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Talkbox

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

2019 Jun 25 12:48:21
Vithou:  _/\_

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

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

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

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

2019 Jun 23 19:01:54
Vithou:  _/\_

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

2019 Jun 17 06:34:44
Johann: Sadhu, Sadhu

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

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

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

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

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

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

2019 Jun 15 12:48:22
Johann: Maybe all busy like most at this times.

2019 Jun 15 12:44:14
Cheav Villa: បងពុទ្ធី និងវិធូរ ខ្ញុំកូណាមិនបានជួបគ្នា និងទាក់ទងគ្នាទេ ប៉ុន្មានខែចុងក្រោយនេះ _/\_ _/\_ _/\_

2019 Jun 15 12:42:16
Cheav Villa: ថ្វាយបង្គំព្រះអង្គ  _/\_ _/\_ _/\_

2019 Jun 15 04:21:08
Johann: Nyom Villa. All fine? Nyoms fellows, like Nyom Buddhi... havn't been seen since longer. All fine with friends and family?

2019 Jun 10 04:05:23
Cheav Villa: Sadhu Sadhu  _/\_ _/\_ _/\_

2019 Jun 10 01:47:04
Johann: Sadhu, Sadhu

2019 Jun 10 01:28:53
Khemakumara: May all have a fruitful waxing moon Uposatha!

2019 Jun 10 01:26:44
Khemakumara: Silena sugatiṁ yanti. Through virtue they go to a good destination.  Silena bhoga-sampadā.  Through virtue is wealth attained.  Silena nibbutiṁ yanti. Through virtue they go to Unbinding.  Tasmā silaṁ visodhaye. Therefore we should purify our virtue.

2019 Jun 06 14:52:24
Khemakumara:  _/\_ _/\_ _/\_ kana,  Bhante. The wound heals fast and good.

2019 Jun 06 13:46:02
Johann: Bhante is fine, at least better?

2019 Jun 05 11:53:33
Cheav Villa:  _/\_ _/\_ _/\_

2019 Jun 05 05:19:35
Johann: "N'atthi santi param sukham", there is no peace equal the hail of release

2019 Jun 04 10:25:51
Johann: Nyom Villa

2019 Jun 04 05:13:11
Cheav Villa:  _/\_ _/\_ _/\_

2019 Jun 02 12:03:42
Cheav Villa: Sadhu Sadhu  _/\_ _/\_ _/\_

2019 Jun 02 00:29:09
Johann: May all enjoy the bliss of the fruitful observing of the Uposatha

2019 May 31 14:40:02
Cheav Villa: សាធុ​ សាធុ  _/\_ _/\_ _/\_

2019 May 31 13:47:09
Johann: Sadhu and Anumodana Nyom.

2019 May 31 12:40:14
Cheav Villa: សូមអោយព្រះអង្គឆាប់ជាសះស្បើយ  _/\_ _/\_ _/\_

2019 May 31 12:39:05
Cheav Villa: ព្រះអង្គKhemakumara ត្រូវបានពុទ្ធបរិស័ទនិមន្តទៅគ្លីនីកនៅជិតវត្តកាលពីម៉ោង​2 និងបានវះកាត់ព្យាបាល រួចត្រឡប់ទៅវត្ត

2019 May 31 12:36:20
Cheav Villa: ថ្វាយបង្គំ​ ព្រះ​អង្គ​ _/\_ _/\_ _/\_

2019 May 29 09:03:01
Johann: Had overseen Bhante here. Bhante Ariyadhammika  _/\_

2019 May 29 02:19:33
Khemakumara: Bhante Johann  _/\_ _/\_ _/\_

2019 May 28 04:18:48
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 27 10:03:55
Johann: Much in German, Nyom, currently. Atma will try to translate as much as possible, step by step.

2019 May 26 03:04:21
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 26 03:04:06
Cheav Villa: សាធុ​

2019 May 26 01:02:17
Johann: Sadhu

2019 May 26 00:44:22
Khemakumara: May all have a meritful Uposatha day. Meeting some good friends (kalyanamitta) and som(e) sil(a) សំម សីល!

