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Author Topic: Right Speech is Not Always Gentle (by Sallie B. King) - about justifying wrongs  (Read 253 times)

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Online Johann

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Quote from: from a mailing: JOURNAL OF BUDDHIST ETHICS
Right Speech Is Not Always Gentle: The Buddha’s Authorization of Sharp Criticism, its Rationale, Limits, and Possible Applications
Sallie B. King
Georgetown University


What is Right Speech and how should it be applied in the multiple challenges of social and political life? Examining passages from the Pāli canon shows that although Right Speech is normatively truthful and gentle, the Buddha endorsed “sharp” speech when it was beneficial and timely. He both permitted and modeled direct, sharp criticism of the person whose words or actions were harmful. The monks were taught to use such speech even though it might disturb their equanimity and are seen as having a moral duty to do so. Good moral judgment is needed to determine when sharp speech should be used. Applying the analysis to the question of how Buddhists should respond to the harmful words and actions of Donald Trump, the study finds that the norms of Right Speech entail using sharp speech in this case. In responding to supporters of Donald Trump, the study finds benefit in avoiding sharp speech in an effort to build mutual understanding and heal the deep divisions in contemporary American society. An exception is made for hate speech which is seen as needing to be immediately confronted.

Read article (free download copyrighted pdf)

Having been happy about such insight and publicatiin by "Buddhists" first, my person looked quick through the paper and resumed than, merely not that satisfied, but still encouraging, like this:

Sadhu! in general to clear a topic that is generally common wrong understood. Not so happy in regard of the intented purpose of the essay and use for social justice and politics.
Not sure, as just readed quick, but it seems to mis one importand Sutta in this regard: MN58 where insulter of the Buddha tryed to use his arguments on “non-violence” against him. Here it becomes clear that sharp speech ectually draw the final line of outwardly accepted actions in regard of compassion. And there are of course even more references that sharp speech is not generally a red flag and a “not”.
It would be good if the generous author extend her work and maybe somehow insired by a current excellent teaching by Bhante Thanissaro “Wisdom over Justice “, lighten it in regard of bigger purpose of it and in regard of the means, maybe even share it as a gift of Dhamma without being bound and not possible to share further.

That was, as my person just saw, censured dited and then published like this:

It seems to miss one important sutta (Abhaya Sutta) in this regard: MN58 where an insulter of the Buddha tried to use his arguments on “non-violence” against him. Here it becomes clear that sharp speech actually draws the final line of outwardly accepted actions with regard of compassion. And there are, of course, even more references that sharp speech is not generally a red flag and a “not.”

It would be good if the generous author extended her work to include the current excellent teaching by Bhante Thanissaro “Wisdom over Justice“.

Which was just now commented, possible will never be published:

It’s a using the means of a ly, to modify a post of someone, picking out what is fine for ones pursuit of politic and deleting what one does reject for it’s purpose. Since sign like that are actually in the sphere of right speech, in telling further, this is clear not rights speech but missinterpration the poster with such a censure. Aside of it’s possible effects on him (not so importand, risks was also known, aside of the change to possible keep you here from further wrongdoing and unskillful intent) and others… Realy reckless and fearless in breaking even wordily laws, not to speech of precepts and kamma.

It makes clear that this here is a radical political undertaking missusing the Gems for it, and try to justify it’s moralless means with the Buddha. If one would ask for judging this appearence.

So it seems that the try was on good reason, as well as the leaded discussion whated to share, originally, aside of the censuring news here, on another page to properly comment this paper for the use of those able to see, in a clearing way, also in regard of impossibility to change general aspirations under the label "Buddhism" at a lager social frame:

Sadhu! in general to clear a topic that is generally common wrong understood. Not so happy in regard of the intented purpose of the essay and use for social justice and politics.
Not sure, as just readed quick, but it seems to mis one importand Sutta in this regard: MN58 where insulter of the Buddha tryed to use his arguments on “non-violence” against him. Here it becomes clear that sharp speech ectually draw the final line of outwardly accepted actions in regard of compassion. And there are of course even more references that sharp speech is not generally a red flag and a “not”.
It would be good if the generous author extend her work and maybe somehow insired by a current excellent teaching by Bhante Thanissaro “Wisdom over Justice“, lighten it in regard of bigger purpose of it and in regard of the means, maybe even share it as a gift of Dhamma without being bound and not possible to share further.

