Bhikkhu Bodhi (http://zugangzureinsicht.org/html/lib/authors/bodhi/index.html)
(1944- )
(https://forum.sangham.net/proxy.php?request=http%3A%2F%2Fzugangzureinsicht.org%2Fhtml%2Flib%2Fauthors%2Fbodhi%2Fbodhi.jpg&hash=4e189d4f52792d58809433eb1d5cebddb13b90ff)
[Bhikkhu Bodhi]Bhikkhu Bodhi (Jeffrey Block), Ph.D., ist ein amerikanischer Mönch und Pali-Gelehrter. Nach dem Abschluß seines Universitätsstudiums in Philosophie auf der Claremont Graduate School, reiste er nach Sri Lanka, wo er im Jahre 1973 volle Ordination unter dem Ehrw. Ananda Maitraya erhielt. Er diente der Buddhist Publication Society (Sri Lanka) von 1984-1988 als Bearbeiter und ist seit 1988 deren Präsitent. Seine Übersetzung Die mittellangen Lehrreden Buddhas (Somerville: Wisdom Publications, 1995) und The Connected Discourses of the Buddha (Somerville: Wisdom Publications, 2000) werden von buddhistischen Gelehrten und Praktizierenden auf der ganzen Welt sehr geschätzt. Er ist derzeit der Präsident des Sangha Council of Bodhi Monastery (USA) und Obmann der Yin Shun Foundation. [Quelle: Bodhi Monastery Webseite und andere Quellen.]
Quote from: via Kontaktformular auf bodhimonastery.org (http://bodhimonastery.org/contactus)Dear Ven. Bante Bodhi,
some month ago I have started to develop a bilingual "mirror" (German and English) of the generous gift of John Bullitts and many many voluntaries work accesstoinsight.org and this website is based on the domain zugangzureinsicht.org on a German eco-server given and developed as a Sanghika Dana to be.
The whole work is a 100% dana work and managed by lay people, not in connection with any NGO or monastery or what ever worldly institution and without any fundraising or use of money. I my self "being" a "Samana" (no official Nissaya, not official ordained) live currently in Cambodia and will have some weeks more to be able to contribute my work in development and support of this Dana learning and right view developing undertaking.
Back to my request: I would like to request the publishing of your translations, what ever you like to share within the scope of zugangzureinsicht.org's "Scope of the Dana-Gift" (which has no limits in Anumodana possibilities but does not advocate and share the possibility of selling or reward of any kind).
Further more, having already done a lot of translations into German, also of the preexisting publications received from ATI, I would like to request to remove the limitations to 50 copies which are on most BPS publications.
Independent of this request (please don't feel pressured or stressed with it, everything will be excepted), I would like to share - or better said - give the already existing translations into German within ZzE to you and at the same time (but independent of it) I would like to request their further publishing as they are with your blessing (that does not mean that the responsibility of our work will be transferred, we are aware of it and stay at it without disclaimer of any kind).
Venerable Bante, it would be good if you except our gift, and it is independent of our request.
Please let me know your response, approve or disprove.
(For the case that I am not reachable, I like to request to send a copy to uebersetzungen [ at ] sangham.net which will reach the current admin of the page)
metta & mudita
Johann Brucker
sangham.net
Am 2013-11-27 16:01, schrieb Bhikkhu Bodhi:
Dear Johann,
I don't quite understand what you would like to do. Could you please state it again more simply? Also, I am not presently involved with the Buddhist Publication Society and so any changes in their policy that you wish for you would have to obtain directly from them. I have been out of Sri Lanka for the past 12 years.
Sincerely,
Bhikkhu Bodhi
Sent from my iPad
Betreff: Re: your request
Datum: 2013-11-27 17:14
Absender: Johann Brucker <johann...
Empfänger: Bhikkhu Bodhi <v...
Dear venerable Bhante Bodhi,
thank you very much for sharing your precious time and generosity to replay and give the possibility to rephrase our offer and request. I will try to separate it as good as possible so that it does not get mixed and could be maybe even answered with approve of reject. I will also minimize formalism by doing so, but please be sure that it is done with open heart and with two handy either. Please see all points also independent form each other and no need to make one dependent for the other.
Given the gift of accesstoinsights shared possibility, many translations of your generous teachings are translated into German and shared via the from general independent bilingual "mirror" based on John Bullitts gift zugangzureinsicht.org (a pure punna, without money involvement layman undertaking of generosity).
1. I would like to offer you this translations to use them and make them shareable how ever you like. It would be good if Venerable Bhante Bodhi would accept this gift.
2. We would like to request a blessing, or an aprove, that this works, the translations (done by the given possibility) are shared within the frame of zugangzureinsicht.org. Not at all to get ride of our responsibility, but to have a sign and a appropriation recognized as by a thought: "the Venerable Bhikkhu Bodhi approves our intentions, he approves the deed of Anumudana, he approves that we try to share his gift with and merits within our possibilities", and to increase faith and confidence in generosity and gratitude. It would be good, if Venerable Bhante Bodhi would approve our work so that we may all good reason to continue this deeds of sharing merits.
3. Venerable Bhante Bodhi had translated a lot of Suttas and Essays, which found their way over BPS on ATI and so arrived by us. As we don't like to limit the possibility of sharing merits, we would take every possibility by heart to lighten limitations. So if Venerable Bhante is still in possession, has the possibility to share one or the other Sutta or Essay personally, we could remove the limitation of the gift from BPS, which would make it possible that you translations (merits) could, be shared more easily, if somebody is inspired to do so, without dependency on marked or other third persons taking a material share. It would be good, if Venerable Bhante Bodhi would share this possibility if he is able to share it, to increase a strong sign that "economy" on gifts, generosity and gratitude are actually possible. If such is possible for one certain Sutta or Essay, it is already great. If possible for two, three... no need to describe the value. What ever Bhante is possible and willing to give would be taken be heart and spread.
4. Venerable Bhante Bodhi does many translations we do not share for now, but would be more that more then honored, if we are given of this or another of those translations. What ever we would receive, we would put it into a proper frame to share as a Dhamma Gift. We even don't like to request here specific translations, but would take any gift you may offer to be able to share as merits could be shared. It would be good, if Venerable Bhante Bodhi would share his translations and teachings, what ever Venerable Bhante feels inspired to give. May it be from the past, may it be now and new or may it be for future Dhamma you may translate or teach.
Venerable Bhante, I would like to thanks for your time and sympathy and trust that you will understand the reasons and intentions of the gifts and requests and I look forward to receive you answer to it.
Please don't hesitate to ask further and in detail if anything needs to be clarified, so that no doubt would disturb an releasing ending of this act of gratitude and generosity.
Yours in resepect
metta & mudita
Johann
Betreff: Re: your request
Datum: 2013-12-13 23:32
Absender: Bhikkhu Bodhi ....
Empfänger: Johann Brucker ....
Dear Joann,
I'm sorry that I did not reply, but the requests are still not very clear to me. Could you perhaps convey your ideas to somebody who is more fluent in English who could then send them to me? Please keep them clear and concise.
Also, it seems you want to translate my English translations from Pali into English. But translations of the Nikayas are already available in German, translated directly from Pali, so why translate from English into German?
With metta,
Bhikkhu BodhiQuoteOn Fri, Dec 13, 2013 at 12:53 AM, Johann Brucker <johann... wrote:
Dear venerable Bhante Bodhi,
as it sometimes happen, that a message is not delivered form here in Cambodia, I just like to get sure that there is no reason for doubt out of such a situation and so I repeat my message to you.
I trust that you will be able to receive it and able to replay.
Yours in respect
metta & mudita
JohannQuoteAm 2013-11-27 17:14, schrieb Johann Brucker:
Dear venerable Bhante Bodhi,
Sehr geehrter Ehrew. Bhante Bhodi,
Ich möchte mich bei Bhante dafür bedanken, daß er nicht nur mir mit der Rückfrage Gelegenheit gibt Zweifel auszuräumen und freue mich, daß der werte Bhante hierfür seine Bedenken und Zweifel großzügiger Weise geäußert hat.
Da es sich ja um mehrere Einladungen und Fragen handelt, werde ich versuchen diese nochmals zu formulieren und etwas Erklärung hinzufügen, daß meine Denkweise etwas verständlicher wird. Generell möchte ich dazu sagen, daß ich für gewöhnlich nicht in gewöhnlicher Weise spreche und mich stets versuche Dhammasprache zu verwenden, sprich nicht von Annahmen aufgrund von Üblichkeiten ausgehe. Weiters möchte ich bemerken, daß ich mich an zehn Silas oder mehr halte, wo das mehr hier zum Beispiel durch mein Anfragen hier als Beispiel seine Limits hat.
Der werte Bhante möge entschuldigen, wenn die Erklärungen über die Notwendigkeit hinaus gehen und diese ausschließlich als Umsichtigkeit verstehen. Ich werde versuchen ihre Frage spezifisch auf die einzelnen Punkte jeweils zu berücksichtigen
1. I would like to offer you this translations to use them and make them shareable how ever you like. It would be good if Venerable Bhante Bodhi would accept this gift.
In Punkt bieten wir ihnen die bisher erfolgten Übersetzungen, welches uns über ATI, BPS und letztlich offensichtlich durch den werten Bhante, als Autor, gegeben war, zu ihrer werten Verwendung an.
