Frivolous talk
which does not conduce to the good
of this world or the next,
which the wise from times past
have abstained from,
is unskilful speech.
Do not indulge in it
even for fun.
It is a royal road to hell.
Namo tassa bhagavato arahato sammā-sambuddhassa
"There are these ten topics of [proper] conversation. Which ten? Talk on modesty, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release. These are the ten topics of conversation. If you were to engage repeatedly in these ten topics of conversation, you would outshine even the sun & moon, so mighty, so powerful — to say nothing of the wanderers of other sects."
ព្រះករុណា ព្រះអង្គ _/\_ _/\_ _/\_Sadhu for generosity and engaging in talks on virtue.
ដកស្រង់ពី អង្គុត្តរនិកាយ ទសកនិបាត ភាគ៥០ ។
តិរច្ឆានកថា នោះគឺ ÷ និយាយអំពីស្តេច និយាយអំពីចោរ និយាយអំពីអាមាត្រធំ និយាយអំពីសេនា
និយាយអំពីភ័យ និយាយអំពីចម្បាំង និយាយអំពីម្ហូបចំណី និយាយអំពីទឹក និយាយអំពីសំពត់
និយាយអំពីទីដេក និយាយអំពីកម្រងផ្កា និយាយអំពីគ្រឿងក្រអូប និយាយអំពីញាតិ និយាយអំពីយាន
និយាយអំពីស្រុក និយាយអំពីនិគម និយាយអំពីនគរ និយាយអំពីជនបទ និយាយអំពីស្រ្តី និយាយអំពីយោធាក្លៀវក្លា
និយាយអំពីច្រកផ្លូវ និយាយអំពីកំពង់ទឹក និយាយអំពីញាតិដែលចែកឋានទៅ.. និយាយរឿងឥតប្រយោជន៍ផ្សេងៗ។
ឯ កថាវត្ថុ១០ ដែលគួរសរសើរ ÷
និយាយអំពីសេចក្តីប្រាថ្នាតិច ១
និយាយអំពីសេចក្តីសន្តោស ១
និយាយអំពីសេចក្តីស្ងាត់ ១
និយាយអំពីសេចក្តីមិនច្រឡូកច្រឡំដោយពួកគណៈ ១
និយាយអំពីប្រារព្ធសេចក្តីព្យាយាម ១
និយាយអំពីសីល ១
និយាយអំពីសមាធិ ១
និយាអំពីបញ្ញា ១
និយាយអំពីវិមុត្តិ ១
និយាយអំពីវិមុត្តិតញាណទស្សនៈ ១
_/\_ _/\_ _/\_
Namo tassa bhagavato arahato sammā-sambuddhassa
Kathavatthu Sutta: Topics of Conversation (1)
I have heard that on one occasion the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. Now at that time a large number of monks, after the meal, on returning from their alms round, had gathered at the meeting hall and were engaged in many kinds of bestial topics of conversation: conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.
Then the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat made ready. As he was sitting there, he addressed the monks: "For what topic of conversation are you gathered together here? In the midst of what topic of conversation have you been interrupted?"
"Just now, lord, after the meal, on returning from our alms round, we gathered at the meeting hall and got engaged in many kinds of bestial topics of conversation:
conversation about kings, robbers, & ministers of state;
armies, alarms, & battles; food & drink;
clothing, furniture, garlands, & scents;
relatives;
vehicles;
villages, towns, cities, the countryside;
women & heroes;
the gossip of the street & the well;
tales of the dead;
tales of diversity, the creation of the world & of the sea;
talk of whether things exist or not."
"It isn't right, monks, that sons of good families, on having gone forth out of faith from home to the homeless life, should get engaged in such topics of conversation, i.e., conversation about kings, robbers, & ministers of state... talk of whether things exist or not.
"There are these ten topics of [proper] conversation. Which ten?
Talk on modesty,
on contentment,
on seclusion,
on non-entanglement,
on arousing persistence,
on virtue,
on concentration,
on discernment,
on release,
and on the knowledge & vision of release.
These are the ten topics of conversation. If you were to engage repeatedly in these ten topics of conversation, you would outshine even the sun & moon, so mighty, so powerful — to say nothing of the wanderers of other sects."
And from the secound:
..."Monks, there are these ten grounds for praise. Which ten?
