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Talkbox

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


2024 Mar 24 19:07:11
អរិយវង្ស:  _/\_ _/\_ _/\_ 😌

2024 Mar 24 14:13:29
blazer: Bhante Dhammañāṇa  _/\_ _/\_ _/\_

2024 Mar 24 06:25:25
Dhammañāṇa: A blessed full moon Uposatha by following the conducts of the Arahats.

2024 Mar 23 13:11:16
blazer: Hello everyone  _/\_

2024 Mar 21 01:07:56
Dhammañāṇa: Nyom

2024 Mar 21 00:28:58
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2024 Mar 20 14:25:49
blazer: Bhante Dhammañāṇa  _/\_ _/\_ _/\_

2024 Mar 20 12:06:29
Dhammañāṇa: Nyom

2024 Mar 20 11:24:06
blazer: Good morning everyone  _/\_

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

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

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

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

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

2024 Mar 17 21:09:31
អរិយវង្ស: 🚬🚬🚬

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

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

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

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

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

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

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

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

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

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

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

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

2024 Feb 23 06:39:57
Dhammañāṇa: Nyom

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2023 Dec 12 23:45:24
blazer:  _/\_

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2023 Nov 12 01:09:01
Dhammañāṇa: Nyom

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

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

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

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

2023 Nov 07 00:54:02
Dhammañāṇa: Nyoum

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Author Topic: Dhamma Zitate - Dhamma quotes  (Read 50758 times)

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Offline Dhammañāṇa

  • Bhikkhu
  • Very Engaged Member
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  • Gender: Male
  • (Samana Johann)
  • Date of ordination/Datum der Ordination.: 20140527 Upasampadā 20240110
Re: Dhamma Zitate - Dhamma quotes
« Reply #60 on: May 10, 2015, 02:45:55 AM »
Quote from: Ausschnitt/Beginn aus einer Dhammaunterweisung des ehrw. Ajahn Lees: Consciousnesses
Consciousnesses

In all our activities, persistence and endurance are things we have to foster within ourselves at all times. There have been cases, both in the past and in the present, where people with little education — who couldn't even read or write — have thrown themselves into the effort of the practice and discover that they can read and even memorize whole passages. Some of them have even earned the right to sit for the government exams — this sort of thing has happened. So we should keep reminding ourselves that everything in the world comes from effort and persistence. No matter what kind of person you are — very smart or very stupid, with a poor education and poor social skills — as long as you have these qualities of persistence and endurance in your heart, there's hope for you. As for people who are very smart, sophisticated, and well-educated: if they lack effort and persistence, they won't be able to succeed in their aims, in terms either of the world or of the Dhamma. Especially for those of us who aim at the highest happiness, or nibbana: effort and persistence are the magnets that will pull us toward our goal.  ...


Bewußstsein

In all unseren Aktivitäten, Beharrlichkeit und Ausdauer sind Dinge, die wir in uns, zu jeder Zeit pflegen müssen. Da waren Anlässe, sowohl in der Vergangenheit, als auch in der Gegenwart, in welchen Leute mit wenig Ausbildung herausfanden, das sie lesen und sich sogar ganzer Abschnitte erinnern können. Manche haben sich sogar einen Sitzplatz für die staatlische Prüfung verdient. Dies Art von Dingen passiert. So sollten wir uns anhalten uns zu erinnern, dass alles in der Welt aus Anstrengung und von Beharrlichkeit kommt. Ganz egal welche Art Person Sie sind, sehr klug, oder sehr dumm, mit wenig Ausbildung und sozialer Geschicke: SollangeSie diese Qualitäten der Beharrlichkein und Ausdauer in Ihrem Herzen haben, ist da Hoffnung für Sie. Was Leute betrifft, die sehr klug sind, weltmännisch und mit guter Ausbildung: Wenn es diesen an Anstrengung und Beharrlichkeit fehlt, wären diese nicht fähig, deren Ziele zum erreichen und das im Sinne der Welt und des Dhammas. Speziell für jene von uns, die auf das höchste Glück abzielen, oder Nibbana ist Anstrengung und Beharrlichkeit Magneten, die und entgegen unserm Ziel ziehen. ...
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline Dhammañāṇa

  • Bhikkhu
  • Very Engaged Member
  • *
  • Sadhu! or +417/-0
  • Gender: Male
  • (Samana Johann)
  • Date of ordination/Datum der Ordination.: 20140527 Upasampadā 20240110
Re: Dhamma Zitate - Dhamma quotes
« Reply #61 on: May 10, 2015, 09:35:43 PM »
Wilde Hühner

Ich werde dir ein Beispiel geben. Es ist wie wilde Hühner. Wir alle wissen, wie wilde Hühner sind. Es gibt kaum ein Tier auf der Erde, das vorsichtiger gegenüber Menschen ist. Als ich damals in diesen Wald hier kam, lehrte ich die Hühner. Ich beobachtete sie und zog viele Lehren aus ihnen.

Zuerst kam mir eines während einer Gehmeditation über den Weg - wenn es näher kam, sah ich es nicht direkt an. Was immer ich machte, sah ich nicht in seine Richtung. Ich machte keine Bewegung welche es schrecken hätte können. Nach einer Weile versuchte ich, still zu stehen und es anzusehen. So wie meine Augen es streiften, rannte es davon. Wenn ich aufhörte, auf das Huhn zu sehen, begann es wieder im Mist zu scharren, auf der Suche nach Futter wie zuvor. Aber jedes Mal, wenn ich es ansah, rannte es fort.

