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Talkbox

2019 Oct 21 13:53:58
Johann: eko care!

2019 Oct 21 13:10:14
Moritz: Chom reap leah _/\_ May all spend a good uposatha day. _/\_ _/\_ _/\_

2019 Oct 21 12:13:15
Johann: Meister Moritz

2019 Oct 21 12:12:45
Moritz: Bong Villa _/\_

2019 Oct 21 12:12:40
Moritz: Vandami Bhante _/\_

2019 Oct 21 11:10:14
Cheav Villa: Kana Bhante _/\_ _/\_ _/\_ Kana got the email _/\_ _/\_ _/\_

2019 Oct 21 06:14:10
Khemakumara: Sadhu and mudita _/\_ _/\_ _/\_

2019 Oct 21 04:24:03
Cheav Villa: Sadhu Sadhu  _/\_ _/\_ _/\_

2019 Oct 21 04:00:46
Johann: May all spend a meritful Siladay today

2019 Oct 20 11:27:41
Varado: I pay respects to the Venerable Indaññāno and the Noble Sangha. May you please consider me a Sanghamitta.

2019 Oct 20 11:17:39
Varado: I pay respects to Venerable Indaññāno.

2019 Oct 17 12:06:02
Moritz: Chom reap leah _/\_ May all have a kusala day _/\_ _/\_ _/\_

2019 Oct 17 11:51:37
Moritz: Bong Villa :) _/\_

2019 Oct 17 11:51:25
Moritz: Vandami Bhante Varado _/\_ _/\_ _/\_

2019 Oct 17 11:50:47
Cheav Villa: Vandami Bhante :) _/\_ _/\_ _/\_

2019 Oct 17 11:50:25
Moritz: Vandami Bhante Johann _/\_ _/\_ _/\_

2019 Oct 17 11:48:30
Johann: Nyom Moritz

2019 Oct 17 11:45:08
Johann: Nyom Villa

2019 Oct 17 11:44:00
Cheav Villa: Chum reap sur Master Moritz :D _/\_

2019 Oct 16 03:29:01
Cheav Villa: Vandami Bhante Ariyadhammika  _/\_ _/\_ _/\_

2019 Oct 15 15:28:14
Cheav Villa:  _/\_ _/\_ _/\_

2019 Oct 15 14:56:50
Johann: Nyom Villa said: May Brah Ang recover fast. May Oncle Chanroth recover fastl as well.

2019 Oct 15 14:49:29
Cheav Villa: សូមអោយពូចាន់រ័ត្មឆាប់ជាពីជម្ងឺដែរ   :D _/\_

2019 Oct 15 14:48:46
Cheav Villa: សូមអោយព្រះអង្គឆាប់ជាពីជម្ងឺ _/\_  _/\_ _/\_

2019 Oct 15 14:14:23
Johann: Chanroth said: At times Brah Ang has ābādhi (illness), I am also sick.

2019 Oct 15 13:24:21
Chanroth: ពេលព្រះអង្គមានអាពាធិ ខ្ញុំមានជំម្ងឺដែរ _/\_  _/\_ _/\_

2019 Oct 14 10:22:27
Cheav Villa: Bhante Varado  _/\_ _/\_ _/\_

2019 Oct 13 04:44:10
Cheav Villa:  _/\_ _/\_ _/\_

2019 Oct 13 01:17:17
Johann: Sadhu

2019 Oct 13 01:15:59
Khemakumara: May every living being in all realms be free from ever illness, free from danger, free from animosity and free from oppression.

2019 Oct 13 00:50:55
Khemakumara: may it be a path-and fruitful Uposatha Day

2019 Oct 12 15:40:31
Cheav Villa: May Bhante soon recover from malaria  _/\_ _/\_ _/\_

2019 Oct 12 13:47:46
Varado:  _/\_ _/\_ _/\_

2019 Oct 11 16:35:52
Cheav Villa:  _/\_ _/\_ _/\_

2019 Oct 10 10:55:45
Khemakumara: Nyom Cheav Villa

2019 Oct 10 10:54:11
Cheav Villa:  _/\_ _/\_ _/\_

2019 Oct 10 05:11:04
Khemakumara: _/\_ _/\_ _/\_ Bhante

2019 Oct 08 15:01:04
Vithou:  _/\_

2019 Oct 07 07:39:21
Johann: Good to hear

2019 Oct 07 05:48:11
Khemakumara: _/\_ _/\_ _/\_ Kana Bhante. may kana trust, that  prah  karuṇā dwells in kusalā  conditions in and outwardly.

