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91
Since giving appreciation, sharing merits, Sadhus, are actually very seldom in western/modern "Dhammic"-spheres, my person likes to give appreciation for this meritious deeds done there, joins the merits and forward them, so that many can take part.

Mudita.

Ven. Dhammanando Appreciation Thread , on Dhammawheel.
92
The Five Faculties : Putting Wisdom in Charge of the Mind, by Ṭhānissaro Bhikkhu. (revised October 22, 2017)


In May of 2017, members of Le Refuge, a Buddhist group located near Marseilles, invited me to lead an nine-day retreat on the topic of the five faculties (indrīya): conviction, persistence, mindfulness, concentration, and discernment. These are a set of qualities that the Buddha numbered among his most important teachings. When put in charge of the mind, they lead all the way to awakening. Taken together, they deal primarily with the practice of meditation, which makes them a good framework for a meditation retreat. However, the first faculty—conviction—focuses on questions of self and world: what kinds of happiness you believe you are capable of attaining, along with what kind of happiness you believe can be found in the world. This means that the five faculties also provide an excellent framework for covering the entire practice of the Buddha’s teachings, both on retreat and in the world at large.

Generously shared via dhammtalks.org



Download: http://sangham.net/index.php?action=tpmod;dl=get536
93
 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

១០. ទុតិយមារកថា*
(??)*

[៣៥] គ្រានោះ ព្រះដ៏មានព្រះភាគ​នៅចាំវស្សារួចហើយ ត្រាស់ហៅភិក្ខុទាំងឡាយថា ម្នាលភិក្ខុទាំងឡាយ អរហត្តផលវិមុត្តិដ៏​ប្រសើរ​ តថាគត​បានសម្រេចហើយ អរហត្តផលវិមុត្តិ​ដ៏​ប្រសើរ តថាគត​បានធ្វើឲ្យជាក់​ច្បាស់ហើយ ដោយបានធ្វើទុកក្នុងចិត្ត​ជាឧបាយ ដោយមានសេចក្តី​ព្យាយាម​ដ៏ល្អ​ជាឧបាយ ម្នាលភិក្ខុទាំងឡាយ ចំណែក​អ្នកទាំងឡាយក៏បាន​សម្រេច​នូវ​អរហត្តផលវិមុត្តិ​ដ៏ប្រសើរ ក៏បានធ្វើឲ្យជាក់ច្បាស់​នូវអរហត្តផលវិមុត្តិ​ដ៏ប្រសើរ ដោយបានធ្វើ​ទុកក្នុងចិត្ត​ជាឧបាយ ដោយមាន​សេចក្តី​ព្យាយាម​ដ៏ល្អជា​ឧបាយ។

គ្រានោះ ក្រុងមារ ជាអ្នកមានចិត្តអាក្រក់ ចូលទៅគាល់​ព្រះដ៏មានព្រះភាគ លុះចូល​ទៅដល់​ហើយ ទើបពោលពាក្យ​ជាគាថា​នឹងព្រះដ៏មានព្រះភាគថា
បពិត្រព្រះសមណៈ ​អន្ទាក់ទាំងឡាយណាៗ ទោះបី​ជារបស់​ទេវតា​ក្តី ​ជារបស់​មនុស្សក្តី ព្រះ​អង្គជាប់ហើយ​ដោយអន្ទាក់​ទាំងនោះ ដែលជា​អន្ទាក់​របស់មារ ព្រះអង្គជាប់​ចំពាក់​ហើយ​​ដោយចំណងរបស់មារ ព្រះអង្គ​មិន​រួច(​អំពីវិស័យ)ខ្ញុំឡើយ។

ព្រះសម្ពុទ្ធ​ទ្រង់​ត្រាស់​ថា ម្នាលមារ ជាសត្វ​ដ៏លាមក អន្ទាក់​ទាំងឡាយណាៗ ទោះបី​ជារបស់​ទេវតាក្តី ​ជា​របស់​មនុស្ស​ក្តី តថាគត​រួចស្រឡះ​ហើយចាកអន្ទាក់​ទាំងនោះ ដែលជា​អន្ទាក់​របស់មារ តថាគត​រួចហើយ​ចាកចំណង​របស់មារ អ្នកឯងសោត ក៏តថាគត​នាំចេញ​ចាក​ពុត​កំណាច (គឺ​តថាគតផ្ចាញ់ផ្ចាលហើយ)។