Die ist nicht nur eine Form der höflichen Geste, sondern ermöglicht ihnen letztlich auch wirklich den Zugriff aufgrund des Umstandes, daß sie dazu eingeladen sind und dies gegeben wurde. Es steht ihnen damit nicht nur frei die Ressourcen rechtschaffend im Sinne von Vinaya von ZzE zu nutzen, sondern natürlich, ganz speziell die Übersetzungen die von Laien für ZzE gemacht wurden, zu verwenden.
Es wäre gut, wenn der ehrenwerte Bhante dieses Geschenk annehmen würde.
UNABGÄNGIG DAVON
2. We would like to request a blessing, or an aprove, that this works, the translations (done by the given possibility) are shared within the frame of zugangzureinsicht.org. Not at all to get ride of our responsibility, but to have a sign and a appropriation recognized as by a thought: "the Venerable Bhikkhu Bodhi approves our intentions, he approves the deed of Anumudana, he approves that we try to share his gift with and merits within our possibilities", and to increase faith and confidence in generosity and gratitude. It would be good, if Venerable Bhante Bodhi would approve our work so that we may all good reason to continue this deeds of sharing merits.
Dieser Punkt, diese Anfrage ist neben eine Geste des Respekt dazu da um etwaige Zweifel auszuräumen, da "Papier/Schriften" oft geduldig ist, während der Autor dies nicht so sein mag. Es ist eine Anfrage, ob diese Dinge, die wir über ATI und BPS bekommen haben, die Möglichkeit Dhamma-Dana (Verdienste) weiter zu teilen, zu übersetzten und andere dazu animieren sich mit dem Dhamma auseinander zu setzen und zum Anteilnehmen an Verdiensten in Ihrem Sinne ist. Es könnte ja durchaus sein, daß es im Verlauf bis zu uns nicht gegeben wurde und irrtümlich als gegeben angesehen würde und Sie keine Freude haben, kein Interesse haben, gezielte Absichten die andere sind haben und damit wurden wir ihren Vorhaben vielleicht schändlich sein. Auch wenn Selbstverständlichkeit und Rechte zu nehmen heute hoch gepriesen werden, so ist dies doch stark in die andere Richtung wie das Dhamma und jemand, der Absteht zu nehmen was nicht gegeben ist, würde mit gutem Grund seine Zweifel haben und das Geschenk vielleicht nicht annehmen. Sicherlich wäre es aus rein weltlicher Sicht gar kein Problem, und würde auch der Nachfrage nicht bedürfen, jedoch aus sich der Rechtschaffenheit auf einer ebene von rechter Sichtweise, ist solch eine Anfrage unumgänglich, wenn es nicht klar ist und Zweifel bestehen, bzw für andere Bestehen könnten. Es ist daher vorrangige ein Akt der Zuvorkommenheit für weitere Generationen in diesem Verlauf der Großzügigkeit und Verdienste.
Nicht zuletzt ist es immer schon Tradition einen Ehrwürdigen um seinen Segen, um Anerkennung für gute Unternehmungen zu bitten. Zwar halte ich nichts davon dies für einen Hausbau oder einen neues Fahrzeug zu tun, so wie es heute leider auch der Fall ist, doch für eine Arbeit im Dhamma ist dies wohl angebracht.
Es wäre gut, wenn der ehrenwerte Bhante Bodhis uns diese Anerkennung, diesen Segen erteilt.
3. Venerable Bhante Bodhi had translated a lot of Suttas and Essays, which found their way over BPS on ATI and so arrived by us. As we don't like to limit the possibility of sharing merits, we would take every possibility by heart to lighten limitations. So if Venerable Bhante is still in possession, has the possibility to share one or the other Sutta or Essay personally, we could remove the limitation of the gift from BPS, which would make it possible that you translations (merits) could, be shared more easily, if somebody is inspired to do so, without dependency on marked or other third persons taking a material share. It would be good, if Venerable Bhante Bodhi would share this possibility if he is able to share it, to increase a strong sign that "economy" on gifts, generosity and gratitude are actually possible. If such is possible for one certain Sutta or Essay, it is already great. If possible for two, three... no need to describe the value. What ever Bhante is possible and willing to give would be taken be heart and spread.
Dieser Punkt geht auf den Umstand ein, daß unter den Geschenken des Dhammas, die wir mit ATI, über BPS und letztlich über Sie bekommen haben, Einschränkungen im Teilen der Verdienste enthalten sind. Wenn sich heute z.B. jemand inspiriert sieht, eine Arbeit von Ihnen nehmen zu wollen, die drucken zu lassen um sie vielen Menschen als Geschenk zu geben, so kann er dies nur in kleinen Auflagen. Neben dem Umstand, das kleine Auflagen teuer und umweltbelastender sind, ladet es nur beschränkt zur Großzügigkeit ein und gibt Anlaß zum Zweifel der Motivation des Gebers.
Um dieses Bürde für weiter Generationen dieser Verdienste aufzuheben und eventuell zu korrigieren, dient diese Anfrage.
Wenn diese Arbeiten jedoch nicht in Besitz von Bhante sind, er sich abgetreten hat, dann ist diese Frage natürlich gegenstandslos obgleich eine eventuelle Mithilfe dieses zu erwirken, wenn dies Möglich ist, hilfreich wäre.
Es wäre gut, wenn der Ehrenwerte Bhante Bodhi uns diese Erlaubnis der Aufhebung der Mengenlimitierung des Teilen von Verdienstens erlauben würde, oder uns auf's Neue jenes, was ihm zur Verfügung steht geben würde, sodaß wir es alternativ teilen können.
4. Venerable Bhante Bodhi does many translations we do not share for now, but would be more that more then honored, if we are given of this or another of those translations. What ever we would receive, we would put it into a proper frame to share as a Dhamma Gift. We even don't like to request here specific translations, but would take any gift you may offer to be able to share as merits could be shared. It would be good, if Venerable Bhante Bodhi would share his translations and teachings, what ever Venerable Bhante feels inspired to give. May it be from the past, may it be now and new or may it be for future Dhamma you may translate or teach.
Dieses werter Bhante Bodhi ist eine kongrete Bitte, Dhamma-Übersetzungen, die sich heute noch nicht auf ZzE befinden, als Dhamma-Dana direkt von Autor, Ihnen zu erbitten um diese Verdienste teilen zu können.
Zwar kann man sich dort und da etwas nehmen, aber diese erachten wir zu diesem Zeitpunkt nicht als gegeben und mag vielleicht in einem Rahmen von Far-Use Möglichsein, welcher aber hier zu Lande auch auf weltlicher Ebene nicht rechtschaffend ist. Im übrigen befinden sich diverse Übersetzungen im Besitz von Händlern und auch aus Erfahrung weiß ich, daß es oft zu Gewissenskonflikten für den Händler führt, wenn man ihn um seine Handelsware bittet. Schließlich lebt er (das Unternehmen) davon, was es von einem Bhikkhu unterscheidet, er ist von seiner "Geschenken" für seinen Lebenswandel nicht abhängig, macht sich nicht zum Lebensunterhalt und Gegenstand des Fortbestehens durch Unabhängigkeit.
Es wäre gut, wenn Bhante Bodhi jenes was er an Dhamma teilen möchte, teilen würde und es wäre gute, wenn der Ehrenw. Bhante Bodhi, diese Einladung stets Dhamma über ZzE frei teilen zu können annehmen würde.
Zu Ihrer Frage im Detail:QuoteAlso, it seems you want to translate my English translations from Pali into English.Wir haben bisher, so wie es uns gegeben wurde, auch diverse Suttas übersetzt. (Siehe in diesem Zusammenhang Pkt. 2) und würden dies natürlich auch gerne fortsetzen und andere ebenfalls dazu einladen Verdienste mit Verdiensten zu teilen und zu mehren.QuoteBut translations of the Nikayas are already available in German, translated directly from Pali, so why translate from English into German?
Sicherlich sind einige Übersetzungen am Markt verfügbar, aber soweit ich es gesehen habe, kaum eine, die als Dhamma-Dana ohne Limitierung der weitergabe und des Teilens der Verdienste gegeben wurde.
Da gibt es eine Übersetzung vom werten Neumann, deren Besitzverhältnisse zum einen nicht (mehr) klar sind, zum zweiten Übersetzungen eines Laien sind und zum Dritten in ihrer Sprache heute teilweise unverständlich.
Da gibt es eine Übersetzung (soweit ich es ersehen konnte), zusammengebastelt aus Übersetzungen vom werten Ñāṇamoli, deren Eigentumsrechte aufgrund des Umstandes, das sich Path Press als Eigentümer des Erbes ausgibt, nicht klar sind, und zum weiteren habe ich bereits beim Autor, dem ehrwürdigen Ajahn Mettiko, um deren Verwendung als Dhamma-Dana angefragt, welcher mich darauf verwiesen hatte, das diese Übersetzung um Besitz eines bestimmten Verlages ist und damit auch den Rahmen der Großzügigkeit auch die Ebene des weltlichen Verlassen hat. Meine Erfahrung bei Verlagen nachzufragen (aus Vinaya, höherer Gewissens Sicht nicht wirklich möglich), hat gezeigt, daß diese in gewisser Weise als Existenzbedrohlich wirken, was ja, wenn man Handeln mit Dhamma betreibt, durchaus seine Berechtigung hat.