2019 Oct 07 05:09:34
Johann: Bhante. All health and relaying on good outwardly and inwardly conditions?

2019 Oct 07 04:20:19
Khemakumara: _/\_ _/\_ _/\_ Bhante

2019 Oct 06 06:44:19
Cheav Villa:  _/\_ _/\_ _/\_

2019 Oct 06 06:24:49
Johann: Sadhu

2019 Oct 06 04:48:36
Khemakumara: something to give (in)? Today is waxing moon Uposatha! May it be a path- and fruitful give (in) day!

2019 Oct 06 04:37:01
Khemakumara:  *gift*

2019 Oct 02 16:38:31
Cheav Villa:  _/\_  _/\_ _/\_

2019 Oct 02 12:27:40
Khemakumara: Sadhu and mudita

2019 Oct 02 12:06:36
Johann: (U.Chanroth wrote in mudita: Today Buddhaparisada arrived at Ashram Thmo Duk)

2019 Oct 02 08:31:08
Chanroth: ថ្ងៃនេះពុទ្ធបរិស័ទ្ទមកដល់អាស្រមថ្មទូក _/\_ _/\_ _/\_

2019 Sep 30 06:49:48
Cheav Villa: Vandami Bhante  _/\_ _/\_ _/\_

2019 Sep 30 06:15:26
Johann: Nyom Villa

2019 Sep 29 05:35:53
Cheav Villa:  _/\_ _/\_ _/\_

2019 Sep 28 06:56:38
Johann: Nyom Chanroth wrote: "Natthi santi paraṃ sokhaṃ" No happiness higher then that of peace.

2019 Sep 28 04:22:03
Chanroth: នត្ថិ សន្តិ បរំ សុខំ

2019 Sep 28 04:06:00
Chanroth:   _/\_ _/\_ _/\_

2019 Sep 28 01:57:20
Khemakumara: _/\_ _/\_ _/\_

2019 Sep 28 01:40:27
Johann: A blessed and virtuous new-moon Uposata for those holding it today.

2019 Sep 26 01:28:41
Johann: Bhante

2019 Sep 26 01:17:26
Khemakumara: _/\_ _/\_ _/\_ Bhante

2019 Sep 23 05:39:08
Khemakumara:  _/\_ _/\_ _/\_

2019 Sep 23 05:24:36
Johann: Bhante, Bhante

2019 Sep 22 18:47:42
Johann: Kana needs to leave now for possible tomorrow again, Bhante. Much dhammic joy in further exploring here within. and a blessed halfmoon day.