គ្រានោះ ក្រុងមារ​ជាអ្នកមានចិត្តបាប កើតទុក្ខ តូចចិត្តថា ព្រះដ៏មានព្រះភាគទ្រង់ស្គាល់​អញ ព្រះសុគត​ទ្រង់ស្គាល់អញ ហើយក៏​អន្តរធានបាត់ទៅ​អំពី​កន្លែងនោះឯង។

ទុតិយមារកថា ចប់។*

Namo tassa bhagavato arahato sammā-sambuddhassa

10. dutiyamārakathā (Mv.I.13.1)
The Second Discussion of Māra

[35] At that time, having spent the Rains, the Blessed One addressed the monks, ”It was from appropriate attention and appropriate right exertion that I attained unexcelled release, that I realized unexcelled release.

”From appropriate attention and appropriate right exertion, you, too, attain[1] unexcelled release—realize unexcelled release.”

(Mv.I.13.2) Then Mara the Evil One went to the Blessed One and, on arrival, recited this verse in his presence:

“You’re bound by Māra’s snares,
human and divine.
You’re bound by Māra’s bond—
Contemplative, you’re not freed from me.”

[The Buddha:] “I’m released from Māra’s snares,
whether human or divine.
I’m freed from Māra’s bond—
You’re struck down, End-maker.”


Then Māra the Evil One—sad & dejected (at realizing), “The Blessed One knows me; the One Well-Gone knows me”—vanished right there.
 1. This is a command.

Dutiyamārakathā niṭṭhitā.*
The Second Discussion of Māra is finished.*

Namo tassa bhagavato arahato sammā-sambuddhassa

10. dutiyamārakathā (Mv.I.13.1)
Die "Zweite Māra"-Unterredung

[35] Zu dieser Zeit, die Regenzeit verbracht habend, richtete sich der Befreite an die Bhikkhus: "Es war durch passende Aufmerksamkeit und passende rechter Ausübung, daß ich unübertreffliche Befreiung erlangte, unübertreffliche Befreiung verwirklichte.

"Durch passende Aufmerksamkeit und passende rechte Ausübung, werdet auch Ihr[2] unübertreffliche Befreiung erlangen, unübertreffliche Befreiung verwirklichen."

(Mv.I.13.2) Dann ging Māra, der Böse, zum Befreiten, und mit Ankunft, rezitierte er diesen Vers in seiner Gegenwart:

Ihr seid von Māras Fesseln gebunden,
menschlichen und himmlischen,
Ihr seid gebunden von Māras Fesseln,
Besinnlicher, Ihr seid nicht frei von mir."

[Der Buddha:] Ich bin von Māras Fesseln befreit,
ob nun menschlich oder himmlich.
Von Māras Bindung bin ich befreit,
Ihr seid niedergeschlagen, Endbereiter."


Dann verschwand Māra, traurig und abgewiesen (mit dem Erkennen): "Der Befreite kennt mich; der Gutfortgezogene kennt mich", genau dort.
 2. Dieses ist eine Aufforderung.
Quote from: übersetzt aus dem Englischen von sj

Dutiyamārakathā niṭṭhitā.*
Die "Zweite Māra"-Unterredung endet hier.*

Namo tassa bhagavato arahato sammā-sambuddhassa

10. Dutiyamārakathā

35. Atha kho bhagavā vassaṃvuṭṭho[3] bhikkhū āmantesi[4] – ‘‘mayhaṃ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā . Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṃ vimuttiṃ anupāpuṇātha, anuttaraṃ vimuttiṃ sacchikarothā’’ti. Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

‘‘Baddhosi mārapāsehi, ye dibbā ye ca mānusā;
Mahābandhanabaddhosi[5], na me samaṇa mokkhasī’’ti.

‘‘Muttāhaṃ mārapāsehi, ye dibbā ye ca mānusā;
Mahābandhanamuttomhi[6], nihato tvamasi antakā’’ti.
 5. mārabandhanabaddhosi (sī. syā.)
 6. mārabandhanamuttomhi (sī. syā.)