Following Atma will post the single discussing treads
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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A typical "engaged Buddhist" approach:

Quote from: User animuseternal on the starter post above
Oh, it's you again.
I think you're misinterpreting the paper. It's a discussion about Buddhist doctrine as a reflection of social etiquette of the time. Not sure where you're pulling a social justice agenda from it.

Quote from: Johann
Who ever might aproach in such a respectful and pleasing way here...
 Right Speech Is Not Always Gentle: The Buddha’s Authorization of Sharp Criticism, its Rationale, Limits, and Possible Applications: (the essays title)...a disscussion and reflection of social etiquette of the time is already not so good, when focusing on Dhamma and not just certain time and to pull very present matters of conflicts into it, using even specific persons, draw lines of pro and contra in giving subtile the message for "right" and good, if "Buddhists" would use harsh words with it, even if subtle, is not so skillful, since the topic of right speech does not really require daily burning politics to be for those with eyes transported and the other would simply take it as weapon, of what ever side, to go after their views of rights, would they? Preoccupied and traumatised like a person who approaches a discussion with "Oh, you again". It's maybe worthy to get into the essay "on justice over wisdom" to understand it better and to possible not traumatized when having heard unpleasing words. Just given possibilities, how ever. And maybe now able to understand the reason better, why such "needs" to be add to a link or work which contains very good points but is not finally worthy to be praised as a whole. To just leave it like it is and sharing it, could draw the appearing of approve. To just give a Sadhu! would for sure be taken as approve, even thought the general eaning would be "praise and never rebuke or criticise" or? So we might have come direct on the practical aspect of the essays message, actually of both, since there is a deep relation inbetween them. As the essay starts after political and social tendency introduction:

*Quoting from the pdf gives an 500error (hidden characters?) see text under "Buddha’s Words on Right Speech

Quote from: HipsterMonk
You dont like sharp speech directed to you, yet you are arguing it is OK to do.
I'll just leave that there...

Quote from: Johann
Who says, who thinks? Like here, rejecting of what is not true, even the opposit, does not mean that there is a dislike. Itjs simply wrong and a matter of either preoccupation of yours in this case or not able to understand what was said, which could be, could be, also a matter of my persons different or unusuall kind of expressing or lack in language skill.
So to express sucha sentence, aside if able to read mind of others and it would be so actually, really does not make sence and is therefore - assuming (actually knowing) that you can not read mind, and that my person welcomes rebukes like a treasure, if right, and prsises them even if wrong but well-meant - to be seen as an expression of not knowing and aversion.

It's for some not only a matter of assuming but have certain skills.
Since not even goodwill, aside of wrong can be traces, no confirming of suchpossible intend but simply:

So this food stays yours

You are free to correct, like in the regard og your other tread here, if something is wrong, if thinking that in that situation of mind-state, such is godd and possible.

(Note: This is a gift of Dhamma and not meant for use of commercial purposes and other wordily gains but intended and bound to awakening and liberation, and so good shared.)

Quote from: Stories final post, but sure not its end: Secound answer to User animuseternal
Quote from: animuseternal
Oh, it's you again.
I think you're misinterpreting the paper. It's a discussion about Buddhist doctrine as a reflection of social etiquette of the time. Not sure where you're pulling a social justice agenda from it.

Maybe the fact, that the post (original posted here on the articel was censured, edited an published, so that any critical notion was taken and appears as an approvement, shows you that certain perceptions see more as certain preoccupations by advocating the likewise.
*the censured and edited Post, named as "from Sammana Johann", by the moderator of "Jornal on Buddhist Ethic..."
It seems to miss one important sutta (Abhaya Sutta) ...