"There is the case where a monk himself is modest and instigates talk on modesty among the monks. The fact that he is modest and instigates talk on modesty among the monks is grounds for praise.
"He himself is contented and instigates talk on contentment among the monks...
"He himself is secluded and instigates talk on seclusion among the monks...
"He himself is non-entangled and instigates talk on non-entanglement among the monks...
"He himself has his persistence aroused and instigates talk on arousing persistence among the monks...
"He himself is consummate in virtue and instigates talk on being consummate in virtue among the monks...
"He himself is consummate in concentration and instigates talk on being consummate in concentration among the monks...
"He himself is consummate in discernment and instigates talk on being consummate in discernment among the monks...
"He himself is consummate in release and instigates talk on being consummate in release among the monks...
"He himself is consummate in knowledge & vision of release and instigates talk on being consummate in knowledge & vision of release among the monks. The fact that he is consummate in knowledge & vision of release and instigates talk on being consummate in knowledge & vision of release among the monks is grounds for praise.
"These are the ten grounds for praise."
_/\_ _/\_ _/\_
ខ្ញុំកូណា សូមពេលដើម្បីចម្លងសេចក្តីប្រែពីគម្ពីរ ជាភាសាខ្មែរ។
I, Brah Ang, ask for some time to bring up some translations from the Canon in Khmer language.
/me : transl. draft added.
_/\_ _/\_ _/\_
ខ្ញុំកូណា សូមពេលដើម្បីចម្លងសេចក្តីប្រែពីគម្ពីរ ជាភាសាខ្មែរ។
I, Brah Ang, ask for some time to bring up some translations from the Canon in Khmer language.
/me : transl. draft added.
No issue at all, how ever inspired. Atma thought lesser on Suttas but on poems, proverbs and folk-sayings. Tipitaka isn't that difficult, yet sometimes other sayings are easier to access for one not so familar.
Namo tassa bhagavato arahato sammā-sambuddhassa
The story of the follower of Non-Buddhist Doctrines
While residing at the Jetavana monastery, the Buddha uttered Verses (268) and (269) of this book, with reference to some non-Buddhist ascetics.
To those who offered them food or other things, those ascetics would say words of blessing. They would say, "May you be free from danger, may you prosper and get rich, may you live long," etc. At that time, the followers of the Buddha did not say anything after receiving something from their lay-disciples. This was because during the first twenty years after the Buddha's attainment of Buddhahood they were instructed to remain silent on receiving offerings. Since the followers of the Buddha were silent when ascetics of other doctrines were saying things which were pleasing to their disciples, people began to compare the two groups.
When the Buddha heard about this, he permitted the bhikkhus to say words of blessing to their disciples after receiving offerings. As a result of that, more and more people invited the followers of the Buddha for alms. Then, the ascetics of other doctrines remarked with disdain: "We adhere to the practice of the muni and keep silent, whereas the followers of Samana Gotama go about talking exuberantly in the eating places." On hearing those disparaging remarks, the Buddha said, "Bhikkhus! There are some who keep silent because they are ignorant and timid, and some who keep silent because they do not want to share their profound knowledge with others. Only one who has overcome evil is to be called a muni."
Then the Buddha spoke in verse as follows:Verse 268 Not by silence does one become a muni, if one is dull and ignorant. Like one holding a pair of scales, the wise one takes what is good and rejects what is evil.
Verse 269 For this reason he is a muni. He who understands both internal and external aggregates is also, for that reason, called a muni.
Are there any more resources for Dhamma talks in situations like this one?
_/\_ _/\_ _/\_
៣. មនុស្សគេយកសំដី ដំរីគេយកភ្លុក ។
មនុស្សគេយកសម្តី ពាក្យចាស់លោកសំដៅ យកពាក្យសំដីប្រកបដោយគតិបណ្ឌិត ពាក្យសច្ចៈ ជាដើម ។
ដំរីគេយកភ្លុក ពាក្យចាស់លោកពោលថា មួយតួខ្លួនដំរី គ្មានកន្លែងត្រង់ណា មានតំលៃស្មើនឹងភ្លុកវាទេ ។ ដោយសារយ៉ាងនេះហើយបានជា
ព្រានប្រម៉ាញ់ស្វែងរកដំរីណាដែលមានភ្លុកធំល្អ ។
_/\_ _/\_ _/\_
3. Humans take on (work with) saying, elephants take on tusk.
"People take on sayings": old word Venerables used for aims, words of sayings objected to become wise, words leaded by truth.