Atha kho māro pāpimā – jānāti maṃ bhagavā, jānāti maṃ sugatoti dukkhī dummano

Tatthevantaradhāyi.
 3. vassaṃvuttho (sī.)
 4. saṃ. ni. 1.155
Quote from: sangham CSCD

Dutiyamārakathā niṭṭhitā.
94
 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

៩. បព្ពជ្ជូបសម្បទាកថា*
(??)*

[៣៤] សម័យនោះឯង ភិក្ខុទាំងឡាយ​តែងនាំ​មកនូវពួក​បព្វជ្ជា​បេក្ខបុគ្គល[1]ផង នូវពួក​ឧបសម្បទា​បេក្ខបុគ្គល​[2] ផង អំពីទិស​ផ្សេងៗ អំពីជនបទផ្សេងៗ ដោយគិតថា ព្រះដ៏មានព្រះភាគ​នឹងបំបួស នឹងឲ្យឧបសម្បទា​ដល់កុលបុត្រ​ទាំងនោះ (ចំពោះព្រះអង្គ)។ ឯភិក្ខុ​ទាំងឡាយ​ក្តី បព្វជ្ជាបេក្ខបុគ្គល​ទាំងឡាយក្តី ឧបសម្បទាបេក្ខបុគ្គលទាំងឡាយក្តី ក៏រមែងលំបាក​ក្នុង​ដំណើរ​នោះ។ គ្រានោះឯង ព្រះដ៏មានព្រះភាគ ទ្រង់គង់នៅ​ក្នុងទីស្ងាត់ ទ្រង់សម្ងំ​នៅក្នុងកម្មដ្ឋាន មាន​ព្រះតម្រិះ​ក្នុងព្រះហឫទ័យ​កើតឡើង​យ៉ាងនេះថា ឥឡូវនេះ ភិក្ខុទាំងឡាយតែង​នាំមកនូវពួក​បព្វជ្ជា​បេក្ខបុគ្គលផង នូវពួក​ឧបសម្បទាបេក្ខបុគ្គលផង អំពីទិសផ្សេងៗ អំពីជនបទផ្សេងៗ (មកកាន់​សំណាក់​តថាគត) ដោយគិតថា ព្រះដ៏មានព្រះភាគ នឹងបំបួស នឹងឲ្យឧបសម្បទា​ដល់កុលបុត្រ​ទាំងនោះ ចំណែក​ភិក្ខុទាំងឡាយក្តី ​បព្វជ្ជា​បេក្ខបុគ្គលទាំងឡាយក្តី ​ឧបសម្បទាបេក្ខបុគ្គលទាំងឡាយក្តី ក៏រមែង​លំបាក​ក្នុងដំណើរ​នោះ បើដូច្នោះ គួរ​តថាគត​អនុញ្ញាត​ដល់ភិក្ខុទាំងឡាយថា ម្នាលភិក្ខុទាំងឡាយ ឥឡូវនេះ អ្នកទាំងឡាយត្រូវ​ឲ្យបព្វជ្ជា ឲ្យឧបសម្បទា (ដល់កុលបុត្រ) ក្នុងទិស​នោះៗ ក្នុងជនបទ​នោះៗ​ចុះ។ ព្រោះនិទាននេះ ដំណើរនេះ ទើបព្រះដ៏មានព្រះភាគ ទ្រង់ចេញចាក​ការសម្ងំ​នៅក្នុងកម្មដ្ឋាន ក្នុងវេលា​ថ្ងៃរសៀល ហើយព្រះអង្គ​ឲ្យប្រជុំ​ភិក្ខុសង្ឃ រួចធ្វើធម្មីកថា ត្រាស់ចំពោះ​ភិក្ខុទាំងឡាយ​ក្នុងកាល​នោះថា ម្នាល​ភិក្ខុទាំងឡាយ កាលតថាគតនៅ​ក្នុងទីស្ងាត់ សម្ងំ​ក្នុងកម្មដ្ឋាន​ក្នុងទីនេះ ក៏មានសេចក្តី​ត្រិះរិះ​ក្នុង​ចិត្តកើតឡើងយ៉ាងនេះថា ឥឡូវនេះឯង ភិក្ខុទាំងឡាយតែង​នាំមកនូវ​​បព្វជ្ជា​បេក្ខបុគ្គល​ទាំងឡាយផង