Sicherlich scheinen immer wieder dort und da im Handel Buddhas Worte auch in Übersetzter Form auf, aber diese sind für jemanden, der sich an höhere Tugend hält und spezielle vom Handel mit Dhamma absteht, nicht zugänglich und annehmbar, in den seltensten fällen ohne Gegengeschäft gegeben.
Aus diese Sicht, möchte ich behaupten, daß es im Deutschen Sprachraum so gut wie keine Übersetzungen abseits von ein paar großzügigen Einzelübersetzungen von Einzelleuten dort und da, durch bloße Großzügigkeit gibt.
Zwar gibt es heute soetwas wie bewußtes Handeln und steuern was Dhammateilen betrifft, jedoch ist kommt es nur ganz ganz selten vor, das ganz bewußt gegeben und empfangen wird. Und wie Buddha schon voraussetzte, ohne die Basis von Großzügigkeit und der damit Verbundenen Ernsthaftigkeit und Geduld, ist ein Lehren des Dhammas nicht möglich, auch wenn sich heute viele bereits in Sphären von höherem achtfachen Pfad befinden zu glauben, ist dies zumeist nur zum Zwecke des Übergehen Wollens von weltlichen Grundauf-gaben.
Im Deutschen Raum existiert soweit ich das gesehen haben, neben eine großzügigen derzeit vor sich gehenden Übersetzungen einer Laienfrau von Suttas geteil vom ehrw. Ajahn Thanissaro, vereinzelten Übersetzungen ausschließlich Markgesteuerte Übersetzungen, ja sogar Übersetzungen, für welche weltliche Übersetzungbüros bezahlt wurden und das ist nicht nur eine Schande, sondern für jeden, der sich etwas dem Dhamma und Rechtschaffenheit verpflichtet fühlt einfach nicht zugänglich. Auch das nehmen von Pali-Schriften, die nicht verkäuflich publiziert wurden, übersetzen von diesen und dann verkaufen, selbst durch Bhikkhus ist durchaus Gang und Gebe.
Ich hoffe Sie erkennen die Notwendigkeit der Arbeit an der Basis.
Wie auch immer diese Dinge hier dargestellt sind und vielleicht rationalisiert werden, was ja stets der Grund für ungeschicktes Handeln ist, sind alle diese Vier Fragen auch ohne viel Gedanken an die Zukunft und Verwicklungen in der Vergangenheit zu beantworten und so möchte ich Sie, auch wenn ich hier ein paar Ansätze erklärt habe, darum bitten so weit es geht in der Gegenwart zu bleiben, ohne viel Spekulation und Annahmen einzumengen. Denn diese zwei Extreme werden immer jene sein, die es gilt zu erkennen. Die Einstellung, das es keine Gaben gibt, und das man innewohnende Rechte hat und die Einstellung, daß es nur gegeben ist, ohne eigenes vorangehendes Zutun, um an den Punkt zu kommen. Dazwischen befindet sich die Ökonomie der Tradition der Weisen.
Ich vertraue auch darauf, das sie das Wagnis und Vertrauen erkennen, daß ich (wir) hier durch das Hinterfragen und Bitten eingegangen sind und wir sind uns durchaus im Klaren, daß sie mit einem Streich alle bisherigen Tätigkeiten und auch zukünftigen Handlungen im Dhamma durch gewisse Art der Antwort zu Nichte machen können und nehmen dies auch in Kauf, denn es ist nicht gut einen Weg der Kompromisse und des Herumwindens zu gehen. Sie möchten daher all diese Fragen und Offenlegungen auch mit dem entsprechenden Verantwortungsgefühl besinnen und so gut es für sie Möglich ist berücksichtigen, wenngleich sie auch sicher sein sollen, daß wir für gewisse "Gezwungenheiten" ebenfalls Verständnis haben. Die Arbeiten hier sind frei gegeben und keiner verliert im Gegensatz zu vielleicht anderen einen Lebensunterhalt (ob nun gut oder schlecht, sei dahin gestellt).
Daher noch einmal ganz dort wo wir sind und wo man am leichtesten Agieren und gut handeln kann und ich möchte Ihnen versichern, das wir selbst eine einfache Annahme oder Ablehnung mit besten Wissen und Gewissen umsetzen werden und Sie keinerlei Verantwortung über unser zukünftiges Vorgehen damit übernehmen:
1. Ehrenwerter Bhante Bodhi, wir möchten ihnen gerne die Verwendung der bisherigen Übersetzungen im Zuge der Tätigkeiten auf Zugang zur Einsicht überreichen und sie herzlich dazu einladen jederzeit diese und auch die Ressourcen ohne weiter Anfragen zu nutzen. Es wäre gut, wenn der Ehrenwerte Bhante Bodhi, diese Einladung annnehmen würde.
2. Ehrenwerter Bhante Bodhi, wir möchten Sie darum bitten, sie fragen, ob diese bisherigen Arbeiten, Basierend auf das Geschenk was wir durch sie über viele andere bekommen haben, gut zu heißen, es auch persönlich zu Befürworten und Sie bitten im gleicher und bestrebt sicherlich noch besserer gewissenhafter Weise fortzusetzen und hierfür um ihre Anerkennung und Segen bitten den wir gerne weiter teilen. Es wäre gut, wenn der Ehrenwerte Bhante Bodhi, dieser Bitte nachkommen würde.
3. Ehrenwerter Bhante Bodhi, wir möchten Sie darum bitten uns zuhelfen, gewisse Limitierungen des Teilens von Verdiensten, so es in ihrer Verfügbarkeit liegt, ihrer bisherigen Geschenke auf ZzE zu verringern. Wie immer Sie dieses Vermögen besitzen und sich dazu inspiriert fühlen. Es wäre gut, wenn der Ehrenwerte Bhante Bodhi dieser Bitte nachkommen könnte.
4. Ehrenwerter Bhante Bodhi, wir möchten Sie darum bitten, was immer Sie an Dhammalehren und Übersetzungen zum Teilen als Dhamma-Dana (ohne das Erwarten einer Gegenleistung und ohne Wirtschaft) geben wollen, zur Verfügung stellen und Sie einladen Verdienste zu tun.
Im Vertrauen, daß sie diese Bitten und Einladungen aus dem Herzen und ohne Verbindlichkeiten verstehen und wenn es notwendig ist, Ihre entsprechenden sorgfältigen Gedanken darüber zu machen, verbleibe ich in Erwartung Ihrer respektieren Reaktion.
Hochachtungsvoll
metta & mudita
Johann
Most valued venerable Bhante Bodhi,
I want to thank Bhante that by his asking for clarification he has given the opportunity, not only for me, to clear away doubts, and I am happy that valued Bhante has for this purpose generously stated his concerns and doubts.
Since the matter was concerning several invitations and questions, I will try to formulate them again and add some explanation, so that my line of thought may become clearer. As a general remark I would like to mention that usually I do not speak in common ways and am always trying to use Dhamma language, that is in particular, I do not rely on assumptions on the grounds of common attitudes. Furthermore I would like to remark that I observe ten silas or more, where the "more" has its limits with my asking here as an example for that.
May valued Bhante forgive if the explanations exceed the level of necessities, and in that case simply regard it as circumspection. I will try to address your questions specifically, taking the specific points into consideration.
1. I would like to offer you these translations to use them and make them shareable however you like. It would be good if Venerable Bhante Bodhi would accept this gift.
With this point we offer you the already completed translations of works which, over ATI, BPS and in the last instance obviously by the valued Bhante, as their author, were given to us. We offer you these translations for your valued use.
This is not only a form of courteous guesture, but it also enables you in the last consequence to really access them, resting on the fact that you were invited and this was given. Therefore, it not only enables you to use the resource righteously, in terms of Vinaya, from ZzE, but of course especially to use the translations which have been made by laypeople for ZzE.
It would be good if valued Bhante would accept this gift.
INDEPENDENT FROM THAT
2. We would like to request a blessing, or an approval, that these works, the translations (done by the given possibility), are shared within the frame of zugangzureinsicht.org. Not at all to get rid of our responsibility, but to have a sign of recognized approprieteness, as by the thought: "the Venerable Bhikkhu Bodhi approves of our intentions, he approves of the deed of Anumodana, he approves that we try to share his gift with and merits within our possibilities," and to increase faith and confidence in generosity and gratitude. It would be good if Venerable Bhante Bodhi would approve of our work, so that we may have all good reason to continue these deeds of sharing merits.
This point, this request, is, besides being a gesture of respect, there for clearing away potential doubts, since "paper/writing" is often patient while the author may not be the same. It is a request whether these things which we have received over ATI and BPS, the possibility to share Dhamma-Dana (merits) further, to translate and animate others to explore, examine and study Dhamma, and to share and partake in merits, are in line with your interest and intention. It might after all very well be that along the course this has taken to reach us, at some point, it has not been given, and has erroneously been seen as given, and that you have no delight in, no interest in this, but specific intentions which are different, and by that we would possibily do damage to your undertaking. Even if impliciteness and taking rights are highly praised these days, this is indeed strongly the opposite direction than Dhamma, and someone who abstains from taking what is not given would with good reason have doubts and perhaps not receive the gift. Certainly from a purely worldly perspective it would be no problem at all, and would not even require requesting, but from the point of view of righteousness and on a level of right view such a request is unavoidable if it is not clear and doubts exist or might exist for others. Therefore it is primarily an act of obligingness for further generations in this course of generosity and merits.
