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91

Namo tassa bhagavato arahato sammā-sambuddhassa

Maranassati Sutta: Mindfulness of Death (1)

have heard that at one time the Blessed One was staying at Nadika, in the Brick Hall. There he addressed the monks, "Monks!"

"Yes, lord," the monks replied.

The Blessed One said, "Mindfulness of death, when developed & pursued, is of great fruit & great benefit. It gains a footing in the Deathless, has the Deathless as its final end. Therefore you should develop mindfulness of death."

When this was said, a certain monk addressed the Blessed One, "I already develop mindfulness of death."

"And how do you develop mindfulness of death?"

"I think, 'O, that I might live for a day & night, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death."

Then another monk addressed the Blessed One, "I, too, already develop mindfulness of death."

"And how do you develop mindfulness of death?"

"I think, 'O, that I might live for a day, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death."

Then another monk addressed the Blessed One, "I, too, develop mindfulness of death." ... "I think, 'O, that I might live for the interval that it takes to eat a meal, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' ..."

Then another monk addressed the Blessed One, "I, too, develop mindfulness of death." ... "I think, 'O, that I might live for the interval that it takes to swallow having chewed up four morsels of food, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' ..."

Then another monk addressed the Blessed One, "I, too, develop mindfulness of death." ... "I think, 'O, that I might live for the interval that it takes to swallow having chewed up one morsel of food, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' ..."

Then another monk addressed the Blessed One, "I, too, develop mindfulness of death." ... "I think, 'O, that I might live for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Blessed One's instructions. I would have accomplished a great deal.' This is how I develop mindfulness of death."

When this was said, the Blessed One addressed the monks. "Whoever develops mindfulness of death, thinking, 'O, that I might live for a day & night... for a day... for the interval that it takes to eat a meal... for the interval that it takes to swallow having chewed up four morsels of food, that I might attend to the Blessed One's instructions. I would have accomplished a great deal' — they are said to dwell heedlessly. They develop mindfulness of death slowly for the sake of ending the effluents.

"But whoever develops mindfulness of death, thinking, 'O, that I might live for the interval that it takes to swallow having chewed up one morsel of food... for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Blessed One's instructions. I would have accomplished a great deal' — they are said to dwell heedfully. They develop mindfulness of death acutely for the sake of ending the effluents.

"Therefore you should train yourselves: 'We will dwell heedfully. We will develop mindfulness of death acutely for the sake of ending the effluents.' That is how you should train yourselves."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
92
What is a boarderland, how to recognice?

A monastery, traditional Wat (pi: vatta) is an outwardly Boarderland, sometimes called Wat-Aram, (derived from ārammaṇa). Vatta means tradition or duty, so a place of practicing traditional/fulfill duties (in this case like the wise praise). Ārāma could be explained as means area, space, and Ārammaṇa als "living, or existence place", where certain identification gets space, where the mind can dwell. One could "translate" it as "tradition awarness".

If wishing to find a Wat, monastery, an area which can be used as boderland outwardly, it has to start inwardly by having faith into certain factors and characteristics a borderland, outwardly by form and signs (speech by sound and gesture), and inwardly by remembering them.

There are three main-indices which pointing toward borderlands. Boderlands can be also understood as "access-concentration".

What ever can be used as boderland, whether outwardly (place, room, country, single person, group, society) and inwardly, ways of thinking and perceptions upholds and praises:

signs of

The Sublime Buddha (representing the Noble Domain, teacher toward it)

The Sublime well-gone/following Sangha of Bhikkhus (the following temporary or fully have left home)

The Sublime Dhamma (the teaching of what should be done/associated with and what should be avoided to do/assosociate with it, to reach/stay in boarderlands and to reach and remain in Noble Domain)