នូវ​ឧបសម្បទាបេក្ខបុគ្គលទាំងឡាយផង អំពីទិសផ្សេងៗ អំពីជនបទផ្សេងៗ ដោយគិត​ថា ព្រះដ៏មានព្រះភាគ នឹងឲ្យ​បព្វជ្ជា និងឧបសម្បទាដល់កុលបុត្រ​ទាំងនោះ ​ ភិក្ខុទាំងឡាយក្តី ​បព្វជ្ជា​បេក្ខបុគ្គលទាំងឡាយក្តី ​ឧបសម្បទាបេក្ខបុគ្គលទាំងឡាយក្តី ក៏រមែង​លំបាក​ក្នុងដំណើរ​នោះ បើដូច្នោះ គួរតថាគត​អនុញ្ញាត​ដល់ភិក្ខុទាំងឡាយថា ម្នាលភិក្ខុទាំងឡាយ ឥឡូវនេះ អ្នកទាំងឡាយចូរ​ឲ្យបព្វជ្ជា ឲ្យឧបសម្បទា (ដល់កុលបុត្រ) ក្នុងទិស​នោះៗ ក្នុងជនបទ​នោះៗ​ចុះ។ ម្នាលភិក្ខុទាំងឡាយ ​តថាគត​អនុញ្ញាត​ថា អ្នកទាំងឡាយ ចូរឲ្យបព្វជ្ជា ឲ្យឧបសម្បទា (ដល់កុលបុត្រ) ក្នុងទិស​នោះៗ ក្នុងជនបទ​នោះៗ​ក្នុងកាល​ឥឡូវនេះចុះ។ ម្នាលភិក្ខុទាំងឡាយ ​អ្នកទាំងឡាយ ត្រូវឲ្យបព្វជ្ជា ឲ្យឧបសម្បទា​យ៉ាងនេះ។ កុលបុត្រនោះ ភិក្ខុគប្បីកោរសក់ និងពុកមាត់​ឲ្យជាដម្បូង ហើយឲ្យ​ស្លៀកសំពត់​កាសាយៈ​ទាំងឡាយ រួចឲ្យពាក់​ចីពរ​ឆៀងស្មាម្ខាង ឲ្យថ្វាយបង្គំ​បាទាភិក្ខុទាំងឡាយ ហើយឲ្យអង្គុយ​ច្រហោង ផ្គង​អញ្ជលី​ឡើង រួច​ប្រាប់ថា អ្នកចូរពោល​ពាក្យ​យ៉ាងនេះ [nb]ក្នុងអដ្ឋកថា មានសេចក្តី​បំពេញ​ទៀតថា អាត្មា​ពោលនូវពាក្យណា អ្នកចូរពោល​តាមនូវ​ពាក្យនោះ។[/nb​]ថា ខ្ញុំព្រះករុណា សូមដល់នូវ​ព្រះពុទ្ធ​ជាទីរលឹក ខ្ញុំព្រះករុណា​ សូមដល់នូវ​ព្រះធម៌​ជាទីរលឹក ខ្ញុំព្រះករុណា សូមដល់នូវ​ព្រះសង្ឃ​ជាទីរលឹក ខ្ញុំ​ព្រះករុណា សូមដល់នូវ​ព្រះពុទ្ធ​ជាទីរលឹក ជាគំរប់ពីរដងផង ខ្ញុំព្រះករុណា​ សូមដល់នូវ​ព្រះធម៌​ជាទីរលឹក ជាគំរប់ពីរដងផង ខ្ញុំព្រះករុណា សូមដល់នូវ​ព្រះសង្ឃ​ជាទីរលឹក ជាគំរប់ពីរដងផង ខ្ញុំព្រះករុណា សូមដល់នូវ​ព្រះពុទ្ធ​ជាទីរលឹក ជាគំរប់បីដងផង ខ្ញុំព្រះករុណា​ សូមដល់នូវ​ព្រះធម៌​ជាទីរលឹក ជាគំរប់បីដងផង ខ្ញុំព្រះករុណា សូមដល់នូវ​ព្រះសង្ឃ​ជាទីរលឹក ជាគំរប់បីដងផង។ ម្នាលភិក្ខុ​ទាំងឡាយ តថាគត​អនុញ្ញាត​បព្វជ្ជា និងឧបសម្បទា​ដោយត្រៃសរណគមន៍​ទាំងឡាយនេះ។
 1. អ្នកសំឡឹងយកនូវ​បព្វជ្ជា គឺអ្នកដែល​ប្រាថ្នា​នឹងបួសជាសាមណេរ។
 2. អ្នកសំឡឹង​យកនូវ​ឧបសម្បទា គឺអ្នក​ដែលប្រាថ្នា​នឹងបួសជាភិក្ខុ។