Nach einer Weile beobachtete es offensichtlich, wie ruhig ich war, und legte seine Wachsamkeit ab. Sobald ich ihm jedoch etwas Reis in seine Richtung warf, rannte es weg. Aber das war mir gleich. Ich setzte fort, stets Reis für es zu streuen. Nach einer Weile kam es zurück, aber es machte keine Anstalten, den Reis zu fressen. Es wusste nicht, was es ist. Es dachte, ich plane, es umzubringen und Curry aus ihm zu machen. Aber ich nahm keine Rücksicht darauf, ob es isst oder nicht.

Nach einer Weile begann es, im Mist um den Platz hier zu scharren. Wahrscheinlich ist ihm in den Sinn gekommen, was es ist. Am nächsten Tag kam es zum selben Platz zurück und begann wieder, Reis zu fressen. Wenn der Reis aus war, streute ich mehr für es. Es rannte wieder weg. Aber als ich das wieder und wieder tat, wurde es so, dass es nur mehr ein wenig zurück wich und dann wieder kam, um weiter Reis zu fressen. Nun verstand es.

Zuerst hatte das Huhn den Reis als Feind angesehen, weil es nicht bekannt damit war. Es sah es nicht klar. Das war der Grund, warum es stets davon lief. Aber als es zahmer wurde, kam es zurück, um nachzusehen, was der Reis nun wirklich war. Das war dann der Moment, wo es wusste: „Das ist Reis. Das ist kein Feind. Es ist nicht gefährlich.“ So war es, als die wilden Hühner begannen, zum Fressen zu kommen, von diesem Tag an bis heute.

In dieser Weise lernte ich von wilden Hühnern. Wir sind genau wie sie. Bilder, Klänge, Gerüche, Geschmäcker, körperliche Berührungen und Gedanken sind Wege, um uns Wissen über das Dhamma zu vermitteln. Sie geben Lehren für jedermann, der praktiziert. Wenn wir sie klar und im Einklang mit der Wahrheit sehen, sehen wir, dass das ist, was sie sind. Wenn wir die Dinge nicht klar sehen, werden sie immer unsere Feinde sein und wir werden stets vor ihnen davon laufen.


Wild Chickens

I'll give you a simple example. It's like wild chickens. We all know what wild chickens are like. There's no animal in the world more wary of human beings. When I first came to this forest, I taught the wild chickens. I observed them and learned many lessons from them.

At first only one of them would come past me while I was doing walking meditation. When it came close, I didn't look in its direction. Whatever it did, I didn't look in its direction. I didn't make any movement that would startle it. After a while I tried stopping still and looking at it. As soon as my eyes hit it, it ran right off. When I stopped looking at it, it would start scratching in the dirt, looking for food as before. But every time I looked at it, it would run right away.

After a little while it probably came to notice how quiet I was, so it let down its guard. But as soon as I tossed some rice in its direction, it ran right off. But I didn't care. I just kept tossing some rice out for it. After a while it would come back, but it didn't dare eat the rice. It didn't know what it was. It thought I was planning to kill it and curry it. But I didn't care whether it ate or not.

After a while it started scratching around in the dirt right there. It probably began to get a sense of what the rice was. The next day it came back to the same place and got to eat rice again. When the rice was gone, I tossed out some more for it. It ran off again. But when I kept doing this again and again, it got so that it would walk off only a little way and then come right back and eat the rice. That's when it understood.

At first the chicken saw the rice as an enemy because it wasn't acquainted with it. It didn't see it clearly. That's why it kept running off. But as it grew more tame, it came back to see what the rice actually was. That's when it knew, "This is rice. This isn't an enemy. It's not dangerous." That's how the wild chickens here came to eat rice from that day up to the present.

In this way I learned a lesson from the wild chickens. We're just like them. Sights, sounds, smells, tastes, tactile sensations, and ideas are means for giving us knowledge of the Dhamma. They give lessons to anyone who practices. If we see them clearly in line with the truth, we'll see that that's how they are. If we don't see them clearly, they'll always be our enemies, and we'll keep running away from them all the time.

Kennen Sie wilde Hühner?
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Re: Dhamma Zitate - Dhamma quotes
« Reply #62 on: May 11, 2015, 04:50:03 PM »
schon, wieder diese Zu-Fälle, schon wider der Ehrw. Ajahn Lee, schreck lich!

Another point is that some people are like banana trees. The nature of banana trees is that if you cut them off at the trunk and then come back in an hour, you'll see that a new shoot has grown a whole inch from the top. In two or three days, the shoot will have grown a foot or two. Some people are like this. They get fast results, extraordinary results, and develop all kinds of abilities. For example, they can get quickly into jhana and then clearly explain what they've experienced to other people.


[wie so manches, noch nicht ins Deutsche übersetzt... das, ist ein Zu-fall, oder ein Geschenk (! oder?)]

* Johann offtopic vielleicht, wären da so eine Angespanntheit war, als Attma, der Arzt, die Assistentin ganz verspannt waren, erinnerte sich Attma trotzen immer wieder an die Bratpfanne , und ließ nicht ab zu reflektieren, bis er wieder am Atem war, "tief, sitzt der" beruhigte sich der Arzt immer wieder, in dieser Beziehung... zum Links geben, muß man sich neben der Arbeit ganz schön Zeit geben und man muß schon einen tiefsitzenden Grund sehen... also, wieder an die Arbeit, 'Ich werde auf andere achten' In dem man auf sich selber achtet, achtet man auf andere. Im Achten auf andere, achtet man auf sich selbst."
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Ein Geschenk des Dhammas, eine Dhammageschenk
« Reply #63 on: May 16, 2015, 11:28:50 PM »
Quote from:
A Gift of Dhamma
 

(A Discourse delivered to the assembly of Western Monks, Novices and Lay-disciples at Bung Wai Forest Monastery, Ubon, on 10th October, 1977. This Discourse was offered to the parents of one of the monks on the occasion of their visit from France.)



