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Talkbox

2019 Jan 19 01:28:38
Johann: "A monk with admirable people    as friends — who's reverential, respectful, doing what his friends advise — mindful, alert, attains step by step    the ending of all fetters." iti 17

2019 Jan 18 16:31:13
Johann: ភនតេ មុនី ការភ្ជាប់សំឡេងភ្ជាប់

2019 Jan 18 13:45:40
Johann: Guess all is now proper sorted in the correspondig topic. If something got "lost", put wrongely, may one let it be known.

2019 Jan 18 10:34:49
Johann: Reading, translating the many forzmguides.

2019 Jan 18 10:34:01
Johann: Mudita. Yet much new, much to learn, much to explore: patient is importand, and observing ways of doing things.

2019 Jan 18 07:29:08
Cheav Villa: But not yet finished, .. touched enter  ^-^ and..

2019 Jan 18 07:25:06
Cheav Villa: Bhante Muni actually said.. really enjoyed of dwelling here  _/\_

2019 Jan 18 06:42:04
Johann: much uddhacca-kukkucca, or?

2019 Jan 18 06:10:12
Johann: Bhante Muni wrote: "I, Brah Karuna, Atma-peap, am greating ñati ñoma (former blood relatives) to the extend of respecting goodwill (metta), I, Brah Karuna, Atma-peap, really..."

2019 Jan 18 06:01:10
Johann: One easy becomes a browser (neak quial hungry)

2019 Jan 18 05:56:43
Cheav Villa:  :D :D :D _/\_

2019 Jan 18 05:55:26
Johann: Atma is now very busy in cutting, moving, mergle... maybe slowly and with mindfulness: where am I? Whats the topic?...  :)

2019 Jan 18 04:38:03
Ieng Puthy: 🙏🏻🙏🏻🙏🏻ករុណាសូមថ្វាយបង្គំុ Bhante Muny 

2019 Jan 18 04:20:34
Cheav Villa:  _/\_ _/\_ _/\_

2019 Jan 18 04:19:09
Muni: ខ្ញុំព្រះករុណាអាត្មាភាព សូមនមស្សការនិងចម្រើនពរញាតិញោម ដោយសេចក្ដីគោរពរាប់អាន ខ្ញុំព្រះករុណាអាត្មាភាពពិត

2019 Jan 18 03:39:39
Cheav Villa: អរព្រះគុណ​ព្រះអង្គ​ បាននិមន្តចូលរួមវិភាគទាន នៅទីនេះ _/\_

2019 Jan 18 03:39:00
Cheav Villa: ថ្វាយបង្គំ​ព្រះអង្គ​មុនី :D _/\_

2019 Jan 17 16:22:47
Johann: Bhante Muni  _/\_

2019 Jan 17 12:59:11
Johann: So it's enought or would some broken Khmer Audio be of support, Nyom?

2019 Jan 17 09:20:36
Ieng Puthy: 🙏🏻អរព្រះគុណព្រះអង្គBhante . ករុណាបានអាមអត្ថបទដែលព្រះអង្គបានផុសជាភាសាអង់គ្លេសនោះ បានយល់ខ្លះៗហេីយ :D :D

2019 Jan 17 06:45:05
Johann: Being become, appeare always where desired Why beings take birth, even in most worse existences and circumstances?

2019 Jan 17 06:41:35
Johann: One becomes and dwells there where one is inclinated (most anusayā), distinguished gross: 1. world, 1. Nibbana.