Last but not least it has always been tradition to ask a Venerable One for a blessing, for approval of good undertakings. Although I don't esteem this very much in cases like house-construction or a new car, as it is sadly also the case, but for the work in Dhamma it is very well appropriate.
It would be good if the venerable Bhante Bodhi would honour us with his recognition and approval.
3. Venerable Bhante Bodhi has translated a lot Suttas and (written a lot of) Essays which found their way over BPS to ATI and along this route arrived by us. Since we don't like to limit the possibility of sharing merits we would take every possibility to heart to lighten limitations. So if Venerable Bhante is still in possession, or has the possibility to share one or the other Sutta or Essay personally, we could remove the limitation of the gift as according to the terms of BPS, which would make it possible that your translations (merits) could be shared more easily whenever somebody feels inspired to do so, without dependency on market or other third persons taking a material share. It would be good if Venerable Bhante Bodhi would share this possibility if he is able to share it, to give a strong sign that "economy" of gifts, generosity and gratitude are actually possible. If such is possible for one particular Sutta or Essay, it is already great. If possible for two, three... no need to describe the value. Whatever Bhante is able and willing to give would be taken to heart and spread.
This point takes the circumstance into consideration that among the gifts of Dhamma which we have received with ATI, over BPS and in the last instance by you, there are some which are restricted in possibilities of sharing merits. If for example someone felt inspired today to take a work of yours, to let it be printed in order to give it as a gift to many people, he would be only able to do so in small amounts. Apart from the circumstance that small amounts are expensive and a greater strain for the environment, it invites generosity only in a limited manner and provides reason for doubt in the giver's motivation.
In order to lift this burden for further generations of these merits and possibly correct them, we make this request.
If, however, these works are not in Bhante's possession, he has relinquished them, then this question is of course baseless, although an assistance in this matter, to enable this, if possible, would be helpful.
4. Venerable Bhante Bodhi is doing many translations which we do not share at this moment, but we would be more than honored if we were given one or the other of those translations. Whatever we would receive, we would put it into a proper frame to share as a Dhamma Gift. We even don't mean to request specific translations here, but we would accept any gift you may offer to share them as merits could be shared. It would be good if Venerable Bhante Bodhi would share his translations and teachings, whatever Bhante Bodhi feels inspired to give. May it be from the past, may it be now and new, or may it be for future Dhamma you may translate or teach.
This, valued Bhante Bodhi is a concrete request, asking directly from you, the author, for Dhamma translations which are not yet provided on ZzE, in order to share these merits further.
Although one might take something here and there, but this we do not regard as given at the moment, and though it may seem possible within the frame of Fair Use, such is even on a worldly level not lawful in this country. And for the rest there are various translations in possession of tradespeople and marketers, and also from experience I know that it often leads to a conflict of conscience for the tradesperson if he is asked for his market ware. After all he (the company) sustains him(it)self by it, which is the difference to a Bhikkhu. The Bhikkhu is not dependent of his "gifts" for his livelihood, doesn't make them his means of sustenance through dependency.
It would be good if Bhante Bodhi would share that which he wants to share in Dhamma, and it would be good if Ven. Bhante Bodhi would accept this invitation to be always able to share and accept over ZzE.
Regarding your questions in detail:QuoteAlso, it seems you want to translate my English translations from Pali into English.
We have until now, in the way it has been given to us, also translated various suttas. (See in this regard, point 2), and of course we would gladly continue to do this and invite others as well to share merits with merits and multiply them.QuoteBut translations of the Nikayas are already available in German, translated directly from the Pali, so why translate from English into German?
Surely there are various translations available on the market, but as far as I have seen there is hardly any which has been given as Dhamma-Dana withouth limitations of giving and sharing the merits further. There is a translation by the valued Neumann, of which, for one, the state of ownership has become unclear, second, they are translations by a layperson, and third, their language is party not understandable today.
There is one translation (as far as I could make it out), crafted together from the translations by the valued Ñanamoli, for which the state of ownership is not clear, owing to the circumstance of Path Press claiming to be heir of the heritage, and furthermore I have already requested and asked from the author, the venerable Ajahn Mettiko, their use as Dhamma-Dana, who relayed to me that this translation is under the ownership of a certain publishing company, and so it has left the frame of generosity and gone into the sphere of the worldly. My experience in requesting from publishing companies (from the point of view of Vinaya and higher conscience not really possible) has shown me that these requests seem to appear as threatening to their existence in a certain way, which of course, if one engages in trade with Dhamma, very well has its justification.
Surely, ever again the Buddha's words also appear in translated form here and there on the market, but these are, for someone who sticks to higher virtue and abstains from trade in Dhamma in particular, not accessible and acceptable, only in the rarest cases given without trade in return.
From this perspective I like to assert that in the German language area there are virtually no translations apart from some few generous single translations by single people here and there through pure generosity.
Although there exists something today like conscious action and direction in regard to sharing Dhamma, only very very rarely does it occur that something is completely consciously given and received. And as the Buddha already implied, without the basis of generosity and the accompanying sincerity and patience, a teaching of Dhamma is not possible, even if some today may deem themselves already in spheres of the higher eightfold path, for the most part this is only for the wish of by-passing worldly necessary tasks.
In the German area as far as I have seen, apart from a generous currently being worked on translation by a lay woman, from suttas shared by Ven. Ajahn Thanissaro, some singular strewn translations here or there, there exist exclusively market-directed translations, yes, even translations for which worldly translation agencies have been paid, and that is not only a shame, but for anyone who feels a little bit committed to the Dhamma, and to rigehteousness, simply not accessible. Even the taking of Pali scriptures which have not been published for sale, translating these and then selling them, even by Bhikkhus, is very well common practice.
I hope you recognize the necessity for work on the basics.
How ever these things are presented here and perhaps rationalized, which after all is always the reason for unskilled action, so are all these four questions even without much thought about the future and entanglements in the past easy to answer, and therefore I would like to ask, even if I have explained some rudiments here, to stay in the present as best as possible, without adding much speculation or assumptions. Because these two extremes will always be those which are to be recognized. The attitude that gifts do not exist, and that one has inherent rights, and the attitude that there is only what is given, without own previous efforts and affordings to arrive at this point. In between these points there is the economy of the tradition of the wise.
I also trust that you recognize the venture and the confidence, which I (we) have engaged in here by this questioning and requesting, and we are very well aware that you might with one stroke invalidate all previous deeds and also future deeds in the Dhamma by certain ways of answering, and we accept this, since it is not good to walk a way of compromise and of squirming around. You may therefore contemplate all these questions and disclosures also with the according sense of responsibility and consider them as best as for you possible, even though you can also be sure that we are understanding as well of certain constraints and compulsions. The works here are freely given, and - as opposed to possibly others - nobody will lose a livelihood (whether now good or bad, that be as it may).
Therefore once again right where we are and where it is easiest to act and act in good ways, and I want to assure you that we will even handle a simple acceptance or rejection and accord with best knowledge and conscience, and you will take no responsibility for our future proceedings by that:
1. Venerated Bhante Bodhi, we would like to hand over to you the use of the already existing translations which have been made available in the course of activities on Zugang zur Einsicht, und we would like to heartily invite you to use these, and also the resources without any need for further requests. It would be good if the venerated Bhante Bodhi would accept this invitation.
2. Venerated Bhante Bodhi, we would like to request from you, to ask you, regarding these previous works, based on the gift which we have received from you through many others, that you may give your approval for these, that you approve of it personally as well, and whether you encourage to continue in the same, and certainly striving for an even better and more conscientious, way, and we would like to ask on this behalf for your recognition and blessing, which we will gladly share further. It would be good if Venerable Bhante Bodhi would satisfy this request.
3. Venerated Bhante Bodhi, we would like to ask you to help us lift, lighten or alleviate certain limitations on the sharing of merits, as far as it lies in your sphere of possibilities, regarding your previous gifts on ZzE. To whatever extent you possess this ability and feel inspired to it. It would be good if Venerable Bhante Bodhi would satisfy this request.
4. Venerated Bhante Bodhi, we would like to ask you to make available whatever you have and would like to be shared in Dhamma teachings or translations for sharing as Dhamma-Dana (without expectation of a reward or return service of any kind, and free of economics), and to invite you to do merit.
In all confidence that you understand these requests and invitations by heart and without liabilities and, if necessary, you would give your considerate thoughts accordingly, I remain in expactation of your respected reaction.
Yours in respect
metta & mudita
Johann
Betreff:Re: your request Datum:2013-12-14 12:31 Absender:Johann Brucker ... Empfänger:Bhikkhu Bodhi ...
Dear Venerable Bhante Bodhi;
I am more that happy that a voluntary act of a certain person could provide a unrequested translation of my words (here (http://forum.sangham.net/index.php?topic=747.msg3373#msg3373)) for our further communication and I trust that my bad lack of skill was the reason for eventually doubts and misunderstandings:
----
Most valued venerable Bhante Bodhi,
I want to thank Bhante that by his asking for clarification he has given the opportunity, not only for me, to clear away doubts, and I am happy that valued Bhante has for this purpose generously stated his concerns and doubts.
Since the matter was concerning several invitations and questions, I will try to formulate them again and add some explanation, so that my line of thought may become clearer. As a general remark I would like to mention that usually I do not speak in common ways and am always trying to use Dhamma language, that is in particular, I do not rely on assumptions on the grounds of common attitudes. Furthermore I would like to remark that I am used to observe ten Silas or more, whereas the "more" has its limits mostly with my asking like here as an example for that.
