not a relaxation of the ethical standard.

This petition has as a goal, as an aspiration only the highest happiness and complete contentment in the freedom from suffering with the attainment of Nibbana. No worldly endeavours whatsoever underlie the intention of this petition, even if such endeavour will unavoidably also contribute to higher worldly well-being for all living beings.



Authority and signers of this petition:


Neither the author (who appears as signing only with his heart) nor those signing with the heart, nor the petition itself constitue in any way a higher authority in regard to Buddha, Dhamma and Sangha.

A potential authority lies at the utmost in its content of truth and a righteous realization of a course of action in accordance with it, and thereby solely the right recognition and implementation will constitue an expression of authority which accords with the significance of Buddha, Dhamma, Sangha, while at the same time not mandating for mitigation nor for addition to their original meaning.

The persons having come into appearance with this petition see themselves at the time of signing as bearer of its message in accordance with the course of Dhamma-Vinaya and affirm with this petition the course of Dhamma-Vinaya for the wellbeing of a long continuity of the course of Dhamma-Vinaya and bring in in accordance with the Dhamma-Vinaya to expression the following concerns for a repeated expression and for an encouragement of confidence:

* Those signing with their heart appeal to each other for confidence that the monastic Sangha completely retreats from worldly matters as well as advocate thereby that the monastic Sangha may retreat completely from worldly matters in order to concentrate completely on the realization of the path once again.

As worldly matters are to be regarded in particular ways of life and activities in:

* politics
* economy
* worldly social work and worldly ancillary services
* art, entertainment, wellness and philosophy
* as well as structural religious/ideological missionary work
* teaching in worldly arts

Remark: Work and generosity within the scope of spiritual assistence, as a counselor and critical as well as circumspect advisor, in advising, impartial and appropriately consulted position are not affected hereby.


* Those signing with their heart call to each other for having confidence that a monastic Sangha living in seclusion and homeless persons are a field of merit, worthy of support and gifts, and serve as a great target group for gifts of necessities and assert this declaration for the relief of concerns and anxieties of those practitioners doubting the support in this regard.

Lay practitioners of all kinds call to each other with this petition, in rememberance of monastic and righteously practicing homeless persons, independent of the kind of local community and with mental alignment towards the noble Sangha of the eight persons, to adequately support with the four vital necessities according to their capability:

* with allowed nutrition
* with allowed clothing
* with allowed lodging
* with allowed medicine

Monastic and homeless practitioners of all kinds call to memory with this petition, independent of the local community, to share the four requisites with those in need with a view to fostering due independence.

Those signing also don't have any doubt in the impermissibility of any means of exchange and payment for members of the monastic Sangha, be it in accepting, in using or even in regard to administration and would like to see these matters completely in the hands of the supporting laypeople.


* Those signing with the heart also call to each other for having confidence in not only supporting the monastic Sangha living in seclusion and homeless ascetics in all worldly matters, but to also keep those matters out of their way as far as possible and partake in establishing a network of support, of sharing and distributing together.

For this purpose the signing participate in the establishment of a support cadaster (details see attachment) and handle it in their sphere conscientiously and responsibly.


* Those signing with their heart consider and approve, for the purpose of relieving the monastic Sangha living in seclusion and homeless ascetics, and, as a possible intermediate stage, laypeople striving for the fulfillment of paramis, to support a "community of Buddhist (boy) scouts". This community shall serve as a refuge for those present monastics whose paramis have not yet reached the maturity to devote themselves completely to the supramundane path, and thereby remove points of conflict from the monastic Sangha. This community may constitue a network of homeless practitioners and aspirants to novice ordination who, on the basis of Buddhist ethics, adopt social work and help projects, which, however, declares itself as belonging to the monastic Sangha regarding worthiness of suport, and thereby does not contribute to corruption of the laity in regard to the Dhamma but can use this manner of practice for advancement and fulfillment of the paramis aiming towards the holy life.

This community, apart from support and propragation of worldly support, also serves as a connecting link, facilitator and essential distributor of access to the teachings leading to the highest good, without, however, any official mandate of decision contribution and execution of procedures of the monastic community.

* Those signing with their heart call to each other for having confidence, to make the Dhamma under no circumstance and out of no higher motivation whatsoever into an object of business, trade or any other kind of commercial purpose. Whether in the context of a monastic project or of a lay project, the trade in Dhamma, the gift of Dhamma in expectation of something in return or on credit, in the hope of liquidating the debt stemming from the distribution of Dhamma is in no way compatible with the ways of Dhamma-Vinaya.