I am happy that you have taken this opportunity to come and visit Wat Pah Pong, and to see your son who is a monk here, however I'm sorry I have no gift to offer you. France already has so many material things [that incl. knowledge], but of Dhamma there's very little. Having been there and seen for myself, there isn't really any Dhamma there which could lead to peace and tranquillity. There are only things which continually make one's mind confused and troubled.

France is already materially prosperous, it has so many things to offer which are sensually enticing — sights, sounds, smells, tastes and textures. However, people ignorant of Dhamma only become confused by them. So today I will offer you some Dhamma to take back to France as a gift from Wat Pah Pong and Wat Pah Nanachat.

What is Dhamma? Dhamma is that which can cut through the problems and difficulties of mankind, gradually reducing them to nothing. That's what is called Dhamma and that's what should be studied throughout our daily lives so that when some mental impression arises in us, we'll be able to deal with it and go beyond it.

Problems are common to us all whether living here in Thailand or in other countries. If we don't know how to solve them, we'll always be subject to suffering and distress. That which solves problems is wisdom and to have wisdom we must develop and train the mind.

The subject of practice isn't far away at all, it's right here in our body and mind. Westerners and Thais are the same, they both have a body and mind. A confused body and mind means a confused person and a peaceful body and mind, a peaceful person.

Actually, the mind, like rain water, is pure in its natural state. If we were to drop green coloring into clear rain water, however, it would turn green. If yellow coloring it would turn yellow.

The mind reacts similarly. When a comfortable mental impression "drops" into the mind, the mind is comfortable. When the mental impression is uncomfortable, the mind is uncomfortable. The mind becomes "cloudy" just like the colored water.

When clear water contacts yellow, it turns yellow. When it contacts green, it turns green. It will change color every time. Actually, that water which is green or yellow is naturally clean and clear. This is also the natural state of the mind, clean and pure and unconfused. It becomes confused only because it pursues mental impressions; it gets lost in its moods!

Let me explain more clearly. Right now we are sitting in a peaceful forest. Here, if there's no wind, a leaf remains still. When a wind blows it flaps and flutters. The mind is similar to that leaf. When it contacts a mental impression, it, too, "flaps and flutters" according to the nature of that mental impression. And the less we know of Dhamma, the more the mind will continually pursue mental impressions. Feeling happy, it succumbs to happiness. Feeling suffering, it succumbs to suffering. It's constant confusion!

In the end people become neurotic. Why? Because they don't know! They just follow their moods and don't know how to look after their own minds. When the mind has no one to look after it, it's like a child without a mother or father to take care of him. An orphan has no refuge and, without a refuge, he's very insecure.

Likewise, if the mind is not looked after, if there is no training or maturation of character with right understanding, it's really troublesome.

The method of training the mind which I will give you today is Kammatthana. "Kamma" means "action" and "thana" means "base." In Buddhism it is the method of making the mind peaceful and tranquil. It's for you to use in training the mind and with the trained mind investigate the body.

Our being is composed of two parts: one is the body, the other, the mind. There are only these two parts. What is called "the body," is that which can be seen with our physical eyes. "The mind," on the other hand, has no physical aspect. The mind can only be seen with the "internal eye" or the "eye of the mind." These two things, body and mind, are in a constant state of turmoil.

What is the mind? The mind isn't really any "thing." Conventionally speaking, it's that which feels or senses. That which senses, receives and experiences all mental impressions is called "mind." Right at this moment there is mind. As I am speaking to you, the mind acknowledges what I am saying. Sounds enter through the ear and you know what is being said. That which experiences this is called "mind."

This mind doesn't have any self or substance. It doesn't have any form. It just experiences mental activities, that's all! If we teach this mind to have right view, this mind won't have any problems. It will be at ease.

The mind is mind. Mental objects are mental objects. Mental objects are not the mind, the mind is not mental objects. In order to clearly understand our minds and the mental objects in our minds, we say that the mind is that which receives the mental objects which pop into it.

When these two things, mind and its object, come into contact with each other, they give rise to feelings. Some are good, some bad, some cold, some hot, all kinds! Without wisdom to deal with these feelings, however, the mind will be troubled.

Meditation is the way of developing the mind so that it may be a base for the arising of wisdom. Here the breath is a physical foundation. We call it Anapanasati or "mindfulness of breathing." Here we make breathing our mental object. We take this object of meditation because it's the simplest and because it has been the heart of meditation since ancient times.

When a good occasion arises to do sitting meditation, sit cross-legged: right leg on top of the left leg, right hand on top of the left hand. Keep your back straight and erect. Say to yourself, "Now I will let go of all my burdens and concerns." You don't want anything that will cause you worry. Let go of all concerns for the time being.

Now fix your attention on the breath. Then breathe in and breathe out. In developing awareness of breathing, don't intentionally make the breath long or short. Neither make it strong or weak. Just let it flow normally and naturally. Mindfulness and self-awareness, arising from the mind, will know the in-breath and the out-breath.

Be at ease. Don't think about anything. No need to think of this or that. The only thing you have to do is fix your attention on the breathing in and breathing out. You have nothing else to do but that! Keep your mindfulness fixed on the in-and out-breaths as they occur. Be aware of the beginning, middle and end of each breath. On inhalation, the beginning of the breath is at the nose tip, the middle at the heart, and the end in the abdomen. On exhalation, it's just the reverse: the beginning of the breath is in the abdomen, the middle at the heart, and the end at the nose tip. Develop the awareness of the breath: 1, at the nose tip; 2, at the heart; 3, in the abdomen. Then in reverse: 1, in the abdomen; 2, at the heart; and 3, at the nose tip.