2019 Jan 17 06:20:33
Cheav Villa: លោកតាទើបចេះពន្យល់ ខ្ញុំ​មិនសូវ​ដឹងឆ្លើយទេ ^-^

2019 Jan 17 06:19:32
Cheav Villa: សូមចូលមកសរសេរសួរលោកតា នៅវត្ត​ កុំសួរតាមMessenger  :D

2019 Jan 17 06:18:35
Cheav Villa: សួស្តី​បងធី​ _/\_

2019 Jan 16 16:33:43
Cheav Villa: Things to read :D

2019 Jan 16 16:27:50
Cheav Villa: Sadhu _/\_ _/\_ _/\_

2019 Jan 16 15:28:02
Johann: The Story of Culekasataka (Maha Kassapa and his wife in former life)

2019 Jan 16 15:20:13
Johann: ថ្ងៃ ថ្មី មួូយ ជា ឳកាស ថ្មី មួយ ទៀត។ យើង មិន អាច ដឹង មុន នូវ អ្វី ដែល នឹង កើតឡើង ថ្ងៃ ស្អែក

2019 Jan 16 04:07:43
Khemakumara: Nyom Chanroth

2019 Jan 16 02:09:37
Chanroth: សាធុសាធុសាធុ _/\_ _/\_ _/\_

2019 Jan 16 02:07:10
Johann: ថ្ងៃ ថ្មី មួូយ ជា ឳកាស ថ្មី មួយ ទៀត។ យើង មិន អាច ដឹង មុន នូវ អ្វី ដែល នឹង កើតឡើង ថ្ងៃ ស្អែក

2019 Jan 16 02:06:36
Chanroth: ជំរាបសួរ Moritz

2019 Jan 16 02:06:31
Johann: "Another day, another possibility. We don't know what tomorrow might be."

2019 Jan 15 19:41:08
Khemakumara: Nyom Moritz

2019 Jan 15 19:38:38
Moritz: Vandami Bhante (Khemakumara) _/\_

2019 Jan 15 17:13:16
Johann: Nyom Puthy, maybe this helps: ការរបៀបឆ្លេីយនៅក្នុង website .

2019 Jan 15 16:10:29
Ieng Puthy: ព្រះអង្គករុណាសូមថ្វាយបង្គំុលាសិនហេីយ 🙏🏼🙏🏼🙏🏼

2019 Jan 15 16:07:58
Ieng Puthy: ករុណាគ្រាន់តែចូលអាន ករុណាមិនទាន់យល់ពីរបៀបឆ្លេីយនៅក្នុងwebsite នៅឡេីយទេ ព្រះអង្គ 🙏🏼🙏🏼🙏🏼

2019 Jan 15 16:00:58
Johann: How ever one feels inspired, has joy, likes to give into.  How can I use the forum purposefully, for myself, as well as for others?

2019 Jan 15 15:57:55
Johann: No need to use all possibilities for merits for one alone but good to invite others to join and become more independend till free.

2019 Jan 15 15:04:39
Johann: no requirement to do all, merits step by step. "The path to nibbana is hard", they say, and don't do even little steps, Nyom. As inspired, its at least a working and concentration camp, Devas delight in creation, Devas having contr. over the creation of others.

2019 Jan 15 14:53:43
Cheav Villa: ព្រះអង្គការបកប្រែមកជាខ្មែរ  មានខុសច្រើនណាស់  _/\_ _/\_ _/\_

2019 Jan 15 14:49:16
Khemakumara: leng Puthy

2019 Jan 15 14:48:29
Khemakumara: Nyom leng Pitts

2019 Jan 15 14:45:35
Johann: There is a lot of new for many. If the Nyom Ladies like to help in translating here and there a little, it might be easier for khmer-speaking monks to get informed well.

2019 Jan 15 14:25:23
Ieng Puthy: 🙏🏼🙏🏼🙏🏼ករុណាថ្វាយបង្គំុ ព្រះអង្គ Bhante Khemakumara

2019 Jan 15 13:33:34
Khemakumara: Bhante Muni

2019 Jan 15 13:32:47
Khemakumara: Bhante Johann _/\_ _/\_ _/\_

2019 Jan 15 13:27:53
Johann: Bhante Muni

2019 Jan 15 10:46:40
Johann: But a topic can be opened everywhere and can then be moved.

2019 Jan 15 10:45:27
Johann: There is also a Link to direct Requests for Teachings - link, so things get not lost.

2019 Jan 15 10:44:12
Ieng Puthy: 🙏🏻🙏🏻🙏🏻ករុណាព្រះអង្គ🙏🏻អរព្រះគុុណ ព្រះអង្គ

2019 Jan 15 10:42:55
Johann: Good place is surely at  Dhammatalks - (dhamma desanā)

2019 Jan 15 10:35:06
Johann: Talkbox is not proper, just for greating and small-talk

2019 Jan 15 10:24:47
Ieng Puthy: 🙏🏻🙏🏻🙏🏻ព្រះអង្គ តេីមានធម៌អ្វីដែលអាចកំចាត់ធម៌លោភៈល្អិតនៅក្នុងចិត្តបានដែរឬទេ ?ព្រះអង្គ Vandami Banthe 🙏🏻🙏🏻🙏🏻