2019 Sep 22 16:41:02
Johann: _/\_ Bhante Varado (batterie of mine will be off soon, just to inform)

2019 Sep 22 07:28:15
Johann: Sadhu

2019 Sep 22 03:26:27
Cheav Villa:  _/\_ _/\_ _/\_

2019 Sep 22 02:48:14
Khemakumara: may it be a path-and fruitful Uposatha Day

2019 Sep 22 02:48:14
Khemakumara: may it be a path-and fruitful Uposatha Day

2019 Sep 21 23:53:54
Vithou:  _/\_

2019 Sep 21 13:36:07
Cheav Villa:  _/\_ _/\_ _/\_

2019 Sep 21 09:37:51
Johann: A blessed and meritful Sila-day those who keep it today.

2019 Sep 20 07:29:23
Johann:  _/\_ Bhante Varado

2019 Sep 19 14:52:03
Johann: Bhante

2019 Sep 19 14:36:44
Khemakumara: Nyom saddhamma

2019 Sep 19 14:35:55
Khemakumara: _/\_ _/\_ _/\_ Bhante

2019 Sep 19 09:58:15
Cheav Villa:  _/\_ _/\_ _/\_ Bhante

2019 Sep 19 04:31:27
Khemakumara: Nyom Cheav Villa

2019 Sep 19 01:47:48
Khemakumara: _/\_ _/\_ _/\_ Bhante

2019 Sep 18 16:44:10
Johann:  _/\_ Bhante Ariyadhammika

2019 Sep 18 06:35:53
Khemakumara:  _/\_ _/\_ _/\_ Kana, Bhante and kana are well!

2019 Sep 18 06:32:01
Johann: Bhante  _/\_ Is he and Bhante well?

2019 Sep 18 04:25:43
Khemakumara: _/\_ _/\_ _/\_ Bhante

2019 Sep 18 04:10:57
Johann: Nyom Villa.

2019 Sep 18 02:48:47
Cheav Villa: Welcome, upasaka sadhamma _/\_

2019 Sep 18 02:47:31
Cheav Villa: Master Moritz _/\_

2019 Sep 18 02:47:15
Cheav Villa: Vandami Bhante _/\_ _/\_ _/\_

2019 Sep 18 01:59:53
Moritz: Good night _/\_

2019 Sep 18 01:59:44
Moritz: _/\_ Bong Villa

2019 Sep 18 01:41:47
Johann: Nyom Moritz

2019 Sep 18 01:30:08
Moritz: Welcome, upasaka sadhamma _/\_

2019 Sep 18 01:29:43
Moritz: Vandami Bhante _/\_ _/\_ _/\_

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.

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Author Topic: Fear of independence  (Read 877 times)

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Online Johann

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Fear of independence
« on: September 30, 2019, 12:47:17 AM »
Beings at large fear nothing more then independence, nothing more at the same time then dependency.

Pulling others into being dependent on them, denying debts toward others at the same time.

Full of "creator god" this worlds.
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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Re: Fear of independence
« Reply #1 on: September 30, 2019, 06:52:54 AM »
 _/\_ _/\_ _/\_

Online Johann

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Re: Fear of independence
« Reply #2 on: September 30, 2019, 07:15:33 AM »
Yet, while ordinary people are always after binding, there are only two people, when giving, giving toward release: Sekha and Asekha.

And the are only two people causing one release when being given: Sekha and Asekha.

Or one could say: increase the bonds toward independency, by giving into by body, speech and mind, on one side, or two, purified.

And yet the doubtless perception of Sekha or Asekha, is what counts, and the dedication toward it/them.
« Last Edit: September 30, 2019, 08:03:57 AM by Cheav Villa »
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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Re: Fear of independence
« Reply #3 on: September 30, 2019, 08:04:14 AM »
 _/\_ _/\_ _/\_

Offline saddhamma

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Re: Fear of independence
« Reply #4 on: October 02, 2019, 05:58:22 AM »
Sādu, sādu Bhante  :-* :-* :-*

I would like to add the Tathāgata to your auspicious list for completeness. The Tathāgata, sekha and asekha are the three kalyanamittas who arise in the world for the welfare of many, for the happiness of many, out of compassion for the world, for the good, welfare, and happiness of devas and humans. Their taste of liberation due to the well proclaimed dhamma enable them to guide devas and humans to savor the same taste of liberation, like the tongue tastes the flavor of the soup. Many are those who have not tasted liberation but take on the impossible task of guiding others to taste liberation like the spoon that tastes the flavor of the soup.


Namo tassa bhagavato arahato sammā-sambuddhassa

§ 84. For the Welfare of Many

{Iti 3.35; Iti 78 } audio [Alternate translation: Thanissaro]

This was said by the Lord…

“Bhikkhus, these three persons appearing in the world appear for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans. What three?

“Here, bhikkhus, a Tathagata appears in the world, an Arahant, a Fully Enlightened One, possessing perfect knowledge and conduct, a sublime one, a world-knower, an unsurpassed leader of persons to be tamed, a teacher of devas and humans, an enlightened one, a Lord. He teaches Dhamma that is good at the outset, good in the middle, and good at the end, with its correct meaning and wording, and he proclaims the holy life in its fulfillment and complete purity. This, bhikkhus, is the first person appearing in the world who appears for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans.

