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Talkbox

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.

2019 May 01 06:22:36
Cheav Villa: Get lost in the jungle of Phnom Penh from 2pm till 6pm

2019 May 01 05:40:26
Cheav Villa: Bhante Khemakumara arrived at Wat Sophea Khun in late evening  _/\_ _/\_ _/\_

2019 Apr 29 09:19:56
Johann: Meister Moritz

2019 Apr 29 08:51:27
Moritz: Vandami Bhante _/\_

2019 Apr 29 03:07:40
Moritz: Chom reap leah _/\_ I am going to sleep.

2019 Apr 29 02:59:19
Cheav Villa:  _/\_

2019 Apr 29 02:41:01
Moritz: _/\_ Bong Villa

2019 Apr 29 01:02:45
Johann: let's see wheter the rain has swept away the new floor ...

2019 Apr 28 13:58:19
Cheav Villa: First time of Heavy rain in Phnom Penh  _/\_ _/\_ _/\_

2019 Apr 28 10:33:14
Cheav Villa: សាធុ​សាធុ  _/\_ _/\_ _/\_

2019 Apr 28 10:21:50
Johann: Oh, rain.

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Author Topic: Who is a real Brahma, Bhikkhu (Bhikkhuni), by what is one called Sublime?  (Read 1202 times)

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Offline Johann

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Namo tassa bhagavato arahato sammā-sambuddhassa

I don't call one a brahman
 for being born of a mother (a child of certain Brahma)
 or sprung from a womb. (a child of a certain Bahma real, culture)

He's called a 'bho-sayer' (bho=yes and use from more sublime to address normal people: one using the language of real judges, yet not arrived at such position)
if he has anything at all. (outwardly refuges, identifications)

But someone with nothing,
who clings to no thing:

he's what I call a brahman.

"Bho..."?

for being born of a mother
 or sprung from a womb.

He's called a 'bho-sayer'
if he has anything at all.


That means if one still holds such as certain birth, nationality, stand, identification, "I-making, mine-making". Sakaya-ditthi, identification with signs of the 5/6 senses, and conceit in a refined sphere. One who lifts or belittle or identify oneself as either lower, higher, equal, the three kinds of conceit.

Namo tassa bhagavato arahato sammā-sambuddhassa

His attachments,
   his homes,
      can't be found.
Through knowing
he is unperplexed,
has come ashore
in the Deathless:
   he's what I call
   a brahman.



យស្សាលយា ន វិជ្ជន្តិ, អញ្ញាយ អកថំកថី;

អមតោគធមនុប្បត្តំ, តមហំ ព្រូមិ ព្រាហ្មណំ។

sut.kn.dhp.26

Namo tassa bhagavato arahato sammā-sambuddhassa

If he recites many teachings, but
   — heedless man —
doesn't do what they say,
like a cowherd counting the cattle of
          others,
he has no share in the contemplative life.

If he recites next to nothing
but follows the Dhamma
in line with the Dhamma;
   abandoning passion,
      aversion, delusion;
   alert,
   his mind well-released,
      not clinging
   either here or hereafter:
he has his share in the contemplative life.
« Last Edit: March 08, 2019, 06:52:29 AM by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline Johann

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"Our Bhante Bhikkhu Subhuti comes to mind... because it's very pointing on the common tendency one not free from sakkayaditthi but tending in the other direction, to be caught in defining one self on very raw level and even with what is total against ones "current birth", tradition: here also a (one of many, just a given, send, one) "western sample" of an American Monk...": "I recently legally changed my name to Bhante Bhikkhu ..."



It feels so right to have my passport match who I identify with and I am very happy to have this day finally come.

Aloha,

Bhante Bhikkhu Subhūti

"Boh..?"

You would not have believe such, would you? That's real heavy Sakhaya Ditthi... even to identify one self far away from what is called Khema but even most violent, or?

Atma has to remember a situation while walking back from Phnom Penh, near the Vinaya monastery in Kampong Chnang. Resting short in a monastery a young novice addressed my person "cool", eating his sugar can peace at the same time. "Where are you from, housholder?", he asked. My person asked why addressing one, even older, in this manner. "I am a member of the Sangha!", the 10 years old child answered, enjoying his peace of sugar-branch attended by a mental sick householder. "Oh well, time to go on."

If it would be that funny for them, it would be place to laugh. If it would be sad, then it might be a place to lose a tear. That is why the words "he is a tear" is used often by the Buddha for wrong grasping someone.

Now what does oneself still cling on "mothers" and "wombs"? For it's hard to even help one self out, how then others not freed.

Recently there was the talk about the Bhikkhuni Sutta, pointing on the 7 leves of "sex" (Coupling, A-bhrahmacariya).

Namo tassa bhagavato arahato sammā-sambuddhassa

"'This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.' Thus was it said. And in reference to what was it said? There is the case, sister, where a monk hears, 'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now.' The thought occurs to him, 'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now. Then why not me?' Then he eventually abandons conceit, having relied on conceit. 'This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.' Thus was it said, and in reference to this was it said.

What ever grasping, a fool grasps the tail of the snake.
« Last Edit: March 08, 2019, 07:28:29 AM by Johann »
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline Cheav Villa

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ព្រះអង្គ​ _/\_ _/\_ _/\_
កូ​ណាស្តាប់បាន​ថា​ បងសុភឿន មានចេតនាប្រាប់​
ថាជាសោតាបន្នបុគ្គល​ តើហេតុនេះជាពិត រឺ​មិនពិត?  _/\_


Brah Ang

Kana heard Older Sister Sophoeun saying, having intention to tell, that this is about Sotapanna Puggala (Person who has reached the stream). Is this reasoning true or not true.


* Johann : translation added. Not sure if the gramma and so the meaning of the question was right understood.
« Last Edit: March 09, 2019, 03:35:37 AM by Johann »

Offline Johann

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Yes Nyom Cheav Villa (if understood the question right as translated),

saṁ-yo-jana, with Atmas "creative" ways to get the meaning of words: sang=bond, yo=from yoga, holding on a yoke, work, jana=yana: vehicle, transport means, or Jhana: ways of burning away food to reach certain state, j/jhean aha(ra)

 "bond on certain yoga(labor)-way of doing/becoming"

and not only for a Streamwinner but for all Noble Ones, such as sakkāyadiṭṭhi or selfidentification view going together with doubt and here the matter also the saṁyojana of clinging to mere rules and ritual (sīlabbata-parāmāsa; see upādāna), or desire, is no more present since having "changed the ancestor-ship" of those seeking after a stand (view), jeat,ជាត​ (jāti: birth, nationality, stand), to jea, ជាត (:be, being).

Namo tassa bhagavato arahato sammā-sambuddhassa

“The birth of beings belonging to this or that order of beings, their being born, their conception (okkanti) and springing into existence, the manifestation of the groups (corporeality, feeling, perception, mental formations, consciousness; see khandha), the acquiring of their sensitive organs: this is called birth”
DN 22

Once having loosen the hold on the Khandhas, having seen Dhamma for oneself, such raw ideas of being this or that, holding on certain groups, nations, kind of birth, ... is total pointless in regard of refined definitions: as there are causes effects, there is no such as being, or not being.

One could say such a persons sees not a Bhikkhu, but one who does (acccording what results in what is meant by) Bhikkhu, One who bhikkhus. Or one does not see a Khmer (khema), but One who do khema, or did khema, if seeing.

So one does not become a bhikkhu, bhikkhuni, khmer by having been given birth by a mother, preceptor, or by law, but by deeds. Even one has a Khmer (in the sense of meaning of Khmer) passport, if he does not act khmer (khema, one at peace, a refuge) he/she can not be said to be a real Khmer.
Now think on the "joke" of Monks carry and hold monk-identification papers. That's a householder (in the deeper meaning of sense), a worldling, one maintaining a stand (jati, jeat) and then there are even the gross fools who hold on such as nationality or Nikaya or what ever identification.

A Khmer (khema) monk, or Khmer nun act-ually means acting as a Noble One acts and can be called also member of the Sangha, the Sangha of the Noble Ones.

Traditional outwardly things, cultures, are given by Brahmas of the first level, ones parents, ones society, ones leaders, but tradition of the Noble ones can not be given, but has to be seen by one self. Yet more admirable Brahmas, friends, may be able to point that out with their ways of conduct, to see for oneself the Dhamma, reality.

There are of cause good and bad cultures, parenthoods, in regard of reaching the aim of liberation, but it is not a security that one of a certain parenthood would gain the Noble domain or a good, or better. To understand this, Atma likes to cite a sutta:

Namo tassa bhagavato arahato sammā-sambuddhassa


"There are these four types of people to be found existing in the world. Which four? One in darkness who is headed for darkness, one in darkness who is headed for light, one in light who is headed for darkness, and one in light who is headed for light.

"And how is one the type of person in darkness who is headed for darkness? There is the case where a person is born into a lowly family — the family of a scavenger, a hunter, a basket-weaver, a wheelwright, or a sweeper — a family that is poor, with little food or drink, living in hardship, where food & clothing are hard to come by. And he is ugly, misshapen, stunted, & sickly: half-blind or deformed or lame or crippled. He doesn't receive any [gifts of] food, drink, clothing, or vehicles; garlands, perfumes, or ointments; bedding, shelter, or lamps. He engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he — on the break-up of the body, after death — reappears in the plane of deprivation, the bad destination, the lower realms, in hell. This is the type of person in darkness who is headed for darkness.