2019 Jan 15 10:21:37
Johann: Just open a new topic best, Nyom Puthy (requires some bhava-chanda)

2019 Jan 15 10:17:22
Johann: Nyom Puthy

2019 Jan 15 10:07:10
Ieng Puthy: 🙏🏻🙏🏻🙏🏻ករុណាថ្វាយបង្គំុ ព្រះអង្គ Vandami Banthe

2019 Jan 15 10:01:15
Ieng Puthy: 🙏🏻🙏🏻🙏🏻ករុណាថ្វាយបង្គំុ ព្រះអង្គមុនី! ករុណាមានសំណួរ១អំពី អនុស្ស័យកិលេសមាន៧ គឺ 1-កាមរាគានុស្ស័យ 2-ភវនុស្ស័យ3

2019 Jan 15 09:31:36
Cheav Villa:  :)  _/\_

2019 Jan 15 09:27:54
Chanroth: ខ្ញុំព្រះករុណាសូមថ្វាយបង្គំព្រះអង្គមុន្នី ពីរអាស្រមថ្មទូក_/\_ _/\_ _/\_

2019 Jan 15 09:21:46
Chanroth: បាតជំរាបសួរបងស្រី ខ្ញុំមិនទាន់បានធ្វេីនៅឡេីយទេ ពីព្រោះខ្ញុំឈឺ បានធូហេីយ តែមិនទាន់បាត់ថ្លោះករនៅឡេីយ _/\_

2019 Jan 15 08:57:49
Cheav Villa: ថ្វាយបង្គំព្រះអង្គមុនី  _/\_

2019 Jan 15 07:34:19
Johann: Bhante Khemakumara

2019 Jan 15 05:57:47
Cheav Villa: តើពូកំពុងជួយការងារលោកតាមែនទេ?តើនៅអាស្រមមានកង្វះខាតអ្វីទេនៅពេលនេះ

2019 Jan 15 05:54:51
Cheav Villa: ជំរាបសួរពូចាន់រ័ត្ន _/\_

2019 Jan 15 01:12:12
Johann: And "we" wouldn't always know or find out but need to relay on one who know

2019 Jan 15 01:06:48
Johann: There are two kinds of sadness and happiness, of which one of each is conductive for liberation, one not.

2019 Jan 15 01:02:24
Mohan Gnanathilake: May we always be able to find out for ourselves how much attachment we accumulate, and whether this brings us happiness or sorrow! Dhamma Greetings from Sri Lanka!

2019 Jan 15 01:00:52
Mohan Gnanathilake: Mögen wir immer  selbst herausfinden kӧnnen, wie viel Anhaftung wir anhäufen und ob  diese Anhaftung uns die Frӧhlichkeit oder  die Traurigkeit bringt! Dhamma Grüβe aus Sri Lanka!

2019 Jan 14 13:52:41
Johann: Nyom Puthy. May you all have good Dhamma conversations with each other, don't be shy on that. Atma will go to rest.

2019 Jan 14 13:48:00
Johann: ញោម ចាន់រ័ត្ន

2019 Jan 14 12:49:01
Cheav Villa: អរព្រះគុណព្រះអង្គ _/\_ _/\_ _/\_

2019 Jan 14 12:36:20
Mohan Gnanathilake: May we possess the causes of blissfulness always! Dhamma Greetings from Sri Lanka!

2019 Jan 14 12:35:18
Mohan Gnanathilake: Mӧgen wir immer die Ursachen der Glückseligkeit besitzen! Dhamma Grüβe  aus Sri Lanka!

2019 Jan 14 10:20:32
Johann: "នាងវិសាខា ក្រាបបង្គំទូលថា ថ្ងៃនេះខ្ញុំម្ចាស់រក្សាឧបោសថៈព្រះអង្គ។"...

2019 Jan 14 09:49:40
Chanroth:  _/\_ _/\_ _/\_

2019 Jan 14 06:59:34
Cheav Villa: Jain-Upossathaកូណាមុិនទាន់យល់ន័យនៃពាក្យនេះទេ _/\_

2019 Jan 14 05:12:41
Johann: "មិនមែនជារបស់ខ្លួន"... មែន(sense)ទុក្ខឬមិន? Where?

2019 Jan 14 04:57:55
Johann: Buddha and Savaka do not teach Jain-Uposatha: អ្នកណា​មាទុក្ខ? , Sadhu

2019 Jan 14 04:50:21
Johann: ជាធម៌អសេង្ខបុគ្គល! មានទេមិនមាន ... ការនិយាយអំពីសត្វ។ ធម៌ទាំងអស់មានមូលហេតុ ដូច្នេះ: រឿងដំបូងនៅលើកដំបូង!