“Next, bhikkhus, there is a disciple of that teacher, an arahant, one whose taints are destroyed, the holy life fulfilled, who has done what had to be done, laid down the burden, attained the goal, destroyed the fetters of being, and is completely released through final knowledge. He teaches Dhamma… and he proclaims the holy life in its fulfillment and complete purity. This, bhikkhus, is the second person appearing in the world… for the good, welfare, and happiness of devas and humans.

“And next, bhikkhus, there is a disciple of that teacher, a learner who is following the path, who has learned much and is of virtuous conduct. He teaches Dhamma… and he proclaims the holy life in its fulfillment and complete purity. This, bhikkhus, is the third person appearing in the world… for the good, welfare, and happiness of devas and humans.
“These, bhikkhus, are the three persons appearing in the world who appear for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans.”

   
The teacher, the great sage,
Is the first in the world;
Following him is the disciple
Whose composure is perfected;
And then the learner training on the path,
One who has learned much and is virtuous.

These three are chief amongst devas and humans:
Illuminators, preaching Dhamma,
Opening the door to the Deathless,
They free many people from bondage.

Those who follow the path
Well taught by the unsurpassed
Caravan-leader, who are diligent
In the Sublime One's dispensation,
Make an end of suffering
Within this very life itself.



* Johann source and tags changed
« Last Edit: October 02, 2019, 11:41:30 AM by Johann »

Online Johann

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Re: Fear of independence
« Reply #5 on: October 02, 2019, 12:01:55 PM »
Sadhu

(here also in Khmer)

Namo tassa bhagavato arahato sammā-sambuddhassa

ពហុជនហិតសូត្រ (៥.)

book_053

(៥. ពហុជនហិតសុត្តំ)

[៨៥] ម្នាល​ភិក្ខុ​ទាំង​ឡាយ បុគ្គល ៣ ពួក​នេះ កាល​កើត​ឡើង​ក្នុង​លោក តែង​កើត​ឡើង ដើម្បី​ប្រយោជន៍ ដល់​ជន​ច្រើន ដើម្បី​សេចក្ដី​សុខ ដល់​ជន​ច្រើន ដើម្បី​អនុគ្រោះ ដល់​សត្វ​លោក ដើម្បី​ចំរើន ដើម្បី​ប្រយោជន៍ ដើម្បី​សេចក្ដី​សុខ ដល់​ទេវតា និង​មនុស្ស​ទាំង​ឡាយ។ បុគ្គល ៣ ពួក តើ​ដូច​ម្ដេច​ខ្លះ​។ ម្នាល​ភិក្ខុ​ទាំង​ឡាយ ព្រះ​តថាគត ជា​អរហន្ត​សម្មាសម្ពុទ្ធ ទ្រង់​បរិបូណ៌​ដោយ​វិជ្ជា និង​ចរណៈ មានដំណើរ​ល្អ ទ្រង់​ជ្រាប​ច្បាស់​នូវ​ត្រៃ​លោក ទ្រង់​ប្រសើរ​ដោយ​សីលាទិគុណ ជានាយសារថី ទូន្មាន​នូវ​បុរស ជា​សាស្ដា​នៃ​ទេវតា និង​មនុស្ស​ទាំង​ឡាយ ទ្រង់​ត្រាស់​ដឹង​នូវ​ចតុរារិយសច្ចធម៌ ទ្រង់​ខ្ជាក់​ចោល​នូវ​ត្រៃភព ព្រះ​អង្គ​បាន​ត្រាស់​ឡើង​ក្នុង​លោក​នេះ ទ្រង់​សំដែងធម៌ មាន​លំអ​បទ​ដើម លំអ​បទ​កណ្ដាល លំអ​បទ​ចុង ប្រកប​ដោយ​អត្ថ និង​ព្យញ្ជនៈ ទ្រង់​ប្រកាស​ព្រហ្មចរិយធម៌ ដ៏​បរិសុទ្ធ បរិបូណ៌​ទាំង​អស់ ម្នាល​ភិក្ខុ​ទាំង​ឡាយ នេះ​ជា​បុគ្គល​ទី ១ [ទ. ១០៥]កាល​កើត​ឡើង​ក្នុង​លោក តែង​កើត​ឡើង ដើម្បី​ប្រយោជន៍​ដល់​ជន​ច្រើន ដើម្បី​សេចក្តី​សុខ​ដល់​ជន​ច្រើន ដើម្បី​អនុគ្រោះ ដល់​សត្វ​លោក ដើម្បី​សេចក្តី​ចំរើន ដើម្បី​ប្រយោជន៍ ដើម្បី​សេចក្តី​សុខ ដល់​ទេវតា និង​មនុស្ស​ទាំង​ឡាយ ​។ ម្នាល​ភិក្ខុ​ទាំង​ឡាយ មួយ​ទៀត សាវ័ក​របស់​ព្រះ​សាស្តា​នោះ ជា​អរហន្តខី​ណា​ស្រព មាន​ព្រហ្មចរិយធម៌​ប្រព្រឹត្ត​រួច​ហើយ មាន​សោឡស​កិច្ច ធ្វើ​ស្រេច​ហើយ មានភារៈ គឺ​ខន្ធ ៥ ដាក់​ចុះ​ហើយ មាន​ប្រយោជន៍​របស់​ខ្លួន​សម្រេច​ហើយ មាន​កិលេស​ជា​គ្រឿង​ប្រកប​សត្វ​ទុក​ក្នុង​ភព​អស់​រលីង​ហើយ មាន​ចិត្ត​ផុត​ស្រឡះ​ហើយ ព្រោះ​ដឹង​ដោយ​ប្រពៃ សាវ័ក​នោះ តែង​សំដែងធម៌ មាន​លំអ​បទ​ដើម មាន​លំអ​បទ​កណ្តាល មាន​លំអ​បទ​ចុង ប្រកប​ដោយ​អត្ថ និង​ព្យញ្ជនៈ ប្រកាស​នូវ​ព្រហ្មចរិយធម៌​បរិសុទ្ធ បរិបូណ៌​ទាំង​អស់ ម្នាល​ភិក្ខុ​ទាំង​ឡាយ នេះ​បុគ្គល​ទី ២ កាល​កើត​ឡើង​ក្នុង​លោក តែង​កើត​ឡើង​ដើម្បី​ប្រយោជន៍​ដល់​ជន​ច្រើន ដើម្បី​សេចក្តី​សុខ​ដល់​ជន​ច្រើន ដើម្បី​អនុគ្រោះ​ដល់​សត្វ​លោក ដើម្បី​សេចក្តី​ចំរើន ដើម្បី​ប្រយោជន៍ ដើម្បី​សេចក្តី​សុខ ដល់​ទេវតា និង​មនុស្ស​ទាំង​ឡាយ។ ម្នាល​ភិក្ខុ​ទាំង​ឡាយ មួយ​វិញទៀត សាវ័ក​របស់​ព្រះ​សាស្តា​នោះ ជា​សេក្ខបុគ្គល កំពុងប្រតិបត្តិ ជា​ពហុស្សូត បរិបូណ៌​ដោយ​សីល និង​វត្ត សាវ័ក​នោះ តែង​សំដែងធម៌ មាន​លំអ​បទ​ដើម មាន​លំអ​បទ​កណ្តាល មាន​លំអ​បទ​ចុង ប្រកប​ដោយ​អត្ថ និង​ព្យញ្ជនៈ ប្រកាស​ព្រហ្មចរិធម៌​ដ៏​បរិសុទ្ធ បរិបូណ៌ ​ទាំង​អស់ [ទ. ១០៦]ម្នាល​ភិក្ខុ​ទាំង​ឡាយ នេះ​បុគ្គល​ទី ៣ កាល​កើត​ឡើង​ក្នុង​លោក ក៏​កើត​ឡើង ដើម្បី​ប្រយោជន៍​ដល់​ជន​ច្រើន ដើម្បី​សេចក្តី​សុខ​ដល់​ជន​ច្រើន ដើម្បី​អនុគ្រោះ​ដល់​សត្វ​លោក ដើម្បី​សេចក្តី​ចំរើន ដើម្បី​ប្រយោជន៍ ដើម្បី​សេចក្តី​សុខ ដល់​ទេវតា និង​មនុស្ស​ទាំង​ឡាយ។ ម្នាល​ភិក្ខុ​ទាំង​ឡាយ បុគ្គល ៣ ពួក​នេះ​ឯង កាល​កើត​ឡើង​ក្នុង​លោក តែង​កើត​ឡើង ដើម្បី​ប្រយោជន៍​ដល់​ជន​ច្រើន ដើម្បី​សេចក្តី​សុខ​ដល់​ជន​ច្រើន ដើម្បី​អនុគ្រោះ​ដល់​សត្វ​លោក ដើម្បី​សេចក្តី​ចំរើន ដើម្បី​ប្រយោជន៍ ដើម្បី​សេចក្តី​សុខ ដល់​ទេវតា និង​មនុស្ស​ទាំង​ឡាយ។

