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Author Topic: Be touched!  (Read 692 times)

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Online 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

Online 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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Johann

February 19, 2018, 06:00:04 PM
Much joy and releasing touches here, Nyom Chris, my person will leave for today, befor it becomes tomorrow, and rest a little.
 

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February 14, 2018, 03:57:33 PM
Sadhu, auch jenen, die ihn morgen, auch Chinesisches Neujahrsfest, begehen, einhalten.
 

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February 14, 2018, 01:37:51 PM
einen verdienstvollen uposatha allen!!!
 

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Sadhu! Mag er fruchtvoll verlaufen sein. Gerade wieder Möglichkeit erhalten, in dieser Welt hier beizutragen.
 

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Sadhu
Meinereiner ist so schnell ie noch nie genesen. Die Symptome des Befalls nur 2 Tage, und die üblichen 5 Tage um das Medikament zu überstehen. Atma ist gerade wohl auf und auch das ist wie für alle nicht sicher. Nutze den Tag heißt vorallem über Alter, Krankheit und Tod, wie Alternative z
 

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January 24, 2018, 12:41:03 AM
Namasakara Bhante _/\_

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Atma wird sich zurückziehen, werte Herren. Mögen Sie sich noch gerne austauschen und kennenlernen. Nyom Marcel hilft sicher gerne weiter. Und nicht vergessen Ihre Verdienste noch zu teilen.

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January 21, 2018, 01:39:10 PM
Sadhu!
 

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January 20, 2018, 01:29:11 AM
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January 19, 2018, 05:35:24 AM
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January 18, 2018, 05:06:38 AM
..wäre es nicht passend "Gestehen" anzunehmen, selbes Ups habend. Jedoch ist es in dem Fall ja noch gut gegangen und daher Grund für gemeinsames "gerade noch" und Mudita. Gut das gewisse Verbindungen und Wahrnehmen nicht abreißt (reißen kann) und absehbar passiert.
 

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January 18, 2018, 05:02:41 AM
Atma war, aus irgend einem Grund, fest überzeugt, das gestern Uposatha sein sollte, trotzdem er am Almosengang gar Laien in Wat ziehen sah (denkend, gut auch heute an punna teilzunehmen). Selbigem Thema gegegnend, sah Atma nach und mußte feststellen, das bereits der 16. war. So zu diesem Ausmaß (
 

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 :-*allen ein verdienstvollen uposatha :-*
 

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Einen freidvollen und erkenntnisreichen Vollmond Uposatha, am ersten Tag des Jahres.
 

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

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