May valued Bhante forgive if the explanations exceed the level of necessities, and in that case simply regard it as circumspection. I will try to address your questions specifically, taking the specific points into consideration.
No 1. I would like to offer you these translations to use them and make them shareable however you like. It would be good if Venerable Bhante Bodhi would accept this gift.
With this point we offer you the already completed translations of works which, over ATI, BPS and in the last instance obviously by the valued Bhante, as their author, were given to us. We offer you these translations for your valued use.
This is not only a form of courteous guesture, but it also enables you in the last consequence to really access them, resting on the fact that you were invited and this was given. Therefore, it not only enables you to use the resource righteously, in terms of Vinaya, from ZzE, but of course especially to use the translations which have been made by laypeople for ZzE.
It would be good if valued Bhante would accept this gift.
INDEPENDENT FROM THAT
No 2. We would like to request a blessing, or an approval, that these works, the translations (done by the given possibility), are shared within the frame of zugangzureinsicht.org. Not at all to get rid of our responsibility, but to have a sign of recognized approprieteness, as by the thought: "the Venerable Bhikkhu Bodhi approves of our intentions, he approves of the deed of Anumodana, he approves that we try to share his gift with and merits within our possibilities," and to increase faith and confidence in generosity and gratitude. It would be good if Venerable Bhante Bodhi would approve of our work, so that we may have all good reason to continue these deeds of sharing merits.
This point, this request, is, besides being a gesture of respect, there for clearing away potential doubts, since "paper/writing" is often patient while the author may not be the same. It is a request whether these things which we have received over ATI and BPS, the possibility to share Dhamma-Dana (merits) further, to translate and animate others to explore, examine and study Dhamma, and to share and partake in merits, are in line with your interest and intention. It might after all very well be that along the course this has taken to reach us, at some point, it has not been given, and has erroneously been seen as given, and that you have no delight in, no interest in this, but specific intentions which are different, and by that we would possibly do damage to your undertaking. Even if implicitness and taking rights are highly praised these days, this is indeed strongly the opposite direction than Dhamma, and someone who abstains from taking what is not given would with good reason have doubts and perhaps not receive the gift. Certainly from a purely worldly perspective it would be no problem at all, and would not even require requesting, but from the point of view of righteousness and on a level of right view such a request is unavoidable if it is not clear and doubts exist or might exist for others. Therefore it is primarily an act of obligingness and motivation for further generations in this course of generosity and merits.
Last but not least it has always been tradition to ask a Venerable One for a blessing, for approval of good undertakings. Although I don't esteem this very much in cases like house-construction or a new car, as it is sadly also the case, but for the work in Dhamma it is very well appropriate.
It would be good if the venerable Bhante Bodhi would honour the kind of work with his recognition and approval.
INDEPENDENT FROM THAT
No 3. Venerable Bhante Bodhi has translated a lot Suttas and (written a lot of) Essays which found their way over BPS to ATI and along this route arrived by us. Since we don't like to limit the possibility of sharing merits we would take every possibility to heart to lighten limitations. So if Venerable Bhante is still in possession, or has the possibility to share one or the other Sutta or Essay personally, we could remove the limitation of the gift as according to the terms of BPS, which would make it possible that your translations (merits) could be shared more easily whenever somebody feels inspired to do so, without dependency on market or other third persons taking a material share. It would be good if Venerable Bhante Bodhi would share this possibility if he is able to share it, to give a strong sign that "economy" of gifts, generosity and gratitude are actually possible. If such is possible for one particular Sutta or Essay, it is already great. If possible for two, three... no need to describe the value. Whatever Bhante is able and willing to give would be taken to heart and spread.
This point takes the circumstance into consideration that among the gifts of Dhamma which we have received with ATI, over BPS and in the last instance by you, there are some which are restricted in possibilities of sharing merits. If for example someone felt inspired today to take a work of yours, to let it be printed in order to give it as a gift to many people, he would be only able to do so in small amounts. Apart from the circumstance that small amounts are expensive and a greater strain for the environment, it invites generosity only in a limited manner and provides reason for doubt in the giver's motivation.
In order to lift this burden for further generations of these merits and possibly correct them, we make this request.
If, however, these works are not in Bhante's possession, he has relinquished them, then this question is of course baseless, although an assistance in this matter, to enable this, if possible, would be helpful.
It would be good if Bhante Bodhi would give us the permission to abolish the amount limitation for sharing of merits or if he would/could provide us for anew alternatives, so that we are able to share this alternatives aside of the limited ones.
INDEPENDENT FROM THAT
No 4. Venerable Bhante Bodhi is doing many translations which we do not share at this moment, but we would be more than honored if we were given one or the other of those translations. Whatever we would receive, we would put it into a proper frame to share as a Dhamma Gift. We even don't mean to request specific translations here, but we would accept any gift you may offer to share them as merits could be shared. It would be good if Venerable Bhante Bodhi would share his translations and teachings, whatever Bhante Bodhi feels inspired to give. May it be from the past, may it be now and new, or may it be for future Dhamma you may translate or teach.
This, valued Bhante Bodhi is a concrete request, asking directly from you, the author, for Dhamma translations which are not yet provided on ZzE, in order to share these merits further.
Although one might take something here and there, but this we do not regard as given at the moment, and though it may seem possible within the frame of Fair Use, such is even on a worldly level not lawful in this country. And for the rest there are various translations in possession of tradespeople and marketers, and also from experience I know that it often leads to a conflict of conscience for the tradesperson if he is asked for his market ware. After all he (the company) sustains him(it)self by it, which is the difference to a Bhikkhu. The Bhikkhu is not dependent of his "gifts" for his livelihood, doesn't make them his means of sustenance through dependency.
It would be good if Bhante Bodhi would share that which he wants to share in Dhamma, and it would be good if Ven. Bhante Bodhi would accept this invitation to be always able to share and accept over ZzE.
Regarding your questions in detail:
QuoteAlso, it seems you want to translate my English translations from Pali into English.
We have until now (see Index (http://zugangzureinsicht.org/html/lib/authors/bodhi/index.html) in regard of Essays and also many suttas here and there, Bhikkhuni-samyutta vor Example (http://zugangzureinsicht.org/html/lib/authors/bodhi/bl143.html)), in the way it has been given to us, also translated various suttas. (See in this regard, point 2), and of course we would gladly continue to do this and invite others as well to share merits with merits and multiply them.
QuoteBut translations of the Nikayas are already available in German, translated directly from the Pali, so why translate from English into German?It could be easy requested, why translate in English for anew? There are this and that intentions. Let me tell you (of course it requires trust if you like to know my/our intentions): not for any wordily purpose it is intended to keep the great field of merits tilled and used and to invite others to do punna and participate as well.
And all the requests and invitations are not limited to German or English after all.
Surely there are various translations available on the market, but as far as I have seen there is hardly any which has been given as Dhamma-Dana withouth limitations of giving and sharing the merits further. There is a translation by the valued Neumann, of which, for one, the state of ownership has become unclear, second, they are translations by a layperson, and third, their language is party not understandable today.
There is one translation (as far as I could make it out), crafted together from the translations by the valued Ñanamoli, for which the state of ownership is not clear, owing to the circumstance of Path Press claiming to be heir of the heritage, and furthermore I have already requested and asked from the author, the venerable Ajahn Mettiko, their use as Dhamma-Dana, who relayed to me that this translation is under the ownership of a certain publishing company, and so it has left the frame of generosity and gone into the sphere of the worldly. My experience in requesting from publishing companies (from the point of view of Vinaya and higher conscience not really possible) has shown me that these requests seem to appear as threatening to their existence in a certain way, which of course, if one engages in trade with Dhamma, very well has its justification.
Surely, ever again the Buddha's words also appear in translated form here and there on the market, but these are, for someone who sticks to higher virtue and abstains from trade in Dhamma in particular, not accessible and acceptable, only in the rarest cases given without trade in return.
From this perspective I like to assert that in the German language area there are virtually no translations apart from some few generous single translations by single people here and there through pure generosity.
Although there exists something today like conscious action and direction in regard to sharing Dhamma, only very very rarely does it occur that something is completely consciously given and received. And as the Buddha already implied, without the basis of generosity and the accompanying sincerity and patience, a teaching of Dhamma is not possible, even if some today may deem themselves already in spheres of the higher eightfold path, for the most part this is only for the wish of by-passing worldly necessary tasks.
In the German language area as far as I have seen, apart from a generous currently being worked on translation by a lay woman, from suttas shared by Ven. Ajahn Thanissaro, some singular strewn translations here or there, there exist exclusively market-directed translations, yes, even translations for which worldly translation agencies have been paid (!), and that is not only a shame, but for anyone who feels a little bit committed to the Dhamma, and to righteousness, simply not accessible. Even the taking of Pali scriptures which have not been published for sale, translating these and then selling them, even by Bhikkhus, is very well common practice.
I hope you recognize the necessity for work on the basics on a foundation of unshaken saddha without compromise for this or that deal here and there.