Those signing aspire to close collaboration in view of the objective of retreating out of impure business and bring to mind here the call for confidence in modesty.


* Those signing with their heart call to each other for having confidence, in no way to misuse Buddha, Dhamma, Sangha in any way for worldly purposes, regarding ideologies or finding majorities for worldly pursuits and admonish each other never to make Buddha, Dhamma, Sangha subject to worldly conflicts, be it in the private, the group communal or the sphere of stately affairs, and mutually support each other in disencumbering Buddha, Dhamma, Sangha from being a tool of defense.

* Those signing with their heart are conscious of the incisive impact of new media and means of communication and disapprove of just shrugging it off as a new phenomenon to be accepted without consideration for its import in reference to Dhamma-Vinaya. For this purpose, the participating parties mutually support each other in standing back from an undue use of these means of networking and avow to seeing also these means of access and supply as a matter of supply by and support by the laity.

Approaches to improvement and personal contribution are to be found in the attachment.

* Those signing with their heart want to encourage worldly leaders, dignitaries, statesmen and persons in positions of responsibility and high status to admonish and rebuke the monastic Sangha in places where their behaviour has already taken on perishable dimensions and to inform citizens about and clarify to them righteous ways of conduct and, if necessary, even act upon these matters in authoritarian ways for the well-being of all. In the same vein, those signing want to encourage worldly leaders, dignitaries, statesmen and persons in positions of responsibility and high status to commend the special and high status of the Sangha, which is free from worldly interests, and to inform citizens of the meritorious fruits of supporting the monastic Sangha with the four requisites.

Those signing hereby also plea for the recognition of sovereignity of the monastic Sangha in regard to any worldly, social or communal obligation whatsoever. This, however, touches in no way penal sovereignity, especially in regard to a conformity with the ethical rules and may in such cases entail a stricter line of action in turn.

Furthermore those signing entreat to keep Buddha, Dhamma, Sangha out of political day-to-day business and to also not misuse them as a means of opinion making.


* Those signing call to each other for having confidence, that a life according to Buddha, Dhamma, Sangha does not necessitate any worldly institution with authority similar as in various religions and also prescind from making Dhamma-Vinaya into a religious community out of worldly motives. Rather those signing mutually encourage each other to make do without recourse to worldly means of authority and trust in accordance with the way of life of Dhamma and Vinaya to be able to attain the goal from liberation from suffering within any societal structure.

In the same vein those signing encourage each other to stay in and foster a constant dialogue and exchange for the purpose of elimination of doubts and well-meaning admonishment. Furthermore those signing are in no way interested in setting themselves apart from other persuasions and thereby restricting dialogues.

In far as those signing are laypeople they want to encourage each other to increasingly take upon themselves the task of dialogue without restriction and segregation and thereby defuse possibly arising competition situations and keep them away from the monastic Sangha.


* If it is not difficult for you to sign this petition with your heart, take it to heart, it will not prove too difficult to also give this present of confidence from the heart and share it further so that many hearts will share it, sign it and find the heart's affirmation.


signed

from heart to heart

Sangha vatthu, the field for prosperity of strength of heart.


Attachment: still open - Dana Cadaster (laity support cadaster), also including improvement, allocation and support in regard to new media. A perhaps fruitful discussion is taking place within the laity project for the establishment of a virtual Vihara (monastery) on the building site http://forum.sangham.net/ . For the Dana Cadaster the domain http://mittata.sangham.net/ has already been set up. (all laity project for the time being)

Translation kindly given by Moritz R.

    

[Sophorn]

 

[Sophorn]

 

Möge dieser Platz auch weiterhin hilfreich dienen. Mögen die Besucher gestärkt sein auf ihrer Suche nach der Wahrheit! Mögen alle Helfer und Kritiker gleichermaßen gesund sein und bleiben und sich gegenseitig weiter stärken.

 

[Dhammañāṇa]

sadhu

[Sophorn]

 

Möge dieses Vihara weiterhin Menschen, die auf der Suche nach sich selbst sind, helfen sich zu finden. Mögen alle, die stets kritisch betrachten, erkennen und mit weiser Einsicht belohnt werden.
Möge dieses Vihara ein Ort bleiben, um sich zu inspirieren um erkennen zu lassen und gute Taten zu teilen.