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Talkbox

Like when enter or join, a shrine, another's sphere, or back: good for greating, bye, veneration, short talks, quick help. Some infos on regards .


2024 Mar 18 21:42:50
blazer:  _/\_ _/\_ _/\_

2024 Mar 18 19:43:59
Dhammañāṇa: Mudita, Nyom.

2024 Mar 18 19:36:35
blazer: Bhante Dhammañāṇa  _/\_ _/\_ _/\_ Undertaking this Sila day at my best.

2024 Mar 18 06:17:10
Dhammañāṇa: Those who undertake the Sila day today: may it be of much metta.

2024 Mar 18 02:16:41
blazer:  _/\_ _/\_ _/\_

2024 Mar 17 21:09:31
អរិយវង្ស: 🚬🚬🚬

2024 Mar 17 06:30:53
Dhammañāṇa: Metta-full Sila day, those after it today.

2024 Mar 17 00:02:34
blazer: Bhante Dhammañāṇa  _/\_ _/\_ _/\_

2024 Mar 11 09:16:04
Dhammañāṇa: Once totally caught by google, AI and machines, every door has been closed for long, long term.

2024 Mar 11 09:14:04
Dhammañāṇa: People at large just wait that another would do his/her duty. Once a slight door to run back, they are gone. By going again just for debts, the wheel of running away turns on.

2024 Mar 10 18:59:10
Dhammañāṇa: Less are those who don't use the higher Dhamma not for defilement-defence, less those who don't throw the basics away and turn back to sensuality "with ease".

2024 Mar 10 06:51:11
Dhammañāṇa: A auspicious new-moon Uposatha for those observing it today.

2024 Mar 09 06:34:39
Dhammañāṇa: A blessed New-moon Uposatha, and birth reminder day of a monarchy of wonders.

2024 Mar 08 21:39:54
Dhammañāṇa: The best way to keep an Ashram silent is to put always duties and Sila high. If wishing it populated, put meditation (eating) on the first place.

2024 Mar 03 21:27:27
Dhammañāṇa: May those undertaking the Sila day today, spend it off in best ways, similar those who go after the days purpose tomorrow.

2024 Feb 25 22:10:33
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Feb 24 06:42:35
Dhammañāṇa: A blessed Māgha Pūjā and Full moon Uposatha with much reason for good recallings of goodness.

2024 Feb 24 01:50:55
blazer: Bhante Dhammañāṇa  _/\_ _/\_ _/\_

2024 Feb 23 06:39:57
Dhammañāṇa: Nyom

2024 Feb 23 00:19:58
blazer: Taken flu again... at least leg pain has been better managed since many weeks and it's the greatest benefit. Hope Bhante Dhammañāṇa is fine  _/\_ _/\_ _/\_

2024 Feb 18 01:06:43
blazer:  _/\_ _/\_ _/\_

2024 Feb 18 00:02:37
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Feb 17 18:47:31
Dhammañāṇa: A blessed rest of todays Sila-day.

2024 Feb 17 18:46:59
Dhammañāṇa: Chau Marco, chau...

2024 Feb 16 23:32:59
blazer: Just ended important burocratic and medical stuff. I will check for a flight for Cambodia soon  _/\_

2024 Feb 09 16:08:32
blazer:  _/\_ _/\_ _/\_

2024 Feb 09 12:17:31
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Feb 09 06:42:17
Dhammañāṇa: May all spend a blessed New moon Uposatha and last day of the Chinese year of the rabbit, entering the Year of the Naga wisely.

2024 Feb 02 21:17:28
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Feb 02 19:53:28
Dhammañāṇa: May all have the possibility to spend a pleasing rest of Sila day, having given goodness and spend a faultless day.

2024 Jan 26 14:40:25
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Jan 25 10:02:46
Dhammañāṇa: May all spend a blessed Full moon Uposatha.

2024 Jan 11 06:37:21
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Jan 07 06:31:20
Dhammañāṇa: May many, by skilful deeds,  go for real and lasting independence today

2024 Jan 06 18:00:36
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Jan 04 16:57:17
blazer:  _/\_ _/\_ _/\_

2024 Jan 04 12:33:08
Dhammañāṇa: A blessed Sila-day, full of metta in thoughts, speech and deeds.

2023 Dec 30 20:21:07
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Dec 27 23:18:38
Dhammañāṇa: May the rest of a bright full moon Uposatha serve many as a blessed day of good deeds.

2023 Dec 26 23:12:17
blazer:  _/\_ _/\_ _/\_

2023 Dec 24 16:52:50
Dhammañāṇa: May all who celebrated the birth of their prophet, declaring them his ideas of reaching the Brahma realm, spend peaceful days with family and reflect the goodness near around them, virtuous, generously.