How ever these things are presented here and perhaps rationalized, which after all is always the reason for unskilled action, so are all these four questions even without much thought about the future and entanglements in the past easy to answer, and therefore I would like to ask, even if I have explained some rudiments here, to stay in the present as best as possible, without adding much speculation or assumptions. Because these two extremes will always be those which are to be recognized. The attitude that gifts do not exist, and that one has inherent rights, and the attitude that there is only what is given, without own previous efforts and affording to arrive at this point. In between these points there is the economy of the tradition of the wise.
I also trust that you recognize the venture and the confidence, which I (we) have engaged in here by this questioning and requesting, and we are very well aware that you might with one stroke invalidate all previous deeds and also future deeds in the Dhamma by certain ways of answering, and we accept this, since it is not good to walk a way of compromise and of squirming around. You may therefore contemplate all these questions and disclosures also with the according sense of responsibility and consider them as best as for you possible, even though you can also be sure that we are understanding as well of certain constraints and compulsions. The works here are freely given, and - as opposed to possibly others - nobody will lose a livelihood (whether now good or bad, that be as it may).
Therefore once again right where we are and where it is easiest to act and act in good ways, and I want to assure you that we will even handle a simple acceptance or rejection and accord with best knowledge and conscience, and you will take no responsibility for our future proceedings by that:
1. Venerated Bhante Bodhi, we would like to hand over to you the use of the already existing translations which have been made available in the course of activities on Zugang zur Einsicht, und we would like to heartily invite you to use these, and also the resources without any need for further requests. It would be good if the venerated Bhante Bodhi would accept this invitation.
2. Venerated Bhante Bodhi, we would like to request from you, to ask you, regarding these previous works, based on the gift which we have received from you through many others, that you may give your approval for these, that you approve of it personally as well, and whether you encourage to continue in the same, and certainly striving for an even better and more conscientious, way, and we would like to ask on this behalf for your recognition and blessing, which we will gladly share further. It would be good if Venerable Bhante Bodhi would satisfy this request.
3. Venerated Bhante Bodhi, we would like to ask you to help us lift, lighten or alleviate certain limitations on the sharing of merits, as far as it lies in your sphere of possibilities, regarding your previous gifts on ZzE. To whatever extent you possess this ability and feel inspired to it. It would be good if Venerable Bhante Bodhi would satisfy this request.
4. Venerated Bhante Bodhi, we would like to ask you to make available whatever you have and would like to be shared in Dhamma teachings or translations for sharing as Dhamma-Dana (without expectation of a reward or return service of any kind, and free of economics), and to invite you to do merit.
In all confidence that you understand these requests and invitations by heart and without liabilities and confidence, if necessary, you would give your considerate thoughts accordingly, I remain in expectation of your respected acknowledgment.
Yours in respect
metta & mudita
Johann
Quote from: Bhikkhu Bodhi via emailAm 2013-12-13 23:32, schrieb Bhikkhu Bodhi:
Dear Joann, I'm sorry that I did not reply,
Betreff: Re: your request
Datum: 2013-12-15 15:47
Absender: Johann Brucker ...
Empfänger: Bhikkhu Bodhi ..
Sadhu!QuoteAm 2013-12-15 14:05, schrieb Bhikkhu Bodhi:
Dear Johann,
I am still not sure that I understand your request, but I will guess the meaning and try to address the main points.
1. If you wish to translate my essays on Access to Insight into German, you are welcome to do so, but on a non-exclusive basis. That is, if other translators wish to translate them, they will be entitled to do so.
2. If you wish to translate individual suttas from my translations and post them online, you may do so. If the intention is to publish them in book form, you would have to request permission from the original publisher, either Wisdom Publications (for the Nikayas) or Buddhist Publication Society (for my works published by them).
3. Any changes in the conditions of online distribution you wish to make should be authorized by the online publisher, Access to Insight, Wisdom Publications, or BPS. I do not have the authority to change the conditions.
4. I do not need copies of the German translations, since I do not read German myself
5. There are recent translations into German of the Majjhima Nikaya and, I believe, the Anguttara Nikaya (Nyanatiloka/Nyanaponika). Beyerlein Verlag publishes Neumann's old Majjhima translation and the Nyanaponika-Hecker-Geiger Samyutta Nikaya. They also publish my anthology in German translation, "In the Buddha's Words."
I hope I have understood your request. Any reply should be kept short and clear, please.
With kind regards,
Bhikkhu BodhiQuoteOn Sat, Dec 14, 2013 at 6:31 AM, Johann Brucker ... wrote:
Dear Venerable Bhante Bodhi;
I am more that happy
Weiter Anfrage an BPS, siehe: Publications of BPS, Invitation and Request (http://forum.sangham.net/index.php?topic=951.msg3429#msg3429)
Dana
Die Praxis des Gebens
Einleitung (Bhikkhu Bodhi) (http://zugangzureinsicht.org/html/lib/authors/various/wheel367.html#intro)
Die Praxis des Gebens, wird universell als einer der grundlegenden menschlichen Tugend anerkannt, eine Qualität, welche die Tiefe der eigenen Menschlichkeit bezeugt sowie das eigene Vermögen der Selbstwandlung. Auch in Buddhas Lehren, beansprucht die Ausübung des Gebens einen Platz von spezieller Erhabenheit, einer der herausgearbeitet, in seiner Weise als das Fundament und der Samen für spirituelle Entwicklung dient. In den Pali Suttas lesen wir immer wieder, daß ein „Gespräch über Geben“ (danakatha) ausnahmslos das erste Thema, das von Buddha in seiner „ansteigenden Erklärung“ des Dhammas, besprochen wurde, war. Wenn immer der Buddha eine Lehrrede an eine Zuhörerschaft, die ihm jetzt noch nicht als ihren Lehrer ansah, gab, begann er mit dem Hervorheben der Wertigkeit des Gebens. Nur wenn seine Zuhörerschaft so weit war, diese Tugend zu befürworten, würde er in andere Aspekt seiner Lehre, wie etwas Sittlichkeit, das Gesetz des Kamma und die Vorzüge des Entsagens, einführen und nur wenn all diese Prinzipien einen Einfuß auf den Geist seiner Zuhörer hatten, würde er die einzigartigen Entdeckungen der Erwachten, die vier Edlen Wahrheiten, erklären.
Genau genommen, erscheint Geben nicht für sich selbst unter den Faktoren des Noblen Achtfachen Pfades auf, noch kommt es unter den Requisiten für das Erleuchten (bodhipakkhiya dhamma) vor. Höchst wahrscheinlich wurde es aus diesen Gruppierungen ausgespart, weil die Ausübung des Gebens nicht natürlich, aus sich selbst und unmittelbar, das Aufkommen von Einsicht und das Realisieren der Vier Edlen Wahrheiten erzeugt. Geben dient als eine andere Kapazität in der buddhistischen Praxis. Es kommt nicht als der Gipfel des Pfades, als ein Faktor, der Bestandteil für den Prozess des Erwachens ist, auf, sondern dient als Basis und Vorbereitung, welche der gesamten Bestrebung zur Befreiung des Geistes von Veruntrübungen, unterliegt und leise unterstützt.
Auch wenn Geben nicht direkt unter den Faktoren des Pfades aufgezählt wird, sollte sein Beitrag für den Prozess, auf dem Weg zur Befreiung, nicht übersehen und unterschätzt werden. Die Erhabenheit von diesem Beitrag wird von den Stellen unterstrichen, die Buddha im Bezug auf Geben in verschiedenen Sets der Ausübung, für seine Anhänger dargelegt hat. Neben dem Aufscheinen von Geben, als das Erste, auf der stufenartigen Darlegung des Dhammas, stellt sich Geben auch als erste der drei Grundlagen für verdienstvolle Handlungen (punnakiriyavatthu) dar, als erstes unter den vier Mittel, um anderen dienlich zu sein (sangahavatthu), und als erste der zehn Paramis oder „Perfektionen“. Die nachfolgenden, sind erhabenere Tugenden, die von einem Anwärter zur Erleuchtung zu kultivieren sind und zum höchst hervorragenden Grad, für jene, die dem Weg des Bodhisattas folgen, der auf die allerhöchste Erleuchtung zur perfekten Buddhaschaft abzielt.
Aus einem anderen Winkel betrachtet, kann Geben auch durch die persönliche Qualität der Großzügigkeit (caga) betrachtet werden. Dieser Blickwinkel markiert die Ausübung von Geben nicht als eine auswärtige Manifestation einer Handlung, mit der ein Objekt von einem selbst zu einem anderen transferiert wird, sondern mit der innwärtigen Bereitschaft zu geben, welche durch den auswärtigen Akt des Gebens gestärkt wird und der es im Gegenzug möglich macht, noch mehr abverlangende Handlungen von Selbstaufopferung zu tun. Großzügigkeit wird unter den grundlegenden Eigenschaften eines sappurisa, dem Guten oder der erhabenen Person, gemeinsam mit solch Qualitäten wie Vertrauen, Sittlichkeit, Belehrbarkeit und Weisheit, gezählt. Betrachtet als die Qualität der Großzügigkeit, hat Geben eine spezielle innige Verbindung zu der gesamten Bewegung des Pfades Buddhas. Denn das Ziel des Pfades ist die Vernichtung von Gier, Haß und Unwissenheit, und das Kultivieren von Großzügigkeit schwächt Gier und Haß unmittelbar, während es die Geschmeidigkeit des Geistes unterstützt, welches die Ausrottung von Unwissenheit erlaubt.