Focusing the attention on these three points will relieve all worries. Just don't think of anything else! Keep your attention on the breath. Perhaps other thoughts will enter the mind. It will take up other themes and distract you. Don't be concerned. Just take up the breathing again as your object of attention. The mind may get caught up in judging and investigating your moods, but continue to practice, being constantly aware of the beginning, middle and the end of each breath.

Eventually, the mind will be aware of the breath at these three points all the time. When you do this practice for some time, the mind and body will get accustomed to the work. Fatigue will disappear. The body will feel lighter and the breath will become more and more refined. Mindfulness and self-awareness will protect the mind and watch over it.

We practice like this until the mind is peaceful and calm, until it is one. One means that the mind will be completely absorbed in the breathing, that it doesn't separate from the breath. The mind will be unconfused and at ease. It will know the beginning, middle and end of the breath and remain steadily fixed on it.

Then when the mind is peaceful, we fix our attention on the in-breath and out-breath at the nose tip only. We don't have to follow it up and down to the abdomen and back. Just concentrate on the tip of the nose where the breath comes in and goes out.

This is called "calming the mind," making it relaxed and peaceful. When tranquillity arises, the mind stops; it stops with its single object, the breath. This is what's known as making the mind peaceful so that wisdom may arise.

This is the beginning, the foundation of our practice. You should try to practice this every single day, wherever you may be. Whether at home, in a car, lying or sitting down, you should be mindfully aware and watch over the mind constantly.

This is called mental training which should be practiced in all the four postures. Not just sitting, but standing, walking and lying as well. The point is that we should know what the state of the mind is at each moment, and, to be able to do this, we must be constantly mindful and aware. Is the mind happy or suffering? Is it confused? Is it peaceful? Getting to know the mind in this manner allows it to become tranquil, and when it does become tranquil, wisdom will arise.

With the tranquil mind investigate the meditation subject which is the body, from the top of the head to the soles of the feet, then back to the head. Do this over and over again. Look at and see the hair of the head, hair of the body, the nails, teeth and skin. In this meditation we will see that this whole body is composed of four "elements': earth, water, fire and wind.

The hard and solid parts of our body make up the earth element; the liquid and flowing parts, the water element. Winds that pass up and down our body make up the wind element, and the heat in our body, the fire element.

Taken together, they compose what we call a "human being." However, when the body is broken down into its component parts, only these four elements remain. The Buddha taught that there is no "being" per se, no human, no Thai, no Westerner, no person, but that ultimately, there are only these four elements — that's all! We assume that there is a person or a "being" but, in reality, there isn't anything of the sort.

Whether taken separately as earth, water, fire and wind, or taken together labelling what they form a "human being," they're all impermanent, subject to suffering and not-self. They are all unstable, uncertain and in a state of constant change — not stable for a single moment!

Our body is unstable, altering and changing constantly. Hair changes, nails change, teeth change, skin changes — everything changes, completely!

Our mind, too, is always changing. It isn't a self or substance. It isn't really "us," not really "them," although it may think so. Maybe it will think about killing itself. Maybe it will think of happiness or of suffering — all sorts of things! It's unstable. If we don't have wisdom and we believe this mind of ours, it'll lie to us continually. And we alternately suffer and be happy.

This mind is an uncertain thing. This body is uncertain. Together they are impermanent. Together they are a source of suffering. Together they are devoid of self. These, the Buddha pointed out, are neither a being, nor a person, nor a self, nor a soul, nor us, nor they. They are merely elements: earth, water, fire and wind. Elements only!

When the mind sees this, it will rid itself of attachment which holds that "I" am beautiful, "I" am good, "I" am evil, "I" am suffering, "I" have, "I" this or "I" that. You will experience a state of unity, for you'll have seen that all of mankind is basically the same. There is no "I." There are only elements.

When you contemplate and see impermanence, suffering and not-self, there will no longer be clinging to a self, a being, I or he or she. The mind which sees this will give rise to Nibbida, world-weariness and dispassion. It will see all things as only impermanent, suffering and not-self.

The mind then stops. The mind is Dhamma. Greed, hatred and delusion will then diminish and recede little by little until finally there is only mind — just the pure mind. This is called "practicing meditation."

Thus, I ask you to receive this gift of Dhamma which I offer you to study and contemplate in your daily lives. Please accept this Dhamma Teaching from Wat Pah Pong and Wat Pah Nanachat as an inheritance handed down to you. All of the monks here, including your son, and all the Teachers, make you an offering of this Dhamma to take back to France with you. It will show you the way to peace of mind, it will render your mind calm and unconfused. Your body may be in turmoil, but your mind will not. Those in the world may be confused, but you will not. Even though there is confusion in your country, you will not be confused because the mind will have seen, the mind is Dhamma. This is the right path, the proper way.

May you remember this Teaching in the future.

May you be well and happy.

Samana Johann

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Re: Dhamma Zitate - Dhamma quotes
« Reply #64 on: May 17, 2015, 01:52:44 AM »
Step by Step, Atma is not sure if he had provided the english version. Today he look an many places he dif previous, but seems to be zensured.

How ever, here is also an english version attached and maybe somebody even likes to check out the library and add it as well.

metta and mudita.