2023 Dec 20 21:36:37
blazer:  _/\_ _/\_ _/\_

2023 Dec 20 06:54:09
Dhammañāṇa: A blessed Sila day, by conducting in peacefull manners.

2023 Dec 12 23:45:24
blazer:  _/\_

2023 Dec 12 20:34:26
Dhammañāṇa: choice, yes  :)

2023 Dec 12 13:23:35
blazer: If meaning freedom of choice i understand and agree

2023 Dec 12 12:48:42
blazer:  _/\_ _/\_ _/\_

2023 Dec 12 06:13:23
Dhammañāṇa: May all spend a great New Moon Uposatha, following the conducts of the Arahats.

2023 Dec 10 12:51:16
Dhammañāṇa: The more freedom of joice, the more troubled in regard of what's right, what's wrong. My person does not say that people at large are prepared for freedom of joice even a little.

2023 Dec 10 10:59:42
blazer: Hope they eat more mindfully than how they talk. It is clear for the gross food, we had more than a talk about this topic. I have put so much effort in mindful eating at the temple, but when i was back i wanted more refined food. I was used to get a choice of more than 10 dishes every day

2023 Dec 10 06:57:44
Dhammañāṇa: A person eating on unskilled thoughts will last defiled, Nyom. Gross food does nothing for purification at all.

2023 Dec 09 21:41:58
blazer: I've had a couple of not nice experiences with monks that were not so pure in my opinion. They surely eat far better than me at temple.

2023 Dec 09 21:41:41
blazer: Ven. Johann  _/\_ _/\_ _/\_

2023 Dec 09 11:38:36
Dhammañāṇa: Spiritual prostitution, just another way of livelihood.

2023 Dec 05 20:59:38
Dhammañāṇa: May all spend a pleasing rest of Sila-day.

2023 Nov 27 14:47:22
អរិយវង្ស:   _/\_ _/\__/\_

2023 Nov 27 05:41:32
Dhammañāṇa: May all spend a blessed Anapanasati- Fullmoon and reflect the goodness of Ven Sāriputta as well today.

2023 Nov 20 19:18:13
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Nov 20 18:20:15
Dhammañāṇa: May all spend a pleasing rest of Sila-day.

2023 Nov 20 02:48:24
Moritz: Hello _/\_ Still possible to join: An-other Journey into the East 2023/24

2023 Nov 18 13:55:11
blazer: Hello everyone  _/\_ _/\_ _/\_

2023 Nov 12 01:09:01
Dhammañāṇa: Nyom

2023 Nov 12 00:45:21
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2023 Nov 09 19:42:10
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Nov 09 07:17:02
Dhammañāṇa: សិលា​នាំ​ទៅ​រក​ឯករាជ្យ​នៃ​ជាតិ! សូមឱ្យមនុស្សជាច្រើនប្រារព្ធទិវាឯករាជ្យ(ពី)ជាតិ។

2023 Nov 09 07:06:56
Dhammañāṇa: Sila leads to independence of Jati! May many observe a conductive Independence day.

2023 Nov 07 00:54:02
Dhammañāṇa: Nyoum

2023 Nov 07 00:39:55
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2023 Nov 06 15:47:51
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Nov 06 12:21:27
Dhammañāṇa: A blessed Sila observation day today.

2023 Oct 30 15:17:36
Dhammañāṇa: It's common in to give up that what's given to do assist me toward release, common that seeking security in what binds.

2023 Oct 30 13:22:27
អរិយវង្ស: ព្រះអង្គ :) កូណាលុប delta chat ហើយ :D _/\_ _/\_ _/\_

2023 Oct 23 18:56:09
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Oct 22 20:36:01
Dhammañāṇa: May all spend a pleasing rest of this Sila-day.

2023 Oct 19 20:31:12
Dhammañāṇa: Nyom Sreyneang

2023 Oct 15 07:07:01
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Oct 14 06:53:21
Dhammañāṇa: May all spend a New moon Uposatha based on goodwill for all, find seclusion in the middle of family duties.

2023 Sep 29 07:35:30
blazer:  _/\_ _/\_ _/\_

2023 Sep 29 07:23:47
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Sep 29 07:03:11
Dhammañāṇa: A blessed full moon Uposatha and begin of the ancestor weeks by lived metta and virtue: lived gratitude toward all being, toward one self.

2023 Sep 22 22:07:43
Dhammañāṇa: If no rush turn toward reducing sensuality and make Silas the top of priority, it's to fear that an Atomic conflic will be chosen soon, in the battle of control of the "drugs".

2023 Sep 22 14:59:39
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Sep 22 06:35:51
Dhammañāṇa: A blessed Uposatha Observance on this Sila-day, by conducting similar the Arahats.

2023 Sep 16 19:29:27
blazer: Ven. Johann  _/\_ _/\_ _/\_

2023 Sep 16 19:29:13
blazer: Hello everyone! I've just come back home. I had a long trip and no sleep for more than 30 hours, but currently feel quite good. I've had a good experience, i'm happy. I've found out much inspiration and many ideas about the training and the holy life. I'll recollect and write about them as soon as i've taken some rest. Hope to find you all well and in good health  _/\_ _/\_ _/\_

2023 Sep 15 05:25:24
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Sep 14 21:09:49
Dhammañāṇa: A blessed rest of New moon Uposatha today (later as no connection before).