  • Sila (abstaining from taking existence of beings, abstaining of taking what is not given, abstaining from abuse for sensuality, abstaining from speaking {incl. giving outward order or approve by gesture, signs, letters...} what is not true, abstaining from indulgence of nurishing on what causes heedlessness)
  • Generosity (giving, gross (material, physical) or fine (e.g. mental, intelectual, time, skills...)
  • Going forth (into homeless state, meaning leaving what ever kind of trade behind to maintain ones identity)
  • Rendering help for parents (respecting those having prepared ones coming into being and recognizing the goodness and fulfilling the duties toward them; this incl. teacher, leader, gods, priests, contemplatives, according to ones dependency/society one feeds of/got/gets feeded for good way forward)


If such a boarderland, and it's importand to maintain, gain access and association outwardly as long no foodhold in the Noble domain, is not traceable around one, one should not waste time even a minute to go on searching for it and focus on getting free of debts to be able to get closer or even totally change ones dwelling in such borderlands, where right views is uphold and no topic to doubt it.

Again, what is right view:

Namo tassa bhagavato arahato sammā-sambuddhassa

He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.'

A "boarderland" is a "state" between home and homelessness, outer lands and noble domain, outwardly and inwardly. Remember the 10 anussati or reflections. As one might understand, to remember something, it requires to have seen it, to have erected it previously. So for the most this perceptions are still defilet.

To get probably best perceptions of what moral (sīla), generosity (dāna), and the virtuos equal that of Devas are, they need to be practiced. If having not performed, developed this areas around boarderlands, if not having done merits, in times where cut of current existence and change into new, one can get totaly lost, and may no more find borderlands at all for a long long time.

Be clear that it a matter of strong condition causes, to be touched by such, yet where possible dwelling in the middle out outer lands. And it's because one has cut himself totally off, that even when getting in contact, even if touched, will not take it serious and remains on his sinking island, made of pride and conceit, woven by defilements, feeling total secure where his mind resist, where he/she dwells in and on.

May you and all beings be touched by it on whatever small rest of upanissaya, lasting previous and current conditions toward heal and liberation. May the Devas forward this possibility to "catch awarness", "catch" this "vatta-ārammaṇa" and by dwelling in it rejoice having accessed a boarderland here and now for oneself.

Anumodana (take part on) puñña (the merits/rejoicment/delightment) kusala (in what is skilfull/good/conductive for long term happiness!)
[/en]
[⇧siehe Englische Version.

Noch keine übersetzung vorhanden]
93
[⇧ Language/Sprache]

When ever you have found a borderland (puñña vatthu), stay in it. No matter how much others seems to try to send you away. No matter how much your defilments argue to leaf, no matter how much Mara tries to confess you that you gained the Noble domain.

If it happens, that you fall appart, put all effort into entering again.
Wenn immer Sie ein Grenzland (puñña vatthu) gefunden haben, Ganz egal wie andere sehr es erscheint, daß andere versuchen Sie fortzuschicken. Ganz egal wie stark Ihre Trübungen argumentieren aufzubrechen. Ganz egal wie stark Mara versucht Sie zu überzeugen, daß Sie bereits die Noble Domain erreicht haben.

Wenn es passiert, daß sie herausfallen, stecken Sie alle Anstrengung hinein es wieder zu betreten.
94
[⇧Language/Sprache]

RÄUDE

Buddha sagte: „Mönche, habt ihr nicht jeden Abend den Schakal hier herumlaufen sehen? Habt ihr ihn nicht gesehen? Still stehend leidet er. Herumlaufend leidet er. Sich setzend leidet er. Wenn er sich hinlegt, leidet er. Wenn er in die Spalte eines Baumes kriecht, leidet er. Sich in eine Höhle zurückziehend, fühlt er sich krank wie stets. Er leidet seiner Gedanken wegen, 'Hier stehen ist nicht gut‘, 'Sitzen ist nicht gut‘, 'Hinlegen ist nicht gut‘, 'Dieser Busch ist nicht gut‘, 'Dieser Baumspalt ist nicht gut‘, 'Diese Höhle ist nicht gut‘. So bleibt er die ganze Zeit am Laufen. In Wahrheit hat der Schakal die Räude. Sein Unwohlsein kommt nicht von dem Busch oder der Baumspalte, oder der Höhle, dem Sitzen, dem Stehen oder Hinlegen. Es kommt von der Räude.“