"And how is one the type of person in darkness who is headed for light? There is the case where a person is born into a lower class family — the family of a scavenger, a hunter, a basket-weaver, a wheelwright, or a sweeper — a family that is poor, with little food or drink, living in hardship, where food & clothing are hard to come by. And he is ugly, misshapen, stunted, & sickly: half-blind or deformed or lame or crippled. He doesn't receive any [gifts of] food, drink, clothing, or vehicles; garlands, perfumes, or ointments; bedding, shelter, or lamps. He engages in good bodily conduct, good verbal conduct, & good mental conduct. Having engaged in good bodily conduct, good verbal conduct, & good mental conduct, he — on the break-up of the body, after death — reappears in the good destination, the heavenly world. This is the type of person in darkness who is headed for light.

"And how is one the type of person in light who is headed for darkness? There is the case where a person is born into an upper class family — a noble warrior family, a priestly family, a prosperous householder family — a family that is rich, with much wealth, with many possessions, with a great deal of money, a great many accoutrements of wealth, a great many commodities. And he is well-built, handsome, extremely inspiring, endowed with a lotus-like complexion. He receives [gifts of] food, drink, clothing, & vehicles; garlands, perfumes, & ointments; bedding, shelter, & lamps. He engages in bodily misconduct, verbal misconduct, & mental misconduct. Having engaged in bodily misconduct, verbal misconduct, & mental misconduct, he — on the break-up of the body, after death — reappears in the plane of deprivation, the bad destination, the lower realms, in hell. This is the type of person in light who is headed for darkness.

"And how is one the type of person in light who is headed for light? There is the case where a person is born into an upper class family — a noble warrior family, a priestly family, a prosperous householder family — a family that is rich, with much wealth, with many possessions, with a great deal of money, a great many accoutrements of wealth, a great many commodities. And he is well-built, handsome, extremely inspiring, endowed with a lotus-like complexion. He receives [gifts of] food, drink, clothing, & vehicles; garlands, perfumes, & ointments; bedding, shelter, & lamps. He engages in good bodily conduct, good verbal conduct, & good mental conduct. Having engaged in good bodily conduct, good verbal conduct, & good mental conduct, he — on the break-up of the body, after death — reappears in the good destination, the heavenly world. This is the type of person in light who is headed for light.

"These are the four types of people to be found existing in the world."

[៨៦] ម្នាលភិក្ខុទាំងឡាយ បុគ្គល ៤ ពួកនេះ រមែងមានប្រាកដក្នុងលោក។ បុគ្គល ៤ ពួក តើដូចម្តេចខ្លះ។ គឺបុគ្គលងងឹត មានងងឹតទៅខាងមុខទៀត ១ បុគ្គលងងឹត មាន​ពន្លឺ​ទៅខាងមុខ ១ បុគ្គលភ្លឺ មានងងឹតទៅខាងមុខវិញ ១ បុគ្គលភ្លឺ មានពន្លឺទៅ​ខាង​មុខទៀត ១។ ម្នាលភិក្ខុទាំងឡាយ ចុះបុគ្គលងងឹត មានងងឹតទៅខាងមុខទៀត តើ​ដូចម្តេច។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលពួកខ្លះ ក្នុងលោកនេះ កើតក្នុងត្រកូលថោកទាប គឺ ត្រកូលចណ្ឌាល ត្រកូលអ្នកត្បាញផែង ត្រកូលអ្នកនេសាទ ត្រកូលអ្នកធ្វើរថ ត្រកូល​អ្នក​ចោល​សម្រាម ឬត្រកូលកំសត់ ដែលមានបាយ ទឹក និងភោជនតិច ប្រព្រឹត្តចិញ្ចឹម​ជីវិត​បាន​ដោយលំបាក ដែលជាត្រកូលរកអាហារសម្រាប់បរិភោគ និងសំពត់សម្រាប់បិទបាំង បាន​ដោយត្រដាបត្រដួស។ បុគ្គលនោះ ជាអ្នកមានសម្បុរអាក្រក់ មានរូបឆោមអាក្រក់ ជា​មនុស្សតឿ មានអាពាធច្រើន ខ្វាក់ ក្ងែង ខ្ចក ខ្វិន ជាអ្នកមិនសូវបានបាយទឹក សំពត់ យាន ផ្កាកម្រង គ្រឿងក្រអូប គ្រឿងលាបផ្សេង ៗ ទីដេក ផ្ទះសំណាក់ និងគ្រឿងប្រទីប។ បុគ្គលនោះ ប្រព្រឹត្តទុច្ចរិតដោយកាយ ប្រព្រឹត្តទុច្ចរិត ដោយវាចា ប្រព្រឹត្តទុច្ចរិតដោយចិត្ត លុះបុគ្គលនោះ ប្រព្រឹត្តទុច្ចរិតដោយកាយ ប្រព្រឹត្តទុច្ចរិតដោយវាចា ប្រព្រឹត្តទុច្ចរិត​ដោយ​ចិត្តហើយ លុះបែកធ្លាយរាងកាយ ស្លាប់ទៅ តែងទៅកើតក្នុងអបាយ ទុគ្គតិ វិនិបាត នរក។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលងងឹត មានងងឹតទៅខាងមុខទៀត យ៉ាងនេះឯង។ ម្នាល​ភិក្ខុទាំងឡាយ ចុះបុគ្គលងងឹត តែមានពន្លឺទៅខាងមុខ តើដូចម្តេច។ ម្នាល​ភិក្ខុ​ទាំង​ឡាយ បុគ្គលពួកខ្លះ ក្នុងលោកនេះ កើតក្នុងត្រកូលថោកទាប គឺត្រកូលចណ្ឌាល ត្រកូលអ្នកត្បាញផែង ត្រកូលអ្នកនេសាទ ត្រកូលអ្នកធ្វើរថ ត្រកូលអ្នកចោលសម្រាម ឬត្រកូលកំសត់ ដែលមានបាយទឹក និងភោជនតិច ប្រព្រឹត្តចិញ្ចឹមជីវិតបានដោយលំបាក ជាត្រកូលរកអាហារសម្រាប់បរិភោគ និងសំពត់សម្រាប់បិទបាំង បានដោយត្រដាប ត្រដួស។ បុគ្គលនោះ ជាអ្នកមានសម្បុរអាក្រក់ មានរូបឆោមអាក្រក់ ជាមនុស្សតឿ មានអាពាធច្រើន ខ្វាក់ ក្ងែង ខ្ចក ឬខ្វិន ជាអ្នកមិនសូវបានបាយ ទឹក សំពត់ យាន ផ្កាកម្រង គ្រឿងក្រអូប គ្រឿងលាបផ្សេង ៗ ទីដេក ផ្ទះសំណាក់ និងគ្រឿងប្រទីប។ ប៉ុន្តែបុគ្គលនោះ ប្រព្រឹត្តសុចរិតដោយកាយ ប្រព្រឹត្តសុចរិតដោយវាចា ប្រព្រឹត្តសុចរិត​ដោយចិត្ត លុះបុគ្គលនោះ ប្រព្រឹត្តសុចរិតដោយកាយ ប្រព្រឹត្តសុចរិតដោយវាចា ប្រព្រឹត្តសុចរិតដោយចិត្ត លុះបែកធ្លាយរាងកាយ ស្លាប់ទៅ តែងទៅកើតក្នុង​សុគតិសួគ៌ទេវលោក។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលងងឹត តែមានពន្លឺទៅខាងមុខយ៉ាង នេះឯង ។ ម្នាលភិក្ខុទាំងឡាយ ចុះបុគ្គលភ្លឺ តែមានងងឹតទៅខាងមុខ តើដូចម្តេច។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលពួកខ្លះ ក្នុងលោកនេះ កើតក្នុងត្រកូលខ្ពស់ គឺត្រកូល ខត្គិយ មហាសាល ឬត្រកូលញ្រហ្មណ៍មហាសាល និងត្រកូលគហបតិមហាសាល ដែល​ជា​ត្រកូលស្តុកស្តម្ភ មានទ្រព្យច្រើន មានគ្រឿងប្រើប្រាស់ច្រើន មានមាសប្រាក់ច្រើន មាន​គ្រឿងឧបករណ៍ជាទីតេ្រកអរច្រើន មានស្រូវជាទ្រព្យច្រើន បុគ្គលនោះ រមែងមានរូបល្អ គួរពិតពិលរមិលមើល គួរជាទីជ្រះថ្លា ប្រកបដោយរូបឆោមល្អក្រៃលែង ​ជាអ្នកបានបាយ ទឹក សំពត់ យាន ផ្កាកម្រង គ្រឿងក្រអូប គ្រឿងលាបផ្សេង ៗ ទីដេក ផ្ទះសំណាក់ និងគ្រឿងប្រទីប ជាប្រក្រតី។ ប៉ុន្តែបុគ្គលនោះ ប្រព្រឹត្តទុច្ចរិតដោយកាយ ប្រព្រឹត្តទុច្ចរិត ដោយវាចា ប្រព្រឹត្តទុច្ចរិតដោយចិត្ត លុះបុគ្គលនោះ ប្រព្រឹត្តទុច្ចរិតដោយកាយ ប្រព្រឹត្តទុច្ចរិត ដោយវាចា ប្រព្រឹត្តទុច្ចរិតដោយចិត្តហើយ លុះបែកធ្លាយរាងកាយ ស្លាប់ទៅ តែងទៅកើតក្នុងអបាយ ទុគ្គតិ វិនិបាត នរក។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលភ្លឺ តែមានងងឹតទៅខាងមុខ យ៉ាងនេះឯង។ ម្នាលភិក្ខុទាំងឡាយ ចុះបុគ្គលភ្លឺ មានពន្លឺទៅខាងមុខទៀត តើដូចម្តេច។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលពួកខ្លះ ក្នុងលោកនេះ កើតក្នុងត្រកូលខ្ពស់ គឺត្រកូលខត្គិយមហាសាល ឬត្រកូលញ្រហ្មណមហាសាល និងត្រកូលគហបតិមហាសាល ដែលជាត្រកូលស្តុកស្តម្ភ មានទ្រព្យច្រើន មានគ្រឿងប្រើ​ប្រាស់​ច្រើន មានមាសប្រាក់ច្រើន មានគ្រឿងឧបករណ៍ ជាទីត្រេកអរច្រើន មានស្រូវ​ជា​ទ្រព្យច្រើន បុគ្គលនោះ ជាអ្នកមានរូបល្អ គួរពិតពិលរមិលមើល គួរជាទីជ្រះថ្លា ប្រកបដោយរូបឆោម ល្អក្រៃលែង ជាអ្នកបានបាយ ទឹក សំពត់ យាន ផ្កាកម្រង គ្រឿង ក្រអូប គ្រឿងលាបផ្សេង ៗ ទីដេក ផ្ទះសំណាក់ និងគ្រឿងប្រទីប ជាប្រក្រតី។ បុគ្គលនោះ ប្រព្រឹត្តសុចរិតដោយកាយ ប្រព្រឹត្តសុចរិតដោយវាចា ប្រព្រឹត្តសុចរិតដោយចិត្ត លុះបុគ្គល​នោះ ប្រព្រឹត្តសុចរិតដោយកាយ ប្រព្រឹត្តសុចរិតដោយវាចា ប្រព្រឹត្ត​សុចរិត ដោយ​ចិត្តហើយ លុះបែកធ្លាយរាងកាយ ស្លាប់ទៅ តែងទៅកើត ក្នុងសុគតិ​សួគ៌ ទេវលោក។ ម្នាល​ភិក្ខុទាំងឡាយ បុគ្គលភ្លឺ មានពន្លឺ ទៅខាងមុខទៀត យ៉ាងនេះឯង។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល ៤ ពួកនេះ រមែងមានប្រាកដក្នុងលោក។

