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Author Topic: Be touched!  (Read 824 times)

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Offline Johann

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Be touched!
« on: April 22, 2017, 08:57:57 AM »
There are some restrictions to get touched, also to get in touch, which of cource are either caused be one previous actions or by ones current apply to it, as for the compassion of the Buddha as well as his following, touch would be given where ever it could find ground.

And in this way, maybe also you, Guest, can be touched of what makes being touched an and, metting the Tataghata, e.g. the Dhamma and the Savaka Sangha, by being touched of Bhante Ariyavamsa care on Phassa , yet not liberated and by the means of Dhamma, free.

Quote from: One in between
...Anyhow, to my person just arose that there is a maybe more useful question: “What, if touched, leads torward the ending of touch? Which kind of touch is conductive, required to work toward the end of touch? (or if one prefers, a lasting)...

Quote from: One in Between
Okasa Bhante,

It was said: “But it is important to acknowledge that “there is no self” applies only to someone who is free from self-view.”, even such, Bhante, as far as my person can see, would not fit to the Tathagatas declared bequest. Of course Samana is not at all well versed, does not depend on common recources, having been taught less, how could he know and teach well. Only as far his recognizing can go, neither “there is no self” nor “there is a self” nor “both, there is and is not a self” nor “neither there is not nor is a self” would apply.
Not knowing causes structing; structing, cogniting; cogniting, mind-matter-ing; mind-matter-ing, by-standing; by-standing, touching; toughing, sensing; sensing, craving; craving, sustaining; sustaining, becoming; becoming, being; being causes decay and death, e.g. the mass stress. This is how beings come and decay. And what makes not knowing? “There is self”, makes not knowing. “There is no self” makes not knowing, “both, there is Self and there is no self”, makes not knowing. “Either is there self nor is there no self”, makes not knowing. That is how beings come to be. And how comes beyound being about?
How to destroy the cause (of all kind of being and the mass of stress)? Mass of stress (and remembering the dhamma) causes believing (effect, cause, ownwership of effect and cause, ending of effect and cause), believing, enjoying; enjoying, saturating; saturating, well-being; well-being, gathering; gathering, knowing-seeing; knowing-seeing, sobering; sobering, not-craving; not-craving, liberating; liberating, knowing about ending.

So to answer Samanas unanswered question “of what kind of contact leads to liberation?” It is touching the Thatagata, touching the Dhamma, toughing the Savaka Sangha, that certain touch is the cause of liberation. When ever one might be aware of stress, it was be touching the Buddha, the Dhamma and the Savaka Sangha, that stress has been put to and end.

May this disturbace cause Bhante and all other Dhammica here, seen, unseen, born, unborn, platant or subtil, either a touch or to be remind on previous touch. May the Devas share of what they have been touched for liberatings cause.

Anumodana!

And what is the reason, what is the cause, that being touched by the Buddha, the Dhamma, the Savaka Sangha does not appear.
This very craving for sensuallity, this very craving for becomming, this 108 kind of craving, rooted in craving for becoming is the cause of not coming in touch of what is liberation and leads to the end of stress.

It's craving after becoming why one deprives, knowingly or unknowingly others from getting in touch with liberations requirement.
It's craving after sensuality... ill-will... sloth & drowsinessress... restlessness & anxiety why one deprives, knowingly or unknowingly others from getting in touch with liberations requirement.
Doing so for one self and/or all others, one him self deprives one self and/or all others for getting in touch with the liberating.

By taking on what is not the own (e.g. doesn't makes sense) and no care of what is the own (e.g. makes sense, leads to liberation, unshakeness).
And what is not ones own?

Matter is not ones own, sense (feeling) is not ones own, memory is not ones own, formations are not ones own, recognition is not ones own, in its broadness all kind of stress, is not ones own.
And by taking on to a single appearence of stress, of what is not ones own, by being touched of stress, not having been in touch nor remind on Buddha, Dhamma, Savaka Sangha (e.g. the lack of faith), on takes on of what is not the own, does not make sense.
Having taken on of what is not the own, does not make sense, one deprives all others and one self of getting in touch with the deadlessness.

Having been touched by someone having touched the deadlessness, one sees that in such there is no more depriving of conductive touch, restraining of inconductive touch. Seeing such, being able to see, one grows confident, having been grown confident, one lends an ear, lending an ear, one can possible be touch by stress, it's cause, it's the cessation, and the path leading beyound.

From now on, its he him self who's the master of bringing in touch
deathlessness
for one self and others.

Master over the coice of being dependend or independend,
Doing the bidding of the Tataghata, the Dhamma, in off-line or in line of his bidding.

As for being off-line the masters bidding, for one having touched the deathless such does not exist.

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

Offline Johann

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Re: Be touched!
« Reply #1 on: October 15, 2017, 09:49:06 AM »
This part of the Bhumija Sutta: An Bhumija seems to be missing in the Thai-Edition, and my person long time wondered why the Sutta ends with not giving the last sequence, explaining what actually is touched/untouched.

Namo tassa bhagavato arahato sammā-sambuddhassa

“Ānanda, when there is the body, because of bodily volition pleasure and pain arise internally; when there is speech, because of verbal volition pleasure and pain arise internally; when there is the mind, because of mental volition pleasure and pain arise internally—and with ignorance as condition. “Either on one’s own initiative, Ānanda one generates that bodily volitional formation conditioned by which pleasure and pain arise internally; or prompted by others one generates that bodily volitional formation conditioned by which pleasure and pain arise internally. Either deliberately, Ānanda, one generates that bodily volitional formation conditioned by which pleasure and pain arise internally; or undeliberately one generates that bodily volitional formation conditioned by which pleasure and pain arise internally.