Ihr Mönche seid genau so. Euer Unwohlsein kommt von euren falschen Sichtweisen. Ihr haltet an Ideen fest, die giftig sind, und deshalb seid ihr gequält. Ihr strengt euch nicht an, Herr über eure Sinne zu werden, und kritisiert lieber andere Dinge. Ihr wisst nicht, was in euch selbst vorgeht. Wenn ihr hier in Wat Nong Pah Pong seid, leidet ihr. Ihr geht nach Amerika und leidet. Ihr geht nach London und leidet. Ihr geht ins Wat Bung Wai und leidet. Ihr geht in irgend ein anders Kloster und leidet. Wo immer ihr hingeht, leidet ihr. Das kommt von der falschen Sichtweise, die noch immer in euch ruht. Eure Sichtweisen sind falsch und ihr haltet an Ideen fest, die Gift für eure Herzen sind. Wo immer ihr hingeht, leidet ihr. Ihr seid wie der Schakal.

Jedoch einmal von der Räude geheilt, könnt ihr entspannt sein, wo immer ihr hingeht: Entspannt in der Ferne, entspannt in der Wildnis. Ich denke sehr oft an das und bleibe daran, euch dies zu lehren, weil dieser Punkt des Dhammas ein sehr nützlicher ist.

MADEN

Wenn wir rechte Sichtweise in unserem Herzen gedeihen lassen, können wir entspannt sein, wo immer wir sind. Es liegt daran, dass wir immer noch falsche Sichtweisen haben, immer noch an Gedanken festhalten, die giftig sind, dass wir nicht zur Entspannung kommen. In solch einer Weise festzuhalten, ist wie eine Made zu sein. Dort, wo sie lebt, ist es schmutzig; ihre Nahrung ist schmutzig. Ihre Nahrung würden wir nicht als Nahrung bezeichnen, aber es scheint passend für eine Made zu sein. Versuch es, nimm einen Stock und schubse sie aus den Exkrementen, an denen sie sich nährt, und beobachte, was passiert. Sie windet sich und windet sich, voller Streben, den Haufen Exkremente, an dem sie zuvor war, wieder zu erreichen. Nur dann fühlt sie sich recht.

Das ist dasselbe mit euch Mönchen und Novizen. Ihr habt nach wie vor falsche Sichtweisen. Lehrer kommen und geben euch Anweisungen, wie man zu rechten Sichtweisen kommt, aber es fühlt sich für euch nicht recht an. Ihr fahrt damit fort, zu euren Exkrementhaufen zurück zu gelangen. Rechte Sichtweise scheint nicht recht zu sein, da ihr an euren alten Haufen Exkremente gewöhnt seid. So lange die Made den Schmutz nicht sieht, in dem sie lebt, kann sie nicht entkommen. Dasselbe ist mit uns. So lange wir die Gefahren in den Dingen nicht erkennen, können wir ihnen nicht entkommen. Das macht es schwierig, zu praktizieren.
MANGE

The Buddha said, “Monks, did you see the jackal running around here in the evening? Did you see him? Standing still it suffered. Running around it suffered. Sitting down it suffered. Lying down it suffered. Going into the hollow of a tree, it suffered. Going into a cave, it felt ill at ease. It suffered because it thought, 'Standing here isn't good. Sitting isn't good. Lying down isn't good. This bush isn't good. This tree hollow isn't good. This cave isn't good.' So it kept running all the time. Actually, that jackal has mange. Its discomfort doesn't come from the bush or the tree hollow or the cave, from sitting, standing, or lying down. It comes from the mange.”