2019 May 24 14:13:29
Johann: Nyom Moritz

2019 May 24 13:28:52
Moritz: Vandami Bhante _/\_

2019 May 24 05:23:33
Johann: Venerable

2019 May 24 05:22:57
Khemakumara:  _/\_ _/\_ _/\_ Bhante Johann

2019 May 24 02:08:29
Johann: Nyom Moritz, Nyom Villa.

2019 May 24 01:55:56
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 24 01:54:14
Moritz: Bong Villa _/\_

2019 May 24 01:49:43
Moritz: Vandami Bhante _/\_

2019 May 24 01:06:04
Johann: Venerable Ariyadhammika  _/\_

2019 May 20 04:14:26
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 20 01:31:27
Johann:  _/\_ Bhante Indannano

2019 May 19 11:28:39
Khemakumara: Nyom Cheav Villa

2019 May 19 11:27:48
Khemakumara:  _/\_ _/\_ _/\_ Bhante Johann  _/\_ _/\_ _/\_

2019 May 18 23:55:08
Moritz: Vandami Bhante _/\_

2019 May 18 10:34:49
amanaki: Thank you Johann  _/\_

2019 May 18 09:59:33
Johann: Nyom Amanaki. Mudita that you may have possible found what searched for on a special day.

2019 May 18 09:24:56
Maria:  _/\_

2019 May 18 09:24:35
Maria: werter Bhante!

2019 May 18 09:22:43
Johann: Nyom Mizi

2019 May 18 09:21:31
Johann: Nyom Sophorn, Nyom Villa... may all here but also there rejoice in own and others goodness.

2019 May 18 05:03:47
Cheav Villa: សាធុ​សាធុ _/\_ _/\_ _/\_

2019 May 18 02:16:49
Moritz: _/\_ _/\_ _/\_

2019 May 14 07:51:30
Vithou:  _/\_

2019 May 14 05:40:54
Johann: As long as not using telefon while riding. Sokh chomreoun, Nyom.

2019 May 13 18:38:46
Moritz: Vandami Bhante _/\_ (sitting in Taxi)

2019 May 12 15:44:32
Johann: But better ask Nyom Chanroth, since Atma does not walk that far these days.

2019 May 12 15:04:01
Johann: not teally, Nyom Vithou. Still less water in the streams here. Some still dry. Needs a while down from the mountains and not that much rain yet.

2019 May 12 14:54:37
Vithou: how is the road Bhante? Is it float at the mountain leg?

2019 May 12 14:51:59
Vithou:   _/\_

2019 May 12 14:40:43
Johann: Nyom Vithou. Nothing special. Yes, rain is present every afternoon since some days.

2019 May 12 14:38:33
Vithou: Bhante, how is everything at Asrum? Is it raining everyday?

2019 May 12 07:05:30
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 12 03:58:19
Johann: a joyful day in merits on this Sila-day

2019 May 11 17:04:10
Cheav Villa:  :) _/\_

2019 May 11 16:16:56
Moritz: Bong Villa _/\_

2019 May 11 05:35:39
Cheav Villa: Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_

2019 May 11 00:52:44
Johann: an meritful Uposatha, those keeping it today

2019 May 10 17:14:43
Moritz: Chom reap leah, I am going to work. _/\_

2019 May 10 17:09:07
Johann: Nyom Moritz

2019 May 10 17:07:14
Moritz: Vandami Bhante _/\_

2019 May 10 16:19:14
Moritz: Chom reap sour, bong Villa _/\_

2019 May 07 19:12:10
Johann: Nyom Vithou. Just some hours ago, thought of him.

2019 May 05 04:26:53
Chanroth:  _/\_ _/\_ _/\_

2019 May 04 11:41:08
Cheav Villa:  _/\_ _/\_ _/\_

2019 May 04 10:27:38
Khemakumara: Nyom Cheav Villa

2019 May 03 10:08:09
Khemakumara: Sadhu, sadhu, sadhu  _/\_ _/\_ _/\_

2019 May 03 01:17:53
Johann: A meritful new moon Uposatha those celebrating it today.

2019 May 03 01:16:05
Johann: Talk box is buggy and lines love to jump. Better not editing.

2019 May 03 01:14:19
Johann: U Chanroth: "ថ្ងៃនេះខ្ញុំបាទ បានទទួលនៅសម្ភារៈមួយចំនួន សម្រាប់កសាងអាស្រមថ្មទូកសូមជូនបុណ្យដល់ពុទ្ធបរិសទ័ទាំងអស់គ

2019 May 02 15:15:58
Cheav Villa:   <.I.> _/\_

2019 May 02 15:15:17
Cheav Villa: Sorry because of kh font doesn't run well on my phone. Kana go to edit  to see the right  shout but  was wrong by deleting Pou  Chanroth 's  shout

2019 May 02 15:01:04
Cheav Villa: Mudita  :) _/\_

2019 May 02 13:47:17
Moritz: Anumodana puñña kusala! _/\_

2019 May 01 14:49:38
Johann: Now some monks are so close to many, that they can be visited even by feet.

2019 May 01 06:27:25
Johann: Thats accoss the whole city and hot (but cloudy  :) ) Best wishes and greatings.

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Author Topic: [km] ឥតិវុត្តកៈ - អ្វីដែលត្រូវបានប្រកាស | Itivuttaka (draft)  (Read 1982 times)

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Offline 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 »
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Offline 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.
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Offline 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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