The comment on this deed, might be not found later, since they will not publish it:

So here (including a short collection about this topic and story):
to the moderator of Jornal of Buddhist Ethic...", after the censure edits and publishing it.
It’s a using the means of a ly, to modify a post of someone, picking out what...



« Last Edit: September 08, 2017, 01:20:00 PM by Johann »
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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A seemingly practitioners approach, with still doubts:

Quote from: User rubyrt, as replay on the OP
I stumble already at the title: "The Buddha’s Authorization of Sharp Criticism, its Rationale, Limits, and Possible Applications" It somehow seems odd to me that we should be needing Buddha's authorization for what we say. I think this is just an application of good judgement, compassion and acting with the right intention.

"Is it possible to defend such speech on the basis of the teachings of the Buddha?" This is revealing. Apparently the author of the study wishes to get permission by the Buddha himself for specific forms of protest. But that seems an odd appeal to authority to me. To know that the appropriate speech needs to change based on situation is something we do not even need Buddhism for.

"Ethical systems need some flexibility to accommodate such situations. The Buddha’s ethical teachings do not actually rely much upon moral rules, but upon moral principles." Ironically this text seems to try to establish such a rule, namely "it is OK to use sharp speech". (There seem to be more rules mentioned, e.g. drawing a line between public speech and citizen speech.) It feels like a legal expertise.

Quote from: Johann
Yes, certainly, therefore added the essay "Wisdom over justice" here. "Authorisation" generally is not wrong, but in a "if" context. Buddha always had an "if" underlying when speaking of should or gave basicly precepts. "If" wishing, or "for" attaining liberation and harmony. "If" harsh speech underlies certain qualities...then free to use (note: never as requirement totally), out of compassion and if in and "authorative" situation oward the receiver, so not to cause just disadvantage for one self. There is not "must help other" required for the aim, yet the Buddha saw at the same time, that a person practicing for one self and fror others is more sublime sublime. The Suttas about 4 kind of people fits here well: Chavalata Sutta: The Firebrand.

Namo tassa bhagavato arahato sammā-sambuddhassa

And who is the individual who practices for his/her own benefit and for that of others? There is the case where a certain individual practices for the subduing of passion within him/herself and encourages others in the subduing of passion; practices for the subduing of aversion within him/herself and encourages others in the subduing of aversion; practices for the subduing of delusion within him/herself and encourages others in the subduing of delusion. Such is the individual who practices for his/her own benefit and for that of others.
Quote from: AN.4.69


... so not to believe the Buddha disapprove engagement. The opposite, he praised it, even not demanted it for, the "if", if wishing, like a successful practice to lead to an aim. More dependent on ones perfections, merits and possibilites.
« Last Edit: September 08, 2017, 12:57:23 PM by Johann »
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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The postmodern approach

Quote from: User Rks1157 as replay to the OP
It appears that both the author and OP have agendas.

Quote from: Johann
Yes.To do not let you last in doubt and possible correct wrong preoccupations (if that might be even the reason for approaching, on not to just place one self above and sublime in its agenda - intent), what agendas do you assume in the OP (look maybe also in treads of discussions here) and reflect if eventuall putting author and posters agendas are equal in its way and aim). Nothing to comment and express has also agendas as well as putting all in the same boot, possible place that what is called "pseudo liberalism" or "communism" or "post modern" over all.

Quote from: HipsterMonk
What If the person in "wrong" occupations is actually awake and does so to being the dharma to people that otherwise would not get the chance to hear it?
The 8 fold path Is for yourself, not a tool for judging others.

Quote from: Johann
The 8 fold path Is for yourself, not a tool for judging others.