“Either on one’s own initiative, Ānanda, one generates that verbal volitional formation conditioned by which pleasure and pain arise internally; or prompted by others one generates that verbal volitional formation conditioned by which pleasure and pain arise internally. Either deliberately, Ānanda, one generates that verbal volitional formation conditioned by which pleasure and pain arise internally; or undeliberately one generates that verbal volitional formation conditioned by which pleasure and pain arise internally.

“Either on one’s own initiative, Ānanda, one generates that mental volitional formation conditioned by which pleasure and pain arise internally; or prompted by others one generates that mental volitional formation conditioned by which pleasure and pain arise internally. Either deliberately, Ānanda, one generates that mental volitional formation conditioned by which pleasure and pain arise internally; or undeliberately one generates that mental volitional formation conditioned by which pleasure and pain arise internally.

“Ignorance is comprised within these states. But with the remainderless fading away and cessation of ignorance that body does not exist conditioned by which that pleasure and pain arise internally; that speech does not exist conditioned by which that pleasure and pain arise internally; that mind does not exist conditioned by which that pleasure and pain arise internally. That field does not exist, that site does not exist, that base does not exist, that foundation does not exist conditioned by which that pleasure and pain arise internally.”
Quote from: © Bhikkhu Bodhi's translation of SN12.25

So "hopefully" this is more supportive to do not believe that the "root-problem" is touch, it's "just" a sequence-part.
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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Nyom. (Sideboad ist stets zugeklappt... tech. Probl.) 3:00 ist auch schon guten Tag.
 

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March 26, 2018, 01:42:45 PM
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my person will leave for today and rests. There have been left some hard challenges (sure for many). May they be releasing taken and increase conviction.
 

Johann

March 25, 2018, 01:40:14 PM
Gute Antwort. Sadhu!
 

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March 25, 2018, 12:46:12 PM
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beste wünsche zurück an erhwürdigen bhante! es ist unsicher wann ich wieder komme! upanissayapaccayena!  :-* :-* :-*
 

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March 25, 2018, 12:28:38 PM
Marcel.
(Heute im Nordkloster, best wünsche vom Abt dort, er fragt stets "Wann kommt er? Ich muß immer an ihn denken."
 

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 :-* heute ist uposatha!! ich wünsche allen ein verdienstvollen tag! mögen die devas jene bescheid geben, die kein zugang haben! :-*
 

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March 23, 2018, 11:37:46 AM
Sadhu! Zu was immer einer Zuflucht nimmt, sich hingibt, daran erfreut, das wird/ist sein Schutz, für Bindung oder Ungebundenheit.
 

Marcel

March 23, 2018, 01:43:01 AM
 :-* möge die drei juwelen den ehrwürdigen bhante beschützen und ihn auf seinem weg unterstützen :-*
 

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March 23, 2018, 01:28:02 AM
Kampf der Devas mit den Asuras um den Berg. :)
 

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March 23, 2018, 01:26:30 AM
Regenzeit... außen trüb und unangenehm, nagend, faulend, doch dahinter ist alles fein.
 

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March 23, 2018, 01:10:47 AM
 :-* ehrwürdiger bhante johann, ja soweit alles gut! und wie geht es ihnen?  :-*
 

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March 23, 2018, 12:58:05 AM
verlesen... Marcel :) alles gut im (ver)laufen?
 

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March 23, 2018, 12:26:23 AM
Moritz
 

Administration

March 21, 2018, 03:42:55 PM
Sadhu!
 

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March 21, 2018, 03:32:47 PM
 :-* mögen sie alle noch in diesem leben das herz von avijja befreien!!! :-*
 

Johann

March 19, 2018, 05:20:12 AM
This "wiki"-like backup tool is meant as a outwardy insurance that one does not be afraid that anything possible good can be desroyed or made bad while looking for cleaning it. So worry at all, kamma does not dissapear. No need to fear to make good deeds, knowing that.
 

Johann

March 19, 2018, 04:03:35 AM
And there is no intention to just make a museum out of a working and concentration camp, since the Dhamma can not be understood by just looking on forms but by learning and experiance skillful deeds.
 

Johann

March 19, 2018, 04:00:47 AM
Post-history: http://sangham.net/index.php/topic,1164.0.html (but there is no notification system). My person uses to make a @mention , off topic "/me" in the OP.
 

Johann

March 19, 2018, 03:49:28 AM
Or to simply make a new post. No need to be shy in doing good things. It's not a museum, it's a working and concentration place. Mudita.
 

Johann

March 19, 2018, 03:47:57 AM
There is such as a "wiki" backup function in all posts, Nyom Danilo. Good is to use the mention option, at the places where making changes @Johann , that it gets not "lost".
 

Danilo

March 19, 2018, 03:02:46 AM
I have a backup of the original post in any case. I might review the second post next time. Very insightful teaching. _/\_
 

Danilo

March 19, 2018, 03:01:35 AM
I've recently fixed many words and sentences of the first post of the thread "Debts, but to whom?". It take me some time trying to figure out the meaning of some sentences. So it would be good if Bhante could check if the original intended meaning of the post still intact. I have a backup of the ori
 

Danilo

March 19, 2018, 01:57:28 AM
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