You monks are the same. Your discomfort comes from your wrong views. You hold onto ideas that are poisonous and so you're tormented. You don't exert restraint over your senses, so you blame other things. You don't know what's going on inside you. When you stay here at Wat Nong Pah Pong, you suffer. You go to America and suffer. You go to London and suffer. You go to Wat Bung Wai and suffer. You go to every branch monastery and suffer. Wherever you go, you suffer. This comes from the wrong views that still lie within you. Your views are wrong and you hold onto ideas that are poisonous in your hearts. Wherever you go you suffer. You're like that jackal.

Once you recover from your mange, though, you can be at ease wherever you go: at ease out in the open, at ease in the wild. I think about this often and keep teaching it to you because this point of Dhamma is very useful.

MAGGOTS

When we give rise to right view in our hearts, we can be at ease wherever we are. It's because we still have wrong views, still hold onto ideas that are poisonous, that we're not at ease. Holding on in this way is like being a maggot. Where it lives is filthy; its food is filthy. Its food isn't fit to be food — but it seems fitting to the maggot. Try taking a stick and flicking it out of the excrement where it's feeding, and see what happens. It'll wiggle and wriggle, eager to get back to the pile of excrement where it was before. Only then does it feel right.

It's the same with you monks and novices. You still have wrong views. Teachers come and advise you on how to have right view, but it doesn't feel right to you. You keep running back to your pile of excrement. Right view doesn't feel right because you're used to your old pile of excrement. As long as the maggot doesn't see the filth in where it's living, it can't escape. It's the same with us. As long as we don't see the drawbacks of those things, we can't escape from them. They make it difficult to practice.[/en]
95
[⇧Language/Sprache]

„Dhamma ist einfach wie dies hier: erklären in Parabeln, da das Dhamma nichts an sich hat. Es ist weder rund, noch hat es Ecken. Es gibt keinen Weg, mit ihm bekannt zu werden, außer durch Vergleiche wie diese hier. Wenn du das hier verstehst, verstehst du das Dhamma.“

„Denke nicht, dass das Dhamma weit weg von dir ist. Es ist in dir drinnen; es handelt von dir. Sieh nur: Eine Minute fröhlich, die nächste Minute traurig, zufrieden, verärgert über diese Person, dann jene Person hassend: Das alles ist Dhamma…“
“…The Dhamma is just like this, talking in similes, because the Dhamma doesn't have anything. It isn't round, doesn't have any corners. There's no way to get acquainted with it except through comparisons like this. If you understand this, you understand the Dhamma.

“Don't think that the Dhamma lies far away from you. It lies right with you; it's about you. Take a look. One minute happy, the next minute sad, satisfied, then angry at this person, hating that person: It's all Dhamma…”[/en]
96
In reference to benefit of being capable to rejoice with other peoples gain:

Namo tassa bhagavato arahato sammā-sambuddhassa

The Story of Tissa
While residing at the Jetavana monastery, the Buddha uttered Verses (249) and (250) of this book, with reference to Tissa, a young bhikkhu.

Tissa, a young bhikkhu, had a very bad habit of disparaging other people's charities and good deeds. He even criticized the charities given by such renowned donors like Anathapindika and Visakha. Besides, he boasted that his relatives were very rich and were like a well where anyone could come for water. Hearing him boast thus, other bhikkhus were very sceptical; so they decided to find out the truth.

Some young bhikkhus went to the village from where he came and made enquiries. They found out that Tissa's relatives were all poor and that all this time Tissa had only been making a vain boast. When the Buddha was told about this, he said, "Bhikkhus, a bhikkhu who is displeased with others receiving gifts and offerings can never attain Magga and Phala."

Then the Buddha spoke in verse as follows:

Verse 249 People give according to their faith and their devotion; one who is displeased with others receiving food and drink cannot attain concentration (samadhi) by day or by night.