2023 Sep 10 01:55:47
អរិយវង្ស:  _/\_ _/\_ _/\_?

2023 Sep 09 18:52:54
Dhammañāṇa: No existence, no 'way of life', can excel the finally journey, just 'busy' in given away all of what ever made one's own. A total remorse-less existence. May many go for it, and see the way toward the deathless, no more worry of past, future and present as well.

2023 Sep 09 18:52:28
Dhammañāṇa: No existence, no 'way of life', can excel the finally journey, just 'busy' in given away all of what ever made one's own. A total remorse-less existence. May many go for it, and see the way toward the deathless, no more worry of past, future and present as well.

2023 Sep 08 06:19:20
Dhammañāṇa: A blessed Sila day, by maintaining goodwill toward all, not only by deeds and speech, but with nine factors, incl. a mind full of metta.

2023 Sep 01 10:54:43
អរិយវង្ស: សាធុ សាធុ សាធុ _/\_ _/\_ _/\_

2023 Sep 01 09:21:09
Dhammañāṇa:  “This verse was stated by earlier worthy ones, fully self-awakened:    Freedom from disease: the foremost good fortune. Unbinding: the foremost ease. The eightfold: the foremost of paths going to the Deathless, Secure.

2023 Sep 01 09:19:23
Dhammañāṇa: 'Ārogyaparamā lābhā nibbānaṃ paramaṃ sukhaṃ, Aṭṭhaṅgiko ca maggānaṃ khemaṃ amatagāmina'nti.   អារោគ្យបរមា លាភា និព្ពានំ បរមំ សុខំ អដ្ថងិកោ ច មគ្គានំ ខេមំ អមតគាមិន នតិ។  លាភទាំងឡាយ មានការមិនមានរោគ ដ៏ប្រសើរបំផុត ព្រះនិព្វាន ជាសុខដ៏ឧត្តម មគ្គប្រកបដោយអង្គ៨ ដ៏ក្សេមក្សាន្តជាងមគ្គទាំងឡាយ សម្រាប់ដំណើរ ទៅកាន់​ព្រះនិព្វាន ឈ្មោះអមតៈ។

2023 Aug 31 06:30:11
អរិយវង្ស: សាធុ សាធុ សាធុ _/\_ _/\_ _/\_

2023 Aug 31 06:08:15
Dhammañāṇa: A blessed Fullmoon Uposatha, following the Arahats conducts.

2023 Aug 30 20:19:25
Dhammañāṇa: Nyom

2023 Aug 30 18:39:38
blazer: Hello everyone  _/\_ _/\_ _/\_

2023 Aug 24 19:56:43
Dhammañāṇa: Sadhu, Sadhu and mudita

2023 Aug 24 19:45:08
អរិយវង្ស: កូណា បាននាំគ្រួសាររក្សាសីល8ក្នុងថ្ងៃនេះ _/\_ _/\_ _/\_😌

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Author Topic: Noble Wiedergeburt - Noble rebirth  (Read 917 times)

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Offline Dhammañāṇa

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Noble Wiedergeburt - Noble rebirth
« on: June 08, 2017, 07:35:35 AM »
Quote from: Samaneri Vimalanyani, in Questions​ on pre-anagami status auf d&d
Somewhat related to this topic, though dealing with rebirth in celestial realms instead of the human, is an4.191. (Don't read the English translation on SC, it is substantially different from Bhikkhu Bodhi's, and from translations in other languages.)

In gewisser Weise zu dem Thema passend, auch wenn es über Wiedergeburt in himmlischen Welten, anstelle von menschlicher, handelt, ist AN 4.191. (Ließ (oder habe gelesen) nicht die englische Übersetzung auf SC, sie ist wesentlich anders als die Bhikkhu Bodhis und Übersetzungen in andere Sprachen)

It's about a monastic who has "penetrated the teachings well by view". So I assume that means stream-entry, or at least dhammafollower/faithfollower status. If they pass away "with muddled mindfulness", they are reborn in a celestial realm and don't remember their former dhamma practice at first. However, some trigger helps them to remember, and then the memories come back instantly and "that being quickly reaches distinction". (Quotes from Bhikkhu Bodhi).

Sie handelt über einen Klösterlichen, der "die Lehren, in Sichtweise, gut durchdrungen hat". So nehme ich an, daß dieses Stromerreicher-, oder zumindest Dhamma/Vertrauensanhängerstatus bedeutet. Wenn diese mit "verwirrtem Geist" dahinscheiden, werden sie in einer himmlischen Welt wiedergeboren, und erinnern sich zuerst nicht an deren frühere Dhammaausübung. Doch einige Anstoße helfen ihnen sich zu erinnern, und kommt die Erinnerung unverzüglich zurück und "dieses Wesen erkennt geschwind die Unterscheidung (Zitate von Bhikkhu Bodhi)

This seems to indicate that a reborn sekha might not remember their unshakeable faith and former practice for a while, even when reborn in a celestial realm, where they just pop up with a fully developed body. In the human realm where development takes so long, it would be even more likely that that person would be ignorant about their former practice for a part of their life, until they somehow come in contact with the Dhamma. Then of course they should immediately recognize it.