Then, if that, what are you doing here? What have you done here in this topic?
So that is not right to that extent, obiviously, that the Buddha, aside not making a duty or necessarity, praise people who practice for both, one self and others. And how does one praxtice for oneselt and others:

Namo tassa bhagavato arahato sammā-sambuddhassa

"And who is the individual who practices for his/her own benefit and for that of others? There is the case where a certain individual practices for the subduing of passion within him/herself and encourages others in the subduing of passion; practices for the subduing of aversion within him/herself and encourages others in the subduing of aversion; practices for the subduing of delusion within him/herself and encourages others in the subduing of delusion. Such is the individual who practices for his/her own benefit and for that of others.
Quote from: AN 4.96

Namo tassa bhagavato arahato sammā-sambuddhassa

"And how is one an individual who practices for his own benefit and for that of others? There is the case where a certain individual himself abstains from the taking of life and encourages others in undertaking abstinence from the taking of life. He himself abstains from stealing and encourages others in undertaking abstinence from stealing. He himself abstains from sexual misconduct and encourages others in undertaking abstinence from sexual misconduct. He himself abstains from lying and encourages others in undertaking abstinence from lying. He himself abstains from intoxicants that cause heedlessness and encourages others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for his own benefit and for that of others.
Quote from: AN 4.99

Note that the words "encourage, force, move, abolish, advise, ..." are only distinguished by mind quality or personal perception and outwardly not really objectfive judgeable. While one thinks that by not confirming an rebuke means one does not like rebukes, welcome right rebukes, could be a wrong assuming. Ones best wished and even soft expressed encouragements, can be seen as ill-willed attack by the receiver... so here is the point of judgment, the mind quality and for communities general boarders, like not using "you xxx, you" by doing so, or as a layperson direct critic to a monk like to his friend or child. One aspect (outwardly by using proper words, signs gestic, bodily actions...) is that of community guidiance and harmony in structurs of levels, who has to be regarded as higher, and the other is in regard of kamic effects (midqualities).

Hope that helps Hipstermonk, to do not only find a proper place in a certain community, in regard of regards but also to secoundly take care of the mind. It can be that outwardly signs need to be different to mental stands. For the sake of Harmony as tradition in a community and for the sake of having no disadvantage, if still not free and in dependency of group or certain person. One finds even a rule in the monastic code for such situatiins, or better a advice.
Holding a postmodern, communistic or pseudouliberal view, e.g. strong wrong view of all is/are equal, leads as we know to the most horrible social cracks and conflicts, because its even if the idea is current most modern, is totally against the nature and the Dhamma.

- Namo tassa bhagavato arahato sammā-sambuddhassa -

"And how is one an individual who practices for the benefit of others but not for his own? There is the case where a certain individual himself doesn't abstain from the taking of life but encourages others in undertaking abstinence from the taking of life. He himself doesn't abstain from stealing but encourages others in undertaking abstinence from stealing. He himself doesn't abstain from sexual misconduct but encourages others in undertaking abstinence from sexual misconduct. He himself doesn't abstain from lying but encourages others in undertaking abstinence from lying. He himself doesn't abstain from intoxicants that cause heedlessness but encourages others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for the benefit of others but not for his own.

"And how is one an individual who practices neither for his own benefit nor for that of others? There is the case where a certain individual himself doesn't abstain from the taking of life and doesn't encourage others in undertaking abstinence from the taking of life. He himself doesn't abstain from stealing and doesn't encourage others in undertaking abstinence from stealing. He himself doesn't abstain from sexual misconduct and doesn't encourage others in undertaking abstinence from sexual misconduct. He himself doesn't abstain from lying and doesn't encourage others in undertaking abstinence from lying. He himself doesn't abstain from intoxicants that cause heedlessness and doesn't encourage others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices neither for his own benefit nor for that of others.

The minimum on requirement for own liberation (which also then benefits all others most):

- Namo tassa bhagavato arahato sammā-sambuddhassa -

"And how is one an individual who practices for his own benefit but not for that of others? There is the case where a certain individual himself abstains from the taking of life but doesn't encourage others in undertaking abstinence from the taking of life. He himself abstains from stealing but doesn't encourage others in undertaking abstinence from stealing. He himself abstains from sexual misconduct but doesn't encourage others in undertaking abstinence from sexual misconduct. He himself abstains from lying but doesn't encourage others in undertaking abstinence from lying. He himself abstains from intoxicants that cause heedlessness but doesn't encourage others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for his own benefit but not for that of others.