Quote
Good Luck, Bad Luck
 

Opposites are endless. Good and bad, day and night
, right and wrong, mine and yours, praising and blaming - all are opposites, all are endless.
Opposites produce each other. Day becomes night, and death becomes rebirth. The egg becomes the hen, and the hen makes the egg. In just this way, good luck and bad luck are an endless cycle.
There was once a farmer who lost his mare. When the mare disappeared, the people of the village said, “Bad luck!” But when the mare came home the very next day followed by a good strong horse, the people of the village said, “Good luck!” Yesterday they thought “bad luck,” today they think “good luck”. Yesterday they said “loss,” but today they say “gain.” Which is true? Gain and loss are opposites.
When the farmer’s son rode the beautiful horse, he fell and broke his leg. Then all the people said, “Bad luck!” War came, and all of the strong men were drafted. Many men fought and died on the battlefield. Because the farmer’s son had broken his leg, he could not go to war. Was this loss or gain? Good luck or bad luck? Who knows?

Atma sollte schlafen gehen, es ist schon wieder gleich zwei, oder endlich dort hin, wo er hingehört, zurück in den Wald. And then it goes back... back...*zzssssssssssss* BACK

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Re: Dhamma Zitate - Dhamma quotes
« Reply #65 on: May 19, 2015, 07:49:43 PM »
....Der erhabene Buddha erklärte: “Kho nu hasa kim anando…." (7) Es kann, seiner Bedeutung nach, so übersetzt werden: Wenn die Welt eingehüllt in Lust, Haß und Wahn ist – ein loderndes Leuchtfeuer das Tag und Nacht wütet – wie könnt ihr dabei bleiben zu jeder Zeit heiter zu sein und zu lachen? Warum sucht ihr nicht unverzüglich nach eine Zuflucht auf die ihr euch verlassen könnt? Hört sofort mit dieser Nachlässigkeit auf!

Warte nicht bis zu dem Tag an dem du stirbst zu, sonst wirst du unweigerlich die schmerzvollen Konsequenzen in die Zukunft mitnehmen. Buddha machte die Leute darauf aufmerksam im Leben nicht unnötig unaufmerksam zu sein. Aber wenn Leute heute Buddhas Lehren hören, fühlen sie sich so dermaßen bloßgestellt, so beschämt über ihre übermäßige Vernarrtheit in Sinnesvergnügen, daß sie ihre Gesichter verstecken wollen. Trotz ihrem Scham, sind sie immer noch von ihren Lüsten geködert, lieben das, haßen jenes, da dieses Unvermögen immer integraler Anteil der weltlichen Haltung war. Und sie wissen nicht, wie sie sich stoppen können. Es ist so schade, deren einzige Reaktion auf Buddhas Warnungen ist es sich zu schämen.

Der Tod des Mönches in Ban Nong Pheu, sollte für alle, die in Richtung der selben Fügung streben, eine wertvolle Lektion sein. Bitte überdenkt die Bedeutung dieses Todes sehr aufmerksam. Gerade als er dabei war zu sterben, stoppten Ajahn Mun und die anderen Mönche, die auf ihrem Weg zur Bettelrunde waren, um Zeugen diese traurigen Momentes zu werden. Danach stand Ajahn Mun für einen Moment in stiller Besinnlichkeit, dann sprach er zu allen mit einer ernster Stimme:

“Da ist keinerlei Notwendigkeit sich um ihn zu Sorgen. Er ist schon wieder im Abhassara, der sechsten Brahmaebene wiedergeboren. Er ist vorerst in Ordnung. Aber es ist in gewisser Weise eine Schande, da er, wenn er etwas länger gelebt hätte und seine Einsicht etwas mehr intensiviert hätte, er gut auch in einen der fünf suddhavasa brahma Ebenen (8 ) gekommen wäre. Dort wäre er direkt zum ultimativen Ziel weiter fortgeschritten und wäre nicht mehr unterworfen, den Kreislauf der Geburten wiederzubetreten. Und wie steht es mit dem Rest von euch? Auf welche Wiedergeburt bereitet ihr für euch vor? Wird es eine im Tierreich, einer in der Gespensterwelt, oder in der Hölle werden? Oder wird es als Mensch, Deva oder Brahma sein? Oder wird es Nibbana sein? Was wird es sein? Wenn du dir ganz sicher sein möchtest, sieh ganz genau auf den Kompass der auf euren Herzen lagert, um die Richtung zu sehen, in die ihr euch bewegt. Untersucht euch jetzt um herauszufinden, ob euer gegenwärtiger Kurs ein guter, oder ein schlechter ist. Wenn ihr erst mal gestorben seit, ist es zu spät um eine Kurskorrektur vorzunehmen. Jeder weiß, daß am Ende der Tod steht. Nichts kann danach mehr getan werden.“
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Same Same
« Reply #66 on: May 21, 2015, 10:32:08 PM »
Having been a teacher for many years now, I've been through my share of difficulties. At present there are altogether about forty branch monasteries [7] of my monastery, Wat Nong Ba Pong, but even these days I have followers who are hard to teach. Some know but don't bother to practice, some don't know and don't try to find out. I don't know what to do with them. Why do human beings have minds like this? Being ignorant is not so good, but even when I tell them, they still don't listen. I don't know what more I can do. People are so full of doubts in their practice, they're always doubting. They all want to go to nibbana, but they don't want to walk the path. It's baffling. When I tell them to meditate they're afraid, or if not afraid then just plain sleepy. Mostly they like to do the things I don't teach. When I met the Venerable Abbot here I asked him what his followers were like. He said they're the same. This is the pain of being a teacher....