Die gegenständigen Wheel-Veröffentlichungen wurden dafür zusammengestellt, um eine größere Tiefe dieser buddhistischen Kardinaltugend, die Ausübung des Gebens, zu erkunden, welche in Schriften betreffend Buddhismus so oft als garantiert angesehen wird, daß es üblicher Weise ohne Kommentare übergangen wird. Zu diesem Thema setzen vier praktizierende Buddhisten von Heute, alle von ihnen textliches Wissen über Buddhas Lehren und einem persönlichen Bindung zum Pfad kombiniert, mit ihrem Verständnis über die verschiedenen Aspekte des Gebens, fort und untersuchen es in Beziehung eines breiteren Körpers der Dhammapraxis.
Die Sammlung schließt mit einer Übersetzung eines älteren Dokumentes, die Beschreibung der Praxis des Gebens des Bodhisatta, von dem mittelalterlichen Kommentator, Acariya Dhammapala, ab. Dies wurde aus den Abhandlungen über die Paramis, gefunden in seinen Kommentaren zum Cariyapitaka, entnommen.
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<p>Das <a href="./../../../tipitaka/kn/khp/khp.1-9.than.html#khp-5">Maha-Mangala Sutta</a>, die Große Lehrrede über Segen, ist eines der beliebtesten buddhistischen Suttas und in allen Standardausführungen der Pali-Ehrdarbietungsrezitationen enthalten. Das Sutta beginnt damit, daß eine atemberaubend schöne Deva, sich in der Stille der Nacht auf die Erde herablassend, den Buddha im Jetas Hain aufwartet und nach dem Wege zum höchsten Segen fragt. In der ersten Strophe bemerkt Buddha in seiner Antwort, daß der höchste Segen davon kommt, Dummköpfe zu meiden und sich mit den Weisen abzugeben (<i>asevana ca balanam, panditanan ca sevana</i>). Nachdem der Rest des Suttas damit fortfährt, alle unterschiedlichen Aspekte der menschlichen Glückseligkeit, weltlich wie auch spirituell, aufzuzeigen, dient die Verknüpfung im Umgang mit Weisen in der Eröffnungsstrophe als springender Punkt: das der Erfolg entlang des Pfades des Dhammas, davon abhängt, die richtige Wahl mit unseren Freundschaften zu treffen.</p>
<p>Entgegen gewisser psychologischer Theorien, ist der menschliche Geist keine hermetisch abgeriegelte Kammer, die eine unabänderlich, von Biologie und frühkindlich Erfahrungen gezeichnete, Persönlichkeit einkapselt. Vielmehr bleibt er das ganze Leben hindurch ein höchst formbares Gebilde, daß sich stets selbst, in Erwiderung zu seiner sozialen Wechselbeziehung rund erneuert. Weit weg unsere persönlichen Beziehungen als eine fixe und unveränderbaren Charakter anzusehen, bezieht uns unser regulärer und wiederholter sozialer Kontakt in einen steten Prozess der psychologischen Osmose ein, der eine kostbare Möglichkeit zum Wachsen und Verändern bietet. Wie lebende Zellen verwickelt in einen chemischen Dialog mit ihren Kollegen leben, erhält unser Geist ein ständiges Bombardement von Nachrichten und Anregungen, welche, selbst auf der Ebene unter den Schwellen des Bewußtseins, tiefgründige Veränderungen bewirken können.</p>
<p>Besonders entscheidend für unseren spirituellen Prozess, ist unsere Auswahl an Freunden und Gefährten, die den ausschlaggebendsten Einfluß auf unsere persönliche Fügung haben können. Es ist Aufgrund seiner Wahrnehmung wie empfindlich unsere Geist von unseren Gefährten beeinflußt werden kann, daß Buddha wiederholend den Wert von guter Freundschaft (kalyanamittata) im spirituellen Leben betonte. Der Buddha bemerkt, daß er keine andere Sache als mehr verantwortlich für das aufkommen von unheilsamen Qualitäten in einer Person sieht, als schlechte Freundschaft und nichts als so hilfreich für das Aufkommen von guten Qualitäten wie gute Freundschaft (AN 1.vii,10; I.viii,1). Wieder und wieder sagt er, daß er keinen anderen äußeren Einfluß sieht, der zu so viel Schaden wie schlechte Freundschaft führt und das kein anderer äußerer Einfluß zu mehr Nutzen führt, als gute Freundschaft. (AN 1.x,13,14). Es ist aufgrund des Einflußes eines guten Freundes, daß ein Schüler entlang des Noblen Achtfachen Pfades zur Befreiung von allem Leiden, geleitet wird (<a href="./../../../tipitaka/sn/sn45/sn45.002.than.html">SN 45:2</a>)</p>
<p>Gute Freundschaft bedeutet im Buddhismus wesentlich mehr als sich mit Leuten abzugeben, die man als zugänglich empfindet und welche die selben Interessen teilen. Es bedeutet in der Umsetzung, nach weisen Gefährten Ausschau zu halten, die man als Begleiter und Einweiser betrachten kann. Der wahre weise und mitfühlende Freund ist eine, der mit Verständnis und Anteil nehmendem Herz, bereit ist zu kritisieren und zu ermahnen, einem seine Fehler aufzeigt, bereit ist zu ermutigen und anzuregen, versteht, daß das letztliche Ziel solch einer Freundschaft ein Wachsen in das Dhamma ist. Der Buddha druckt die passende Entgegnung eines Schülers, gegenüber solch einem guten Freund, in einem Vers des Dhammapadas kurz und bündig aus: “Wenn man eine Person finden, die einem die eigenen Fehler aufzeigt und einen tadelt, sollte man solch einem Weisen und scharfsinnig Berater folgen, wie man einem Führer zu einem versteckten Schatz folgt. (<a href="./../../../tipitaka/kn/dhp/dhp.06.than.html#dhp-76">Dhp. 76</a>).</p>
<p>Gesellschaft mit Weisen zu pflegen ist deshalb so äußerst wichtig in der spirituellen Entwicklung, da das Beispiel eines nobel gesinnten Ratgebers oft der entscheidende Faktor für das Wecken und Nähren der Entfaltung unseres eigenen unerschlossen spirituellen Potenzials ist. Der unkultivierte Geist beherbergt einen riesige Vielfalt unerkannter Möglichkeiten und diese reichen von den Tiefen der Selbstsüchtigkeit, Egoismus und Aggressivität bis zu den Höhen der Weisheit, Selbstaufopferung und Mitgefühl. Die Aufgabe, mit der wir als Anhänger des Dhammas konfrontiert sind, ist die unheilsamen Tendenzen in Schach zu halten und den Wachstum von heilsamen Tendenzen, Qualitäten, die zum Erwachen führen, zu Freiheit und zur Reinigung, zu fördern. Wie auch immer reifen und schwinden unsere inneren Qualitäten nicht in einem Vakuum. Sie sind Gegenstand eines konstanten Einwirkung der angrenzenden Umgebung und zu den mächtigsten dieser Einflüsse zählt die Gesellschaft mit der wie uns abgeben, die Leute, auf die wir als Lehrer, Ratgeber und Freunde hoch sehen. Solche Leute sprechen unbemerkt unser verstecktes Potenzial unseres Wesens an, Potenzial, daß unter ihrem Einfuß entsprechend entweder entfaltet oder vermindert wird.</p>
<p>In unserem Streben nach dem Dhamma, ist es daher essenziell für uns, jene als unsere Führer und Gefährten zu wählen, die zumindest teilweise noble Qualitäten repräsentieren, welche wir in der Praxis des Dhammas verinnerlichen wollen. Das ist ganz besonders in den frühen Stadien unserer spirituellen Entwicklung, wenn unsere tugendhaften Bestrebungen noch sehr frisch und zart sind, verletzlich von unserer innerlichen Unentschlossenheit untergraben zu werden oder durch Entmutigung durch Bekannte, die unsere Ideen nicht teilen, gefährdet sind, notwendig. In dieser frühen Phase gleicht unsere Geist einem Chamäleon, welches seine Farbe entsprechend dem Hintergrund anpasst. Genau so wie diese bemerkenswerten Eidechsen sich Grün verwandeln, wenn sie im Gras sind und braun, wenn sie auf der Erde sind, so werden wir zu Dummköpfen, wenn wir uns mit Dummköpfen abgeben und Weise wenn wir mit uns mit Weisen abgeben. Innere Veränderungen kommen nicht generell unverzüglich auf, jedoch langsam, in einer so zarten Steigerung, daß wir uns selbst vielleicht gar nicht darüber bewußt sind, unsere Charaktere durchwandern eine Metamorphose, die sich am Ende möglicher Weise als dramatisch deutlich erweist.</p>
<p>Wenn wir uns stark an jene halten, die dem Streben nach Sinnesvergnügen, Macht, Reichtum und Ansehen, verfallen sind, sollten wir nicht annehmen, daß wir immun von diesen Süchten bleiben: mit der Zeit wird unser eigener Geist sich nach und nach zu dem selben Zielen neigen. Wenn wir eng mit jenen leben, die moralische Rücksichtslosigkeit nicht aufgeben, ihr Leben bequem angepasst und weltliche Routine leben, werden auch wir in der Fahrrinne der Allerweltlichkeit stecken bleiben. Wenn wir das höchste anstreben, die Gipfel von überweltlicher Weisheit und Befreiung, dann müssen wir in die Gesellschaft jener eintreten, die dieses Höchste darstellen. Auch wenn wir nicht so beglückt sind, Gefährten zu finden, die zu diesen Höhen aufgestiegen sind, können wir uns als gesegnet ansehen wenn wir auch nur mit wenigen spirituellen Freunden zusammen treffen, die unsere Ideale teilen und die eine ernste Anstrengung unternehmen die noblen Qualitäten des Dhammas in ihren Herzen zu nähren.</p>
<p>Wenn wir die Frage erheben, wie wir gute Freunde erkennen, wie wir gute Ratgeber von schlechten Ratgebern unterscheiden, gibt Buddha einen kristallklaren Rat. In "Die Kürzeren Lehrrede in einer Vollmondnacht" (<a href="./../../../tipitaka/mn/mn.110.than.html">MN110</a>) erklärt er den Unterschied zwischen einer Gefährtenschaft der schlechten Leute und die Gefährtenschaft von guten Leuten. Die schlechte Person wählt als Freund und Gefährten jene, die kein Vertrauen haben, deren Verhalten gezeichnet von der Abwesenheit von Scham und sittlichen Verhalten ist, die kein Wissen über spirituelle Lehren haben, die faul und unachtsam sind und denen es an Weisheit fehlt. Als eine Konsequenz aus dem Auswählen solcher schlechten Freunde als Ratgeber, plant und handelt die schlechte Person zu ihrem eigenen Schaden, den Schaden anderer und den Schaden beider und sie trifft auf Kummer und Elend.</p>