Dieses scheint anzudeuten, daß ein wiedergeborener Sekha sich seinem unerschütterlichen Vertrauen und früherer Ausübung, für eine Weile, nicht erinnern mag, auch wenn in einer himmlischen Welt wiedergeboren, in der sie einfach mit voll entwickeltem Körper aufkommen. In der Menschenwelt, wo Entwicklung so lange dauert, werde es noch wahrscheinlicher, daß eine Person ignorant gegenüber deren früherer Ausübung, für einen Teil ihres Lebens, wäre, bis sie in irgend einer Weise in Kontakt mit dem Dhamma kommt. Doch dann sollten sie sich dem unverzüglich erinnern.

Es ist gut und für andere hilfreich, hier anzuknüpfen und weiter zu sprechen.
Wenn jemand Übersetzungen des Suttas im Einklang mit dem Dhamma und der Vinaya geben kann, wäre auch das gut.

Wenn nicht einfach selbst erinnert ist es einmal ein1 Mönch mit übermenschlichen Kräften, einmal ein Deva, einmal ein (bekannter) Geist. "Wie wenn Freunde sich wieder treffen: Kannst du dich noch erinnern? Weißt du noch?"


It is good and helpful for others, to stick to that and speak further.
If somebody is able to share translations of the Sutta in line of Dhamma Vinaya, also this would be good.

If not remembering simply by one self, its one time a monk with special powers, one time a Deva or one time a "familary" spirit. "Like as if old good friends meet each other: Do you still remenber? Do you remember how it was?"


Namo tassa bhagavato arahato sammā-sambuddhassa

1. Sotānugatasuttaṃ

Learning the Teaching

191. "Bhikkhus, if those hearing the Teaching were to practice it verbally, gather the meaning mentally and straighten the view they could expect four benefits. What four?

"Here, bhikkhus, the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he skillfully voices the Teaching, too. Mindfulness arises to him slowly and he quickly rises to the next higher state. Bhikkhus, this is the first benefit for hearing the Teaching, practicing it verbally and mentally gathering the meaning and straightening the view.

"Again, bhikkhus, the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he does not voice the Teaching skillfully, becomes successful in teaching the heavenly gathering. Then he recalls isn't it in this Teaching and Discipline that I earlier led the holy life. Mindfulness arises to him slowly and he quickly rises to the next higher state. Like a man clever in knowing the sound of drums, gone to the highway hears the sound of a drum and he does not doubt, whether it is the sound of a drum or not, but concludes it is the sound of a drum. In the same manner the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he does not voice the Teaching skillfully, becomes successful in teaching the heavenly gathering. Then he recalls isn't it in this Teaching and Discipline that I earlier led the holy life. Mindfulness arises to him slowly and he quickly rises to the next higher state. Bhikkhus, this is the second benefit for hearing the Teaching, practicing it verbally and mentally gathering the meaning and straightening the view.

"Again, bhikkhus, the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he voices the Teaching skillfully, but is not successful in teaching the heavenly gathering. Then he recalls isn't this the Discipline that I earlier led the holy life. Mindfulness arises to him slowly and he quickly rises to the next higher state. Like a man clever in knowing the sound of conches, gone to the highway hears the sound of a conch and he does not doubt, whether it is the sound of a conch or not, but concludes it is the sound of a conch. In the same manner the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he voices the Teaching skillfully, but is not successful in teaching the heavenly gathering. Then he recalls isn't this the Discipline that I earlier led the holy life. Mindfulness arises to him slowly and he quickly rises to the next higher state. Bhikkhus, this is the third benefit for hearing the Teaching, practicing it verbally and mentally gathering the meaning and straightening the view.

"Again, bhikkhus, the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and he straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he voices the Teaching skillfully, is not successful in teaching the heavenly gathering. Yet a spontaneously arisen one recognizes another spontaneously arisen and asks sir, 'Do you remember me?' He says, 'I remember you.' Mindfulness arises to him slowly and he quickly rises to the next higher state. Like two friends who had played together in their childhood were to meet each other some day. Then he would ask, 'Friend, do you remember me.' Then he would ask, 'Do you remember this and this', and he would say, 'Yes friend I remember.' In the same manner the bhikkhu learns the Teaching as discourses, verse and prose sections, ... re ... and series of questions and answers and becomes learned in that Teaching, He practices it verbally, mentally gathers the meaning and straightens his view. He dies with confused mindfulness and is born with a certain retinue of gods. There he voices the Teaching skillfully, is not successful in teaching the heavenly gathering. Yet a spontaneously arisen one recognizes another spontaneously arisen and asks sir, 'Do you remember me?' He says, 'I remember you.' Mindfulness arises to him slowly and he quickly rises to the next higher state. Bhikkhus, this is the fourth benefit for hearing the Teaching, practicing it verbally and mentally gathering the meaning and straightening the view.