So in meanings of real wealth, or worldly wealth: It does not at least matter where one has been born or is currently bond to, of where he might go. So it happens that a far foreigner, say a western Punkrocker, could become a real Khema Monk, or Khemakumara, while a Khmer born monk act-ually becomes a western/modern Punkrocker. The same, in reagard of merely outwardly identifications counts for woman or man as well. Woman born have just one "not possible", to become a Buddha (an Arahat able to teach the Dhamma when it has gone lost).

The more foolish a society becomes and try to define things by simply rupa, outwardly things, the harder it may become to get in contact of what is not just outwardly fake.

As the talk with Nyom Sophoeun was about the Nuns of Maha Panna Foundation and she told that it is hard to really respect them, charring so many "Mahayana" cultural things. The question here is whether one currently is willing to let go of the dark and go toward the white, or if one likes to create a fake, putting on a certain outwardly appearence and actually go after wordily gain, works for the world and its ordinary societies.

As the Buddha told a King, it's specially hard for householder (actually only a Noble one knows if another tends or is as well) to know whether a recluse is really one or a certain hireling for the world and so it is very needed to know another very well as the Seclution- Sutta points out. Found also in

Namo tassa bhagavato arahato sammā-sambuddhassa

'That's how it is when living together in the world. That's how it is when gaining a personal identity.[1] (atta-bhava, literally "self-state")