ឧបសម្បទាកថា ដោយត្រ័យសរណគមន៍ ចប់។

Namo tassa bhagavato arahato sammā-sambuddhassa

9. tīhi saraṇagamanehi upasampadākathā (Mv.I.12.1)
The Discussion of Acceptance by Three Goings-for-refuge
[BMC]

[34] At that time, the monks were bringing those wanting the Going-forth and those wanting the Acceptance from many countries and many directions, (thinking,) “The Blessed One will give them the Going-forth and the Acceptance.” That tired the monks, along with those wanting the Going-forth and those wanting the Acceptance. Then, when the Blessed One was alone in seclusion, this train of thought arose in his awareness:

“At this time, the monks are bringing those wanting the Going-forth and those wanting the Acceptance from many countries and many directions, (thinking,) ‘The Blessed One will give them the Going-forth and the Acceptance.’

“That tires the monks, along with those wanting the Going-forth and those wanting the Acceptance.

“Why don’t I allow the monks: ‘Monks, you may now give the Going-forth and the Acceptance in whatever country, in whatever direction’?”

(Mv.I.12.2) Then, in the evening, rising from seclusion, the Blessed One, having assembled the Saṅgha of monks and given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Monks, just now, when I was alone in seclusion, this train of thought arose in my awareness:

“‘At this time, the monks are bringing those wanting the Going-forth and those wanting the Acceptance from many countries and many directions, (thinking,) ‘The Blessed One will give them the Going-forth and the Acceptance.’

“‘That tires the monks, along with those wanting the Going-forth and those wanting the Acceptance.

“‘Why don’t I allow the monks: ‘Monks, you may now give the Going-forth and the Acceptance in whatever country, in whatever direction.’?

(Mv.I.12.3) “I allow you, monks, to now give the Going-forth and the Acceptance in whatever country, in whatever direction. [Mv.I.28.3]

“The Going-forth and Acceptance should be given like this:

“First—having gotten him to shave his head & beard, to clothe himself in ochre robes, to arrange his robe over one shoulder, to bow down at the feet of the monks, to sit in the kneeling position, and to raise his hands palm-to-palm in front of the heart—he should be told, ‘Say this:

(Mv.I.12.4) “‘“I go to the Buddha for refuge. I go to the Dhamma for refuge. I go to the Saṅgha for refuge. A second time, I go to the Buddha for refuge. A second time, I go to the Dhamma for refuge. A second time, I go to the Saṅgha for refuge. A third time, I go to the Buddha for refuge. A third time, I go to the Dhamma for refuge. A third time, I go to the Saṅgha for refuge.”’

“Monks, I allow the Going-forth and the Acceptance by means of these three goings for refuge.”

tīhi saraṇagamanehi upasampadākathā niṭṭhitā.
The Discussion of Acceptance by Three Goings-for-refuge is finished.

Namo tassa bhagavato arahato sammā-sambuddhassa

9. tīhi saraṇagamanehi upasampadākathā (Mv.I.12.1)
Die "Annahme durch Drei Zufluchtnahmen" - Unterredung [BMC]

[34] Zu dieser Zeit brachten die Bhikkhus jene, die auf das Fortziehen warteten, und jene, die auf die Annahme warteten, aus viele Ländern und vielen Richtungen, heran (, denkend): "Der Befreite wird ihnen das Fortziehen und die Annahme geben." Dieses ermüdete die Bhikkhus, zusammen mit jenen, die das Fortziehen wollten, und jene, welche die Annahme wollten. Dann, als der Befreite alleine in Zurückgezogenheit war, kam ihm diese Reihe an Gedanken in seinem Wesen auf:

"Zu dieser Zeit bringen die Bhikkhus jene, die auf das Fortziehen warten, und jene, die auf die Annahme warten, aus viele Ländern und vielen Richtungen, heran (, denkend): 'Der Befreite wird ihnen das Fortziehen und die Annahme geben.'

"Dieses ermüdet die Bhikkhus, zusammen mit jenen, die das Fortziehen wollten, und jene, welche die Annahme wollten.