"Bhikkhus, these are the four benefits for hearing the Teaching, practicing it verbally and mentally gathering the meaning and straightening the view."[/len]

Namo tassa bhagavato arahato sammā-sambuddhassa

សោតានុគតសូត្រ

[៤១] ម្នាលភិក្ខុទាំងឡាយ អានិសង្សទាំងឡាយ ៤ ប្រការ នៃធម៌ដែលចូលទៅ កាន់​ត្រចៀករឿយៗ ជាធម៌ដែលបុគ្គលចាំស្ទាត់ រត់មាត់ ចូលចិត្តច្បាស់លាស់ ចាក់ធ្លុះ ដោយទិដ្ឋិ គឺបញ្ញា រមែងកើតបា្រកដ។ អានិសង្ស ៤ ប្រការ តើដូចម្ដេច។ ម្នាលភិក្ខុទាំង​ឡាយ ភិក្ខុក្នុងសាសនានេះ រៀននូវធម៌ គឺ សុត្តៈ គេយ្យៈ វេយ្យាករណៈ គាថា ឧទានៈ ឥតិវុត្តកៈ ជាតកៈ អព្ភុតធម្មៈ វេទល្លៈ ធម៌ទាំងនោះ ជាសភាវៈ ចូលទៅកាន់ត្រចៀក រឿយៗ នៃភិក្ខុនោះ ដែលបានចាំស្ទាត់ រត់មាត់ ចូលចិត្តច្បាស់លាស់ ចាក់ធ្លុះដោយ ទិដ្ឋិបាន។ ភិក្ខុនោះ ភ្លេចស្មារតី ធ្វើមរណកាលទៅ រមែងចូលទៅកាន់ទេវនិកាយណា​មួយ ។ ចំណែកធម៌ទាំងឡាយ រមែងបា្រកដច្បាស់ ដល់ភិក្ខុនោះ ដែលមានសេចក្ដីសុខ ក្នុង​ទេវនិកាយនោះ។ ម្នាលភិក្ខុទាំងឡាយ ការកើតឡើងនៃសតិ ឈ្មោះថាជា ការយឺតយូរ[1] ឯសត្វនោះ វេលា​ដល់នូវគុណវិសេស ក៏ឆាប់រហ័សជាងសតិនោះ។ ម្នាលភិក្ខុទាំងឡាយ នេះជា​អានិសង្ស ទី១ នៃធម៌ ដែលចូលទៅកាន់ត្រចៀករឿយៗ ដែលបុគ្គលចាំស្ទាត់ រត់មាត់ ចូលចិត្តច្បាស់លាស់ ចាក់ឆ្លុះដោយទិដ្ឋិ រមែងកើតបា្រកដ។ ម្នាលភិក្ខុទាំងឡាយ មួយ​ទៀត ភិក្ខុរៀននូវធម៌ គឺ សុត្តៈ គេយ្យៈ វេយ្យាករណៈ គាថា ឧទានៈ ឥតិវុត្តកៈ ជាតកៈ អព្ភុតធម្មៈ វេទល្លៈ ធម៌ទាំងនោះ ជាសភាវៈ ចូលទៅកាន់ត្រចៀករឿយៗ នៃភិក្ខុនោះ​ ដែលបានចាំស្ទាត់ រត់មាត់ ចូលចិត្តច្បាស់លាស់ ចាក់ធ្លុះដោយទិដ្ឋិ។ ភិក្ខុនោះ ភ្លេច​ស្មារតី ធ្វើមរណកាលទៅ រមែងចូលទៅកាន់ទេវនិកាយណាមួយ។ ចំណែក​នៃធម៌​ទាំង​ឡាយ មិនសូវបា្រកដច្បាស់ ដល់ភិក្ខុនោះ ដែលមានសេចក្ដីសុខ ក្នុងទេវនិកាយនោះ ប៉ុន្តែ​ជាអ្នកមានឫទ្ធិ ដល់នូវសេចក្ដីស្ទាត់ជំនាញ ខាងផ្លូវចិត្ត សំដែងធម៌ ដល់ទេវបរិសទ្យ​បាន។ ទេវតានោះ មានសេចក្ដីត្រិះរិះ យ៉ាងនេះថា អាត្មាអញ បាន​ប្រព្រឹត្ត​ព្រហ្មចរិយៈ​អំពីមុន ក្នុងធម្មវិន័យណា នេះគឺធម្មវិន័យនោះឯង។ ម្នាលភិក្ខុទាំងឡាយ ការកើតឡើង នៃសតិ ឈ្មោះថា យឺតយូរ សត្វនោះ ដល់នូវគុណវិសេស