Namo tassa bhagavato arahato sammā-sambuddhassa

ឋានសូត្រ ទី២

[៤២] ម្នាលភិក្ខុទាំងឡាយ ហេតុទាំង ៤ នេះ បុគ្គលគប្បីដឹងច្បាស់ ដោយហេតុ ៤ ប្រការ។ ហេតុ ៤ ប្រការ តើដូចម្ដេច។ ម្នាលភិក្ខុទាំងឡាយ សីល បុគ្គលគប្បីដឹងបាន ដោយ​ការនៅរួមគ្នា តែសីលនោះ​ បុគ្គលធ្វើទុកក្នុងចិត្តខ្ជីខ្ជា មិនគប្បីដឹងបានទេ បុគ្គល មានបា្រជ្ញា ដោយមិនធ្វើទុកក្នុងចិត្ត ក៏មិនគប្បីដឹងបាន ទាំងបុគ្គលឥតបា្រជ្ញា មិន​គប្បី​ដឹងបាន ដោយកាលជាអង្វែងឡើយ។ ម្នាលភិក្ខុទាំងឡាយ សេចក្ដីស្អាត បុគ្គល​គប្បី​ដឹង​បាន ដោយការនិយាយគ្នា តែសេចក្ដីស្អាតនោះ បុគ្គលធ្វើទុកក្នុងចិត្តខ្ជីខ្ជា មិន​គប្បី​ដឹង​បាន​ទេ បុគ្គលមានបា្រជ្ញា ដោយមិនធ្វើទុកក្នុងចិត្ត ក៏មិនគប្បីដឹងបាន ទាំង​បុគ្គល​ឥត​បា្រជ្ញា មិនគប្បីដឹងបាន ដោយកាលជាអង្វែងឡើយ។ ម្នាលភិក្ខុទាំងឡាយ កំឡាំង បុគ្គល​គប្បីដឹងបាន ក្នុងកាលដែលមានសេចក្ដីអន្តរាយ តែកម្លាំងនោះ បុគ្គលធ្វើទុកក្នុងចិត្តខ្ជីខ្ជា មិនគប្បីដឹងបានទេ បុគ្គលមានបា្រជ្ញា ដោយមិនធ្វើទុកក្នុងចិត្ត ក៏មិនគប្បីដឹងបាន ទាំង​បុគ្គល​ឥតបា្រជ្ញា មិនគប្បីដឹងបាន ដោយកាលជាអង្វែងឡើយ។ ម្នាលភិក្ខុទាំងឡាយ បា្រជ្ញា បុគ្គលគប្បីដឹងបាន ដោយការសាកច្ឆា ក៏តែបា្រជ្ញានោះ បុគ្គលធ្វើទុកក្នុងចិត្តខ្ជីខ្ជា មិនគប្បីដឹងបាន បុគ្គលមានបា្រជ្ញា ព្រោះការមិនធ្វើទុកក្នុងចិត្ត ក៏មិនគប្បីដឹងបាន បុគ្គល ឥតបា្រជ្ញា មិនគប្បីដឹងបាន ដោយកាលជាអង្វែង។ ពាក្យដែលតថាគតពោលហើយថា ម្នាល​ភិក្ខុទាំងឡាយ សីល គឺបុគ្គលដឹងបាន ដោយការនៅរួមគ្នា តែសីលនោះ បុគ្គលធ្វើ ទុកក្នុងចិត្តខ្ជីខ្ជា មិនគប្បីដឹងបាន បុគ្គលមានបា្រជ្ញា ព្រោះមិនធ្វើទុកក្នុងចិត្ត ក៏មិនគប្បី ដឹងបាន បុគ្គលឥតបា្រជ្ញា មិនគប្បីដឹងបាន ដោយកាលជាអង្វែងដូច្នេះនុ៎ះ ពាក្យ​នុ៎ះ តថាគតពោលហើយ ព្រោះអាស្រ័យហេតុអ្វី។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលក្នុងលោកនេះ កាលនៅរួមជាមួយនឹងបុគ្គលផងគ្នា តែងដឹងយ៉ាងនេះថា យូរមកហើយ លោកដ៏មាន អាយុ​នេះ​ ជាអ្នកធ្វើសីលឲ្យដាច់ ធ្វើសីលឲ្យឆ្លុះ ធ្វើសីលឲ្យពព្រុស ធ្វើសីលឲ្យពពាល មិនមែនជាអ្នកធ្វើសីលឲ្យខ្ជាប់ខ្ជួន មិនមែនជាអ្នកប្រព្រឹត្តខ្ជាប់ខ្ជួន ក្នុងសីលទាំងឡាយ លោកដ៏មានអាយុនេះ ជាអ្នកទ្រុស្តសីល លោកដ៏មានអាយុនេះ មិនមែនជាអ្នកមាន សីលទេ ។ ម្នាលភិក្ខុទាំងឡាយ មួយទៀត បុគ្គលក្នុងលោកនេះ កាលរួមនៅជាមួយ នឹងបុគ្គលផងគ្នា តែងដឹងយ៉ាងនេះថា យូរមកហើយ លោកដ៏មានអាយុនេះ មិនមែនជា អ្នកធ្វើសីលឲ្យដាច់ មិនមែនធ្វើសីលឲ្យឆ្លុះ មិនមែនធ្វើសីលឲ្យពព្រុស មិនមែនធ្វើ សីលឲ្យពពាលទេ ជាអ្នកធ្វើសីលឲ្យខ្ជាប់ខ្ជួន ជាអ្នកប្រព្រឹត្តខ្ជាប់ខ្ជួន ក្នុងសីលទាំងឡាយ លោកដ៏មានអាយុនេះ ជាអ្នកមានសីល លោកដ៏មានអាយុនេះ មិនមែនទ្រុស្តសីល ឡើយ ។ ពាក្យណា ដែលតថាគតពោលហើយថា ម្នាលភិក្ខុទាំងឡាយ សីល បុគ្គល គប្បីដឹងបានដោយការនៅរួមគ្នា តែសីលនោះ បុគ្គលធ្វើទុកក្នុងចិត្តខ្ជីខ្ជា មិនគប្បីដឹងបាន បុគ្គលមានបា្រជ្ញា ព្រោះមិនធ្វើទុកក្នុងចិត្ត ក៏មិនគប្បីដឹងបាន បុគ្គលឥតបា្រជ្ញា ក៏មិនគប្បី ដឹងបាន ដោយកាលជាអង្វែង ដូច្នេះនុ៎ះ ពាក្យនុ៎ះ គឺតថាគតពោលហើយ ព្រោះអាស្រ័យ ហេតុនេះឯង។ ពាក្យដែលតថាគតពោលហើយថា ម្នាលភិក្ខុទាំងឡាយ សេចក្ដីស្អាត បុគ្គល​គប្បីដឹងបាន ដោយការនិយាយគ្នា តែសេចក្ដីស្អាតនោះ បុគ្គលធ្វើទុកក្នុងចិត្តខ្ជីខ្ជា មិនគប្បីដឹងបាន បុគ្គលមានបា្រជ្ញា ព្រោះការមិនធ្វើទុកក្នុងចិត្ត ក៏មិនគប្បីដឹងបាន បុគ្គល ឥតបា្រជ្ញា ក៏មិនគប្បីដឹងបានដោយកាលជាអង្វែង ដូច្នេះនោះ ពាក្យនុ៎ះ គឺតថាគតពោល ហើយ ព្រោះអាស្រ័យហេតុអ្វី។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលក្នុងលោកនេះ កាល និយាយជាមួយនឹងបុគ្គលផងគ្នា តែងដឹងយ៉ាងនេះថា លោកដ៏មានអាយុនេះ កាល និយាយជាមួយនឹងមនុស្សម្នាក់ ដោយឡែកផ្សេង លុះនិយាយនឹងមនុស្សពីរនាក់ ដោយ ឡែកផ្សេង និយាយនឹងមនុស្ស ៣ នាក់ ដោយឡែកផ្សេង និយាយនឹងមនុស្សច្រើននាក់ ដោយឡែកផ្សេង មុន លោកដ៏មានអាយុនេះ និយាយពាក្យក្រោយខុសគ្នានឹងពាក្យមុន លោកដ៏មានអាយុនេះ មានសំដីមិនបរិសុទ្ធទេ លោកដ៏មានអាយុនេះ មិនមែនជាអ្នក មានសំដីបរិសុទ្ធទេ។ ម្នាលភិក្ខុទាំងឡាយ មួយទៀត បុគ្គលក្នុងលោកនេះ កាលនិយាយ​ជាមួយនឹងបុគ្គលផងគ្នា តែងដឹងយ៉ាងនេះថា លោកដ៏មានអាយុនេះ តែម្នាក់ឯង តែង​និយាយនឹងមនុស្សម្នាក់យ៉ាងណា និយាយនឹងមនុស្សពីរនាក់ ក៏យ៉ាងនោះដែរ និយាយ​នឹងមនុស្ស ៣ នាក់ ក៏យ៉ាងនោះដែរ និយាយនឹងមនុស្សច្រើន​នាក់ ក៏​យ៉ាង​នោះ​ដែរ លោកដ៏មានអាយុនេះ និយាយពាក្យក្រោយមិនខុសគ្នានឹងពាក្យមុន លោកដ៏​មាន​អាយុនេះ ជាអ្នកមានសំដីបរិសុទ្ធ លោកដ៏មានអាយុនេះ មិនមែនជាអ្នកមានសំដីមិន​បរិសុទ្ធ​ទេ។ ពាក្យណា ដែលតថាគតពោលហើយថា ម្នាលភិក្ខុទាំងឡាយ សេចក្ដីស្អាត បុគ្គលគប្បីដឹងបាន ដោយការនិយាយគ្នា តែសេចក្ដីស្អាតនោះ បុគ្គលធ្វើទុកក្នុងចិត្តខ្ជីខ្ជា មិនគប្បីដឹងបាន បុគ្គលមានបា្រជ្ញា ព្រោះការមិនធ្វើទុកក្នុងចិត្ត ក៏មិនគប្បីដឹងបាន បុគ្គលឥតបា្រជ្ញា ​ក៏មិនគប្បីដឹងបាន​ ដោយកាលជាអង្វែង​  ដូច្នេះនុ៎ះ ពាក្យនុ៎ះ តថាគត​ពោល​ហើយ ព្រោះអាស្រ័យហេតុនេះឯង។ ពាក្យដែលតថាគតពោលហើយថា ម្នាលភិក្ខុទាំងឡាយ កម្លាំង បុគ្គលគប្បីដឹងបាន ក្នុងកាលដែលមានអន្តរាយ តែកម្លាំងនុ៎ះ បុគ្គលធ្វើទុកក្នុងចិត្តខ្ជីខ្ជា មិនគប្បីដឹងបាន បុគ្គលមានបា្រជ្ញា ព្រោះការមិនធ្វើទុកក្នុងចិត្ត ក៏​មិនគប្បីដឹងបាន បុគ្គលឥតបា្រជ្ញា ក៏មិនគប្បីដឹងបាន ដោយកាលជាអង្វែង ដូច្នេះនុ៎ះ ពាក្យនុ៎ះ តថាគតពោលហើយ ព្រោះអាស្រ័យហេតុអ្វី។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលពួកខ្លះ ក្នុងលោកនេះ ជាអ្នកត្រូវសេចក្ដីវិនាសនៃញាតិ ពាល់ត្រូវក្ដី ត្រូវសេចក្ដី​វិនាស នៃភោគសម្ប័ទ ពាល់ត្រូវក្ដី ត្រូវសេចក្តីវិនាស​ដោយរោគ ពាល់ត្រូវក្តី មិន​ពិចារណា​ឲ្យឃើញច្បាស់ថា លោកសន្និវាស និងការបាននូវអត្តភាពនេះ កើតឡើងតាមទំនង ដែលលោកធម៌ទាំង ៨ តែងប្រព្រឹត្តទៅតាមសត្វលោក