Nun seit vielen Jahren eine Lehrer seiend, bin ich durch viele gegebenen Schwierigkeiten gegangen. Gegenwärtig sind da alles zusammen etwas vierzig Zweigklöster meines Klosters,Wat Nong Ba Pong, aber selbst in diesen Tagen habe ich Anhänger, die schwer zu lehren sind. Manche wissen, aber kümmern sich nicht darum, zu praktizieren, manche wissen nicht und versuchen auch nicht es herauszufinden. Ich weiß nicht was ich mit diesen machen soll. Warum haben menschliche Wesen Geister wie diese? Ignorant zu sein ist nicht so gut, aber selbst wenn ich es ihnen sage, hören sie dennoch nicht zu. Ich weiß nicht, was ich noch tun kann. Leute sind so voller Zweifel in deren Übung, sie zweifeln stets an. Sie alle wollen nach Nibbana, aber sie wollen den Pfad nicht beschreiten. Ich bin verblüfft. Wenn ich ihnen sage zu meditieren, haben sie Angst, oder, wenn sie keine Angst haben, sind sie einfach müde. Meist mögen sie diese Dinge tun, die ich nicht lehre. Als ich den Ehrw. Abt hier traf, fragte ich ihn, wie seine Anhänger sind. Er sagte das sie gleich sind. Das ist das Leiden ein Lehrer zu sein....
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Re: Dhamma Zitate - Dhamma quotes
« Reply #67 on: June 03, 2015, 09:58:16 AM »
He's so high Guest can't get over him!
     He's so low Guest can't get under him!
     He's so wide Guest can't get around him!
     If Guest make your bed in heaven he's there, if Guest make your bed in hell he's there, he's everywhere!
     Whooop!!! Help Guest somebody!     (—a preacher man)


Er ist so erhaben, Guest kann nicht über ihn!
Er ist so tief, Guest kann nicht unter ihn!
Er ist so weit, Guest kann nicht um ihn herum!
Wenn Guest ihr Bett im Himmel macht, ist er da; wenn Guest ihr Bett in der Hölle macht, ist er da. Er ist überall!
     Ohh....!!! Kann Guest jemand helfen!  (- ein Prediger)
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Re: Dhamma Zitate - Dhamma quotes
« Reply #68 on: June 09, 2015, 10:04:51 PM »
Like someone said once -
"Look at a day when you are supremely satisfied at the end. It's not a day when you lounge around doing nothing; it's when you've had everything to do and you've done it."



Wie jemand einmal gemeint hat -
"Denke an einen Tag an dessen Ende du zutiefst zufrieden bist. Es is nicht der Tag an dem du träge herumsitzt; es ist der Tag an dem du alles zu tun gehabt hattest, und alles getan hast."
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Antw:Dhamma Zitate - Dhamma quotes
« Reply #69 on: September 26, 2015, 09:12:09 PM »
It’s like a person who’s traveling back home but hasn’t yet arrived. He’s still on the way, sometimes going forward, sometimes going back: a person with no place to stay. As long as he hasn’t reached home, he’s not at his ease: no ease while he’s sitting, no ease while he’s lying down, no ease while he’s walking, no ease while he’s riding in a car. Why? Because he hasn’t yet reached home. When we reach our home, we’re at our ease because we understand that this is our home.

Es ist als ob eine Person, zurück nach Hause reist, aber noch nicht angekommen ist. Sie ist immer noch am Weg, manchmal nach vorne, manchmal zurück gehend: Eine Person ohne Platz zum bleiben. Solange sie ihr Zuhause nicht erreicht hat, ist sie nicht entspannt: nicht entspannt, wenn sie sitzt, nicht entspannt, wenn sie liegt, nicht entspannt, wenn sie geht, nicht entspannt, während sie Auto fährt. Warum? Weil sie ihr Zuhause noch nicht erreicht hat. Wenn wir unser Zuhause errichten, sind wir entspannt, weil wir wissen, daß dies unsere Zuhause ist.
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Antw:Dhamma Zitate - Dhamma quotes
« Reply #70 on: October 01, 2015, 08:29:05 AM »
កុំ​គិត​តែ​រៀន​ចង់ធ្វើ​មន្ត្រី ស្អប់​ខ្ពើម​ភក់ដី​នាំអោយ​ក្រ ត្រូវ​រៀន​ធ្វើ​ជា​កសិករ ទើប​មានទ្រព្យ​ត​ទៅ​ខាង​ក្រោយ ។

Do not plan to study with the desire to become a government minister, hate and loathe this quagmire that leads to poverty; you must study to become a farmer in order to have wealth in the future.

Lerne nicht mit der begierde ein Regierungsminister zu werden, lehne ab und verabscheue diesen Sumpf, der zur Armut führt. Studiere um ein Bauer zu werden, um eine reiche Zukunft zu haben.

* ein Bauer anmerkend:  Leider ist die Interpretation, auf der Seite von jemandem gemacht, der die eigene Kultur nicht mehr kennt. So ist Kamboschas Führungs- und Königswesen, nicht nur durch Geschichten, sondern auch Geschichte bekannt, daß selbst kleine Bauern und einfache Arbeiter nicht nur zum Stab des Königshauses wurden, sondern auch Könige. Dieser Spruch zielt mehr darauf ab, das es um des Gewinns willen nicht klug die Ebene, wo am meisten Korruption statt findet, anstreben zu wollen und dieses Zitat stammt nicht aus der Brahmanenzeit, vor und nach der Blute des buddhistischen Lehre, sondern genau aus dieser und kein Aufwiegelspruch gegen die Obrigkeit, wie in der Interpredation angedeutet.

Minister, Überbringer und Zwischenglieder, jene mit übertagener Macht (ohne Tugend und voller Gier), kommen in der Geschichte des Landes, nicht gut davon, wobei es selten schlechte Führungen gegeben hat.