Translator's note: This sutta is one of a series explaining AN 4.95, which rates individuals of four types. The lowest is the one who doesn't practice for his own benefit or for the benefit of others. Higher than this is the person who doesn't practice for his own benefit, but does practice for the benefit of others. Higher still is the person who practices for his own benefit, but not for the benefit of others. Highest of all is the person who practices both for his own benefit and for the benefit of others. Thus, as explained in this sutta, it is best if you not only follow the precepts but can also get others to follow them as well.

That shows well that the Buddha was not against engaging, but focused to teach the means. The fastest engaging is that of engaging to make ones means first of all proper by not so much direct engaging, or even not, torward especially other sociaties. E.g. the given way of the livelihood as monastic recluse. Once attained right View and having the merits and perfection, as well as the compassion, its then up to the choice of oneself.

Namo tassa bhagavato arahato sammā-sambuddhassa

"Cunda, it is impossible that one who is himself sunk in the mire[23] should pull out another who is sunk in the mire. But it is possible, Cunda, that one not sunk in the mire himself should pull out another who is sunk in the mire.
"It is not possible, Cunda, that one who is himself not restrained, not disciplined and not quenched [as to his passions],[24] should make others restrained and disciplined, should make them attain to the full quenching [of passions].[25] But it is possible, Cunda, that one who is himself restrained, disciplined and fully quenched [as to his passions] should make others restrained and disciplined, should make them attain to the full quenching [of passions]. Even so, Cunda:[26]

(1) A person given to harmfulness has harmlessness by which to attain to the full quenching [of it].
(2) A person given to killing living beings has abstention from killing by which to attain to the full quenching [of it].
(3)-(43)...
(44) A person given to misapprehending according to his individual views, to holding on to them tenaciously and not discarding them easily, has non-misapprehension of individual views, non-holding on tenaciously and ease in discarding by which to attain the quenching [of them].

That is the aspiration, and way and means of a Bodhisatta-ideal, within the teachings of the Buddha, which is always criticiced by " Bodhisattvas", because caught in wrong view and no refuge in the Gems, normal wordlings with strong attachment thinking it is compassion.

(Note: This is a gift of Dhamma and not meant for use of commercial purposes and other wordily gains but intended and bound to awakening and liberation, and so good shared. Like all othere post here and on reddit general)

Quote from: HipsterMonk
Nah bro. You expounding that fake dharma. I got the real dharma over here. Your fake dharma and your fake practicing are nothing compared to my real dharma and real practicing. That makes me a better Buddhist than you.

Quote from: Johann
If that is the only way how Hipstermonk can attain some amount of pleasure and selfestimate, he might go on and think so...

Namo tassa bhagavato arahato sammā-sambuddhassa

..."Kassapa, Bhikkhus, approaches families with a mind that does not get hold, seized, nor imprisoned admidst families (,and is thinking:) 'Let those, being selfish and given to gain, be selfish and given to gain, let those, being given to merits, do merits', and what ever he gains he is pleased and joyful, so as with what others gain he is pleased and joyful.
...

There is the case, Bhikkhus, that a Bhikkhu teaches the Dhamma, thinking: 'The Dhamma of the Blessed One is well taught, direct visible, timeless, inviting to come and see, appropriate, to be self-experianced by the wise. Oh, may they listen to the Dhamma from me. Having learned the Dhamma, may they understand. Having understood the Dhamma, may they practice accordingly.' So he teaches the Dhamma because of the excellence nature of the Dhamma; he teaches the Dhamma out of compassion and kindness, out of pity. This is a kind of Bhikkhu, Bhikkhus, who is giving teaching on Dhamma purely.
Quote from: Candūpama Sutta

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

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?
 

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

Marcel

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 :-* :-* :-*
 

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!
 

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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 _/\_
 

Johann

July 08, 2017, 02:26:09 AM
Vor mehr als 2500 Jahen wurde a diesem Vollmondtag das Rad des Dhammas in bewegung gesetzt. Anumodana!
 

