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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 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.

2023 Sep 01 10:54:43
អរិយវង្ស: សាធុ សាធុ សាធុ _/\_ _/\_ _/\_

2023 Sep 01 09:21:09
Dhammañāṇa:  “This verse was stated by earlier worthy ones, fully self-awakened:    Freedom from disease: the foremost good fortune. Unbinding: the foremost ease. The eightfold: the foremost of paths going to the Deathless, Secure.

2023 Sep 01 09:19:23
Dhammañāṇa: 'Ārogyaparamā lābhā nibbānaṃ paramaṃ sukhaṃ, Aṭṭhaṅgiko ca maggānaṃ khemaṃ amatagāmina'nti.   អារោគ្យបរមា លាភា និព្ពានំ បរមំ សុខំ អដ្ថងិកោ ច មគ្គានំ ខេមំ អមតគាមិន នតិ។  លាភទាំងឡាយ មានការមិនមានរោគ ដ៏ប្រសើរបំផុត ព្រះនិព្វាន ជាសុខដ៏ឧត្តម មគ្គប្រកបដោយអង្គ៨ ដ៏ក្សេមក្សាន្តជាងមគ្គទាំងឡាយ សម្រាប់ដំណើរ ទៅកាន់​ព្រះនិព្វាន ឈ្មោះអមតៈ។

2023 Aug 31 06:30:11
អរិយវង្ស: សាធុ សាធុ សាធុ _/\_ _/\_ _/\_

2023 Aug 31 06:08:15
Dhammañāṇa: A blessed Fullmoon Uposatha, following the Arahats conducts.

2023 Aug 30 20:19:25
Dhammañāṇa: Nyom

2023 Aug 30 18:39:38
blazer: Hello everyone  _/\_ _/\_ _/\_

2023 Aug 24 19:56:43
Dhammañāṇa: Sadhu, Sadhu and mudita

2023 Aug 24 19:45:08
អរិយវង្ស: កូណា បាននាំគ្រួសាររក្សាសីល8ក្នុងថ្ងៃនេះ _/\_ _/\_ _/\_😌

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Author Topic: Letting go! Of What? លះង​បង!​​ លះ​អី?  (Read 2802 times)

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Offline Ieng Puthy

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Aramika   *

Dieses neue Thema (bzw. diese/r Beitrag/e) wurde  aus abgetrennten Beiträgen, ursprünglich in Dhamma Zitate - Dhamma quotes , hinzugefügt. Für ev. ergänzende Informationen zur sehen Sie bitte das Ursprugsthema ein. Anumodana!

[Original post:]


🙏🏻🙏🏻🙏🏻Sadhu Sadhu Sadhu 😇  " Know, then let go." Keep looking and letting go. "This, they say is good; this, they say is not good"... know, and then let go. Good and bad, we know it all, but we let it go. We don't foolishly cling to things, but we "hold" them with wisdom".
« Last Edit: January 17, 2019, 06:29:28 PM by Johann »

Offline Dhammañāṇa

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  • Date of ordination/Datum der Ordination.: 20140527 Upasampadā 20240110
Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #1 on: January 17, 2019, 06:34:11 PM »
Knowing what, one should let go?
Seeking what, one should take it?
Knowing what, one should hold on firm?
Knowing what one neither takes hold on nor let it go?

Nyom Ieng Puthy , and who ever thinks that it is worthy to take hold on the questions and release them only if clear?
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline Ieng Puthy

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #2 on: January 18, 2019, 09:10:16 AM »
🙏🏻🙏🏻🙏🏻ព្រះអង្គ Bhante . ករុណាយល់ថា ផ្គងចិត្តឡេីង កាន់យករូបមកមេីល ដោយយោនិសោមនសិការ ប្រកបដោយសតិនិងសម្បជញ្ញ ហេីយសឡឹងមេីលថារូបនោះ ពិតឬមិនពិត បេីឃេីញការកេីតនិងការរលត់ ឃេីញអនិច្ចំ គឺភាពមិនទៀង ទេីបលះបង់នូវសេចក្តីប្រកាន់ក្នុងរូបនោះចេញ។

ករុណាយល់បានដូច្នេះ ព្រោះករុណាមិនបានអានអត្ថបទនេះពីមុនមកមានសាច់រឿងអ្វីខ្លះទេព្រះអង្គ។

🙏🏻🙏🏻🙏🏻សូមព្រះអង្គជួយពន្យល់ករុណាបន្ថែម ឱ្យបានជាក់ច្បាស់ផង!