Khema (Ursprung von Khmer) würden jene, Anhaftend am Werden und Bekommen als:  "the fact of being destroyed, destruction, annihilation" im negativen Sinne sehen. Im Sinne des klugen Erfinders, ist es aber das Ergebnis der Arbeit der Zerstörung der Trübungen und führt zu der Übersetzung, deren Bedeutung dann angenehm empfunden wird: "full of peace, safe; tranquil, calm (of a country)" für jene, die das Streben nach Werden und Bekommen abgelegt haben. (Übersetzung: PTS )
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Antw:Dhamma Zitate - Dhamma quotes
« Reply #71 on: October 02, 2015, 11:04:34 PM »
    (1) Whatever maxim or rule leads one to behave with a mind tinged by passion for material pleasures is neither Dhamma nor Vinaya.
Was immer für Grundsatz oder Regeln einen dazu führt, mit einem Geist, gefärbt von Begierde nach materiellen Vergnügen, zu handeln, ist weder Dhamma noch Vinaya.
    (2) Whatever behavior aims at the creation of suffering for oneself or for others is neither Dhamma nor Vinaya.
Was immer für ein Verhalten dazu führt, Leiden für sich selbst und für andere zu verursachen, ist weder Dhamma noch Vinaya.
    (3) Whatever behavior leads to the accumulation of defilement is neither Dhamma nor Vinaya.
Was immer für ein Verhalten zur Anreicherung von Trübungen führt, ist weder Dhamma noch Vinaya.
    (4) Whatever behavior leads to overweening ambition is neither Dhamma nor Vinaya.
Was immer für ein Verhalten zu übeheblichen Ambitionen führt, ist weder Dhamma noch Vinaya.
    (5) Whatever behavior leads away from contentment with little is neither Dhamma nor Vinaya.
Was immer für ein Verhalten weg von Zufriedenheit mit wenig führt, ist weder Dhamma noch Vinaya.
    (6) Whatever behavior aims at entanglement with others is neither Dhamma nor Vinaya.
Was immer für ein Verhalten in der Verstrickung mit anderen endet, ist weder Dhamma noch Vinaya.
    (7) Whatever behavior leads to laziness and carelessness is neither Dhamma nor Vinaya.
Was immer für ein Verhalten zu Faulheit und Nachlässigkeit führt, ist weder Dhamma noch Vinaya.
    (8 ) Whatever behavior makes one a burden to others is neither Dhamma nor Vinaya.
Was immer für ein Verhalten einem zu einer Bürde für andere macht, ist weder Dhamma noch Vinaya.

A person who behaves in any of the above ways has not truly taken the Buddha as his teacher, for as the Buddha said, the Dhamma and Vinaya are our teachers in his place. Any behavior that does not follow the Buddha’s teachings should be regarded as akara˚ıya-kicca, something not to be done. We should restrict our behavior to those things that should be done in our own areas of responsibility. For example, behave so as to extract yourself from passion for material pleasures; so as to gain release from suffering; so as not to accumulate defilements within yourself; so as to have few wants: If you happen to receive many possessions, share them with others. Behave so as to be content with what you already have and know how to care for and repair what you have so that it will become better. Behave in a way that leads to physical and mental solitude. Be persistent and energetic in doing good in line with your duties. Behave so as not to be a burden to others – so as to be light in body and mind. To behave in these ways is to be properly established in the Dhamma and Vinaya.
To be able to conduct yourself in this manner means that you are able to govern yourself. And when a person can govern himself, he develops authority from within, in the area of the Vinaya, enabling him to govern others well.
This is what is meant by ‘governing by Vinaya.’


Eine Person, die in sich in irgend eine der oberen Arten verhält, hat nicht wirklich den Buddha als Lehrer genommen, denn der Buddha sagt, daß das Dhamma und die Vinaya unsere Lehrer an seiner Stelle sind. Jedes Verhalten, daß nicht den Lehren des Buddhas folgt, sollte als akaraniya-kicca angesehen werden, etwas das nicht zu tun ist. Wir sollten unsere Verhalten auf diese Dinge einschränken, die in unserem Bereichen der Verantwortung liegen. Zum Beispiel sich so zu verhalten, sich selbst von der Begierde nach materiellen Dingen zu entziehen, so wie, Befreiung vom Leiden zu erlangen, so wie, in einem selbst keine Trübungen anzuhäufen, so wie, wenig Wünsche zu haben: Wenn es Ihnen passiert, daß sie viele Besitztümer erlangen, teilen Sie diese mit anderen. Verhalten Sie sich so, zufrieden mit dem zu sein, was Sie schon haben und zu wissen, wie Sie darauf achten und reparieren, was Sie haben, sodaß es besser wird. Verhalten Sie sich in einer Art, die zu physischer und geistiger Zurückgezogenheit führt. Seinen Sie beharrlich und energetisch, darin, gut im Einklang mit Ihren Pflichten zu sein. Verhalten Sie sich so, daß sie keine Last für ander sind, sowie leicht in Körper und Geist zu sein. Sich in dieser Weise zu verhalten, bedeutet passend im Dhamma und der Vinaya etabliert zu sein.
Fähig zu sein, sich in dieser Weise zu verhalten, bedeutet, daß Sie fähig sind sich selbst zu verwalten. Und wenn eine Person sich selbst verwalten kann, entwickelt sie Autorität von innen heraus, im Bereich der Vinaya, was ihr ermöglicht, andere ebenfalls zu verwalten.
Dies ist was gemeint mit "Verwaltet von Vinaya" gemeint ist.