Verse 250 He who has this feeling of displeasure cut off, uprooted and removed, will surely attain concentration (samadhi) by day or by night.
97

Namo tassa bhagavato arahato sammā-sambuddhassa

“If a monk or a nun, a devout man or a devout woman, lives in accordance with the Dhamma, is correct in his life, walks in conformity with the Dhamma — it is he who rightly honors, reverences, venerates, holds sacred and reveres the Perfect One (tathagata) with the worthiest homage.”
Quote from: Maha Parinibbāna Sutta

About devotion in a broader spectrum, this might be of use, to do not fall into certain bias: Devotion in Buddhism and Respect, Confidence and Patient
98
The speedy way to heaven ⛅ and beyond is said by the Wise to talk about 10 topics:

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."
99
Down to earth - [Ganz bodenständig] manussaloko / Re: Down to earth
« Last post by Johann on October 07, 2018, 03:41:07 PM »
Total out of popularity, wanderer gus . Possible because people forget the cases and give falling other reasons, or even do not know that having been fallen when "wake up" on harder grounds.

How ever, this came to mind, possible useful:

Namo tassa bhagavato arahato sammā-sambuddhassa

“If evil, unskillful thoughts — imbued with desire, aversion or delusion — still arise in the monk while he is paying no mind and paying no attention to those thoughts, he should attend to the relaxing of thought-fabrication with regard to those thoughts. As he is attending to the relaxing of thought-fabrication with regard to those thoughts, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as the thought would occur to a man walking quickly, 'Why am I walking quickly? Why don't I walk slowly?' So he walks slowly. The thought occurs to him, 'Why am I walking slowly? Why don't I stand?' So he stands. The thought occurs to him, 'Why am I standing? Why don't I sit down?' So he sits down. The thought occurs to him, 'Why am I sitting? Why don't I lie down?' So he lies down. In this way, giving up the grosser posture, he takes up the more refined one. In the same way, if evil, unskillful thoughts — imbued with desire, aversion or delusion — still arise in the monk while he is paying no mind and paying no attention to those thoughts, he should attend to the relaxing of thought-fabrication with regard to those thoughts. As he is attending to the relaxing of thought-fabrication with regard to those thoughts, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.
100
But, wanderer gus , isn't is not because being don't know, or have doubt, of what "well practicing is", and is it or is it not the case that it is a matter of paramis to see/be able to receive?

Or at which point does one start to practice really well for lasting happiness?

(Certainly there is no being not thinking he/she does outerwise.)
Pages: 1 ... 8 9 [10]

Plauderbox

 

Johann

October 20, 2018, 02:52:14 AM
Atma leaves for alms round, Nyom Villa.
 

Johann

October 17, 2018, 06:01:23 PM
May all spend meritorious/good and higher last hours of this Sila-day.

Sokh chomreoun (may well being be developed [by everyone])
 

Johann

October 16, 2018, 03:15:10 PM
Nyom Roman.
 

Johann

October 12, 2018, 04:13:16 PM
Good to see Nyom Norum.
 

Johann

October 07, 2018, 10:38:10 AM
Maybe of support for lasting satifaction: Seeds of Becoming .
 

Johann

October 07, 2018, 06:57:38 AM
When ever love arises, dislike will be it's end. Who ever seeks out for friends, will get his enemy. Why? Because not willing to leave home. May wanderer gus find the way to never return. Mudita

gus

October 07, 2018, 03:38:58 AM
Vandami.

gus

October 07, 2018, 03:38:22 AM
Nevertheless my courage of active participation  has been fallen down. Anyway I hope to come time to time.
Okasa dwarattayena katam sabbam accayam khamata me bhante.

gus

October 07, 2018, 03:37:11 AM
Okasa bhante,

I didn't accepted Dymitros invitation to start a Theravada forum, because I thought this forum is pure Theravada. Now I regret about it, yet think this forum is comparatively good.  I learnt many valuable things from you and grateful to you. Nevertheless my courage of active partici
 

Johann

October 07, 2018, 02:20:29 AM
What ever one searches for, that he/she will find. Less are those seeing the nature of combined thing, leaving home and go beyond Maras domain.
 