ឆាប់រហ័សជាងសតិនោះ។ ម្នាល​ភិក្ខុទាំងឡាយ ប្រៀបដូចជាបុរស ជាអ្នកឈ្លាសវៃខាងសំឡេងស្គរ បុរសនោះ ដើរទៅកាន់ផ្លូវឆ្ងាយ បានឮសំឡេងស្គរ បុរសនោះ ក៏មិនមានសេចក្ដីសង្ស័យ ឬងឿងឆ្ងល់ នឹងសំឡេងស្គរនោះថា សំឡេងស្គរ​មែន ឬមិនមែនសំឡេងស្គរទេ ដូច្នេះឡើយ បុរសនោះ គប្បីដល់នូវសេចក្ដីចូលចិត្តថា សំឡេងស្គរដោយពិត មានឧបមាយ៉ាងណា ម្នាលភិក្ខុទាំងឡាយ ភិក្ខុរៀននូវធម៌ ក៏មាន​ឧបមេយ្យ ដូច្នោះដែរ។បេ។ ជា​អ្នក​ដល់​នូវគុណវិសេសឆាប់រហ័ស ម្នាលភិក្ខុទាំងឡាយ នេះជាអានិសង្ស ទី២ នៃធម៌ ដែល​ចូល​ទៅ​កាន់ត្រចៀករឿយៗ ដែលបុគ្គលចាំស្ទាត់​ រត់មាត់ ចូលចិត្តច្បាស់លាស់ ចាក់ធ្លុះដោយទិដ្ឋិ រមែងកើតបា្រកដ។ ម្នាលភិក្ខុទាំងឡាយ មួយទៀត ភិក្ខុរៀននូវធម៌គឺ សុត្តៈ គេយ្យៈ វេយ្យាករណៈ គាថា ឧទានៈ ឥតិវុត្តកៈ ជាតកៈ អព្ភុតធម្មៈ វេទល្លៈ ធម៌ទាំងនោះ ជាសភាវៈ ចូលទៅកាន់ត្រចៀករឿយៗ នៃភិក្ខុនោះ ដែលបានចាំស្ទាត់ រត់មាត់ ចូលចិត្តច្បាស់លាស់ ចាក់ធ្លុះដោយទិដ្ឋិ។ ភិក្ខុនោះ ភ្លេចស្មារតី ធ្វើមរណកាល​ទៅ រមែងចូលទៅកាន់ទេវនិកាយណាមួយ។ ចំណែកនៃធម៌ទាំងឡាយ មិនបា្រកដច្បាស់ ដល់​ភិក្ខុនោះ ដែលមានសេចក្ដីសុខ ក្នុងទេវនិកាយ​នោះឡើយ ទាំងមិនមែនជា​ភិក្ខុ​មានឫទ្ធិ ដល់នូវសេចក្ដីស្ទាត់ជំនាញ​ខាង​ផ្លូវចិត្ត ហើយសំដែងធម៌ ដល់ទេវបរិសទ្យ​បាន​ឡើយ។ គ្រាន់តែថា ទេវបុត្ត អាច​សំដែង​ធម៌ ដល់ទេវបរិសទ្យបានប៉ុណ្ណោះ។ ទេវបុត្តនោះ មានសេចក្ដីត្រិះរិះ យ៉ាងនេះថា អាត្មាអញ បានប្រព្រឹត្តព្រហ្មចរិយៈអំពីមុន ក្នុង​ធម៌​វិន័យ​ណា នេះគឺធម្មវិន័យនោះឯង។ ម្នាលភិក្ខុទាំងឡាយ ការកើតឡើងនៃសតិ ឈ្មោះថា យឺតយូរ សត្វនោះ ដល់នូវគុណ​វិសេស ឆាប់រហ័សជាងសតិនោះ។ ម្នាលភិក្ខុទាំងឡាយ ប្រៀបដូចបុរស ជាអ្នកឈ្លាសវៃ នឹងសំឡេងស័ង្ខ បុរសនោះ ដើរទៅកាន់ផ្លូវឆ្ងាយ បានឮសំឡេង​ស័ង្ខ បុរសនោះ ក៏មិនមាន​សេចក្ដីសង្ស័យ ឬងឿងឆ្ងល់​នឹង​សំឡេង​ស័ង្ខ​នោះថា សំឡេងស័ង្ខមែន ឬមិន​មែនសំឡេងស័ង្ខទេ បុរសនោះ គប្បីដល់នូវសេចក្ដី​ចូល​ចិត្តថា ជាសំឡេងស័ង្ខដោយពិត មានឧបមាយ៉ាងណា ម្នាលភិក្ខុទាំងឡាយ ភិក្ខុរៀន​នូវធម៌ ក៏មានឧបមេយ្យ ដូច្នោះ​ដែរ។បេ។ ជាអ្នកដល់នូវគុណវិសេសឆាប់រហ័ស។ ម្នាល​ភិក្ខុ​ទាំងឡាយ​ នេះជា​អានិសង្ស ទី៣ នៃធម៌ ដែលចូលទៅកាន់ត្រចៀករឿយៗ ដែល​បុគ្គល​ចាំស្ទាត់ រត់មាត់ ចូលចិត្ត​ច្បាស់លាស់ ចាក់ធ្លុះដោយទិដ្ឋិ រមែងកើតបា្រកដ។ ម្នាល​ភិក្ខុ​ទាំងឡាយ មួយទៀត ភិក្ខុរៀននូវធម៌ គឺសុត្តៈ គេយ្យៈ វេយ្យាករណៈ គាថា ឧទានៈ ឥតិវុត្តកៈ ជាតកៈ អព្ភុតធម្មៈ វេទល្លៈ ធម៌ទាំងនោះ ជាសភាវៈ ចូលទៅកាន់​ត្រចៀក​រឿយ​ៗ នៃភិក្ខុនោះ ដែលបានចាំស្ទាត់ រត់មាត់ ចូលចិត្តច្បាស់លាស់ ចាក់ធ្លុះដោយទិដ្ឋិ។ ភិក្ខុនោះ ក៏ភ្លេចស្មារតី ធ្វើមរណកាលទៅ​ រមែងចូលទៅកាន់ទេវនិកាយណាមួយ។ ចំណែកនៃធម៌ទាំងឡាយ មិនបា្រកដដល់ភិក្ខុនោះ ដែលមានសេចក្ដីសុខ ក្នុងទេវនិកាយ​នោះ ទាំងមិនមែនជាភិក្ខុមានឫទ្ធិ ដល់នូវការស្ទាត់ជំនាញខាងផ្លូវចិត្ត ហើយ​សំដែងធម៌ ដល់ទេវបរិសទ្យ ទាំងមិនមែនជាទេវបុត្ត អាចសំដែងធម៌ ដល់​ទេវបរិសទ្យបានទេ តែបើ​មាន​ឱបបាតិកសត្វ រំលឹកនូវឱបបាតិកសត្វថា ម្នាលគ្នាយើង ពួកយើងបាន​ប្រព្រឹត្តព្រហ្មចរិយៈ​អំពីមុន ក្នុងធម្មវិន័យណា អ្នករលឹកបាន នូវ​ធម្មវិន័យនោះដែរឬ។ ទេវបុត្ត​នោះ ក៏និយាយយ៉ាងនេះថា ម្នាលគ្នាយើង យើងរលឹកបាន ម្នាលគ្នាយើង យើង​រលឹកបាន។ ម្នាលភិក្ខុទាំងឡាយ ការកើតឡើងនៃសតិ ឈ្មោះថា យឺតយូរ សត្វនោះ ដល់​នូវគុណវិសេស ឆាប់រហ័សជាងសតិនោះ។ ម្នាលភិក្ខុទាំងឡាយ ប្រៀបដូចសំឡាញ់​ពីរនាក់ លេងអាចម៍ដីជាមួយគ្នា សំឡាញ់ទាំងពីរនាក់នោះ មកជួបគ្នា ក្នុងទីណាម្ដងៗ សំឡាញ់ម្នាក់ ក៏និយាយទៅនឹងសំឡាញ់ម្នាក់នោះ យ៉ាងនេះថា នែ​សំឡាញ់ ឯងរលឹក​បាននូវហេតុនេះដែរឬទេ។ សំឡាញ់នោះ គប្បីតបយ៉ាងនេះថា នែសំឡាញ់ អញរលឹក​បាន នែសំឡាញ់ អញរលឹកបាន មានឧបមាយ៉ាងណា ម្នាលភិក្ខុ​ទាំងឡាយ ភិក្ខុរៀន​នូវធម៌ ក៏មានឧបមេយ្យ ដូច្នោះដែរ។បេ។ ជាអ្នកដល់នូវគុណវិសេស​ឆាប់​រហ័ស។ ម្នាលភិក្ខុទាំងឡាយ នេះជាអានិសង្ស ទី៤ នៃធម៌ ដែលចូលទៅកាន់​ត្រចៀក​រឿយៗ ដែលបុគ្គលចាំស្ទាត់ រត់មាត់ ចូលចិត្តច្បាស់លាស់ ចាក់ធ្លុះដោយទិដ្ឋិ រមែងកើតបា្រកដ។ ម្នាលភិក្ខុទាំងឡាយ អានិសង្សទាំង ៤ ប្រការនេះនៃធម៌ ដែលចូល​ទៅ​កាន់ត្រចៀក​រឿយៗ​ ដែលបុគ្គលចាំស្ទាត់ រត់មាត់ ចូលចិត្តច្បាស់លាស់ ចាក់ឆ្លុះ​ដោយ​ទិដ្ឋិ រមែង​កើតបា្រកដ។
 1. ស្មារតីដែលកើតឡើង ១ភ្លែត ទុកជាយឺតយូរ ឯសត្វដែលមាន​អានិសង្ស​ធម៌​ក្នុងខ្លួន វេលានឹងសម្រេចមគ្គផល បានឆាប់រហ័សជាងស្មារតី១ភ្លែតនោះឯង។
Quote from: book 43