2019 Jan 14 04:21:59
Cheav Villa: មិនមែនជារបស់ខ្លួន ជាអនត្តាធម៌ ជាធម៌អសេង្ខបុគ្គល  _/\_

2019 Jan 14 04:16:00
Johann: មិនមែនជារបស់ខ្លួនទេ = មិនមែនទុក្ខទេ

2019 Jan 14 04:06:00
Johann: Nyom Puthy

2019 Jan 14 04:05:16
Johann: ទុក្ខំ អនិច្ចំ អន្តតា !

2019 Jan 14 02:18:42
Chanroth: ទុក្ខំ អនិច្ចំ អន្តតា

2019 Jan 13 15:16:49
Johann: First things first , very recommended, hearing the Uposatha of the Jains from the Villages all the time here.

2019 Jan 13 15:05:49
Johann: again and again coming back to Dhamma, Punja? Habits become destinies.

2019 Jan 13 14:53:42
Johann: coming back seems to be niccaŋ

2019 Jan 13 14:40:52
Cheav Villa: អនិច្ចំ *sgift*

2019 Jan 13 14:29:43
Ieng Puthy:  Chom reap leah , good bye🙏🏼

2019 Jan 13 14:18:50
Moritz: Chom reap leah, good bye _/\_

2019 Jan 13 14:11:50
Ieng Puthy: Hello Master Morithz🙏🏼

2019 Jan 13 14:07:24
Moritz: Hello Ieng Puthy _/\_

2019 Jan 13 14:07:16
Moritz: Vandami Bhante _/\_

2019 Jan 13 13:54:34
Ieng Puthy: ជំរាបសួរ បងចាន់រ័ត្ន Bong Chanroth 🙏🏼សូមបងឆាប់បានជាសះស្បេីយ

2019 Jan 13 13:49:26
Johann: Meister Moritz

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Author Topic: How-To: Timely & Untimely Development of The Factors of Enlightenment  (Read 669 times)

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Offline Johann

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Householder Ruslan , Ruslan 2

And what is the wrong time: There is the case where a person dwells in dependency on a home, he has not penetrated form and objects, he does not recognize eye and it's objects as unreal, changeable, insecure, improper to regard it as refuge, ...the ear..., the nose..., the tongue, the body and it's objects as unreal, changeable, insecure, improper to regard it as refuge. When ideas in the intellect arises, either in regard of inwardly or outwardly objects of the sense, he is incapable to discriminate of what is an internal or external stand. His virtue one of will, not natural yet, his acts rejecting responsibility in advanced, rather then affirming cause and effect of his act, having not arrived at the Dhamma, still living in dependency of a teacher, this is the wrong time.

Why is it the wrong time? Because, I tell you, his mind is not only sluggish but still bound to the householders state.

When the factors of awakening are developed at the wrong time, wrong liberation will be attained, and dwelling on Maras host will last a long, long time, incapable of going forth into the homeless state.

Just as a King, knowing the enemy is coming, had not invested skills and means to adjust his army being independently, would send it outward into the battle, would neither be able to besiege the enemy or able to escape, so too, one developing the factors of awakening, without having proper invested skills and means, would neither be able to besiege ignorance or craving.

And what is the right time: There is the case where a person dwells independend on a home, he has penetrated form and objects, he recognize eye and it's objects as unreal, changeable, insecure, improper to regard it as refuge, ...the ear..., the nose..., the tongue, the body and it's objects as unreal, changeable, insecure, improper to regard it as refuge. When ideas in the intellect arises, he is capable, in regard of inwardly or outwardly objects of the sense, to discriminate of what is an internal or external stand. His virtue not depending on will, natural, his acts confiming responsibility in before and after, affirming cause and effect of acts, having arrived at the Dhamma, living in independence of a teacher, this is the right time.

Why is it the right time? Because, I tell you, his mind is even if sluggish, no more bound to the householders state.

When the factors of awakening are developed at the right time, right liberation will be attained, unbound, neither householder, homeless, nor in between, or nothing of both.

Just as a King, knowing the enemy is coming, investes and developes skills and means to adjust his army being independently, would send it outward into the battle, would either be able to besiege the enemy or to escape, so too, one developing the factors of awakening, having proper invested skills and means, would either be able to besiege ignorance or craving.

And how is homlessness attained? By the faithfully developing the skill and use of doing merits, training the giving while investigating, by hearing or remembering the Dhamma at the right time, the independency of outwardly objects, the stream of the Dhamma is reached, attained.

Like if a King, knowing the enemy is coming, had invested skills and means to develope his fortress, his army gained skills and strength and protection in dependency, even if the enemy would direct approach at his door, would resist without having become cut off of an army and neither gained or lost a fortess for long, would resist the enemy, again and again, would grow with time, one would either win the stream by a battle outward at the right time, or right at the doors of is fortress, seaming as if his home would not break off, when the enemy for his last time approaches.

Once having reached the Dhamma, the army having made independently, there is no reason to why not send if out after the enemy, and win the final battle.

What does householder Ruslan think is a wise strategy if things are still not for sure and one, without bounds of duties and external debts, still prefers home to resist, calles household a Venerable one? Does he possible send out an dependent army without skills and means, while taking form as a protective fortress? Does he possible was precious time and merits by totally overestimate himself or underestimate aging, sickness and death by thoughts of "it will not come to me" or "my fortress of form will resists their approach".

The developing of the factors of awakening, have they been taught to and householder, aside of possible gravely ill, face to face with suffering, aging, illness and death, the breaking apart of form? Aren't those the means for one having left home and entered the stream?

Again, it is not clear to my person, why someone "having left home" would take on a stand as householder ouwardly voluntary, without outwardly in debt and not seek for the Brahmacariya for the rest of time to be spend.

How ever, what ever told or asked here, what ever intent might be behind this approach, a doer will have his responsibility for an act of will, what ever the intend was based on, to this will he fall, either toward being bound, or possible just resits his taken stake, or toward unbound.

Disclaiming, rejecting, responsibility might be probability, if not accidently inattentive, unaware, not deliberatly, a good sign of "it's not at the time to invest into develope wings for awakening, as the goldens cage look is not unsealed yet. But simply seeing this would bring one back to ones hometask, if, in German "home-giveup", by training giving, virtue and by reflecting the teaching while doing, slowly, slowly, or all together at one clear, proper timer and than facing aging, illness and death, dependency and it's backward all the time, all the time the right time to invest only in wings into awakening.

For one working here, has to left behind the keys, either for a while, or for the rest of his life, all voluntary, based either on conviction or having had gained, by going for it.
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Offline Johann

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As just got the simile. Taken one empties ones body into a pot, inattentive, not investigating first, and after looking one sees a bug struggling in the fluid, would one, arrived at the right time for developing the factors of awakening, think: "oh bug, this was your responsibility", or would one naturally try to help the bug out, caught in ones stinky dirt?

Would one, with the thought "what ever bug might be there, it's his responsibility, when becoming caught by my dirt", putting is dirt into the pot, or when facing the cause and effects, be won over by Mara: "hey, that will make you dirty. You had no intent to let him stuck", having not penetrated and lost all kinds of stinginess, be in the stream for developing the factors of awakening, at any time properly?

What's the matter for desire of beauty, estimate, and what's the matter of holding on of which has been gained? The different between greed and stingyness for dwelling, ones family, possessions, honor, dhamma, what's the matter with possible ingratitude and holding on a certain state, desiring to expand it? Busy with life and survive, or developing factors for keeping ones resistance, enlarge ones state?
« Last Edit: March 23, 2018, 08:22:25 PM by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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Quote from: https://dhammawheel.com/viewtopic.php?f=41&t=29578#p464557 Doodoot, Element, Adhammadhatu

Namo tassa bhagavato arahato sammā-sambuddhassa

Here, bhikkhus, extolling and disparaging and failure to teach only the Dhamma is a state beset by suffering … and it is the wrong way. Therefore this is a state with conflict.

“Here, bhikkhus, not extolling and not disparaging and teaching only the Dhamma is a state without suffering … and it is the right way. Therefore this is a state without conflict.

(excerpt from MN 139 Araṇavibhanga Sutta - The Exposition of Non-Conflict)
Quote from: ??

Very pertinent quote for a forum such as Dhamma Wheel. Gratitude for posting it as a reminder to all.  :namaste:

And Mara, deceiver of the world, don't think you are not seen!

Namo tassa bhagavato arahato sammā-sambuddhassa

"Then Mara, the Evil One, taking possession of an attendant of the Brahma assembly, said to me, 'If, good sir, this is what you discern, if this is what you have awakened to, do not lead (lay) disciples or those gone forth. Do not teach the Dhamma to (lay) disciples or those gone forth. Do not yearn for (lay) disciples or those gone forth. There were, good sir, before your time, brahmans & contemplatives in the world who claimed to be worthy & rightly self-awakened. They led (lay) disciples & those gone forth. They taught the Dhamma to (lay) disciples & those gone forth. They yearned for (lay) disciples & those gone forth. Having led (lay) disciples & those gone forth, having taught the Dhamma to (lay) disciples & those gone forth, having yearned for (lay) disciples & those gone forth, they — on the break-up of the body, with the cutting off of life — were established in a coarse body.

"'There were, good sir, before your time, brahmans & contemplatives in the world who claimed to be worthy & rightly self-awakened. They did not lead (lay) disciples or those gone forth. They did not teach the Dhamma to (lay) disciples or those gone forth. They did not yearn for (lay) disciples or those gone forth. Having not led (lay) disciples or those gone forth, having not taught the Dhamma to (lay) disciples or those gone forth, having not yearned for (lay) disciples or those gone forth, they — on the break-up of the body, with the cutting off of life — were established in a refined body.

"'So, monk, I tell you this: Please, good sir, be effortless. Abide committed to a pleasant abiding in the here-&-now — for it is skillful, good sir, that this not be taught. Don't instruct others.'

"When this was said, I told Mara the Evil One, 'I know you, Evil One. Don't assume, "He doesn't know me." You are Mara, Evil One. And it's not sympathetic to welfare that you speak thus to me. It's sympathetic to what is not welfare that you speak thus to me. You think this, Evil One: "Those to whom Gotama the contemplative will teach the Dhamma will defy my sovereignty. Without being rightly self-awakened, Evil One, your contemplatives & brahmans claimed to be rightly self-awakened. I, however, being rightly self-awakened claim to be rightly self-awakened. For when the Tathagata is teaching the Dhamma to his disciples, he is Such. When he is not teaching the Dhamma to his disciples, he is Such. When leading his disciples he is Such. When not leading his disciples he is Such. Why is that? The fermentations that defile, that lead to further becoming, that disturb, that ripen in stress, that tend to future birth, aging, & death: Those the Tathagata has abandoned, their root destroyed, like an uprooted palmyra tree, deprived of the conditions of development, not destined for future arising. Just as a palmyra tree with its crown cut off is incapable of growing again; so, too, the fermentations that defile, that lead to further becoming, that disturb, that ripen in stress, that tend to future birth, aging, & death: Those the Tathagata has abandoned, their root destroyed, like an uprooted palmyra tree, deprived of the conditions of development, not destined for future arising.'"

Thus, because of the silencing of Mara, and because of the brahma's invitation, this discourse is entitled, "The Brahma Invitation."

But that's how it is... having acted as a fourfold dobble agent, not confessed, you gain your furfold dobble agent, caught in you debts and no way for release.

So is it that "equal" are bond to each other, repeat the whell again and again, increase the corpse in the world.

Hard is it that a person of integrity arises, hard is it, that his teachings would resist for a long time, hard is it, to be touched by that on the base of release, knowing and seeing, here and now.

If you don't go (back) and let the Buddha, the Dhamma and his Sangha, sperate of what was factual and unfactual said by an outsider, how would you see not having become independently?

Don't thing that Mara does not use the Buddhas teaching, one time here, the half there, to keep you bound, making you indebt with the world with form, praising Elements.

Neither does one having become a person of integrity give Dhamma as a means of politic, or to play chess, for such, desire for gain, he has abounded.

As for protecting those not having reached the stream, one should not interpreted, but simple recited fully of what has been said, or approach one, free of desire for gain, to let it be explained, knowing the mind and inclination of those having told and able to point out traps one might be easy caught.

Having inclinations to down under, is twice difficult, since the water turns spining left not right into the hole and the Dhamma is taken for long time suffering by its tale.

*click, click, click* = don't take what is not given or with traps to earth attached. "Arbeit macht frei ", even if having been a thieve for long, long time, confessing is possible and gives release.
« Last Edit: March 24, 2018, 01:36:58 AM by Johann »
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