Johann

October 06, 2018, 11:45:18 PM
 

Johann

October 06, 2018, 11:39:12 PM
When one is born in outer regions ... your island has drifted away.
 

Johann

October 06, 2018, 11:30:00 PM
macchariya, a boarder hard to cross to the middle way, abounding home, sakayaditthi, doubt and rituals.

gus

October 06, 2018, 02:33:02 PM
However much one say, West is West, East is East.
 

Johann

October 06, 2018, 02:28:29 PM
Where ever there is east, there is west. And vici versa. Where ever there is nama, there is rupa. Where ever one seeks for a home, there he will suffer.

gus

October 06, 2018, 02:03:31 PM
West is West

gus

October 06, 2018, 09:56:42 AM
belief of kamma, gratitude, independence, honesty, devotion : These are hard to find in people
 

Johann

October 06, 2018, 05:49:14 AM
Again, a latin proverb mit be useful: Quod licet Iovi, non licet bovi , patisota is always harmful if not just one own defilements or having a proper stand to help. Sota is the virtue required to resist in borderlands.
 

Johann

October 06, 2018, 05:41:52 AM
If in a borderland it's better to simply serve and support the Sangha. It's not smart to seek for other householders to nurish on traced imperfections of something required to uphold, wanderer gus.

gus

October 06, 2018, 04:54:48 AM
Okasa, happy to hear such things reagarding kamma. Many monks I have met don't directly speak about kamma because they have been tired after practicing some years and now bit relaxed.
 

Johann

October 06, 2018, 04:17:26 AM
Such can be total kusala and total akusala or simply defuse. Set your mind right and be mindful, that nothing will be of harm for yourself and others.
 

Johann

October 06, 2018, 04:15:27 AM
There is nothing not permitted. Merits or demerits are the actors responsibility. One is full in charge of ones action in this Domain here, wanderer gus.

gus

October 06, 2018, 03:50:00 AM
Bhante, is it permitted to ask questions or post things on behalf of other/future people ?

gus

October 05, 2018, 09:19:32 AM
We have been advised like this:
"No matter however much monks reject you,
Never leave the place."
 

Johann

October 05, 2018, 09:09:37 AM
It's good when wanderer gus takes a rest, turns to a lonly place, enjoys the merits done and find a good place for his mind and fixes possible open wholes when clear where he likes to go some hours later.
 

Johann

October 05, 2018, 08:59:03 AM
Wanderer Gus knows how foolish this statement is. That is not the way to get out of a hole.

gus

October 05, 2018, 08:42:59 AM
okasa,
falling down from a status is suffering.
So, if I could stay in the hell-being status from the beginning, then no suffering.
 

Johann

October 05, 2018, 07:33:20 AM
From a state of a young Bhikkhu equal tradition...to householder... ...asura (now) on the border to animal, peta, hell-state. It can go quick if not having firm nissaya.
 

Johann

October 05, 2018, 07:29:27 AM
Aniccam vatta samsara...

gus

October 05, 2018, 06:56:28 AM
Evolution:
Bhante subhuti =>
Upasaka gus =>
Deva gus =>
Asura gus.

In the future:
Asura gus =>
Peta gus =>
Animal gus =>
Hell-being gus ???

gus

October 05, 2018, 05:51:42 AM
Okasa, I think bhante thinks me as a patriot because of some content of my posts. But it is not.
Vandami.
 

