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Talkbox

2019 Sep 14 01:20:37
Johann: (no problem at all) A blessed and meritful conducted Uposatha those observing it today.

2019 Sep 13 16:07:47
Cheav Villa: សុំទោស _/\_

2019 Sep 13 16:06:36
Cheav Villa:  _/\_

2019 Sep 13 15:53:17
Cheav Villa: Vandami Bhante _/\_ _/\_ _/\_ Bhante Varado _/\_ _/\_ _/\_

2019 Sep 13 15:51:32
Johann:  _/\_ Bante Varado. Nyom Morotz, Nyom Villa.

2019 Sep 13 15:50:03
Cheav Villa: Master Morit  :) _/\_

2019 Sep 13 15:47:31
Moritz: _/\_ _/\_ _/\_ Bhante Varado _/\_ _/\_ _/\_ Bhante Johann _/\_ Bong Villa

2019 Sep 13 00:35:39
Khemakumara:  _/\_ _/\_ _/\_

2019 Sep 12 20:36:10
Johann: Beyound birth, stand, age, gender, lay or in robes.

2019 Sep 12 20:33:57
Johann: No way for one not gained relation at time.

2019 Sep 12 20:33:01
Johann: Beings, indeed, find only that what they are looking for, and seldom, very seldom, it's related upwatdly, even release in unbond.

2019 Sep 12 17:35:22
Johann: (Delayed) Bhante.

2019 Sep 12 16:16:22
Khemakumara: _/\_ _/\_ _/\_ Bhante Johann

2019 Sep 12 16:16:03
Khemakumara:  _/\_ _/\_ _/\_ Bhante Varado

2019 Sep 12 10:25:12
Cheav Villa: សូមសុខ សុវត្ថិភាពតាមផ្លូវ _/\_

2019 Sep 12 10:14:50
Chanroth:  _/\_ _/\_ _/\_ខ្ញុំទៅ v.n​ ដេីម្បីព្យាបាលជម្ងឺក្រពះ របស់ម្ដាយខ្ញុំ

2019 Sep 12 09:45:43
Johann: Bhante. May Bhante look at his Kuti .

2019 Sep 12 09:02:52
Varado: Thanks for fixing that. May you be well.

2019 Sep 12 08:41:30
Varado: Is the Glossary still available for download?

2019 Sep 12 08:26:31
Cheav Villa: Vandami Bhate _/\_ _/\_ _/\_ How is Bhante's health?  _/\_  _/\_ _/\_

2019 Sep 09 13:03:42
Johann:  _/\_ Bhante Varado

2019 Sep 07 11:49:16
Vithou:  _/\_

2019 Sep 07 09:12:43
Chanroth:  :( :( :(

2019 Sep 07 09:11:31
Chanroth:  _/\_ _/\_ _/\_

2019 Sep 07 09:11:27
Chanroth:  _/\_ _/\_ _/\_

2019 Sep 07 01:50:59
Cheav Villa:  _/\_ _/\_ _/\_

2019 Sep 07 00:53:49
Johann: A meritful Uposatha observance those who undertake it today.

2019 Sep 06 11:58:54
Johann:  _/\_ Bhante. Might have been an auto mail (and not so importand). He could share it in his kuti, if wishing.

2019 Sep 06 11:53:04
Yocakkhuma: There was an email in German I didn't get the meaning..?!

2019 Sep 06 11:49:40
Yocakkhuma: Hi everyone, may all beings be happy

2019 Sep 06 08:29:17
Ieng Puthy: ករុណា ព្រះអង្គ _/\_ _/\_ _/\_

2019 Sep 06 08:08:29
Johann: Atma's health is dhammata, nothing special, Nyom.

2019 Sep 06 08:06:42
Johann: Nyom Buddhi. Mudita that she could access again.

2019 Sep 06 07:41:15
Ieng Puthy:  _/\_How is Bhante health?

2019 Sep 06 07:35:57
Ieng Puthy:  _/\_ អរព្រះគុណ ព្រះអង្គ Vandami Bhante

2019 Sep 06 07:32:24
Ieng Puthy: Chum Reap Sour   _/\_Mr Moritz

2019 Sep 06 07:30:55
Ieng Puthy: ករុណាសូមថ្វាយបង្គំុ Khemakumara Bhante _/\_ _/\_ _/\_

2019 Sep 06 07:21:17
Ieng Puthy: Vandami Bhante  _/\_  _/\_ _/\_

2019 Sep 06 06:20:55
Johann: mudita

2019 Sep 06 06:01:57
Cheav Villa: Kana Prah Ang, She forgot username' password. And kana had sent her already about the info. _/\_ _/\_ _/\_

2019 Sep 06 05:51:33
Johann: Did Nyom get the email? If any question, she may not hesitate to raise.

2019 Sep 06 04:55:56
Cheav Villa:  _/\_ _/\_ _/\_

2019 Sep 06 04:49:44
Johann: It's like practicing Jhana. Importand to remember how to enter, how to leave.

2019 Sep 06 04:47:12
Johann: Ieng Puthy  :) Atma had send Nyom an email for her access datas.

2019 Sep 06 04:39:34
Cheav Villa: She forgot username's password _/\_ _/\_ _/\_

2019 Sep 06 04:35:33
Cheav Villa: Kana had sent her email and password already, she could not accessible _/\_ _/\_ _/\_

2019 Sep 06 04:18:55
Johann: Good. Atma thinks it's easier to make it new and then send an email to Nyom Villa.

2019 Sep 06 04:15:27
Johann: but Atma had send Nyom a PM once, right? Maybe, if Nyom gave her access, she can look into her PM's. again.

2019 Sep 06 04:13:41
Cheav Villa: Kana  _/\_ _/\_  _/\_

2019 Sep 06 04:11:05
Johann: She can either use the link "forgot passwort" and will get an email. Or, if no access to email, Atma could make a new pass word. (My person thought so, that it got lost))

2019 Sep 06 03:07:38
Cheav Villa: Sister Puthy, in this morning asked Kana she forgot her login password into Sangham.net  _/\_ _/\_ _/\_

2019 Sep 06 03:06:19
Cheav Villa: Vandami Bhante _/\_ _/\_ _/\_

2019 Sep 06 01:50:10
Cheav Villa:  _/\_ _/\_ _/\_

2019 Sep 06 01:45:46
Johann: A pleasing and meritful Uposatha, those observing it today.

2019 Sep 05 12:00:09
Johann: Nyom Moritz

2019 Sep 05 10:10:57
Moritz: Vandami Bhante _/\_

2019 Aug 30 03:50:22
Johann: Seams as if the rain leaves way to make a round

2019 Aug 30 02:34:32
Cheav Villa:  _/\_ _/\_ _/\_

2019 Aug 30 01:33:20
Johann: and may those observing it today enjoy the rest in doing merits as well

2019 Aug 29 02:10:10
Cheav Villa: Sadhu Sadhu _/\_ _/\_ _/\_

2019 Aug 29 01:58:34
Johann: An admirable New-moon Uposatha observing all those conducting it today.

2019 Aug 25 15:07:04
Vithou:  _/\_

2019 Aug 23 06:28:14
Cheav Villa:  _/\_ _/\_ _/\_

2019 Aug 23 06:06:18
Johann: At least here in the vally, people celebrate the Uposatha today. May it be blessed and meritful spend by those taking part.

2019 Aug 22 12:53:30
Cheav Villa:  _/\_

2019 Aug 22 10:04:46
Moritz: Chom reap leah _/\_

2019 Aug 22 10:01:05
Moritz: Vandami Bhante _/\_ _/\_ _/\_
Bong Villa _/\_

2019 Aug 21 10:59:03
Johann: May Sukha come to fulfillment, Nyom.

2019 Aug 21 10:44:55
Moritz: Chom reap leah, Bhante _/\_ I have some other stuff to do now and will come back later. _/\_ _/\_ _/\_

2019 Aug 21 09:15:49
Johann: Nyom Moritz

2019 Aug 21 08:22:24
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2019 Aug 20 11:46:26
Cheav Villa: Vandami Bhante  _/\_  _/\_ _/\_

2019 Aug 20 11:25:55
Johann: Nyom Villa

2019 Aug 16 12:51:30
Johann: Does she have any technical difficulty? Just because such could be.

2019 Aug 16 12:50:14
Johann: Nyom Anneliese

2019 Aug 15 04:29:20
Khemakumara:  _/\_ _/\_ _/\_ Sadhu

2019 Aug 15 03:49:34
Cheav Villa:  _/\_ _/\_ _/\_

2019 Aug 15 00:36:44
Johann: A blessed full moon Upusatha and much joy in merits

2019 Aug 11 14:35:01
Mohan Gnanathilake: Dear The Most Reverend Samanera Johann, Dhamma Greetings from Sri Lanka! Sehr ehrwürdiger Samanera Johann, Dhamma Grüße an Sie aus Sri Lanka!

2019 Aug 11 14:32:29
Mohan Gnanathilake: Dear The Most Reverend Samanera Johann, Dhamma Greetings from Sri Lanka!

2019 Aug 11 14:14:46
Johann: Nyom Mohan

2019 Aug 11 07:32:16
Cheav Villa:  _/\_ _/\_ _/\_

2019 Aug 11 01:15:57
Johann: Nothing much burdensome this time, Nyom Villa.

2019 Aug 10 16:42:46
Cheav Villa: How is Bhante health?  _/\_ _/\_ _/\_

2019 Aug 10 16:28:44
Cheav Villa: Vandami Bhante _/\_ _/\_ _/\_

2019 Aug 10 15:04:44
Johann: Nyom Vithou, Nyom Villa

2019 Aug 08 02:03:56
Cheav Villa: Sadhu Sadhu  _/\_ _/\_ _/\_

2019 Aug 08 01:32:20
Khemakumara:  _/\_ _/\_ _/\_ sadhu

2019 Aug 08 00:29:15
Johann: A blessed Uposatha-Sila-observation day and much recoicing with ones beauty investments and gains.

2019 Aug 03 01:35:23
Johann: Nyom Moritz

2019 Aug 03 01:09:55
Moritz: (or morning...)

2019 Aug 03 01:09:31
Moritz: Good evening, Bhante _/\_

2019 Aug 02 08:54:49
Cheav Villa:  _/\_ _/\_ _/\_

2019 Aug 02 07:30:06
Johann: Once really going for refuge, such is ensured.

2019 Aug 02 07:28:16
Johann: Sadhu, Sadhu

2019 Aug 02 07:04:04
Cheav Villa: May all suffering being healed under the refuge of the three gems _/\_ _/\_ _/\_

2019 Aug 02 05:36:31
Cheav Villa:  _/\_

2019 Aug 02 05:28:41
Moritz: (going to sleep now) _/\_

2019 Aug 02 05:28:24
Moritz: _/\_

2019 Aug 02 05:28:21
Moritz: Good morning, Bhante, bong Villa!

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Author Topic: [km] ឥតិវុត្តកៈ - អ្វីដែលត្រូវបានប្រកាស | Itivuttaka (draft)  (Read 2144 times)

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Online Johann

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ឥតិវុត្តកៈ - អ្វីដែលត្រូវបានប្រកាស | Itivuttaka (draft)

Since probably the most comprehensive great overview of the Lord Budddhas teachings an it's meaning, not only for those not having gained an great overview, but also to correct certain views, this merely unknown and small book is very recommended. Easy to read and sort but deep Suttas, it's for everybody a pleasure to read step by step or as a whole.

Because of this, this draft-release and quick and simple pdf-file out of it, made possible to do by Upasika Norum, may be proper to place and gain the right way right from the beginning.

Quote from: Bhante Thanissaro
The Itivuttaka, a collection of 112 short discourses, takes its name from the statement at the beginning of each of its discourses: this (iti) was said (vuttam) by the Blessed One. The collection as a whole is attributed to a laywoman named Khujjuttara, who worked in the palace of King Udena of Kosambi as a servant to one of his queens, Samavati. Because the Queen could not leave the palace to hear the Buddha's discourses, Khujjuttara went in her place, memorized what the Buddha said, and then returned to the palace to teach the Queen and her 500 ladies-in-waiting. For her efforts, the Buddha cited Khujjuttara as the foremost of his laywomen disciples in terms of her learning. She was also an effective teacher: when the inner apartments of the palace later burned down, killing the Queen and her entourage, the Buddha commented (in Udana VII.10) that all of the women had reached at least the first stage of Awakening.

The name of the Itivuttaka is included in the standard early list of the nine divisions of the Buddha's teachings — a list that predates the organization of the Pali canon as we now know it. It's impossible to determine, though, the extent to which the extant Pali Itivuttaka corresponds to the Itivuttaka mentioned in that list. The Chinese canon contains a translation of an Itivuttaka, attributed to Hsüan-tsang, that strongly resembles the text of the Pali Itivuttaka, the major difference being that parts of the Group of Threes and all of the Group of Fours in the Pali are missing in Hsüan-tsang's translation. Either these parts were later additions to the text that found their way into the Pali but not into the Sanskrit version translated by Hsüan-tsang, or the Sanskrit text was incomplete, or Hsüan-tsang's translation was left unfinished (it dates from the last months of his life).

The early history of the Itivuttaka is made even more complex by the fact that it was originally an oral tradition first written down several centuries after the Buddha's passing away. For a discussion of this issue, see the Historical Notes appended to Dhammapada: A Translation.

Whatever the history of the text, though, it has long been one of the favorite collections in the Pali canon, for it covers a wide range of the Buddha's teachings — from the simplest to the most profound — in a form that is accessible, appealing, and to the point.

However, although the discourses in the Itivuttaka cover many topics, they all relate to a common theme: the consequences of one's actions, or kamma. Because this theme is so central to these discourses, and because it is so commonly misunderstood, I would like briefly to explain it here.

The Buddha's teachings on action, or kamma, and his accompanying teachings on rebirth, are often dismissed as unessential to his teaching, something he simply picked up from his Indian environment. Actually, they are central to his teaching, and form one of his most original insights. Although many people assume that the Buddha derived his teachings on kamma from a view of the cosmos as a whole, the line of experiential proof was actually the other way around. After directly observing and analyzing the role of action in shaping his experience of time, he then followed the implications of his observations to confirm his vision of the process of rebirth and the structure of the cosmos that lies under the sway of time.

In the course of his Awakening, the Buddha discovered that the experience of the present moment consists of three factors: results from past actions, present actions, and the results of present actions. This means that kamma acts in feedback loops, with the present moment being shaped both by past and by present actions; while present actions shape not only the present but also the future. This constant opening for present input into the causal processes shaping one's life makes free will possible. In fact, will — or intention — forms the essence of action. Furthermore, the quality of the intention determines the quality of the act and of its results. On the mundane level there are three types of intentions: skillful, leading to pleasant results; unskillful, leading to painful results; and mixed, leading to mixed results, all these results being experienced within the realm of space and time. However, the fact that the experience of space and time requires not only the results of past actions but also the input of present actions means that it is possible to unravel the experience of space and time by bringing the mind to a point of equilibrium where it contributes no intentions or actions to the present moment. The intentions that converge at this equilibrium are thus a fourth type of intention — transcendent skillful intentions — which lead to release from the results of mundane intentions, and ultimately to the ending of all action.

The Buddha's direct perception of the power of intention confirmed for him the process of rebirth: if experience of the present moment requires the influence of past intentions, then there is no way to account for experience at the beginning of life other than through the intentions of a previous lifetime. At the same time, the power of the quality of intention provided the framework for Buddha's vision of the cosmos in which the process of rebirth takes place: there are pleasant levels of rebirth — the worlds of the Brahmas and the higher devas; unpleasant levels — hell, the realms of the hungry shades, common animals, and the angry demons; and mixed levels — the human realm and some of the lower deva realms. Even in the pleasant levels of rebirth, however, the pleasure is unstable and impermanent, giving no sure release from suffering and pain. The only secure release comes through transcendent skillful intentions, leading to the experience of nibbana, totally beyond the process of rebirth and the constraints of space and time.

Nibbana itself is totally unconditioned and so cannot be analyzed, apart from a distinction in how it is experienced before and after death (see §44). However, the path of practice leading to nibbana can be analyzed. It has eight factors — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration — and goes through four levels of Awakening. The early texts say very little about the content of these Awakening experiences, but are very specific about how these experiences function in effecting lasting changes in the mind. Stream-entry — in which one enters the "stream" to nibbana, gaining one's first glimpse of the deathless and cutting through the mental fetters of self-identity views, uncertainty, and grasping at precepts and practices — ensures that one will be reborn at most only seven more times. Once-returning ensures that one will be reborn only once more on the human level. Non-returning — which cuts through the mental fetters of sensual passion and resistance — ensures that one will never be reborn on the human level. If one goes no further in this life, one will be reborn in one of the five Brahma realms called the Pure Abodes and attain full Awakening there. Arahantship — which cuts through the mental fetters of passion for form, passion for formlessness, restlessness, conceit, and ignorance — frees one entirely from the suffering caused by craving, and from the cycle of rebirth as a whole.

This, then, is the picture of the cosmos that derives from the Buddha's insight into the power of intention. And what shapes skillful intention? Two connected qualities: appropriate attention (§16) and right view (§99). Appropriate attention focuses on questions that help foster skillfulness in one's actions, and avoids questions that get in the way of developing that skill. On the mundane level, right view provides a proper understanding of action and its potential for producing mundane pleasure and pain. On the transcendent level, it reduces experience simply to cause and effect, skillful and unskillful — expressed in terms of the four noble truths — without focusing on whether there is anyone performing the action or experiencing the result. This untangles the mind from issues of space and time, and allows it to act in a way that opens to transcendent release. Simply put, appropriate attention asks the right questions; right view provides the right answers. The interplay between these two mental qualities explains the question-and-answer format used in many of the discourses in the Itivuttaka. And, given the role of right view in skillful action, the fact that all of the discourses deal with right view means that they are all aimed — directly or indirectly — at helping the reader reach true happiness by using those views to foster skillful intentions in his or her own life.


Dowmload: http://sangham.net/index.php?action=tpmod;dl=item738

« Last Edit: January 19, 2019, 07:06:12 PM by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Online Johann

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Current prove reads and editing of typos and errors can be seen at: ព្រះត្រៃបិដក ភាគ ០៥៣ - Tipitaka Book 053 .

May one feel always given to join the merits.
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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Updated Version 2. Edition 13. Feb.2019: Tipitaka_Vol.053_kh_2.edition_13022019_ati.pdf


Replacing Tipitaka_Vol.053_kh_1.edition_01122018.pdf

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