(Atma wird sich nun für seine Almosenrunde zurückziehen und die Khmer-Übersetzung später posten, da noch nicht geteilt.)
« Last Edit: June 08, 2017, 08:22:09 PM by Johann »
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Antw:Noble Wiedergeburt - Noble rebirth
« Reply #1 on: June 08, 2017, 10:15:16 AM »
Vielleicht möchte sich Upasaka Volker um eine deutsche Übersetzung für die Savaka Sangha annehmen. Hier das gegebene Pali dazu:

Namo tassa bhagavato arahato sammā-sambuddhassa

1. Sotānugatasuttaṃ

191. ‘‘Sotānugatānaṃ , bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ cattāro ānisaṃsā pāṭikaṅkhā. Katame cattāro? Idha, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati [muṭṭhassatī (sī.)] kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha sukhino dhammapadā plavanti [pilapanti (sī. syā. kaṃ. pī.)]. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ paṭhamo ānisaṃso pāṭikaṅkho.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti; api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippameva visesagāmī hoti. Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa. So addhānamaggappaṭipanno bherisaddaṃ suṇeyya. Tassa na heva kho assa kaṅkhā vā vimati vā – ‘bherisaddo nu kho, na nu kho bherisaddo’ti! Atha kho bherisaddotveva niṭṭhaṃ gaccheyya. Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti; api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ , vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ dutiyo ānisaṃso pāṭikaṅkho.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti; api ca kho devaputto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa. So addhānamaggappaṭipanno saṅkhasaddaṃ suṇeyya. Tassa na heva kho assa kaṅkhā vā vimati vā – ‘saṅkhasaddo nu kho, na nu kho saṅkhasaddo’ti! Atha kho saṅkhasaddotveva niṭṭhaṃ gaccheyya. Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti; api ca kho devaputto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ tatiyo ānisaṃso pāṭikaṅkho.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti, napi devaputto devaparisāyaṃ dhammaṃ deseti; api ca kho opapātiko opapātikaṃ sāreti – ‘sarasi tvaṃ, mārisa, sarasi tvaṃ , mārisa, yattha mayaṃ pubbe brahmacariyaṃ acarimhā’ti. So evamāha – ‘sarāmi, mārisa, sarāmi, mārisā’ti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Seyyathāpi, bhikkhave, dve sahāyakā sahapaṃsukīḷikā [sahapaṃsukīḷakā (syā. kaṃ.)]. Te kadāci karahaci aññamaññaṃ samāgaccheyyuṃ. Añño pana [samāgaccheyyuṃ, tamenaṃ (sī. syā. kaṃ. pī.)] sahāyako sahāyakaṃ evaṃ vadeyya – ‘idampi, samma, sarasi, idampi, samma, sarasī’ti. So evaṃ vadeyya – ‘sarāmi , samma, sarāmi, sammā’ti. Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti, napi devaputto devaparisāyaṃ dhammaṃ deseti; api ca kho opapātiko opapātikaṃ sāreti – ‘sarasi tvaṃ, mārisa, sarasi tvaṃ, mārisa, yattha mayaṃ pubbe brahmacariyaṃ acarimhā’ti. So evamāha – ‘sarāmi, mārisa, sarāmi, mārisā’ti. Dandho, bhikkhave, satuppādo; atha kho so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ catuttho ānisaṃso pāṭikaṅkho. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ diṭṭhiyā suppaṭividdhānaṃ ime cattāro ānisaṃsā pāṭikaṅkhā’’ti. Paṭhamaṃ.

Atma wird Bhikkhu Bodhi im Bezug auf eine englische Übersetzung ansprechen, oder aber es möchte jemand Bhante Thanissaro darauf ansprechen, Nyom Kaethi vielleicht?
« Last Edit: June 08, 2017, 08:01:57 PM by Johann »
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On Being of Noble birth - Stream winner reborn as human
« Reply #2 on: June 17, 2017, 04:57:40 PM »

Aramika   *

Ein oder mehrer Beiträge wurden hier im Thema abgeschnitten und damit in neues Thema "On Being of Noble birth - Stream winner reborn as human " eröffnet. Bitte scheuen Sie nicht davor zurück, etwaigen Rat oder Kritik dazu mitzuteilen.  Viel Freude und Inspiration auch im neuen Thema. Anumodana!

One or more posts have been cut out of this topic here. A new topic, based on it, has been created as "On Being of Noble birth - Stream winner reborn as human " . Please do not hesitate to claim or give supporting hints.  Much joy and inspiration also in the new Topic. Anumodana!
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