Mohan Gnanathilake

July 02, 2017, 08:24:13 AM
Sehr ehrwürdiger Samanera Johann,

ich bedanke mich bei Ihnen für Ihre nette Erklärung.

Dhamma Grüße an Sie aus Sri Lanka!

 

Johann

July 01, 2017, 07:43:41 PM
Nyom Mohan. Besser: "Ich hoffe, daß es Ihnen gut geht." und bestens (ohne suggerieren, wenn interessiert) "Wie geht es Ihnen." Oder: "Möge es Ihnen Gut gehen." (wenn metta ausdrücken wollend)
 

Mohan Gnanathilake

July 01, 2017, 10:43:15 AM
Sehr ehrwürdiger Samanera Johann,

ich glaube, dass es Ihnen gut geht.

Dhamma Grüße an Sie aus Sri Lanka!
 

Mohan Gnanathilake

July 01, 2017, 10:32:46 AM
Werter Micro,
herzliche Grüße aus Sri Lanka nach Deutschland!
 

Johann

July 01, 2017, 10:32:17 AM
Nyom Mohan.
 

Johann

June 25, 2017, 01:38:38 PM
Alles Zufälle. Nissaya. Und wenn da keine starke Grundlagenursache aufkommt, upanissayapaccayena, na dann war's das, und alles is weg. Lebewesen sind Erben ihrer Taten (im Geist, Wort und Körper).
 

Johann

June 25, 2017, 01:27:24 PM
Schwupps und weg. Waffen und Nahrung geholt.

Oh, was sag ich. Wenn man's doch nehmen kann, auch ohne das Gefühl zu nehmen... Unsinn hier. Hat doch keiner interesse Verdienste zu tun.
 

Johann

June 25, 2017, 01:21:28 PM
Mirco. Wie geht es?
 

Johann

June 25, 2017, 01:20:43 PM
Es ist doch viel angenehmer, wenn man sich nehmen kann was und wann immer man will, oder? Warum sollte man sich so viel antun, da sind genügend die Anbieten.
 

Johann

June 14, 2017, 06:45:07 PM
Jetzt aber vorerst. Möge jeder guten Unterhalt (ung) im Dhamma und Stärkung finden uud sich davon reichlich nehmen.
 

Mohan Gnanathilake

June 11, 2017, 08:24:45 AM
Werter Harry,

ich freue mich darüber, nach einigen Monaten wieder auf sangham.net Sie zu grüßen.

Herzliche Grüße aus Sri Lanka nach Deutschland!
 

Johann

June 09, 2017, 05:05:59 PM
Mögen sich alle, möge sich Guest der Uposatha-Einhaltung nicht nur heute annehmen, und glücksverheißende Zeit verbringen.

May all, may Guest not only today observe the Uposatha and spend auspicious time
 

Mohan Gnanathilake

June 03, 2017, 01:48:08 AM
Sehr ehrwürdiger Samanera Johann,

es geht mir zur Zeit gut. Ich glaube, dass es Ihnen auch gut geht.

Dhamma Grüße an Sie aus Sri Lanka!
 

Johann

June 02, 2017, 11:19:32 PM
Wie geht es Upasaka Mohan?
 

Mohan Gnanathilake

June 02, 2017, 10:51:50 PM
Wie sehr ehrwürdiger Samanera Johann geschrieben hat, hatte ich am 10. Mai 2017 meinen  Geburtstag, an dem Tag  in diesem Jahr das Wesakfest gefeiert wurde.
Beste Grüße an Sie aus Sri Lanka!
Mohan Barathi Gnanathilake
 

Johann

June 02, 2017, 12:33:54 PM
Wußte doch, daß so Nahrung immer gefressen werden will.  :)
"Sehr gut, weiter hungern."

Freut das Nyom Marcel wohlauf ist.
 

Marcel

June 02, 2017, 12:20:52 PM
weil "keines" immer noch die bezugnahme auf eines hat!

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