"Elephants take n tusk", the old Venerables told that not part of the elephants body there is straight and even. When the tusk is straighten out it's said: Hunters are after elephants with good and big tusk.
/me : transl. draft added.
៤. រនាបបាក់យករនាបជួស សម្តីហួសរកអ្វីជួសគ្មាន ។
4. Trellis broken, lift trellis to renew, sayings beyond repairing do not exist.
Are there any more resources for Dhamma talks in situations like this one?
Namo tassa bhagavato arahato sammā-sambuddhassa
Ukkacita Sutta: Bombast
“Monks, there are these two assemblies. Which two? The assembly trained in bombast and not in cross-questioning, and the assembly trained in cross-questioning and not in bombast.
“And which is the assembly trained in bombast and not in cross-questioning?
“There is the case where in any assembly when the discourses of the Tathagata — deep, deep in their meaning, transcendent, connected with emptiness — are recited, the monks don't listen, don't lend ear, don't set their hearts on knowing them; don't regard them as worth grasping or mastering. But when discourses that are literary works — the works of poets, artful in sound, artful in expression, the work of outsiders, words of disciples — are recited, they listen, they lend ear, they set their hearts on knowing them; they regard them as worth grasping & mastering. Yet when they have mastered that Dhamma, they don't cross-question one another about it, don't dissect: 'How is this? What is the meaning of this?' They don't make open what isn't open, don't make plain what isn't plain, don't dispel doubt on its various doubtful points. This is called an assembly trained in bombast, not in cross-questioning.
“And which is the assembly trained in cross-questioning and not in bombast?
“There is the case where in any assembly when discourses that are literary works — the works of poets, artful in sound, artful in rhetoric, the work of outsiders, words of disciples — are recited, the monks don't listen, don't lend ear, don't set their hearts on knowing them; don't regard them as worth grasping or mastering. But when the discourses of the Tathagata — deep, deep in their meaning, transcendent, connected with emptiness — are recited, they listen, they lend ear, they set their hearts on knowing them; they regard them as worth grasping & mastering. And when they have mastered that Dhamma, they cross-question one another about it and dissect it: 'How is this? What is the meaning of this?' They make open what isn't open, make plain what isn't plain, dispel doubt on its various doubtful points. This is called an assembly trained in cross-questioning and not in bombast.”