ព្រះ​សាស្តា ព្រះ​អង្គ​ស្វែង​រក​គុណ​ដ៏​ធំ ជា​បុគ្គល​ទី ១ ក្នុង​លោក សាវ័ក​អ្នក​ប្រព្រឹត្ត​តាម​ព្រះ​សាស្តា​នោះ មានខ្លួន​អប់​រំហើយ (ជា​បុគ្គល​ទី ២) មួយ​ទៀត សាវ័ក​ដទៃ ជា​សេក្ខបុគ្គល កំពុងប្រតិបត្តិ ជា​ពហុស្សូត បរិបូណ៌​ដោយ​សីល និង​វត្ត (ជា​បុគ្គល​ទី ៣)។ បុគ្គល ៣ ពួក​នេះ ប្រសើរ​ជាង​ទេវតា និង​មនុស្ស លោក​ជា​អ្នក​ធ្វើ​ពន្លឺ គឺ​ធម៌ សំដែង​ឡើង​នូវ​ធម៌ គឺ​ចតុរារិយសច្ច បាន​បើក​ទ្វារ​នៃ​ព្រះ​អមតនិព្វាន លោក​ទាំង​នោះ តែង​ញុាំង​​ជន​ច្រើន​នាក់​ឲ្យ​រួចចាក​យោគៈ​បាន។ [ទ. ១០៧]ពួក​ជន​ណា ឈានឡើង​កាន់​អរិយមគ្គ ដែល​ព្រះ​មាន​ព្រះ​ភាគ ដូច​ជា នាយ​ឈ្មួញ​ដ៏​ប្រសើរ​ដោយ​សីលាទិគុណ ទ្រង់​សំដែង​ហើយ​ដោយ​ប្រពៃ ពួក​ជន​ណា មិន​ប្រមាទ​ក្នុង​សាសនា​របស់​ព្រះ​សុគត ពួក​ជន​នោះ ៗ តែង​ធ្វើ​នូវ​ទី​បំផុត​ទុក្ខ ក្នុង​អត្តភាព​នេះ​បាន។


សូត្រ ទី ៥។
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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Re: Fear of independence
« Reply #6 on: October 02, 2019, 12:48:38 PM »
Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_

Online Johann

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Re: Fear of independence
« Reply #7 on: October 03, 2019, 04:39:55 AM »
And what are the six fear of independency?

The is the fear that eye is no more related (in relation) to form, that becoming, birth, stand on touch on the eye would no more arise.

The fear that ear is no more related to sound, that becoming, birth, stand on touch on the eye would no more arise.

There is the fear that nose is no more related to smell, that becoming, birth, stand on touch on the nose would no more arise.

There is the fear that tongue is no more related to tast, that becoming, birth, stand on touch on the tongue would no more arise.

There is the fear that body is no more related to bodily touch, that becoming, birth, stand on touch on the body would no more arise.

And there is the fear that intellect is no more related to thoughts, that becoming, birth, stand on touch on the intellect would no more arise.

Seeing this becoming, taking birth, taking stand on the senses as a refuge, a secure place to dwell, one stays in relation to Mara, in his dependency, in relation to birth, aging, sickness, and death and the whole mass of suffering. Holding on relation to Mara, on does not go forth, not leaving old relatives behind, one does not gain independency, stays caught in the circle of life.