ក្នុងលោក​សន្និវាស និងការបាននូវអត្តភាព (នោះឯង) ទាំងសត្វលោក ក៏រមែងប្រព្រឹត្តទៅ​តាមលោកធម៌ ទាំង ៨ប្រការ គឺ លាភ ១ អលាភ ១ យស ១ អយស ១ និន្ទា ១​ បសំសា ១ សុខ ១ ទុក្ខ ១។ លុះបុគ្គលនោះ ត្រូវសេចក្ដីវិនាសនៃ​ញាតិ ពាល់ត្រូវក្ដី ត្រូវសេចក្ដីវិនាស នៃភោគសម្ប័ទ ពាល់ត្រូវក្ដី ត្រូវសេចក្ដីវិនាសដោយរោគ ពាល់ត្រូវក្ដី ក៏សោកសង្រេង លំបាក ខ្សឹកខ្សួល គក់ទ្រូង ទ្រហោយំ ដល់នូវសេចក្ដីវង្វេងងេងងោង។ ម្នាលភិក្ខុទាំង​ឡាយ បុគ្គលពួកខ្លះទៀត ក្នុងលោកនេះ ជាអ្នកត្រូវសេចក្ដីវិនាសនៃញាតិ ពាល់ត្រូវក្ដី ត្រូវសេចក្ដីវិនាស នៃភោគសម្ប័ទ ពាល់ត្រូវក្ដី ត្រូវសេចក្ដីវិនាសដោយរោគ ពាល់ត្រូវក្ដី ទើបពិចារណាឃើញច្បាស់ ដូច្នេះថា លោកសន្និវាស​ និងការបាននូវអត្តភាពនេះ កើតឡើងតាមទំនង ដែលលោកធម៌ ទាំង ៨ រមែងប្រព្រឹត្តទៅ​តាមសត្វលោក ក្នុងលោកសន្និវាស និងការបាននូវអត្តភាព (នោះឯង) ទាំងសត្វលោក ក៏រមែងប្រព្រឹត្តទៅ តាមលោកធម៌ ទាំង ៨ ប្រការគឺ លាភ​ ១ អលាភ ១ យស ១ អយស ១ និន្ទា ១ បសំសា ១ សុខ ១ ទុក្ខ ១។ លុះបុគ្គលនោះ កាលត្រូវសេចក្ដី​វិនាស​នៃ​ញាតិ ពាល់ត្រូវក្ដី ត្រូវសេចក្ដី​វិនាស នៃភោគសម្ប័ទពាល់ត្រូវក្ដី ត្រូវសេចក្ដី​វិនាស ដោយរោគ ពាល់ត្រូវក្ដី មិនសោក​សង្រេង មិនលំបាក មិនខ្សឹកខ្សួល មិនគក់ទ្រូងទ្រហោយំ មិនដល់នូវ​សេចក្ដីវង្វេង​ងេងងោង។ ពាក្យណា ដែលតថាគតពោលហើយថា ម្នាលភិក្ខុទាំងឡាយ កម្លាំង បុគ្គល​គប្បីដឹងបាន ក្នុងកាលដែលមានសេចក្ដីអន្តរាយ តែកម្លាំងនោះ បុគ្គលធ្វើទុកក្នុងចិត្តខ្ជីខ្ជា មិនគប្បីដឹងបាន បុគ្គលមានបា្រជ្ញា ព្រោះការ​មិន​ធ្វើ​ទុកក្នុងចិត្ត ក៏មិនគប្បីដឹងបាន បុគ្គល​ឥតបា្រជ្ញា ក៏មិនគប្បីដឹងបាន ដោយកាលជា​អង្វែង ដូច្នេះនុ៎ះ​ ពាក្យនុ៎ះ តថាគត​ពោល​ហើយ ព្រោះអាស្រ័យហេតុនេះឯង។ ពាក្យ​ដែល​តថាគតពោលហើយថា ម្នាលភិក្ខុទាំង​ឡាយ បា្រជ្ញា បុគ្គលគប្បីដឹងបាន​ ដោយ​ការសាកច្ឆា ក៏បា្រជ្ញានោះ បុគ្គលធ្វើទុកក្នុង​ចិត្តខ្ជីខ្ជា មិនគប្បីដឹងបាន បុគ្គលមានបា្រជ្ញា ព្រោះការមិនធ្វើទុកក្នុងចិត្ត ក៏មិនគប្បីដឹង​បាន បុគ្គលឥតប្រាជ្ញា ក៏មិនគប្បីដឹងបាន ដោយកាលជាអង្វែង ដូច្នេះនុ៎ះ ពាក្យនុ៎ះ តថាគត​ពោលហើយ ព្រោះអាស្រ័យហេតុអ្វី។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលក្នុងលោកនេះ កាលពោលសាកច្ឆា ជាមួយនឹងបុគ្គលផងគ្នា រមែងដឹងយ៉ាងនេះថា សេចក្តីវាងវៃ ក្នុងប្រស្នារបស់លោកដ៏មានអាយុនេះ យ៉ាងណា មួយ​ទៀត អភិនីហារ[1]  របស់​លោកដ៏មានអាយុនេះ យ៉ាងណា ការចោទសួរប្រស្នា របស់លោកដ៏មានអាយុនេះ យ៉ាងណា លោកដ៏មានអាយុនេះ ជាអ្នកឥតប្រាជ្ញា លោកដ៏មានអាយុនេះ មិនមែន​ជាអ្នក​មានប្រាជ្ញាទេ។ ដំណើរនោះ ព្រោះហេតុអ្វី។ ព្រោះថា ដោយសេចក្តីពិត លោក​ដ៏មាន​អាយុនេះ មិនសំដែងនូវអត្ថ និងបទ ដ៏ជ្រាលជ្រៅ ដ៏ស្អាត ឧត្តម​ បុគ្គល​មិន​គប្បីស្ទង់​ ប្រមើលដោយការត្រិះរិះ ជាធម៌ល្អិត មានតែបណ្ឌិត ទើបដឹងបាន មួយទៀត លោកដ៏មានអាយុនេះ ពោលនូវ​ធម៌ឯណា មិនអាចនឹងប្រាប់ សំដែង បញ្ញត្ត តែង​តាំង បើក​ចំហ ចែករលែក ធ្វើឲ្យរាក់​ឡើង នូវសេចក្តីអធិប្បាយនៃធម៌នោះ ដោយសង្ខេប ឬ​ដោយ​ពិស្តារឡើយ លោកដ៏​មាន​អាយុនេះ ជាអ្នកឥតប្រាជ្ញា លោកដ៏មានអាយុនេះ មិនមែនជាអ្នកមានប្រាជ្ញាទេ។ ម្នាល​ភិក្ខុទាំងឡាយ ប្រៀបដូចបុរសមានចក្ខុ ឈរក្បែរ​មាត់​ច្រាំង នៃអន្លង់ទឹក គប្បីឃើញត្រី​តូច​កំពុងងើបឡើង បុរសនោះ មានសេចក្តីត្រិះរិះ ​យ៉ាងនេះថា ​ការងើបឡើង នៃត្រីនេះ យ៉ាងណា មួយទៀត ការពន្លៀកនៃត្រីនេះ យ៉ាងណា សន្ទុះនៃត្រីនេះ យ៉ាងណា ត្រីនេះជាត្រីតូច ត្រីនេះ មិនមែនជាត្រីធំទេ មានឧបមាយ៉ាងណា ម្នាលភិក្ខុទាំងឡាយ បុគ្គលកាលសាកច្ឆា ជាមួយនឹងបុគ្គលផងគ្នា រមែងដឹងច្បាស់ យ៉ាងនេះថា សេចក្តីវាងវៃ ក្នុងប្រស្នា របស់លោកដ៏មានអាយុនេះ យ៉ាងណា។បេ។ លោកដ៏មានអាយុនេះ ជាអ្នកឥតប្រាជ្ញា លោកដ៏មានអាយុនេះ មិនមែនជាអ្នកមានប្រាជ្ញា​ទេ ក៏យ៉ាងនោះឯង។ ម្នាលភិក្ខុទាំងឡាយ មួយទៀត បុគ្គលក្នុងលោកនេះ កាលសាកច្ឆា​ជាមួយនឹងបុគ្គលផងគ្នា រមែងដឹងយ៉ាងនេះថា សេចក្តីវាងវៃ ក្នុងប្រស្នារបស់លោក​ដ៏មានអាយុនេះ យ៉ាងណា ​មួយទៀត អភិនីហារ នៃលោកដ៏មានអាយុនេះ យ៉ាងណា ការចោទសួរនូវប្រស្នា នៃលោកដ៏មានអាយុនេះ យ៉ាងណា លោកដ៏មានអាយុនេះ ជាអ្នកមានប្រាជ្ញា លោកដ៏មានអាយុនេះ មិនមែនជាអ្នកឥតប្រាជ្ញាទេ។ ដំណើរនោះ ព្រោះហេតុអ្វី។ ព្រោះថា ដោយសេចក្តីពិត លោកដ៏មានអាយុនេះ តែងសំដែងនូវអត្ថ និង​បទដ៏ជ្រៅ ដ៏ស្អាត ឧត្តម បុគ្គលមិនគប្បីស្ទង់ ប្រមើលដោយការត្រិះរិះ ជាធម៌ល្អិត មាន​តែ​​បណ្ឌិតទើបដឹងបាន លោកដ៏មានអាយុនេះ ពោលនូវធម៌ណា ក៏អាចនឹងប្រាប់ សំដែង បញ្ញត្ត តែងតាំង បើកចំហ ចែករលែក ធ្វើឲ្យរាក់ នូវសេចក្ដីអធិប្បាយនៃធម៌នោះ ដោយសេចក្ដីសង្ខេប ឬដោយសេចក្ដីពិស្តារបាន លោកដ៏មានអាយុនេះ ជាអ្នក​មាន​បា្រជ្ញា លោកដ៏មានអាយុនេះ មិនមែនជាអ្នកឥតប្រាជ្ញាទេ។ ម្នាលភិក្ខុទាំងឡាយ ប្រៀប​ដូចបុរសមានចក្ខុ ឈរក្បែរមាត់ច្រាំង នៃអន្លង់ទឹក គប្បីឃើញត្រីធំ ដែលកំពុងងើបឡើង បុរសនោះ មានសេចក្ដីត្រិះរិះ យ៉ាងនេះថា ការងើបឡើង របស់ត្រីនេះ យ៉ាងណា មួយទៀត ការពន្លៀកនៃត្រីនេះយ៉ាងណា សន្ទុះនៃត្រីនេះ យ៉ាងណា ត្រីនេះជាត្រីធំ ត្រីនេះមិនមែនជាត្រីតូចទេ មានឧបមាយ៉ាងណា ម្នាលភិក្ខុទាំងឡាយ បុគ្គលកាល​សាកច្ឆា ជាមួយនឹងបុគ្គលផងគ្នា តែងដឹងយ៉ាងនេះថា សេចក្ដីវាងវៃ ក្នុងប្រស្នា​របស់​លោក​ដ៏មានអាយុនេះ យ៉ាងណា។បេ។ លោកដ៏មានអាយុនេះ ជាអ្នកមានប្រាជ្ញា លោកដ៏មានអាយុនេះ មិនមែនជាអ្នកឥតបា្រជ្ញាទេ ក៏យ៉ាងនោះឯង។ ពាក្យណា ដែលតថាគតពោលហើយថា ម្នាលភិក្ខុទាំងឡាយ បា្រជ្ញា បុគ្គលគប្បីដឹងបាន ដោយការ​សាកច្ឆា តែបា្រជ្ញានោះ បុគ្គលធ្វើទុកក្នុងចិត្តខ្ជីខ្ជា មិនគប្បីដឹងបាន បុគ្គល​មាន​បា្រជ្ញា មិនគប្បីដឹងបាន ព្រោះការមិនធ្វើទុកក្នុងចិត្ត បុគ្គលឥតបា្រជ្ញា មិនគប្បីដឹងបាន ដោយកាលជាអង្វែង ដូច្នេះនុ៎ះ ពាក្យនុ៎ះ តថាគតពោលហើយ ព្រោះអាស្រ័យហេតុ​នេះ​ឯង។ ម្នាលភិក្ខុទាំងឡាយ ហេតុទាំង ៤ នេះ បុគ្គលគប្បីដឹងបាន ដោយហេតុទាំង៤នេះ។