[២៩២] ម្នាលភិក្ខុទាំងឡាយ បរិស័ទនេះ មាន ២ ពួក។ បរិស័ទ ២ ពួក តើដូចម្ដេច។ គឺបរិស័ទសិក្សាខុសទំនង មិនសិក្សាដោយការសាកសួរ ១ បរិស័ទសិក្សាដោយការសាកសួរ មិនសិក្សាខុសទំនង ១។ ម្នាលភិក្ខុទាំងឡាយ បរិស័ទសិក្សាខុសទំនង មិនសិក្សាដោយការសាកសួរ តើដូចម្ដេច។ ម្នាលភិក្ខុទាំងឡាយ ភិក្ខុក្នុងសាសនានេះ ពួកសូត្រណា ដែលជាភាសិត របស់តថាគត ដ៏ជ្រាលជ្រៅ មានអត្ថដ៏ជ្រាលជ្រៅ ជាលោកុត្តរៈ ប្រកបដោយសុញ្ញតធម៌ កាលបើពួកសូត្រនោះ ដែលគេកំពុងសំដែង ក៏មិនប្រុងស្ដាប់ មិនផ្ទៀងត្រចៀកស្ដាប់ មិនទប់ចិត្ត ដែលរាយមាយ ទាំងមិនសំគាល់ថា គួររៀន គួរសិក្សាធម៌ទាំងនោះឡើយ ពួកសូត្រណា ដែលអ្នកប្រាជ្ញ បានតែងទុកជាពាក្យកាព្យ មានអក្ខរវិចិត្ត មានព្យពា្ជនវិចិត្ត ជាសូត្រខាងក្រៅ ជាសាវកភាសិត កាលបើសូត្រទាំងនោះ ដែលគេកំពុងសំដែង ក៏ប្រុងស្ដាប់ ផ្ទៀងត្រចៀកស្ដាប់ ទប់ចិត្ត ដែលរាយមាយ ទាំងសំគាល់ថា គួររៀន គួរសិក្សាធម៌ទាំងនោះផង ភិក្ខុទាំងនោះ លុះសិក្សាធម៌នោះហើយ មិនបានសាកសួរគ្នាទៅវិញទៅមក មិនរើជម្រះផងថា ព្យពា្ជនៈនេះ ដូចម្តេច អត្ថរបស់ភាសិតនេះ ដូចម្ដេច ភិក្ខុទាំងនោះ មិនបានបើករបស់ ដែលកំបាំងផង មិនបានធ្វើរបស់ដែលជ្រៅ ឲ្យរាក់ផង មិនបន្ទោបង់សេចក្ដីសង្ស័យ ក្នុងធម៌ទាំងឡាយ ដែលជាហេតុគួរឲ្យសង្ស័យជាច្រើនស្ថានផង ក្នុងបរិស័ទណា ម្នាលភិក្ខុទាំងឡាយ បរិស័ទនេះ ហៅថា បរិស័ទសិក្សាខុសទំនង មិនសិក្សាដោយការសាកសួរឡើយ។ ម្នាលភិក្ខុទាំងឡាយ ចុះបរិស័ទសិក្សា ដោយការសាកសួរ មិនសិក្សាខុសទំនង តើដូចម្ដេច។ ម្នាលភិក្ខុទាំងឡាយ ពួកភិក្ខុក្នុងសាសនានេះ ពួកសូត្រណា ដែលអ្នកប្រាជ្ញ តែងជាពាក្យកាព្យ មានអក្ខរវិចិត្ត មានព្យពា្ជនវិចិត្ត ជារបស់ខាងក្រៅ ជាសាវកភាសិត កាលបើសូត្រទាំងនោះ ដែលគេកំពុងសំដែង ក៏មិនប្រុងស្ដាប់ មិនផ្ទៀងត្រចៀកស្ដាប់ មិនទប់ចិត្តរាយមាយ ទាំងមិនសំគាល់ថា គួររៀន គួរសិក្សាធម៌ទាំងនោះដែរ ឯពួកសូត្រណា ដែលជាភាសិតរបស់តថាគត ដ៏ជ្រាលជ្រៅ មានអត្ថដ៏ជ្រាលជ្រៅ ជាលោកុត្តរៈ ប្រកបដោយសុញ្ញតធម៌ កាលបើសូត្រទាំងនោះ ដែលគេកំពុងសំដែង ក៏ប្រុងស្ដាប់ ផ្ទៀងត្រចៀកស្ដាប់ ទប់ចិត្តរាយមាយ ទាំងសំគាល់ថា គួររៀន គួរសិក្សាធម៌ទាំងនោះដែរ លុះភិក្ខុទាំងនោះ សិក្សាធម៌នោះហើយ សាកសួរគ្នាទៅវិញទៅមក រើជម្រះថា ព្យពា្ជនៈនេះ ដូចម្តេច អត្ថរបស់ភាសិតនេះ ដូចម្ដេច ភិក្ខុទាំងនោះ បើករបស់ដែលកំបាំងផង ធ្វើរបស់ដែលជ្រៅ ឲ្យរាក់ផង បន្ទោបង់សេចក្ដីសង្ស័យ ក្នុងធម៌ទាំងឡាយ ដែលជាហេតុគួរឲ្យសង្ស័យជាច្រើនស្ថានបានផង ក្នុងបរិស័ទណា ម្នាលភិក្ខុទាំងឡាយ បរិស័ទនេះ ហៅថា បរិស័ទ សិក្សាដោយការសាកសួរ មិនសិក្សាខុសទំនងឡើយ។ ម្នាលភិក្ខុទាំងឡាយ បរិស័ទ មាន ២ពួកនេះឯង។ ម្នាលភិក្ខុទាំងឡាយ បណ្ដាបរិស័ទពីរពួកនេះ បរិស័ទដែលសិក្សា ដោយការសាកសួរ មិនសិក្សាខុសទំនងនុ៎ះ ទើបប្រសើរ។
http://forum.sangham.net/index.php/topic,7902.msg11727.html#msg11727