<p>Im Gegensatz, setzt Buddha fort, wählt die gute Person als Freunde und Gefährten jene, die Vertrauen haben, die einen Sinn für Scham und moralischem Benehmen haben, die im Dhamma belehrt sind, tatkräftig im Kultivieren des Geistes sind, achtsam und im Besitz von Weisheit. Sich solch guten Leuten zuwendend, diese als Einweiser und Leiter sehend, strebt die gute Person die selben Qualitäten als seine eigenen Ideale an und nimmt diese in seinen Charakter auf. So wird diese Person, während sie sich selbst immer näher zur Befreiung bewegt, auch zu einem Leuchtsignal für andere. Solch einer ist fähig für jene, die immer noch im Dunklen wandern, ein inspirierendes Modell zum Nachahmen zu sein und ein weiser Freund, dem man sich zur Anleitung und Rat zuneigen kann.</p>
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<p>The <a href="./../../../tipitaka/kn/khp/khp.1-9.than_en.html#khp-5">Maha-mangala Sutta</a>, the Great Discourse on Blessings, is one of the most popular Buddhist suttas, included in all the standard repertories of Pali devotional chants. The sutta begins when a deity of stunning beauty, having descended to earth in the stillness of the night, approaches the Blessed One in the Jeta Grove and asks about the way to the highest blessings. In the very first stanza of his reply the Buddha states that the highest blessing comes from avoiding fools and associating with the wise (<i>asevana ca balanam, panditanan ca sevana</i>). Since the rest of the sutta goes on to sketch all the different aspects of human felicity, both mundane and spiritual, the assignment of association with the wise to the opening stanza serves to emphasize a key point: that progress along the path of the Dhamma hinges on making the right choices in our friendships.</p>
<p>Contrary to certain psychological theories, the human mind is not a hermetically sealed chamber enclosing a personality unalterably shaped by biology and infantile experience. Rather, throughout life it remains a highly malleable entity continually remolding itself in response to its social interactions. Far from coming to our personal relationships with a fixed and immutable character, our regular and repeated social contacts implicate us in a constant process of psychological osmosis that offers precious opportunities for growth and transformation. Like living cells engaged in a chemical dialogue with their colleagues, our minds transmit and receive a steady barrage of messages and suggestions that may work profound changes even at levels below the threshold of awareness.</p>
<p>Particularly critical to our spiritual progress is our selection of friends and companions, who can have the most decisive impact upon our personal destiny. It is because he perceived how susceptible our minds can be to the influence of our companions that the Buddha repeatedly stressed the value of good friendship <i>(kalyanamittata)</i> in the spiritual life. The Buddha states that he sees no other thing that is so much responsible for the arising of unwholesome qualities in a person as bad friendship, nothing so helpful for the arising of wholesome qualities as good friendship (AN 1.vii,10; I.viii,1). Again, he says that he sees no other external factor that leads to so much harm as bad friendship, and no other external factor that leads to so much benefit as good friendship (AN 1.x,13,14). It is through the influence of a good friend that a disciple is led along the Noble Eightfold Path to release from all suffering (<a href="./../../../tipitaka/sn/sn45/sn45.002.than_en.html">SN 45:2</a>).</p>
<p>Good friendship, in Buddhism, means considerably more than associating with people that one finds amenable and who share one's interests. It means in effect seeking out wise companions to whom one can look for guidance and instruction. The task of the noble friend is not only to provide companionship in the treading of the way. The truly wise and compassionate friend is one who, with understanding and sympathy of heart, is ready to criticize and admonish, to point out one's faults, to exhort and encourage, perceiving that the final end of such friendship is growth in the Dhamma. The Buddha succinctly expresses the proper response of a disciple to such a good friend in a verse of the Dhammapada: "If one finds a person who points out one's faults and who reproves one, one should follow such a wise and sagacious counselor as one would a guide to hidden treasure" (<a href="./../../../tipitaka/kn/dhp/dhp.06.than_en.html#dhp-76">Dhp. 76</a>).</p>
<p>Association with the wise becomes so crucial to spiritual development because the example and advice of a noble-minded counselor is often the decisive factor that awakens and nurtures the unfolding of our own untapped spiritual potential. The uncultivated mind harbors a vast diversity of unrealized possibilities, ranging from the depths of selfishness, egotism and aggressivity to the heights of wisdom, self-sacrifice and compassion. The task confronting us, as followers of the Dhamma, is to keep the unwholesome tendencies in check and to foster the growth of the wholesome tendencies, the qualities that lead to awakening, to freedom and purification. However, our internal tendencies do not mature and decline in a vacuum. They are subject to the constant impact of the broader environment, and among the most powerful of these influences is the company we keep, the people we look upon as teachers, advisors and friends. Such people silently speak to the hidden potentials of our own being, potentials that will either unfold or wither under their influence.</p>
<p>In our pursuit of the Dhamma it therefore becomes essential for us to choose as our guides and companions those who represent, at least in part, the noble qualities we seek to internalize by the practice of the Dhamma. This is especially necessary in the early stages of our spiritual development, when our virtuous aspirations are still fresh and tender, vulnerable to being undermined by inward irresolution or by discouragement from acquaintances who do not share our ideals. In this early phase our mind resembles a chameleon, which alters its color according to its background. Just as this remarkable lizard turns green when in the grass and brown when on the ground, so we become fools when we associate with fools and sages when we associate with sages. Internal changes do not generally occur suddenly; but slowly, by increments so slight that we ourselves may not be aware of them, our characters undergo a metamorphosis that in the end may prove to be dramatically significant.</p>
<p>If we associate closely with those who are addicted to the pursuit of sense pleasures, power, riches and fame, we should not imagine that we will remain immune from those addictions: in time our own minds will gradually incline to these same ends. If we associate closely with those who, while not given up to moral recklessness, live their lives comfortably adjusted to mundane routines, we too will remain stuck in the ruts of the commonplace. If we aspire for the highest — for the peaks of transcendent wisdom and liberation — then we must enter into association with those who represent the highest. Even if we are not so fortunate as to find companions who have already scaled the heights, we can well count ourselves blessed if we cross paths with a few spiritual friends who share our ideals and who make earnest efforts to nurture the noble qualities of the Dhamma in their hearts.</p>
<p>When we raise the question how to recognize good friends, how to distinguish good advisors from bad advisors, the Buddha offers us crystal-clear advice. In the Shorter Discourse on a Full-Moon Night (<a href="./../../../tipitaka/mn/mn.110.than_en.html">MN110</a>) he explains the difference between the companionship of the bad person and the companionship of the good person. The bad person chooses as friends and companions those who are without faith, whose conduct is marked by an absence of shame and moral dread, who have no knowledge of spiritual teachings, who are lazy and unmindful, and who are devoid of wisdom. As a consequence of choosing such bad friends as his advisors, the bad person plans and acts for his own harm, for the harm of others, and the harm of both, and he meets with sorrow and misery.</p>
<p>In contrast, the Buddha continues, the good person chooses as friends and companions those who have faith, who exhibit a sense of shame and moral dread, who are learned in the Dhamma, energetic in cultivation of the mind, mindful, and possessed of wisdom. Resorting to such good friends, looking to them as mentors and guides, the good person pursues these same qualities as his own ideals and absorbs them into his character. Thus, while drawing ever closer to deliverance himself, he becomes in turn a beacon light for others. Such a one is able to offer those who still wander in the dark an inspiring model to emulate, and a wise friend to turn to for guidance and advice.</p>
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Aramika
Ein oder mehrer Beiträge wurden hier im Thema abgeschnitten und damit in neues Thema "Bhikkhu Bodhi - Eine ausführliche Anleitung zum Abhidhamma (http://forum.sangham.net/index.php?topic=2094.0)" eröffnet. Bitte scheuen Sie nicht davor zurück, etwaigen Rat oder Kritik dazu mitzuteilen. Viel Freude und Inspiration auch im neuen Thema. Anumodana!