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Open monastery, laity practice area- [Öffentliches Kloster, Laienpraxisbereich] (vata assama) => Admirable friend - [Großartiger Freund] kalyanamittata => Topic started by: gus on September 28, 2018, 11:43:12 PM

Title: Comming into being and decay of Guru-relations
Post by: gus on September 28, 2018, 11:43:12 PM

Aramika   *

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[Original post:]


Okasa bhante,

That's the problem of many good teacher who thing that accepting certain dependency outside the Sangha and tend more on laypeople who possible take more care and a longer time.

That's a big failure and the reason why great teachers lineages last mostly just one generation: why? they give the heritage to householder (to look for householders of them) and with it it's gone.

That is why even in a high state possition one should not make sacrifices downwardly in an improper amount.
I have thought many times why great teachers lineages last mostly just one generation. What I suspected as the reasons were the below.

Are these acceptable?

Vandami.
Title: On getting in touch with kalyanamittas and share ones family in Dhamma, connect
Post by: Dhammañāṇa on November 10, 2018, 07:20:48 PM

Aramika   *

Ein oder mehrer Beiträge wurden hier im Thema abgeschnitten und damit in neues Thema "On getting in touch with kalyanamittas and share ones family in Dhamma, connect (http://forum.sangham.net/index.php?topic=8956.0)" eröffnet, dem angehäng.
One or more posts have been cut out of this topic here. A new topic, based on it, has been created as "On getting in touch with kalyanamittas and share ones family in Dhamma, connect (http://forum.sangham.net/index.php?topic=8956.0)" or attached there.
Title: Re: Comming into being and decay of Guru-relations
Post by: Dhammañāṇa on November 16, 2018, 06:46:45 AM

Are these acceptable?

Vandami.

Yes they are, wanderer gus . Maybe one in addition, althought maybe difficult to grasp.

A very attribute of "leaders", that who lead to liberation, a Buddha attribute, is that they don't get attached to their following and are not able to get corrupt because of their following and becoming, further existence of a follower heritage, didn't made it their central task but just give of what is possible to give in certain circumstances, certain relations. Never giving the change to take their Brahma-realms as real and the aim but simply as a sphere, a work and concentration camp conductive to go beyond.

Actually, th Buddhas heritage lasted, lasts by not promoting, not giving space to Guru-branches but sticking to the tripple gems and nothing else.

Namo tassa bhagavato arahato sammā-sambuddhassa

"What do you think, Bhikkhus, what kind of Bhikkhu is giving teaching on Dhamma impurely, and what kind of Bhikkhu is giving teaching on Dhamma purely?"

"Venerable Sir, the techings are rooted in the Blessed One, leaded by the Blessed One, having the Blessed One as protector. It would be good if the Blessed One would make the meaning delightful clear. Learned by the Blessed One, the Bhikkhus will bear it in mind."

"Then, Bhikkhus, listen and pay close attention, I will speak."

"Yes, venerable Sir," the Bhikkhus replayed to the Blessed One. The Blessed One spoke thus:

"There is the case, Bhikkhus, that a Bhikkhu teaches the Dhamma, thinking: 'Oh, may they listen to the Dhamma from me. Having learned my Dhamma, may they be settled in believe in it. Having been settled in believe in it, may they show their settlement in believe," this is a kind of Bhikkhu, Bhikkhus, who is giving teaching on Dhamma impurely.

There is the case, Bhikkhus, that a Bhikkhu teaches the Dhamma, thinking: 'The Dhamma of the Blessed One is well taught, direct visible, timeless, inviting to come and see, appropriate, to be self-experianced by the wise. Oh, may they listen to the Dhamma from me. Having learned the Dhamma, may they understand. Having understood the Dhamma, may they practice accordingly.' So he teaches the Dhamma because of the excellence nature of the Dhamma; he teaches the Dhamma out of compassion and kindness, out of pity. This is a kind of Bhikkhu, Bhikkhus, who is giving teaching on Dhamma purely.

Kassapa, Bhikkhus, teaches the Dhamma, thinking: 'The Dhamma of the Blessed One is well taught, direct visible, timeless, inviting to come and see, appropriate, to be self-experianced by the wise. Oh, may they listen to the Dhamma from me. Having learned the Dhamma, may they understand. Having understood the Dhamma, may they practice accordingly.' He teaches the Dhamma because of the excellence nature of the Dhamma; he teaches the Dhamma out of compassion and kindness, out of pity.

Bhikkhus, I advice you by the sample of Kassapa, or one who is similar to Kassapa's kind. Being adviced, you should practice in this way.
Quote from: http://zugangzureinsicht.org/html/tipitaka/sn/sn16/sn16.003.sang_en.html

Namo tassa bhagavato arahato sammā-sambuddhassa

The Four Great References

7. And there the Blessed One addressed the bhikkhus, saying: "Now, bhikkhus, I shall make known to you the four great references. [37] Listen and pay heed to my words." And those bhikkhus answered, saying:

"So be it, Lord."

8-11. Then the Blessed One said: "In this fashion, bhikkhus, a bhikkhu might speak: 'Face to face with the Blessed One, brethren, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name lives a community with elders and a chief. Face to face with that community, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name live several bhikkhus who are elders, who are learned, who have accomplished their course, who are preservers of the Dhamma, the Discipline, and the Summaries. Face to face with those elders, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name lives a single bhikkhu who is an elder, who is learned, who has accomplished his course, who is a preserver of the Dhamma, the Discipline, and the Summaries. Face to face with that elder, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation.'

"In such a case, bhikkhus, the declaration of such a bhikkhu is neither to be received with approval nor with scorn. Without approval and without scorn, but carefully studying the sentences word by word, one should trace them in the Discourses and verify them by the Discipline. If they are neither traceable in the Discourses nor verifiable by the Discipline, one must conclude thus: 'Certainly, this is not the Blessed One's utterance; this has been misunderstood by that bhikkhu — or by that community, or by those elders, or by that elder.' In that way, bhikkhus, you should reject it. But if the sentences concerned are traceable in the Discourses and verifiable by the Discipline, then one must conclude thus: 'Certainly, this is the Blessed One's utterance; this has been well understood by that bhikkhu — or by that community, or by those elders, or by that elder.' And in that way, bhikkhus, you may accept it on the first, second, third, or fourth reference. These, bhikkhus, are the four great references for you to preserve."
Quote from: http://zugangzureinsicht.org/html/tipitaka/dn/dn.16.1-6.vaji_en.html
Title: Re: Comming into being and decay of Guru-relations
Post by: Mohan Gnanathilake on December 23, 2018, 11:19:59 PM

Are these acceptable?

Vandami.

Yes they are, wanderer gus . Maybe one in addition, althought maybe difficult to grasp.


Dear The Most Reverend Samanera Johann,

I believe that he will reach his goal.

Dhamma Greetings from Sri Lanka!