Offline Ieng Puthy

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #3 on: January 18, 2019, 09:31:41 AM »
🙏🏻🙏🏻🙏🏻ករុណាថ្វាយបង្គំុ ព្រះអង្គVadami Bhante . 🙏🏻 សូមព្រះអង្គជួយពិនិត្យមេីល អត្ថបទខាងក្រោមនេះដែលករុណាឃេីញគេសរសេរ ថាតេីអត្ថបទនេះត្រឹមត្រូវតាមព្រះពុទ្ធដិកាដែរទេ ព្រះអង្គ?

💡 #សិក្សាព្រះពុទ្ធដីកា: ភិក្ខុណាដឹងសភាពដ៏ល្អិតនូវ រូបក្ខន្ធផង នូវហេតុ ជាដែនកើតឡើង នៃវេទនាខន្ធផង សញ្ញាខន្ធតាំងឡើងដោយហេតុណា ដល់នូវការ រលត់ទៅក្នុងទីណា (ដឹងច្បាស់នូវហេតុនោះដឹងទីនោះ) ផង ដឹងនូវ  សង្ខារក្ខន្ធថាជារបស់អ្នកដទៃ គឺមិនទៀងជាទុក្ខ មិនមែនជារបស់ខ្លួនផង ភិក្ខុនោះឈ្មោះថាឃើញ ដោយប្រពៃ ជាអ្នក ស្ងប់រម្ងាប់ ត្រេកអរក្នុងសន្តិបទគឺព្រះនិព្វាន បានឈ្នះនូវមារព្រមទាំងវាហនៈគឺសេនាហើយ រមែងទ្រទ្រង់ទុកនូវរាងកាយក្នុងភពជាទីបំផុត។💡

Offline Dhammañāṇa

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #4 on: January 18, 2019, 09:49:40 AM »
ភិក្ខុណា: "First things fist", what about someone still attached to house, home. One who actually can not really understand 5 Khandhas, Nyom Ieng Puthy ? On which សង្ខារក្ខន្ធ one focus first? What if using the five proper times for giving? What touches one living in the house usually most, what does he/she holds on and don't let go?
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Offline Dhammañāṇa

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #5 on: January 18, 2019, 09:10:55 PM »
🙏🏻🙏🏻🙏🏻ព្រះអង្គ Bhante . ករុណាយល់ថា ផ្គងចិត្តឡេីង កាន់យករូបមកមេីល ដោយយោនិសោមនសិការ ប្រកបដោយសតិនិងសម្បជញ្ញ ហេីយសឡឹងមេីលថារូបនោះ ពិតឬមិនពិត បេីឃេីញការកេីតនិងការរលត់ ឃេីញអនិច្ចំ គឺភាពមិនទៀង ទេីបលះបង់នូវសេចក្តីប្រកាន់ក្នុងរូបនោះចេញ។

ករុណាយល់បានដូច្នេះ ព្រោះករុណាមិនបានអានអត្ថបទនេះពីមុនមកមានសាច់រឿងអ្វីខ្លះទេព្រះអង្គ។

🙏🏻🙏🏻🙏🏻សូមព្រះអង្គជួយពន្យល់ករុណាបន្ថែម ឱ្យបានជាក់ច្បាស់ផង!

Sadhu, Nyom Ieng Puthy. (Atma will translate to english in detail later) Yes, so far, but what if the picture/form is a bus driving toward Nyom? Or what about seeing given food and being hungry, out of stock? Anicca what? Or would't it be not better if first looking if this inconstant form be a hindrance (and not neeeded) or proper support for the path to liberation is? Using it proper and when decaying by it's nature, one knew already before that the glass is already broken.