Foolish acting people, like a Austria proverb says "Farmers eat just what they know", meaning those holding the Uposatha of the Cowboys, cow-wards, go just about outwardly things after what they know. So Buddhist all over the world say mostly "he does not speak as pleasant (because used to that food) as our monks", or "what should I gain from him, not even speaking our language well".

People with strong attachments to outwardly things are most not open to the real Dhamma. One should ask one self, "how would he/she be able to speak or act in ways we are used to, if nobody learned it his/her?". How could Atma read, listen and speak Khmer if there would not have been generous acts? How could disciple gain ways of a noble tradition, if a teacher, ones preceptor, is actually a "modern punk rocker" just wearing outwardly things. It all gets total confused. Housholder acting as if they would be monks, and monks acting as if housholder... Thats how the Dhamma disapears.

So it's in relation of the reason of this topic very important only to give others the possibility to learn ones ways be living, trading... together, but also to be willing to get others known and provide them with outwardly things they might lack. Of course, if one likes to hold on a certain nationality, wordily tradition or just like to use it for a livelihood, thats not a field of merits, but if one actually tend in the right direction, it is of great benefit to provide with such as learning language, traditional ways, customs, of the cultures willing to follow the Noble Ones or even directly the Noble Ones. So it's also important to know of what is just a current custom of worldlings and what is actually the Buddhas Vinaya.

Western Monks in western lands are mostly corrupt in regard of livelihood as well. Having gone back, they still having identity desire, holding on stands, rights and social insurances... and to provide such, they act so that they are beloved from donors in their way. Wordlings making merits with worldling... The same can easy happen in the old countries as well. Since leader or precepters are after power and gain, they would keep their students as attraction for potent donors. To get their money, one mostly needs to attract them on self-identification, useless rites ...

My person wishes that those tending in the same direction find together and recognize each other, helping each other with that of one might lack of and one has. And what a deal if just lower ones head and provide a beggar with outwardly things? Possible to open ones door for going forth one day for one self?

And one may say Atma lifted himself using to point on foolish act of fellows to just belittle them. That would be wrong grasped, since it is sometimes a compassion that people fear to do, like the child honestly did by pointing on the The Emperor's New Clothes .



So the (Khmer) Tipitaka transcription started with this Sutta, because there is nearly no more Dhamma-Dana, but just livelihood-exchanges, given in this world, possible just for someone standing outwardly of any worldly society, one with no outwardly Nissaya and only that of the Gems:

Namo tassa bhagavato arahato sammā-sambuddhassa


[Cunda the smith:]
"I ask the sage of abundant discernment,
awakened, lord of the Dhamma, free
of craving,
         supreme
among two-legged beings,
      best
of charioteers:
   "How many contemplatives
   are there in the world?
      Please tell me."

[The Buddha:]
"Four contemplatives, Cunda. There isn't a fifth.
Being asked face-to-face, I'll explain:
   the Victor of the path,
   the teacher of the path,
   one who lives by the path,
   & one who corrupts the path."

[Cunda:]
"Whom do the Awakened
call the Victor of the path
[&] one who is an unequalled teacher of the path?
Tell me the one who lives by the path,
and explain to me one who corrupts the path."

[The Buddha:]
"He's crossed over perplexity,
his arrow removed,
delighting in Unbinding, free
of greed,
the leader of the world with its devas:
      one like this
      the Awakened
      call the Victor
      of the path.

He here knows the foremost as foremost,
who right here shows & analyzes the Dhamma,
that sage, a cutter-of-doubt unperturbed:
      he's called the second of monks,
      the teacher of the path.

   Mindful, restrained,
he lives by the well-taught    Dhamma-principles,
            path,
associating with principles without blame:
      he's called the third of monks,
      one who lives by the path.

Creating a counterfeit
of those with good practices,
self-asserting, a corrupter of families,[1] intrusive,
deceitful, unrestrained, chaff,
going around in disguise:
      he's one who corrupts the path.

Any householder, having ferreted these out
   — a discerning disciple of those who are noble —
knowing they aren't all the same,
seeing this, his conviction's not harmed.
For how could the corrupt with the un-
   corrupt,
      the impure with the pure,
         be put on a par?"
Note

1.A corrupter of families is a monk who ingratiates himself into a family's affections by performing services for them that are inappropriate for a monk to do, thus diverting their faith away from those who live by the Dhamma and Vinaya. For more on this term, see The Buddhist Monastic Code, Sanghadisesa 13.


Namo tassa bhagavato arahato sammā-sambuddhassa

(ចុន្ទកម្មារបុត្ត)

[ក្រាបទូលសួរព្រះមានព្រះភាគថា]

ខ្ញុំព្រះអង្គ សូមទូលសួរព្រះអង្គ ជាអ្នកប្រាជ្ញ មានបញ្ញាច្រើនជាព្រះពុទ្ធ ជាម្ចាស់នៃធម៌ ប្រាសចាកតណ្ហា ដ៍ឧត្តមជាងសត្វជើងពីរ ប្រសើរជាងសារថីទាំងឡាយ តើពួកសមណះ ក្នុងលោកនេះមានប៉ុន្មាន។

[ព្រះមានព្រះភាគ ទ្រង់ត្រាស់ថា]

ម្នាលចុន្ទ សមណះមានត្រឹមតែ ៤ ពួក មិនមានដល់គំរប់ ៥ ទេ កាលបើអ្នកសួរបញ្ជាក់ហើយ តថាគត នឹងប្រាប់នូវសមណះ ទាំងនោះ ដល់អ្នក គឺសមណះ ឈ្នះកិលេស ដោយមគ្គ១ សមណះ សំដែងប្រាប់នូវមគ្គ១ សមណះ រស់នូវក្នុងមគ្គ១ សមណះប្រទូស្តនូវមគ្គ១។

[ចុន្ទកម្មារបុត្ត ទូលសួរថា]

ព្រះពុទ្ធទាំងឡាយ តែងសំដែង នូវសមណះណា ថាជាសមណះ ឈ្នះកិលេសដោយមគ្គ សមណះ ដុតបំផ្លាញ នូវកិលេសដោយមគ្គ ជាបុគ្គលថ្លឹងមិនបាន រស់នៅក្នុងមគ្គ ខ្ញុំសួរហើយ សូមព្រះអង្គសំដែងប្រាប់ឲ្យទាន មួយទៀតសូមព្រះអង្គប្រាប់ នូវសមណះ អ្នកប្រទុស្តនូវមគ្គ។

[ព្រះមានព្រះភាគ ត្រាស់ថា]

សមណះណាកន្លងផុត នូវសេចក្តីសង្ស័យប្រាស់ចាកកិលេស ត្រេកអរក្នុងព្រះនិព្វាន មិនជាប់ជំពាក់ដោយ តណ្ហា ជាអ្នកណែនាំសត្វលោក ព្រមទាំងទេវលោក ព្រះពុទ្ធទាំងឡាយ សំដែង នូវសមណះបែបនោះ ថាជាអ្នកឈ្នះកិលេស ដោយមគ្គ។

សមណះណា ក្នុងសាសនានេះ ដឹងនូវព្រះនិព្វាន ថាជាគុណជាត ឧត្តមក្រៃលែង ហើយសំដែងចែក នូវនិព្វានធម៌ក្នុងលោកនេះ អ្នកប្រាជ្ញទាំងឡាយ ហៅសមណះ ដែលជាអ្នកកាត់បង់ នូវសេចក្តីសង្ស័ ជាអ្នកប្រាជ្ញមិនមានសេចក្តីញាប់ញ័រ នោះថាជាអ្នកសំដែងប្រាប់មគ្គ ជាសមណះទី២ នៃភក្ខុទាំងឡាយ។

សមណះណា មានស្មារតីសង្រួមហើយ សេពនូវគន្លងដែលមិនមានទោស រស់នូវក្នុងមគ្គ ជាផ្លូវនៃធម៌គឺព្រះនិព្វាន ដែលព្រះពុទ្ធ សំដែងប្រពៃហើយ អ្នកប្រាជ្ញទាំងឡាយ ហៅសមណះ នោះថាជាអ្នករស់នូវក្នុងមគ្គ ជាសមណះទី៣ នៃភិក្ខុទាំងឡាយ។

សមណះណា ធ្វើនូវភេទ របស់ពួកអ្នកមានវត្តល្អ ឲ្យជាគ្រឿងបិទបាំង ជាអ្នកស្ទុះស្ទា អ្នកទ្រុស្ដត្រកូល មានឬក្យពាមាយា មិនសង្រួម ពោលពាក្យលេះលោះប្រព្រឹត្តបន្លំ សមណះនោះ ឈ្មោះថាជាអ្នកទ្រុស្ត មគ្គ។

គ្រហស្ថណា ជាអ្នកចេះដឹង ជាអរិយសាវ័ក ប្រកបដោយបញ្ញា ស្គាល់ច្បាស់នូវសមណះទាំងនោះ សទ្ធារបស់គ្រហស្ថនោះ រមែងមិនសាបសូន្យទេ ព្រោះដឹងថា ពួកសមណះ ទាំងអស់មិនដូចច្នោះទេ ព្រោះឃើញដូចច្នេះ គប្បីប្រៀបនូវសមណះមិនអាក្រក់ ឲ្យស្មើដោយសមណះ អាក្រក់ ឬ គប្បីប្រៀប នូវសមណះបរិសុទ្ធ ឲ្យស្មើដោយសមណះមិនបរិសុទ្ធ ដូចម្ដេចកើត។

(ចុន្ទសុត្តំ នត្ថិតំ)   
(ចប់សូត្រទី៥)

It's hard when living near fools and daily getting such statements like only if one asked for going forth like we (our group) are using to cite it in Pali, one can become a homeless under the Buddha. If such is even a preceptor of one, well: very hard. Even if people carry out outwardly things, but to dwell with people and even trade with them, with strong wrong view, Atma has to walk on, while to stay in the house of a householder would be possible for a short while. Beware of culture-thieves with not wise views.