Having not gained relation with the Noble domain, not bound to independency by having been touched by those three seldom appearing persons in the world, it's more than insecure to ever meet the change for dependency toward independency ever again in ones wandering on.
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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Re: Fear of independence
« Reply #8 on: October 03, 2019, 05:20:56 AM »
 _/\_ _/\_ _/\_

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Re: Fear of independence
« Reply #9 on: October 03, 2019, 07:15:50 AM »
Sadhu, sadhu Bhante. _/\_ _/\_ _/\_

Here are some excerpts from the Buddha’s discourse on contemplation of dyads to drive the point home:

Namo tassa bhagavato arahato sammā-sambuddhassa

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'For one who is dependent, there is wavering': this is one contemplation. 'One who is independent doesn't waver': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return."

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:


One who's independent
doesn't
   waver.
One who's dependent,
clinging
   to this state here
   or anywhere else,
doesn't go beyond
   the wandering-on.
Knowing this drawback —
   the great danger in
   dependencies —
in-
dependent,
free from clinging,
   mindful the monk
   lives the wandering life.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever is considered as "This is bliss" by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as "This is stressful"': this is one contemplation. 'Whatever is considered as "This is stressful" by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as "This is bliss"': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return."

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:


All sights, sounds, smells, tastes,
tactile sensations, & ideas
that are    welcome,
          appealing,
          agreeable —
as long as they're said
   to exist,
are supposed by the world
together with its devas
          to be bliss.
      But when they cease,
      they're supposed by them
          to be stress.
The stopping of self-identity
is viewed by the noble ones
      as bliss.
This is contrary
to what's seen
by the world as a whole.

What others say is blissful,
the noble ones say is stress.
What others say is stressful,
the noble know as bliss.
See the Dhamma, hard to understand!
   Here those who don't know
   are confused.
For those who are veiled,
   it's   darkness,
              blindness
   for those who don't see.
But for the good it is blatant,
like light
for those who see.
Though in their very presence,
they don't understand it —
dumb animals, unadept in the Dhamma.
It's not easy
for those overcome
   by passion for becoming,
flowing along
   in the stream of becoming,
falling under Mara's sway,
   to wake up
   to this Dhamma.

Who, apart from the noble,
is worthy to wake up
to this state? —
   the state that,
   through rightly knowing it,
   they're free from fermentation,
          totally
                  unbound.

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. And while this explanation was being given, the minds of 60 monks, through lack of clinging, were fully released from fermentation.

* Johann : replaced source with clean one.
« Last Edit: October 03, 2019, 08:46:58 AM by Johann »

Online Johann

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Re: Fear of independence
« Reply #10 on: October 03, 2019, 09:01:48 AM »
There is good essay, by Ven Thanissaro, on the requirement of duality to get beyond it: Safety in a Duality , Nyom.

Either in wrong relation or thinking beyond before having gained relation gives only for seldom Paccecabuddhas spheres to gain it. Since a very modern appearance (long living in areas and sociaties of pseudo liberality), it's something importand for may.

* Johann : Nyom saddhamma , sources coming from the "Robin Hood" and his related host of thieves aren't really means of Dhamma in line with Dhamma, just if wondering why, if possible, replaced.
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Re: Fear of independence
« Reply #11 on: October 04, 2019, 01:11:29 AM »
Dear Bhante,
Thank you for the link to Bhante Thanissaro’s essay. _/\_ _/\_ _/\_

Online Johann

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Re: Fear of independence
« Reply #12 on: October 04, 2019, 01:37:48 AM »
It's (on the essence) very related to the OP. The total dependency on not only nessecary in regard of kusala but also the kalyanamitta, which is the primarily factor for awakening. If in dependency with those not aiming and headed to awakening, or arrived, what even gift isn't purified, doesn't lead to release and often increases bonds.

Something that makes it difficult for many today tracing more liberality in pseudo-liberality that lures with ease in material gains, which includes food for the intelligent.

There is one essay which has a very unfortunate title and with it suggestion that aims may be more of value as the means, by Bhante, called "Think like a thief ", which is a very missleading advice (althought the message of the words in it, isn't that much) also in regard of gaining understanding. It's not easy to trace the backwards before, but later one findes himself well bond by debts toward those heading for the world.

Sila, based on right view, is the cause of the path develops, not even intention for effort of the next factors required.

As the essay is merely just on the surface, it's nevertheless good to apply the message also on very refined issues, Nyom.
« Last Edit: October 04, 2019, 01:44:47 AM by Johann »
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