Johann

October 05, 2018, 05:41:33 AM
What ever one likes to, not touched like the moon, does not mean to praise what is blameworthy and vici-versa and to have metta not to let people run into hell if ways can be pointed out. Yet other choices at least are their. Be quick, your island drifts away!

gus

October 05, 2018, 05:34:15 AM
Okasa,
As long as I don't do exactly what you say, I think I'll not be able to make you happy or satisfied.
Vandami.
 

Johann

October 04, 2018, 02:12:55 PM
If thinking that this is for sure, if delighting in believing that connected things are a refuge and give space to rest: one may do so. Ones own choice. When ever one stops to nurish inwardly, ouwardly path and fruits die. Good as well as bad.

gus

October 04, 2018, 11:28:51 AM
If bhante didn't let the weak person to live in avatar/deva mode, then he will lose both openness and connection. Up to now I have secured at least the connection.
Vandami.

gus

October 04, 2018, 11:22:24 AM
Yet I appreciate and pay vandana for your care and advice on openness.
Vandami.

gus

October 04, 2018, 11:19:56 AM
Please forgive me  bhante if I have made you tired. I don't like to accumulate akusala by making a monk tired in expecting a naughty chicken to be a good duck.
Okasa dwarattayena katam sabbam accayam Khamtu me bhante!
 

Johann

October 04, 2018, 11:07:06 AM
 

Johann

October 04, 2018, 11:01:00 AM
Differnt asked "why is Bhante not happy, dwell not in outwardly seeming being not touched?" Because it would not only confirm and show sign of aggreement of unwise acts, but also very incompassionate and cruel. Also place for suspecting corrupt ways and invite others to follow the comfortable dwelli
 

Johann

October 04, 2018, 10:54:12 AM
No one is able to make my person angry, which does not mean that he would not appear angry so to possible prevent from doing what is not conductive for liberation, even lead in lower states. Nothing to worry, but also no invitation to test it foolish since it could hurt one self and others.

gus

October 04, 2018, 10:46:39 AM
Okasa bhante, Isn't there at least single way to stay anonymous without making you angry?
Vandami.
 

Johann

October 04, 2018, 10:33:12 AM
corr: "it's, the domain of the Noble Ones, is nobody's personal domain" there are no wards around fields for merits and no tickets to pay
 

Johann

October 04, 2018, 10:29:31 AM
What ever Deva gus feels inspired. It's oneones personal domain and all giving is good in the distance of the brigh cool moon. One should not fear, should not be shy to do what is good and praised by the wise but be quick!

gus

October 04, 2018, 10:21:39 AM
Bhante, is that mean you don't like me to talk about higher subjects and like to talk about basics only?
 

Johann

October 04, 2018, 10:02:12 AM
It would be more than good if teaching others a lot on the topic vandami (paying respect) and khamatu (asking for forgiviness) since unknown and not practiced here around this field of merits in compassion to former relatives, Deva gus.
 

Johann

October 04, 2018, 09:55:38 AM
...total no problem to dwell and lay down in the cool shadow to heal at all and no need to ask for pardon when intended for progressing and to get fit for the battles so hard to win.
 

Johann

October 04, 2018, 09:52:39 AM
But they would not feed them in ways which might look as nurishing relations for wordly sake directly, for people not understanding would think "look, he is herding, carry for his cattle, he wasts the gift of the land, the heritage of the Gems for his becoming and own gain. Understood? Total no prob
 

Johann

October 04, 2018, 09:45:29 AM
Never would people of integrity send away pets, petas or sick, for they are not able to change for now but possible can gain of what they need to change.
 

Johann

October 04, 2018, 09:42:28 AM
If, just to think about, one lives deliberatly with sign showing a rejection of firm trust in kamma, one lives in nurishing the danger of falling into grave wrong views and give ways that others follow what is improper to do. Just to reflect. How ever wishing to do.
 

Johann

October 04, 2018, 09:36:03 AM
What ever one does, holds as refuge or abounds, either good or bad refuge, one does for one self. Ones own choices, ones own fruits, ones own limitations, hindrences.

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