"Warum den Bhikkhus nicht erlauben: 'Bhikkhus, Ihr mögt nun das Fortziehen und die Annahme geben, in welchem Land auch immer, in welcher Richtung auch immer'

(Mv.I.12.2) Dann, am Abend, von seiner Zurückgezogenheit hochkommend, die Saṅgha der Bhikkhus versammelt habend, und eine Dhamma-Lehrrede, im Bezug auf diese Ursache, für diese Angelegenheit gegeben, richtete er dich an die Bhikkhus:

"Bhikkhus, gerade nun, als ich alleine in Zurückgezogenheit war, kam mir diese Reihe an Gedanken in meinem Wesen auf:

"'Zu dieser Zeit bringen die Bhikkhus jene, die auf das Fortziehen warten, und jene, die auf die Annahme warten, aus viele Ländern und vielen Richtungen, heran (, denkend): 'Der Befreite wird ihnen das Fortziehen und die Annahme geben.'

"'Dieses ermüdet die Bhikkhus, zusammen mit jenen, die das Fortziehen wollten, und jene, welche die Annahme wollten.

"'Warum den Bhikkhus nicht erlauben: 'Bhikkhus, Ihr mögt nun das Fortziehen und die Annahme geben, in welchem Land auch immer, in welcher Richtung auch immer"'

(Mv.I.12.3) "Ich erlaube Euch, Bhikkhus, nun das Fortziehen und die Annahme zu geben, in welchem Land auch immer, in welcher Richtung auch immer. [Mv.I.28.3]

"Das Fortziehen und die Annahme sollten so gegeben werden:

"Zuerst, ihn dazu gebracht seinen Kopf und Bart zu rasieren, sich in ockernen Roben zu kleiden, seine Robe über eine Schulter zu richten, sich zu den Füßen des Bhikkhus zu verneigen, in kniender Haltung zu sitzen, und seine Hände gefalten vor dem Herzen zu erheben, sollte ihm gesagt werden: 'Sagt dieses:

(Mv.I.12.4) "'"Ich nehme Zuflucht in dem Buddha. Ich nehme Zuflucht in das Dhamma. Ich nehme Zuflucht in die Saṅgha. Ein zweites Mal: Ich nehme Zuflucht in dem Buddha. Ein zweites Mal: Ich nehme Zuflucht in das Dhamma. Ein zweites Mal: Ich nehme Zuflucht in die Saṅgha. Ein drittes Mal: Ich nehme Zuflucht in dem Buddha. Ein drittes Mal: Ich nehme Zuflucht in das Dhamma. Ein drittes Mal: Ich nehme Zuflucht in die Saṅgha.

"Bhilkhus, ich erlaube das Fortziehen und die Annahme mit dem Mittel dieser drei Zufluchtnahmen."
Quote from: übersetzt aus dem Englischen von sj

tīhi saraṇagamanehi upasampadākathā niṭṭhitā.
Die ""Annahme durch Drei Zufluchtnahmen" - Unterredung endet hier.

Namo tassa bhagavato arahato sammā-sambuddhassa

9. Pabbajjūpasampadākathā

34. Tena kho pana samayena bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti – bhagavā ne pabbājessati upasampādessatīti. Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti – bhagavā ne pabbājessati upasampādessatīti. Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca. Yaṃnūnāhaṃ bhikkhūnaṃ anujāneyyaṃ – tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethā’’ti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘idha mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti bhagavā ne pabbājessati upasampādessatīti, tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca, yaṃnūnāhaṃ bhikkhūnaṃ anujāneyyaṃ tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethā’’’ti, anujānāmi, bhikkhave, tumheva dāni tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādetha. Evañca pana, bhikkhave, pabbājetabbo upasampādetabbo –

Paṭhamaṃ kesamassuṃ ohārāpetvā[3], kāsāyāni vatthāni acchādāpetvā, ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā, bhikkhūnaṃ pāde vandāpetvā, ukkuṭikaṃ nisīdāpetvā, añjaliṃ paggaṇhāpetvā, evaṃ vadehīti vattabbo – buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmi; dutiyampi buddhaṃ saraṇaṃ gacchāmi, dutiyampi dhammaṃ saraṇaṃ gacchāmi, dutiyampi saṅghaṃ saraṇaṃ gacchāmi; tatiyampi buddhaṃ saraṇaṃ gacchāmi, tatiyampi dhammaṃ saraṇaṃ gacchāmi, tatiyampi saṅghaṃ saraṇaṃ gacchāmī’’ti. ‘‘Anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajjaṃ upasampada’’nti.
 3. ohāretvā (ka.)
Quote from: sangham CSCD