Again, to leave house cot be given, but has a cause by seeing for oneself. Inwardly and outwardly, and by that open to everyone. A trainee structure by the Sangha of the Buddha might be also still available, at least to the extend till one really lefts home and then has already learned the outwardly customs as well, when inwardly having changed ones Ancestor-ship. That's great and should be used and maintained as long as possible.

Now this kind of liberality of Noble Ones, if just intellectually and wrong grasped, quickly turns out into the modern western Uposatha of the Jains, marxism and pseudoliberalism providing for a punch of additional kinds of conceit and harm for many. So one should be careful not to tend to become just a Ahara-hat as well, sitting in house and glad about ones "liberal stand" and since this is much more harmful for long time, it's of course better to stick with the traditions of the old, the boat as long as still existing.

Som Anumodana!
« Last Edit: March 09, 2019, 05:55:12 AM by Johann »
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Offline Cheav Villa

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Offline Johann

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Wrong modesty is also huge pride (stand, that hinders moving on, leaving it, this home). So one should not try to escape something requiring scarifies by saying "but I am just this and that..." or like devoted often say "but I/we are just worldlings, ordinary people". It's much better to think in ways of "Hey, he/she is not even Khema outwardly, from foreign place, yet Khema. Why I, who is born in this Domain outwardly, should not be able to gain as well" and that has no akusala desire within, such as issa or what ever. Only be strong desire, and seeing others can can, one moves, Saddha arises. If making ones objects of refuge somehow "equal" then why walking on?

"May Venerable gain highest liberation", should not be a releasing wish, but binding joy something one desires to follow. So a practice metta toward liberated people, or moving toward it, is not good if using it as release but beloved should be the starter when practicing metta, and having the factor gratitude in it, it pulls one toward path and Unbound.

Again:

Khmer the first: ភិក្ខុនីសូត្រ ទី៩

- Namo tassa bhagavato arahato sammā-sambuddhassa -

"'This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.' Thus was it said. And in reference to what was it said? There is the case, sister, where a monk hears, 'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now.' The thought occurs to him, 'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now. Then why not me?' Then he eventually abandons conceit, having relied on conceit. 'This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.' Thus was it said, and in reference to this was it said.

When meeting people having really gone from states into statelessness, that is much different as to associate with likewise bond where upholding and maintaining a certain state, use it for livelihood, has more priority as right view and virtue and for the most involving many conflicts. And if being really stateless is not something seen fast, relaying on outwardly things, not something one just can talk about while still holding on outwardly refuges, rights & refrigerator.

"as free as a bird, not bound.", Vogelfrei , was originally a blessing but has become something most ugly for "Brahmans". The Buddha used to defend being called an outcast by defining it clearly... today most have bond them even harder then at the Buddhas times to Brahmanism and Cast-systems, although thinking being more free by doing the duties of those holding on states (jeat).

As if one would do good or bad by birth, state or because living at home or somewhere in the land, having a state of just a wanderer. No state is free of not breaking soon apart even if doing mostly good.

Namo tassa bhagavato arahato sammā-sambuddhassa

One whose beyond
or not-beyond
or beyond-&-not-beyond
can't be found;
unshackled, carefree:
he's what I call a brahman.

And the f-act:

Namo tassa bhagavato arahato sammā-sambuddhassa

The person from whom
you would learn the Dhamma
taught by the Rightly
Self-Awakened One:
you should honor him with respect —
as a brahman, the flame for a sacrifice.

...might be that some still carry certain unusual habits with them, owing that toward their teacher or desired teacher. For old fellows nothing but annoying as well, this state between. That is why someone outwardly might be different to other fellows behavior around. That's, this "love" is also what pulls one out into the free. But when observing anothers changes good, one can see whether one is up to or have left home or just trying to use the Noble Domain for another house, state. Khema are very open and not that much attached to jati generally, do not close up because simply of this and welcome all doing well or wishing to learn, let others also go their ways they think leading to lasting happiness.

It's good and proper pride that keeps one maintaining a boot of culture if it is on ones skillful deeds and habits.

Even if living with family and children, or outwardly bound by old duties, one can become free as a bird. But if not having such, yet still without wings of mind, it's much better to life among those train to gain the wings of awakening (bodhi-pakkhiya-dhamma ).

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Offline Cheav Villa

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ខ្ញុំកូណា​នៅមិនទាន់យល់ The wings of  Awakening  _/\_

Offline Johann

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Once on has entered the training, become a Sekha, having reached the Sotapanna-magga, ones is able to train the Noble Eightfold path for further fruits and maggas till final liberation, Nyom.

The Noble Eightfold path is the classic set of "Wings of Awakening", but the Buddha gave also additional renderings for different kind people or states and so there are this seven sets , when developed fully leading to the phala, fruit.

Namo tassa bhagavato arahato sammā-sambuddhassa

"So this is what you think of me: 'The Blessed One, sympathetic, seeking our well-being, teaches the Dhamma out of sympathy.' Then you should train yourselves — harmoniously, cordially, and without dispute — in the qualities I have pointed out, having known them directly: the four frames of reference, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for Awakening, the noble eightfold path."
Quote from: MN 103


The "easiest" set, which the Buddha taught his son, The Four Right Exertions (sammappadhāna), right effort, is possible the easiest to match, once knowing what is good and what is bad and not much need for study or explaining as well.

Namo tassa bhagavato arahato sammā-sambuddhassa

        Generating desire, endeavoring, arousing persistence, upholding & exerting one's intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.
        Generating desire, endeavoring, arousing persistence, upholding & exerting one's intent for the sake of the abandoning of evil, unskillful qualities that have arisen.
        Generating desire, endeavoring, arousing persistence, upholding & exerting one's intent for the sake of the arising of skillful qualities that have not yet arisen.
        Generating desire, endeavoring, arousing persistence, upholding & exerting one's intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen.

Was the not understanding just a matter of different used words, or was it deeper about the similarities of this wings and there differences, which Bhante Thanissaro wonderful worked out in his book on the Wings of Awakening, "bodhi-pakkhiya-dhamma".

Some teachers and their students have inclination on "The Five Faculties (indrīya), or Bala". Those very inclined to sitting meditation, Yogies, love to use the "The Seven Factors for Awakening (bojjhaṅga)". Classical Vipassana "fanatics" swear that only "The Four Frames of Reference (satipaṭṭhāna)" is the way, but all meat each other and give the Noble Eigthfold path in different aspects of view and inclination.

One can also say different in domination of focus on one kind of pathfactor, once one of the 7+right view as always included in samma is met, the whole path has developed. So one on focus on right concentration loves the bojjhaṅga set. Those much on virtue the sammappadhāna-set... Right resolve: satipaṭṭhāna... but at least different for all one which wishing to remember intensively.
« Last Edit: March 09, 2019, 12:57:09 PM by Johann »
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Offline Cheav Villa

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កូណាព្រះអង្គ មានន័យថាជាការបដិបត្តិ​ដើម្បី អរិយមគ្គ​ អរិយផល​(ព្រះធម៌​នៃការត្រាស់ដឹង)​​ ទៅតាមឧបនិស្ស័យ _/\_
« Last Edit: March 09, 2019, 04:35:17 PM by Cheav Villa »

Offline Johann

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Yes and No.

Surposed a child does not go to school yet, is it called student? When it enters the school actually then it is called student. So it's not wrong when saying the School teaches all children, is for all, but just those who enter it are called students and on the way to finish it.

Buddhānussati: "teacher for those ready/willing to be taimed", independent of stand, race, social status, gender, age, human or Deva... yet, one following it is bond to become a Noble One, just by "only" having Saddha toward the Dhamma, or understanding it intelectually. And someone, coming in touch with the Dhamma of a Buddha has act-ually Upanissaya toward it already hardly build up, is act-ually currently already rich.

Even by not capable to gain path in a certain existence, thinking on "animals" or "Petas", the association would nurish the needed Upanissaya. To be capable to hear the Dhamma proper one has to gain a human or Deva state an leaving home to an extent of being in a borderland to release (accessconcentration).

Again, the Buddha teaches not such as a linear pattern of Kamma, but has seen that ones future is not determined just by past but that the great opportunity lies in the present actions, every moment a possibility, will, to even change Ancestorship or go beyond.

Where ever ones mind tends to, one arrives at it. Seeing the worth of Noble Ones, one is destinated to become oneself. Being inclined to fake Brahmas, wearing outwardly signs, yet act not Noble at all, having no Silas, desire for a stand and class, likewise.

A person meeting Noble Ones, the/a Buddha his monastic and lay disciples, and simply rejoice on seeing that there are those on the walk or having arrived, is a person with Upanissaya toward the Noble Ones, can be assumed to soon hear the good Dhamma, hearing it, become bond to liberation.

Getting in touch is either a matter of past or present actions. Past gives the possibility, current to action. Like no one can force, had forced Nyom to ever come to Aural. Others, even next and near, are incapable because attracted to Maras games, holding them for a refuge, nicca, atta and sukha.

Simply by taking refuge by heard one becomes a disciple of the Noble ones, not breaking up, one is destinated to become a Sekha, become an Asekha at least.

If it would be not possible, like the Brahman taught at Buddhas time, saying one is because of certain birth, the Buddha, a former not Noble, just a Bodhisatta, would not have taught the Dhamma, but because it is possible just by "ordinary" human effort, he taught, his discriples teach.

So one should not rest in either certain conceit by improper modesty or in the Brahmans wrong view of particulary eternity.
« Last Edit: March 10, 2019, 12:45:38 AM by Johann »
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Namo tassa bhagavato arahato sammā-sambuddhassa

5. “There ultimately comes a time when, with the passing of a long stretch of time, this cosmos devolves. When the cosmos is devolving, beings for the most part head toward the Radiant (brahmās). There they stay: mind-made, feeding on rapture, self-luminous, coursing through the air, established in beauty for a long stretch of time. Then there ultimately comes a time when, with the passing of a long stretch of time, this cosmos evolves. When the cosmos is evolving, an empty Brahmā palace appears. Then a certain being—from the exhaustion of his life span or the exhaustion of his merit[8]—falls from the company of the Radiant and re-arises in the empty Brahmā palace. And there he still stays mind-made, feeding on rapture, self-luminous, coursing through the air, established in beauty for a long stretch of time.

“After dwelling there alone for a long time, he experiences displeasure & agitation: ‘O, if only other beings would come to this world!’

“Then other beings, through the ending of their life span or the ending of their merit, fall from the company of the Radiant and reappear in the Brahmā palace, in the company of that being. And there they still stay mind-made, feeding on rapture, self-luminous, coursing through the air, established in beauty for a long stretch of time.

“Then the thought occurs to the being who reappeared first: ‘I am Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer & Ruler, Father of All That Have Been & Shall Be.[9] These beings were created by me. Why is that? First the thought occurred to me, “O, if only other beings would come to this world!” And thus my direction of will brought these beings to this world.’ As for the beings who reappeared later, this thought occurs to them: ‘This is Brahmā… Father of All That Have Been & Shall Be. We were created by this Brahmā. Why is that? We saw that he appeared here before, while we appeared after.’ The being who reappeared first is of longer life span, more beautiful, & more influential, while the beings who reappeared later are of shorter life span, less beautiful, & less influential.

“Now, there is the possibility, monks, that a certain being, having fallen from that company, comes to this world. Having come to this world, he goes forth from the home life into homelessness. Having gone forth from the home life into homelessness, he—through ardency, through exertion, through commitment, through heedfulness, through right attention—touches an awareness- concentration such that in his concentrated mind he recollects that former life, but nothing prior to that. He says, ‘We were created by Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall Be. He is constant, permanent, eternal, not subject to change, and will remain just like that for eternity. But we who have been created by him—inconstant, impermanent, short-lived, subject to falling—have come to this world.’

“This is the first basis—with reference to which, coming from which—some contemplatives & brahmans are partially eternalists and partially non-eternalists who proclaim a partially eternal and partially non-eternal self & cosmos...

6. “As for the second: With reference to what, coming from what, are contemplatives & brahmans partially eternalists and partially non-eternalists who proclaim a partially eternal and partially non-eternal self & cosmos?

“There are, monks, devas called Corrupted by Play.[10] They spend an excessive amount of time indulging in the delights of laughter & play. Because they spend an excessive amount of time indulging in the delights of laughter & play, their mindfulness becomes muddled. Because of muddled mindfulness, they fall from that company of devas.

“Now, there is the possibility, monks, that a certain being, having fallen from that company, comes to this world. Having come to this world, he goes forth from the home life into homelessness. Having gone forth from the home life into homelessness, he—through ardency, through exertion, through commitment, through heedfulness, through right attention—touches an awareness- concentration such that in his concentrated mind he recollects that former life, but nothing prior to that. He says, ‘Those honorable devas who are not corrupted by play don’t spend an excessive amount of time indulging in the delights of laughter & play. Because they don’t spend an excessive amount of time indulging in the delights of laughter & play, their mindfulness doesn’t become muddled. Because of unmuddled mindfulness, they don’t fall from that company. They are constant, permanent, eternal, not subject to change, and will remain just like that for eternity. But those of us who were corrupted by play spent an excessive amount of time indulging in the delights of laughter & play. Because we spent an excessive amount of time indulging in the delights of laughter & play, our mindfulness became muddled. Because of muddled mindfulness, we fell from that company and—inconstant, impermanent, short-lived, subject to falling—have come to this world.’

“This is the second basis—with reference to which, coming from which—some contemplatives & brahmans are partially eternalists and partially non-eternalists who proclaim a partially eternal and partially non-eternal self & cosmos.

7. “As for the third: With reference to what, coming from what, are contemplatives & brahmans partially eternalists and partially non-eternalists who proclaim a partially eternal and partially non-eternal self & cosmos?

“There are, monks, devas called Corrupted by Mind. They spend an excessive amount of time staring at one another.[11] Because they spend an excessive amount of time staring at one another, their minds become corrupted toward one another. Because they are corrupted in mind toward one another, they grow exhausted in body & exhausted in mind. They fall from that company of devas.

“Now, there is the possibility, monks, that a certain being, having fallen from that company, comes to this world. Having come to this world, he goes forth from the home life into homelessness. Having gone forth from the home life into homelessness, he—through ardency, through exertion, through commitment, through heedfulness, through right attention—touches an awareness- concentration such that in his concentrated mind he recollects that former life, but nothing prior to that. He says, ‘Those honorable devas who are not corrupted in mind don’t spend an excessive amount of time staring at one another. Because they don’t spend an excessive amount of time staring at one another, their minds don’t become corrupted toward one another. Because they are uncorrupted in mind toward one another, they don’t grow exhausted in body or exhausted in mind. They don’t fall from that company. They are constant, permanent, eternal, not subject to change, and will remain just like that for eternity. But those of us who were corrupted in mind spent an excessive amount of time staring at one another. Because we spent an excessive amount of time staring at one another, our minds became corrupted toward one another. Because we were corrupted in mind toward one another, we grew exhausted in body & exhausted in mind. We fell from that company and—inconstant, impermanent, short-lived, subject to falling—have come to this world.’

“This is the third basis—with reference to which, coming from which—some contemplatives & brahmans are partially eternalists and partially non-eternalists who proclaim a partially eternal and partially non-eternal self & cosmos.

8. “As for the fourth: With reference to what, coming from what, are contemplatives & brahmans partially eternalists and partially non-eternalists who proclaim a partially eternal and partially non-eternal self & cosmos?

“There is the case where a certain contemplative or brahman is a logician, an inquirer. He states his own improvisation, hammered out by logic, deduced from his inquiries: ‘That which is called “eye” & “ear” & “nose” & “tongue” & “body”: That self is inconstant, impermanent, non-eternal, subject to change. But that which is called “mind” or “intellect” or “consciousness”: That self is constant, permanent, eternal, not subject to change, and will remain just like that for eternity.’[12]

“This is the fourth basis—with reference to which, coming from which—some contemplatives & brahmans are partially eternalists and partially non-eternalists who proclaim a partially eternal and partially non-eternal self & cosmos.

“These, monks, are the contemplatives & brahmans who are partially eternalists and partially non-eternalists, who proclaim a partially eternal and partially non-eternal self & cosmos on four grounds. And whatever contemplatives & brahmans who partially eternalists and partially non-eternalists, who proclaim a partially eternal and partially non-eternal self & cosmos, they all do so on one or another of these four grounds. There is nothing outside of this.

...These, monks, are the contemplatives & brahmans who are partially eternalists and partially non-eternalists, who proclaim a partially eternal and partially non-eternal self & cosmos on four grounds. And whatever contemplatives & brahmans who partially eternalists and partially non-eternalists, who proclaim a partially eternal and partially non-eternal self & cosmos, they all do so on one or another of these four grounds. There is nothing outside of this.

“With regard to this, the Tathāgata discerns that ‘These standpoints, thus seized, thus grasped at, lead to such & such a destination, to such & such a state in the world beyond.’ That the Tathāgata discerns. And he discerns what is higher than that. And yet, discerning that, he does not grasp at it. And as he is not grasping at it, unbinding [nibbuti] is experienced right within. Knowing, as they have come to be, the origination, ending, allure, & drawbacks of feelings, along with the escape from feelings, the Tathāgata, monks—through lack of clinging/sustenance—is released.

“These, monks, are the dhammas—deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise—that the Tathāgata proclaims, having directly known & realized them for himself, and that those who, rightly speaking in praise of the Tathāgata in line with what is factual, would speak...
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Offline Johann

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Quote from: Upasika Villa
...ដើម្បី អរិយមគ្គ​ អរិយផល ...so that Ariya-people gain Ariya-fruit...?

Remember, Nyom, one having developed right view, one with Sila, for such is no will needed to gain liberation. The Buddha encourages to enter the school, to strive for the next grade. Once on a certain path, once right resolve is taken, there is not that much to encourage further. The hard is to enter, because it requires to leave a current home into a unknown, homeless.

Children with much conceit are hard to move to school, because they fear to be not perfect any more there in the homeless. Thinking schol is only for those who can write and read already. So they prefer to say "I can not write" and hold their stand within those not after it. Fearing that others, better, blame then, prefer to dwelk with lower or likewise.

While parents are able to work with promises of sensual pleasures as reward, the Buddha can just server those with the Noble Path who know about the reality of suffering and desire a way out. For one without Dukkha Saddha does not arise.
« Last Edit: March 10, 2019, 01:05:48 AM by Johann »
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Offline Cheav Villa

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កូណាព្រះអង្គ  _/\_ _/\_ _/\_

Offline Johann

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Although the Buddha and teacher do sometimes tell it, they mostly avoid to praise disciples to much or tell them even that they are already on a secure lane. Why? Because they could get lazy and miss to gain the highest as fast as possible.
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