Let Atma share a simile of what is the use of anicca in daily life, often just used as food for excuses to be lazy or other tricks of defilements:

The Broken Glass

You may say, "Don't break my glass!" But you can't prevent something breakable from breaking. If it doesn't break now, it'll break later on. If you don't break it, someone else will. If someone else doesn't break it, one of the chickens will! The Buddha says to accept this. He penetrated all the way to seeing that this glass is already broken. This glass that isn't broken, he has us know as already broken. Whenever you pick up the glass, put water in it, drink from it, and put it down, he tells you to see that it's already broken. Understand? The Buddha's understanding was like this. He saw the broken glass in the unbroken one. Whenever its conditions run out, it'll break. Develop this attitude. Use the glass; look after it. Then one day it slips out of your hand: "Smash!" No problem. Why no problem? Because you saw it as broken before it broke. See?

But usually people say, "I've taken such good care of this glass. Don't ever let it break." Later on the dog breaks it, and you hate the dog. If your child breaks it, you hate him, too. You hate whoever breaks it — because you've dammed yourself up so that the water can't flow. You've made a dam without a spillway. The only thing the dam can do is burst, right? When you make a dam, you have to make a spillway, too. When the water rises up to a certain level, it can flow off safely to the side. When it's full to the brim, it can flow out the spillway. You need to have a spillway like this. Seeing inconstancy is the Buddha's spillway. When you see things this way, you can be at peace. That's the practice of the Dhamma.

 A further question: Now it happens that one is out of clothes. He/She goes into a shop and sees the kinds: a beauty, boring, ugly dress ("oh money is anicca... beauty, not, ugly is anicca"). How do kilesas act having the weapon anicca and able to use it any time? Which dress would they take on?

Understanding the senses and objects as inconstant, subject to suffering, being no heartwood, refuge truly means being already one of real virtue, a Noble person, not able to act on firm holding on things so that great harm is caused.
Now, if one understands that by having intellectual investigated, exactly the mindful observing of Silas shows where the gray areas are, putting them far above the arguments anicca for acting so or so. One can not trust ones ideas of anicca coming up, especially if still very dependent on rupa for having certain joy to live happily on. 
SO the simple Silas, without any "but", are the protection that ones defilements do not use anicca for ones harm and that of others. If having them perfected,, knowing what is neeeded to walk on, then it's time for anicca on a deeper level.
Meanwhile using anicca as weapon against the lies of defilements, when they grasp and hold after something requiring the break of Silas. They argue and you say: "No, Silas first. After all, that what you like to take on is anicca ... no need to break SIlas for that!"
« Last Edit: January 19, 2019, 09:46:46 AM by Johann »
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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #6 on: January 19, 2019, 09:49:07 AM »
Nyom Cheav Villa was touched by "First things first , possible makes it more accessible, as it would help to understand the root aspect here, Nyom Ieng Puthy .

As these [wrong!]explanations have percolated through modern culture, both among people who identify themselves as Buddhist and among those who don’t, they’ve given rise to three widespread understandings of the Buddha’s teachings on clinging and how it is best avoided so as to stop suffering:

1. Because there is no self, there is no agent. People are essentially on the receiving end of experience, and they suffer because they cling to the idea that they can resist or control change.

2. To cling means to hold on to something with the misunderstanding that it’s permanent. For this reason, as long as you understand that things are impermanent, you can embrace them briefly as they arise in the present moment and it doesn’t count as clinging. If you embrace experiences in full realization that you’ll have to let them go so as to embrace whatever comes next, you won’t suffer. As long as you’re fully in the moment with no expectations about the future, you’re fine

These two understandings are often illustrated with the image of a perfectly fluid dancer, happily responsive to changes in the music decided by the musicians, switching partners with ease.

A recent bestseller that devoted a few pages to the place of Buddhism in world history illustrated these two understandings of the Buddhist approach to suffering with another image: You’re sitting on the ocean shore, watching the waves come in. If you’re stupid enough to want to cling to “good” waves to make them permanent and to push “bad” waves away, you’ll suffer. But if you accept the fact that waves are just waves, fleeting and incessant, and that there’s no way you can either stop or keep them, you can be at peace as you simply watch, with full acceptance, as they do their thing.

3. The third widespread understanding about the Buddhist stance on clinging is closely related to the other two: Clinging means holding on to fixed views. If you have set ideas about what’s right or wrong, or about how things should be—even about how the Buddha’s teachings should be interpreted—you’ll suffer. But if you can let go of your fixed views and simply accept the way things are as the way they have to be, you’ll be fine.

When doctors give medicine in the wrong order, thinking they found a faster methode for their patients, the sickness can even become more worse.
The Buddha, and so his fellow Arahats keeped the right time for each step of anupubbi-sikkha

At each stage of this "gradual training" (anupubbi-sikkha), the practitioner discovers a new and important dimension of the law of cause-and-effect — kamma, the cornerstone of Right View. It is thus a very useful organizing framework with which to view the entirety of the Buddha's teachings.

The gradual training begins with the practice of generosity, which helps begin the long process of weakening the unawakened practitioner's habitual tendencies to cling — to views, to sensuality, and to unskillful modes of thought and behavior. This is followed by the development of virtue, the basic level of sense-restraint that helps the practitioner develop a healthy and trustworthy sense of self. The peace of mind born from this level of self-respect provides the foundation for all further progress along the path. The practitioner now understands that some kinds of happiness are deeper and more dependable than anything that sense-gratification can ever provide; the happiness born of generosity and virtue can even lead to rebirth in heaven — either literal or metaphorical. But eventually the practitioner begins to recognize the intrinsic drawbacks of even this kind of happiness: as good as rebirth in wholesome states may be, the happiness it brings is not a true and lasting one, for it relies on conditions over which he or she ultimately has no control. This marks a crucial turning point in the training, when the practitioner begins to grasp that true happiness will never be found in the realm of the physical and sensual world. The only possible route to an unconditioned happiness lies in renunciation, in turning away from the sensual realm, by trading the familiar, lower forms of happiness for something far more rewarding and noble. Now, at last, the practitioner is ripe to receive the teachings on the Four Noble Truths, which spell out the course of mental training required to realize the highest happiness: nibbana.
« Last Edit: January 19, 2019, 10:05:49 AM by Johann »
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Offline Ieng Puthy

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #7 on: January 19, 2019, 11:01:53 AM »
🙏🏻អរព្រះគុណព្រះអង្គដែលបានពន្យល់អធិប្បាយលំអិតឱ្យករុណាបានយល់ខ្លះៗ ។ 🙏🏻🙏🏻🙏🏻

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #8 on: January 19, 2019, 12:41:08 PM »
យល់ខ្លះៗ is to less. In regard of the path, althought anicca as well at least, desire and holding on it is very needed since it is the path to nicca, Nibbana, with no more work and effecting anew to do.

Let Atma bring Lord Buddhas encouragement of what should be grasped and hold on firm, and what should be grasped to be inspected and the let it go, on the mental level, having focused on giving outwardly and giving harmlessness at first place, foundation:

Namo tassa bhagavato arahato sammā-sambuddhassa

"Abandon what is unskillful, monks. It is possible to abandon what is unskillful. If it were not possible to abandon what is unskillful, I would not say to you, 'Abandon what is unskillful.' But because it is possible to abandon what is unskillful, I say to you, 'Abandon what is unskillful.' If this abandoning of what is unskillful were conducive to harm and pain, I would not say to you, 'Abandon what is unskillful.' But because this abandoning of what is unskillful is conducive to benefit and pleasure, I say to you, 'Abandon what is unskillful.'

"Develop what is skillful, monks. It is possible to develop what is skillful. If it were not possible to develop what is skillful, I would not say to you, 'Develop what is skillful.' But because it is possible to develop what is skillful, I say to you, 'Develop what is skillful.' If this development of what is skillful were conducive to harm and pain, I would not say to you, 'Develop what is skillful.' But because this development of what is skillful is conducive to benefit and pleasure, I say to you, 'Develop what is skillful.'"

AN 2.19

[២៦៥]​ ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរលះអកុសលចេញ ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ គង់អាចនឹងលះអកុសលចេញបាន ម្នាលភិក្ខុទាំងឡាយ ប្រសិនបើអ្នក​ទាំងឡាយ មិនអាចនឹងលះអកុសលនោះចេញបានទេ តថាគត ក៏មិនគប្បីពោល យ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរលះអកុសលចេញឡើយ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុតែអ្នកទាំងឡាយ អាចនឹងលះអកុសលចេញបាន បានជាតថាគត ពោលយ៉ាងនេះ​ថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរលះអកុសលចេញ ម្នាលភិក្ខុទាំងឡាយ បើអកុសល​នេះ ដែលបុគ្គលលះរួចហើយ នៅតែប្រព្រឹត្តទៅ ដើម្បីមិនជាប្រយោជន៍ ដើម្បីសេចក្តីទុក្ខ​ដដែល តថាគត ក៏មិនគប្បីពោល យ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរលះអកុសលចេញឡើយ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុតែអកុសល ដែលបុគ្គលលះរួចហើយ តែងប្រព្រឹត្តទៅ ដើម្បីជាប្រយោជន៍  និងសេចកី្តសុខមែន បានជាតថាគត ពោលយ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរលះអកុសលចេញ ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរចំរើនកុសលចុះ ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ អាចនឹងចំរើនកុសលបាន ម្នាលភិក្ខុទាំងឡាយ ប្រសិនបើអ្នកទាំងឡាយ មិនអាចនឹងចំរើន កុសលនុ៎ះបានទេ តថាគត ក៏មិនគប្បីពោល យ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរចំរើនកុសលចុះ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុតែអ្នកទាំងឡាយ អាចនឹងចំរើនកុសលបាន បានជាតថាគត ពោលយ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរចំរើនកុសលចុះ ម្នាលភិក្ខុទាំងឡាយ បើកុសលនេះ ដែលបុគ្គលចំរើនហើយ នៅតែប្រព្រឹត្តទៅ ដើម្បីមិនជាប្រយោជន៍  និងសេចកី្តទុក្ខដដែល តថាគត ក៏មិនគប្បីពោល​យ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរចំរើនកុសលឡើយ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុតែកុសល ដែលបុគ្គលចំរើនហើយ ប្រព្រឹត្តទៅ ដើម្បីជាប្រយោជន៍ ​និងសេចកី្ត​សុខ បានជាតថាគត ពោលយ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរចំរើន​កុសលចុះ។

អធិករណវគ្គ


"If this abandoning of what is unskillful were conducive to harm and pain, I would not say to you. If this development of what is skillful were conducive to harm and pain, I would not say to you!", the Lord Budda said as promis.
« Last Edit: January 28, 2019, 11:30:10 AM by Johann »
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Offline Ieng Puthy

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #9 on: January 19, 2019, 07:55:24 PM »
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Offline Dhammañāṇa

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #10 on: January 28, 2019, 11:05:42 AM »

Namo tassa bhagavato arahato sammā-sambuddhassa

Bala Sutta: Fools

"Monks, these two are fools. Which two? The one who takes up a burden that hasn't fallen to him, and the one who doesn't take up a burden that has. These two are fools."


ពាលវគ្គ

[៣៤៣] ម្នាលភិក្ខុទាំងឡាយ​ ជនពាលទាំងឡាយនេះ មានពីរពួក។ ជនពាលពីរពួក តើដូចម្ដេច។ គឺជនពាលតែងទទួលភារៈ ដែលមិនទាន់មកដល់[1] ១ ជនពាល តែងមិនទទួលភារៈ​ ដែលមកដល់ហើយ[2] ១។ ម្នាលភិក្ខុទាំងឡាយ ជនពាលទាំងឡាយ មានពីរពួកនេះឯង។

 1. បានដល់ភារៈ ទាំង១០ គឺ បោសរោងឧបោសថ១ អុជប្រទីប១ ដំកល់ទឹកឆាន់ ទឹកប្រើប្រាស់១ ក្រាលអាសនៈ១ នាំឆន្ទៈ១ នាំបារិសុទ្ធិ១ ប្រាប់រដូវ១ រាប់ចំនួនភិក្ខុ១ ឲ្យឱវាទភិក្ខុនី១ សំដែងបាតិមោក្ខ១ ជាភារៈ​របស់ព្រះថេរៈ ៗ មិនទាន់បានអារាធនា ស្រាប់តែភិក្ខុថ្មីទៅធ្វើ ហៅថាទទួលភារៈ ដែល​មិនទាន់​មកដល់។
 2. បានដល់ភារៈ ទាំង១០ របស់ព្រះថេរៈ ៗ មិនធ្វើខ្លួនឯង ឬមិនបង្គាប់អ្នកដទៃឲ្យធ្វើ ហៅថា មិនទទួលភារៈ ដែលមកដល់ហើយ។

So when we think on a task that has fallen to one, say a duty, what hinders us to take on that task? That what is not ones own: the 5 khandhas. It's because taking on rūpa ("but my body..."), on "ones" vedanā ("but my pleasant feelings"), saṅkhāra ("but my wills, wishes, destiny..."), saññā ("but my perception of right"), viññāṇa (but my world, dwelling, ārammaṇa), that one does not what has fallen to one. Actually beings fall and sacrifices nothing but into what is not theirs, not the business which should be taken on.

The compiler here of the footnotes thought much in spheres of Vinaya, possible not seeing the deep of this short Dhamma in relation of Abhidhamma, how ever, let's bring it together. The meaning goes much deeper and it was not said in relation of simply Vinaya, but in relation of Dhamma, having Vinaya as fundation.

បានដល់ភារៈ ទាំង១០, the ten duties (of a Dhammika, here as sample for Bhikkhus):

បោសរោងឧបោសថ១, sweping the Uposatha hall, meaning to keep ones "holly" place clean and sorted.

អុជប្រទីប១, to light the hall, meaning to keep things visible, not hidden, sacrifices energy to lighten the hall up.

ដំកល់ទឹកឆាន់ ទឹកប្រើប្រាស់១, prepearing water to drink and use, meaning carry for the most needed that no disturbance would arose while cleaning the mind.

ក្រាលអាសនៈ១, prepearing seats, meaning that one looks after good and proper dwelling for fellows.

នាំឆន្ទៈ១, give good desire (chanda) raise, meaning to put n effort that kusala wish arises.

នាំបារិសុទ្ធិ១, leading pārisuddhi, purity, means to improve ones purity by being honest to oneself, possible confessing faults.

ប្រាប់រដូវ១, announcing the time/season, meaning being aware of the season/reason.

ចំនួនភិក្ខុ១, count the Bhikkhus, meaning being aware of the (quantity/quality) of the assembling.

ឲ្យឱវាទភិក្ខុនី១, give bhikkhunis advices, meaning to look after co-religions, fellows in other relations.

សំដែងបាតិមោក្ខ១, reciting the Pātimokkha, meaning to reflecting the rules of the community together, upholding Silas and community conduct.

If one takes ones Khandhas for real, sacrifices toward them, seeing their maintaining as ones task, that what is not ones own, such a person, blocked by the five hindences, is unable to let go of what should be thrown away, doing the task what has fallen to one. And what are the five hindrences, nīvaraṇa?
« Last Edit: January 28, 2019, 11:17:20 AM by Johann »
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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #11 on: January 28, 2019, 11:24:57 AM »
1. sensuous desire (kāmacchanda), keeps one from doing his work
2. ill-will (byāpāda),...
3. sloth and torpor (thīna-middha),...
4. restlessness and scruples (uddhacca-kukkucca),... and
5. skeptical doubt (vicikicchā;), keep one from doing his/her work, from letting go.

And how to win over the 5 Nīvaraṇas? Here a nice collection by late Ven. Nyanaponika Thera:

The Five Mental Hindrances and Their Conquest .
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Offline Ieng Puthy

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #12 on: January 28, 2019, 09:33:04 PM »
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