Tīhi saraṇagamanehi upasampadākathā niṭṭhitā.
95
Open Vihara - [Offenes Vihara] / [Q&A] Tackling Addictions Directly or Meditation
« Last post by Johann on October 26, 2017, 11:55:28 AM »
Tackling Addictions Directly or Meditation

Tackling Addictions Directly VS Meditation

I gathered some ideas from different previous replies, but I thought I'd synthesize these ideas into a question.

Is it (1) more sensible to cut down on addictive behaviours in order to liberate one's time for meditation, or (2) meditate despite addictive behaviours present as to cause their diminution.

In other words, will addictive behaviours diminish naturally from a meditation practice? Or, will diminishing addictions and procrastination and such enable meditation?

Personally, I feel my attempts at diminishing attachments have generated very few effortful and beneficial behaviours. It seems the other way around: meditation, exercise, reading all lead to more efficient time-spending.

If this is so, then it seems to imply diminishing all attachments is less beneficial than tackling gross aversion to effort. Any thoughts?

Thank you.

(Extra thought: can we say expending effort involves a process of becoming, given there's an investment producing effects? In this sense, effortful activities like those I mention have a karmic -- i.e. efficient -- effect, while detachment involves removing oneself from karma. For example, I could exercise and produce a good result, but by avoiding junk food I am avoiding negative consequences. Just a thought!)

Venerable members of the Sangha,
walking in front Fellows in leading the holly life.

  _/\_  _/\_  _/\_

In Respect of the Triple Gems, Buddha, Dhamma and Sangha, in Respect of the Elders of the community  _/\_ , my person tries to answer this question. Please, may all knowledgeable Venerables and Dhammika, out of compassion, correct my person, if something is not correct and fill also graps, if something is missing.

Valued Upasaka, Upasika, Aramika(inis),
dear Readers and Visitors,

 *sgift*


(This is a maybe modified and expanded answer of the "original" that can be found here .)



- Namo tassa bhagavato arahato sammā-sambuddhassa



The (main) hindrence here is Sceptical doubt (vicikiccha), which is the cause of not taking on the right practice.

For the purpose of release: Not-knowing (right) is the cause of addiction, tanha, Eggmann.

By reminderless up-rooting of this very not-knowing (avijjā), there is the end of suffering, the end of grasping after this and that.

And how is the path for up-rooting this very root of suffering? Just this Noble eightfold path, with right view as it's for-runner.

And what is the prerequisite to develop right view?

Not released now one might think: "I know, but..." In that case there there was the case of improper attention by not having had admirable association out of lack of devotion, out of lack of faith. In that case, if not willing to uproot this by approaching the Juwels in the right way, find access to them by lowering, by giving up, by seeking refuge, there is no way, no short cut that right view could be developed, right release be gained. For such as "knowing" and still doubt, such can not be.

That was why it was sad: "For the purpose of release: Not-knowing (right) is the cause of addiction, tanha, Eggmann."

And what is the cause, what is the reason for faith? Suffering, being confronted to give up, to seek for release, is the reason why one takes on faith.

For one havving gained right view, had attended proper, listened proper, seen and reminds the Dhamma, just then:

 
Quote
The Tree Pulls Itself Down

Craving and desire lead us to suffering. But if we contemplate, our contemplation leans out from craving. It contemplates craving, and it pulls on the craving, shakes it up, so that it goes away or lessens on its own.

It's like a tree. Does anyone tell it what to do? Does anyone give it hints? You can't tell it what to do. You can't make it do anything. But it leans over and pulls itself down. When you look at things in this way, that's Dhamma.

So focus on gaining right view, it's pre-requisites. For it is not pleasant to be sooner or later confronted with suffering, when sickness, death, lose of beloved, gain of pain... arises and one does not find the way to release, does not know, have not discerned, seen before, here and now.

Asking: Tackling Addictions Directly or Meditation:

Respect, