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[Buddha]

Author Topic: Noble Wiedergeburt - Noble rebirth  (Read 274 times)

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Offline Johann

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Noble Wiedergeburt - Noble rebirth
« on: June 08, 2017, 02:35:35 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, 03:22:09 PM by Johann »
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Offline Johann

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Antw:Noble Wiedergeburt - Noble rebirth
« Reply #1 on: June 08, 2017, 05:15:16 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, 03:01:57 PM by Johann »
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Offline Johann

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On Being of Noble birth - Stream winner reborn as human
« Reply #2 on: June 17, 2017, 11:57:40 AM »

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!
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

Today at 01:16:46 PM
Wird wohl schon sehr Weihnachtsstreß sein, oder Guest?
 

Johann

December 01, 2017, 11:19:47 AM
ចូលបន្ទប់ ព្រះត្រៃបិដកភាសាខ្មែរ . ផ្នែកខាងឆ្វេងមាន
 

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December 01, 2017, 05:31:53 AM
ខ្ញុំកណារកមិនឃើញ កន្លែងមហាវគ្គទេសូមជួយប្រាប់កណាផង :-*
 

Chanroth

December 01, 2017, 05:29:34 AM
 :-* :-* :-* ខ្ញុំកណាសូមអគុណ
 

Johann

November 30, 2017, 10:49:09 AM
ពាក្យ "ញោម "។ ឣត្ថន័យ (អថន័យ!) មិនពិតប្រាកដ សំរាប់ អាត្ម។
 

Johann

November 30, 2017, 10:22:55 AM
Ñoma Chanroth.
 

Chanroth

November 30, 2017, 08:44:19 AM
ខ្ញុំព្រះករុណាសូមថ្វាយបង្គំមលោកម្ចាស់ Johann :-* :-* :-*
 

Chanroth

November 30, 2017, 08:40:12 AM
 :-* :-* :-*
 

Johann

November 26, 2017, 04:09:56 PM
Sadhu! Nyom Marcel.
 

Marcel

November 25, 2017, 10:59:50 PM
 :-* einen verdienstvollen uposatha allen  :-*
 

Marcel

November 15, 2017, 10:28:45 AM
 :-* ehrwürdiger samana johann  :-*
 

Johann

November 15, 2017, 10:22:52 AM
Nyom Marcel.
 

Sophorn

November 10, 2017, 09:42:54 PM
 :-* :-* :-*
Versucht mit laptop einzuloggen, aber die Updates ziehen sich dahin...
Möge der heutige Uposatha ein Tag der Erkenntnis und des Segens sein.
 :-* :-* :-*
 

Marcel

October 31, 2017, 05:36:49 AM
 :-*ehrwürdiger samana johann :-* ich hoffe, es geht ihnen gut und die dhamma-praxis schreitet vorran!
 

Johann

October 30, 2017, 01:48:18 AM
Nyom Sophorn.
 

Maria

October 25, 2017, 05:08:34 PM
Danke geht allen gut. Werther Bhante hoffentlich auch ?
 

Johann

October 25, 2017, 04:39:43 PM
Maria.
Familie und Freunden geht es gut? Nyom Maria selbst wohl auf, gesund?
 

Johann

October 19, 2017, 02:41:38 PM
Wenn jemand über das Layout des Entwurfes blicken möchte, ob es im eigenen Browser paßt und übersichtlich ist: Wisdom
 

Johann

October 16, 2017, 05:40:03 PM
Sokh chomreoun, Nyom. (Mag sukha sich für Nyom mehren). Thoamada (Dhammada - naturly, gewohnt). At mean ay pisech te (nichts besonders). Klach dukkh, klach sokh (wohl und weh wechseln sich ab). Nyom sokh sabay dea te? Sokh leumom dea te?
 

Marcel

October 16, 2017, 04:13:43 PM
 :-* ehrwürdiger samana johann! wie ist ihr befinden?  :-*
 

Marcel

October 07, 2017, 01:56:00 PM
 :-* :-* :-*
 

Johann

October 07, 2017, 02:48:39 AM
Der Tathagata tut das, wenn man ihn in seinem Dhamma sieht, und dieser, entgegen Personen, kommt auf wenn man ihn nährt, und einmal da, geht er für einen nicht mehr verloren, bleibt Tor zur Todlosigkeit.
 

Marcel

October 06, 2017, 11:37:24 PM
 :-*
 

Marcel

October 06, 2017, 11:36:31 PM
 :-* ehrwürdiger samana johann :-* mögen sie noch lange leben,   für das wohl vieler.... anumodana, ich freue mich sehr! sie decken auf, was vorher verdeckt. so das vijja entstehen kann, und avijja gehen muss!! geht direkt ins herz!
 

Johann

October 06, 2017, 04:19:37 PM
Nyom Marcel.
 

Sophorn

September 28, 2017, 03:51:05 AM
 :-* :-* :-*
 

Johann

September 27, 2017, 12:17:53 PM
Nyom Sophorn, Roben mag man immer geben können. Im Monat nach dem Vassa Ende, ist es für jene Mönche, die den Vassa gehalten haben, möglich und einfacher für den Eigenbedarf Roben anzunehmen.
 

