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2019 Jul 24 13:10:12
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2019 Jul 16 02:34:51
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2019 Jul 16 01:43:24
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2019 Jul 10 02:06:05
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2019 Jul 10 02:02:27
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2019 Jul 07 06:03:30
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2019 Jul 06 14:38:48
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2019 Jul 06 14:38:26
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2019 Jul 06 14:11:36
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2019 Jul 06 13:15:40
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2019 Jul 06 13:03:25
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2019 Jul 06 12:57:40
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2019 Jul 06 12:56:05
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2019 Jul 06 12:12:21
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2019 Jul 06 12:11:55
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2019 Jul 06 11:46:47
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2019 Jul 06 06:21:33
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2019 Jul 06 04:29:33
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2019 Jul 05 12:27:20
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2019 Jul 05 07:51:59
Cheav Villa:  _/\_ _/\_ _/\_

2019 Jul 05 06:52:40
Khemakumara: Today isn't a"full moon"uposatha,  but nevertheless it can be also a"full heart"day of observance and sila.

2019 Jul 04 16:42:58
Moritz: Bong Villa _/\_

2019 Jul 04 16:22:16
Moritz: Vandami Bhante _/\_

2019 Jul 02 04:43:47
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2019 Jul 02 02:04:50
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2019 Jul 01 06:43:03
Cheav Villa:  _/\_ _/\_ _/\_

2019 Jul 01 04:09:06
Johann: May those undertaking the Uposatha today spend the new-moon joyfull with much merits.

2019 Jun 26 01:07:18
Johann: Good to hear

2019 Jun 25 16:22:42
Cheav Villa: ជំរាបសួរបងស្រី Norum  :D _/\_

2019 Jun 25 12:48:21
Vithou:  _/\_

2019 Jun 25 05:02:43
Cheav Villa:  _/\_ _/\_ _/\_

2019 Jun 25 01:34:59
Johann: May all spend a blessed meritful Sila observing day today

2019 Jun 25 01:34:36
Johann: May all spend a blessed meritful Sila observing day today

2019 Jun 25 01:34:17
Johann: May all spend a blessed meritful Sila observing day today

2019 Jun 23 19:01:54
Vithou:  _/\_

2019 Jun 17 10:19:29
Johann: Bhante Khemakumara. Everything fine, health? Can he walk like before already?

2019 Jun 17 06:34:44
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2019 Jun 17 03:56:38
Cheav Villa: សាធុ សាធុ _/\_ _/\_ _/\_

2019 Jun 17 00:46:14
Khemakumara: May all have a joy-full and fruit-full  Uposatha full-moon day

2019 Jun 15 17:53:43
Cheav Villa: កូណាព្រះអង្គទាំងអស់គ្នាសុខទុក្ខធម្មតា ទាំងសុខភាពឈឺ ជា មិនទៀងទាត់  _/\_ _/\_ _/\_ ស្រីមុខក្រញ៉ូវ គាត់មានសុខភាពល្អជា

2019 Jun 15 13:03:21
Johann: All health?

2019 Jun 15 13:02:56
Johann: Nyom Muk-kamau?

2019 Jun 15 13:01:36
Johann: And own well-being, family?

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Author Topic: Where and what to practice - Was und wo ausüben?  (Read 2938 times)

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Offline Johann

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Where and what to practice - Was und wo ausüben?
« on: October 08, 2018, 01:39:40 AM »
[⇧Language/Sprache]

„Dhamma ist einfach wie dies hier: erklären in Parabeln, da das Dhamma nichts an sich hat. Es ist weder rund, noch hat es Ecken. Es gibt keinen Weg, mit ihm bekannt zu werden, außer durch Vergleiche wie diese hier. Wenn du das hier verstehst, verstehst du das Dhamma.“

„Denke nicht, dass das Dhamma weit weg von dir ist. Es ist in dir drinnen; es handelt von dir. Sieh nur: Eine Minute fröhlich, die nächste Minute traurig, zufrieden, verärgert über diese Person, dann jene Person hassend: Das alles ist Dhamma…“
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Offline Johann

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Re: Where and what to practice - Was und wo ausüben?
« Reply #1 on: October 08, 2018, 01:46:54 AM »
[⇧Language/Sprache]

RÄUDE

Buddha sagte: „Mönche, habt ihr nicht jeden Abend den Schakal hier herumlaufen sehen? Habt ihr ihn nicht gesehen? Still stehend leidet er. Herumlaufend leidet er. Sich setzend leidet er. Wenn er sich hinlegt, leidet er. Wenn er in die Spalte eines Baumes kriecht, leidet er. Sich in eine Höhle zurückziehend, fühlt er sich krank wie stets. Er leidet seiner Gedanken wegen, 'Hier stehen ist nicht gut‘, 'Sitzen ist nicht gut‘, 'Hinlegen ist nicht gut‘, 'Dieser Busch ist nicht gut‘, 'Dieser Baumspalt ist nicht gut‘, 'Diese Höhle ist nicht gut‘. So bleibt er die ganze Zeit am Laufen. In Wahrheit hat der Schakal die Räude. Sein Unwohlsein kommt nicht von dem Busch oder der Baumspalte, oder der Höhle, dem Sitzen, dem Stehen oder Hinlegen. Es kommt von der Räude.“

Ihr Mönche seid genau so. Euer Unwohlsein kommt von euren falschen Sichtweisen. Ihr haltet an Ideen fest, die giftig sind, und deshalb seid ihr gequält. Ihr strengt euch nicht an, Herr über eure Sinne zu werden, und kritisiert lieber andere Dinge. Ihr wisst nicht, was in euch selbst vorgeht. Wenn ihr hier in Wat Nong Pah Pong seid, leidet ihr. Ihr geht nach Amerika und leidet. Ihr geht nach London und leidet. Ihr geht ins Wat Bung Wai und leidet. Ihr geht in irgend ein anders Kloster und leidet. Wo immer ihr hingeht, leidet ihr. Das kommt von der falschen Sichtweise, die noch immer in euch ruht. Eure Sichtweisen sind falsch und ihr haltet an Ideen fest, die Gift für eure Herzen sind. Wo immer ihr hingeht, leidet ihr. Ihr seid wie der Schakal.

Jedoch einmal von der Räude geheilt, könnt ihr entspannt sein, wo immer ihr hingeht: Entspannt in der Ferne, entspannt in der Wildnis. Ich denke sehr oft an das und bleibe daran, euch dies zu lehren, weil dieser Punkt des Dhammas ein sehr nützlicher ist.

MADEN

Wenn wir rechte Sichtweise in unserem Herzen gedeihen lassen, können wir entspannt sein, wo immer wir sind. Es liegt daran, dass wir immer noch falsche Sichtweisen haben, immer noch an Gedanken festhalten, die giftig sind, dass wir nicht zur Entspannung kommen. In solch einer Weise festzuhalten, ist wie eine Made zu sein. Dort, wo sie lebt, ist es schmutzig; ihre Nahrung ist schmutzig. Ihre Nahrung würden wir nicht als Nahrung bezeichnen, aber es scheint passend für eine Made zu sein. Versuch es, nimm einen Stock und schubse sie aus den Exkrementen, an denen sie sich nährt, und beobachte, was passiert. Sie windet sich und windet sich, voller Streben, den Haufen Exkremente, an dem sie zuvor war, wieder zu erreichen. Nur dann fühlt sie sich recht.

Das ist dasselbe mit euch Mönchen und Novizen. Ihr habt nach wie vor falsche Sichtweisen. Lehrer kommen und geben euch Anweisungen, wie man zu rechten Sichtweisen kommt, aber es fühlt sich für euch nicht recht an. Ihr fahrt damit fort, zu euren Exkrementhaufen zurück zu gelangen. Rechte Sichtweise scheint nicht recht zu sein, da ihr an euren alten Haufen Exkremente gewöhnt seid. So lange die Made den Schmutz nicht sieht, in dem sie lebt, kann sie nicht entkommen. Dasselbe ist mit uns. So lange wir die Gefahren in den Dingen nicht erkennen, können wir ihnen nicht entkommen. Das macht es schwierig, zu praktizieren.
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Offline Johann

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Re: Where and what to practice - Was und wo ausüben?
« Reply #2 on: October 08, 2018, 02:05:06 AM »
[⇧ Language/Sprache]

When ever you have found a borderland (puñña vatthu), stay in it. No matter how much others seems to try to send you away. No matter how much your defilments argue to leaf, no matter how much Mara tries to confess you that you gained the Noble domain.

If it happens, that you fall appart, put all effort into entering again.
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Offline Johann

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Re: Where and what to practice - Was und wo ausüben?
« Reply #3 on: October 08, 2018, 09:34:16 AM »
What is a boarderland, how to recognice?

A monastery, traditional Wat (pi: vatta) is an outwardly Boarderland, sometimes called Wat-Aram, (derived from ārammaṇa). Vatta means tradition or duty, so a place of practicing traditional/fulfill duties (in this case like the wise praise). Ārāma could be explained as means area, space, and Ārammaṇa als "living, or existence place", where certain identification gets space, where the mind can dwell. One could "translate" it as "tradition awarness".

If wishing to find a Wat, monastery, an area which can be used as boderland outwardly, it has to start inwardly by having faith into certain factors and characteristics a borderland, outwardly by form and signs (speech by sound and gesture), and inwardly by remembering them.

There are three main-indices which pointing toward borderlands. Boderlands can be also understood as "access-concentration".

What ever can be used as boderland, whether outwardly (place, room, country, single person, group, society) and inwardly, ways of thinking and perceptions upholds and praises:

signs of

The Sublime Buddha (representing the Noble Domain, teacher toward it)

The Sublime well-gone/following Sangha of Bhikkhus (the following temporary or fully have left home)

The Sublime Dhamma (the teaching of what should be done/associated with and what should be avoided to do/assosociate with it, to reach/stay in boarderlands and to reach and remain in Noble Domain)

  • Sila (abstaining from taking existence of beings, abstaining of taking what is not given, abstaining from abuse for sensuality, abstaining from speaking {incl. giving outward order or approve by gesture, signs, letters...} what is not true, abstaining from indulgence of nurishing on what causes heedlessness)
  • Generosity (giving, gross (material, physical) or fine (e.g. mental, intelectual, time, skills...)
  • Going forth (into homeless state, meaning leaving what ever kind of trade behind to maintain ones identity)
  • Rendering help for parents (respecting those having prepared ones coming into being and recognizing the goodness and fulfilling the duties toward them; this incl. teacher, leader, gods, priests, contemplatives, according to ones dependency/society one feeds of/got/gets feeded for good way forward)


If such a boarderland, and it's importand to maintain, gain access and association outwardly as long no foodhold in the Noble domain, is not traceable around one, one should not waste time even a minute to go on searching for it and focus on getting free of debts to be able to get closer or even totally change ones dwelling in such borderlands, where right views is uphold and no topic to doubt it.

Again, what is right view:

Namo tassa bhagavato arahato sammā-sambuddhassa

He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.'

A "boarderland" is a "state" between home and homelessness, outer lands and noble domain, outwardly and inwardly. Remember the 10 anussati or reflections. As one might understand, to remember something, it requires to have seen it, to have erected it previously. So for the most this perceptions are still defilet.

To get probably best perceptions of what moral (sīla), generosity (dāna), and the virtuos equal that of Devas are, they need to be practiced. If having not performed, developed this areas around boarderlands, if not having done merits, in times where cut of current existence and change into new, one can get totaly lost, and may no more find borderlands at all for a long long time.

Be clear that it a matter of strong condition causes, to be touched by such, yet where possible dwelling in the middle out outer lands. And it's because one has cut himself totally off, that even when getting in contact, even if touched, will not take it serious and remains on his sinking island, made of pride and conceit, woven by defilements, feeling total secure where his mind resist, where he/she dwells in and on.

May you and all beings be touched by it on whatever small rest of upanissaya, lasting previous and current conditions toward heal and liberation. May the Devas forward this possibility to "catch awarness", "catch" this "vatta-ārammaṇa" and by dwelling in it rejoice having accessed a boarderland here and now for oneself.

Anumodana (take part on) puñña (the merits/rejoicment/delightment) kusala (in what is skilfull/good/conductive for long term happiness!)
[/en]
« Last Edit: October 08, 2018, 09:47:32 AM by Johann »
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Re: Where and what to practice - Was und wo ausüben?
« Reply #4 on: January 25, 2019, 04:20:50 PM »
សាធុ _/\_ _/\_ _/\_
កូណាជាញឹកញាប់ រលឹកឃើញ មរណានុស្សតិ តាំងពីនៅរៀនថ្នាក់ទី9 _/\_


Sadhu

I, Brah Karuṇa, have qickly gathered together (re-collected my mind), invisioning maraṇānussati (reflexion on death), (like I did) when I was still learning at the 9th grade.


* Johann : translation draft added.
« Last Edit: January 25, 2019, 04:37:25 PM by Johann »

Offline Johann

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Re: Where and what to practice - Was und wo ausüben?
« Reply #5 on: January 25, 2019, 04:52:12 PM »
* Johann : That's, this share, has (possible be caused by) absence (requires absence) from Lābha macchariya - stinginess of ones gains/acquisition (here mental). Sadhu
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