« Last Edit: October 02, 2015, 11:33:10 PM by Johann »
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Antw:Dhamma Zitate - Dhamma quotes
« Reply #72 on: October 29, 2015, 09:00:00 PM »
Quote from: Dhammapal, DW
What the Buddha’s teaching you is to have an all-around sense of how you create a sense of becoming, and how views and habits, and a sense of yourself, play a part in creating those states, and how it’s necessary to refine your views and your habits and your sense of self in order to get the mind into concentration. Then, when they’ve done the work, that’s when you let them go. If you try to abandon everything from the beginning, one, it short-circuits the path; and two, a lot of things you thought you’ve abandoned just go into the back rooms in your mind. Or they go behind the curtain, and they pull the levers and push the buttons behind the curtain, but you have no idea that they’re there, because you’ve been ignoring their existence. So the purpose of this practice is to develop an all-around awareness, so that no matter what’s going on in the mind, you see it. No matter where there’s clinging, you can be aware of it. It’s only when you’re aware of it that you can let it go.

From: The Buddha's Sixteen Steps by Thanissaro Bhikkhu


Was Buddha Sie lehrt, ist einen Rundumsinn dafür zu entwickeln, wie Sie einen Sinn von Werden erzeugen, und wie Ansichten und Angewohnheiten, wie ein Sinn von Ihnen selbst, eine Rolle im Erzeugen dieser Zustände spielen, und wie es notwendig ist, Ihren Ansichten, Ihre Gewohnheiten und Ihren Sinn von Selbst, zu verfeinern, um den Geist in Konzentration zu bringen. Dann, wenn diese ihre Arbeit getan haben, ist es, das Sie loslassen. Wenn sie versuchen alles von Vorne herein abzulegen, schließt es zum Ersten, den Pfad kurz, und zum Zweiten, wandern viele Dinge, von denen Sie gedacht haben, sie abgelegt zu haben, in die Hinterkammern des Geistes. Oder sie gehen hinter den Vorhang, ziehen die Hebel und drücken die Knöpfe hinter dem Vorhang, aber Sie haben keine Ahnung davon, daß sie da sind, weil Sie deren Existenz ignoriert haben. So ist der Zweck dieser Ausübung, eine Rundumbewußtsein zu entwickeln, sodaß, ganz egal was in den Geist kommt, Sie es sehen. Ganz gleich wo da Anhaften ist, können Sie sich dessen bewußt sein. Es ist nur wenn Sie sich bewußt sind, daß Sie loslassen können.


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Antw:Dhamma Zitate - Dhamma quotes
« Reply #73 on: November 01, 2015, 09:43:02 PM »
Quote from: Dhammapal on DW
The element of discernment relates very closely to desire. What kind of things do you really desire in life? How do you want your life to play out? What you desire in life is very important, and the realization that it’s important is an essential part of wisdom.

All too often we hear that we shouldn’t desire anything, that we should learn how to just stop wanting. But as Ajaan Maha Boowa points out, the only people who have no wants at all are those who are dead. Even arahants have preferences. They would prefer to see people reach the end of suffering just like themselves. They would prefer to see people not harm one another. Of course their happiness doesn’t depend on it. That’s why they’re free. But the fact that they’re free doesn’t mean that they lack compassion or discernment or powers of judgment.

From: The Wisdom of Ardency by Thanissaro Bhikkhu




Das Element der Einsicht steht in sehr naher Verbindung mit Begehren. Welche Art von Dingen begehren Sie wirklich in Ihrem Leben? Wie wollen Sie, daß sich Ihr Leben ergibt? Was Sie für Ihr Leben begehren, ist sehr wichtig, und das Erkennen, daß es wichtig ist, ist ein grundlegender Teil von Weisheit.

All zu oft hören wir, daß wir nichts begehren sollten, das wir lernen sollten einfach damit aufzuhören zu wollen. Aber so wie Ajaan Maha Boow aufgezeigt hat, sind die einzigen Leute, die keine Wünsche haben, jene die tod sind. Selbst Arahats haben Vorzüge. Sie würden es vorziehen, zu sehen, daß Leute ein Ende des Leides, so wie sie selbst, erlangen. Sie würden es bevorzugen, Leute sich nicht gegenseitig verletzend zu sehen. Sicher ist deren Glück nicht davon abhängig. Das ist, warum sie frei sind. Aber die Tatsache, daß sie frei sind, bedeutet nicht, daß es ihnen an Mitgefühl oder Einsicht oder Kraft an Urteilsvermögen fehlt.
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Antw:Dhamma Zitate - Dhamma quotes
« Reply #74 on: November 13, 2015, 09:56:05 PM »
Da denkt einer
'oh möge er in doch
in diesem Leben,
höchste Freuden erlangen'
gibt so, was er
zu Geben vermag.
Rettet das Leben,
erhält es im Lauf,
tugendhaft, ohne anderes zu nehmen,
mit den Mitteln
rechtschaffend angeschafft.
Dieses ist Grundlage
für Freude
einer Persons
Zuflucht, erbaut, für
hier oder am nächsten
Aufenthaltsort.

Da denkt einer
'oh möge er in noch in diesem
Leben,
höchste Befreiung erlangen'
gibt so, was er
zu Geben vermag.
Rettet das heilige Leben,
erhält es im Lauf,
tugendhaft, ohne anderes zu nehmen,
mit den Mitteln
rechtschaffend angeschafft.
Dieses ist Grundlage
für Freude
einer Persons,
Sicherheit, erbaut, für
hier oder am nächsten
Aufenthaltsort.

Sich an diesen Personen
erinnernd,
sich an deren Verdiensten
zu erfreuen.
an den Früchten
von Großzügigkeit
und Vertrauen,
lange einer Anteil hat.
Dann einer, Vision aufkommend
selbst Fesseln
schneidet ab.
Den Weg des Verlassens,
besteigend,
von der Gebundenheit,
dieser Welt.

Auch diese Person,
einen Anteil empfangend,
angenommen,
eine sichere
Reise
hält.
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