Sophorn

September 27, 2017, 07:01:23 AM
Bhante, ist dann die Robengabe möglich ab dem 5. Okt. bid zum nächsten Vollmond oder darf man auch danach Roben geben? :-*
 

Sophorn

September 27, 2017, 05:44:45 AM
Wie geht es Bhante heute? Haben die Tropfen geholfen?
 ::) :-*
 

Johann

September 05, 2017, 01:21:44 AM
Gerestet: funktioniert tadellos. Nochmal alle Zugangsdaten gemailt, Nyom.
 

Sophorn

September 04, 2017, 02:06:42 PM
Kana hat mit U. Chamroeun das Login mit neuem Passwort erfolglos versucht.
Daraufhin versuchten kana das über die Veränderung über E-mail, aber da erschien, dass die E-mailadresse nicht gültig war (die hatten Bhante auch an kana in der Mail bestätigt)
 :-* :-* :-*
 

Johann

September 04, 2017, 11:52:03 AM
Sollte email im Posteingang haben, Nyom Sophorn.
 

Johann

September 04, 2017, 11:41:14 AM
Kann nicht antworten auf was, Nyom Maria? Was und wo genauer?

Nyom Sophorn. Nyom Chomroeun kann kurzlich email Daten bekommen. Mal annehmend das PW auch vergessen, (abgesenhen von der Möglichkeit, link zu drücken wenn) wird Atma ein neues anlegen und ihm mailen.
 

Maria

September 04, 2017, 11:30:41 AM
 :-*
Werther Bhante , selbiges Problem was ich schon einmal hatte, Login geht aber kann nicht antworten, bin am Nachmittag bei neuen Computer, dieser hier ist schon über 12 Jahre alt.
 

Sophorn

September 04, 2017, 11:23:14 AM
Kana hat das File runtergeladen und U. Chamroeun gegeben,  der sich um die Kprrektur annehmen möchte. Kana wird auch gern das File den anderen Schülern zum Lesen teilen. Ev. sehen mehr Augen mehr.
 :-* :-* :-*
 

Sophorn

September 04, 2017, 11:17:06 AM
Verehrter Bhante, Chamroeun kann sich nicht einloggen. Ist das Passwort für E-mail oder sangham.net? In beiden Fällen haben kana das erfolglos probiert.
 :-* :-* :-*
 

Sophorn

September 04, 2017, 11:08:26 AM
 :-* :-* :-*
 

Johann

August 20, 2017, 01:37:40 AM
Es ist vielleicht gut eine Pause zu tun, doch kann es gut sein, daß man nicht zurückkehrt, für ein gutes oder schlechtes, für sich selbt und andere. Gut dort wo gut genährt und unterstützt und for allem Konzentration steigt, oder dort wo satt in jeder Hinsicht.
 

Johann

August 10, 2017, 11:31:40 AM
Wenn jemand Lust hat, oder anderen etwas Gutes oder Besseres tun kann und möchte: Korrekturlesen http://sangham.net/index.php/topic,1018.msg9625.html#msg9625 Baue nach und nach, so gut wie möglich ein auf ZzE.
 

Johann

August 07, 2017, 02:24:55 AM
Einen ausübungsreichen Vollmond-Uposatha and Gelegenheit die Mönche zu besuchen wünscht meine Person.
 

Sophorn

July 25, 2017, 03:59:03 PM
... versteht und womöglich sieht, wenn er nicht den Weg hierher
findet.

Großer Dank an alle im Hintergrund.

Mögen all diese Früchte vielfach zurückkommen und inspirieren.

Ayu vanno sukkham balam

 :-* :-* :-*
 

Sophorn

July 25, 2017, 03:55:25 PM
 :-* :-* :-*
karuna tvay bongkum Preah metschah

Herzliches Hallo an alle nach sehr langem!

Ein herzliches Dankeschön aus tiefsten Herzen an alle, die sich hier aktiv und indirekt hier beteiligen. Vor allem ein großes Sadhu an Bhante, der unvergleichliche Arbeit leistet, die kaum jemand ver
 

Johann

July 24, 2017, 03:15:56 AM
Fehlinvestition: Was immer man nicht in die Juwelen, in den Pfad investiert, ist vergeude Mühe, schnurrr einen fest im Rad des Leidens. Prüfen Sie es!   :) Wiederholungstäter...
 

Johann

July 17, 2017, 01:50:17 AM
Moritz
 

Moritz

July 16, 2017, 02:28:02 PM
Namasakara, Bhante _/\_
 

Johann

July 14, 2017, 07:07:17 AM
Moritz. Gut ihn früh Morgens und nicht bis in den frühen Morgen zu sehen.
 

Moritz

July 14, 2017, 07:03:53 AM
Namasakara, Bhante _/\_
 

Johann

July 13, 2017, 08:12:46 AM
Moritz.
 

Moritz

July 13, 2017, 07:42:39 AM
Chom reap lea
_/\_
 

Moritz

July 13, 2017, 07:40:46 AM
Namasakara, Bhante _/\_

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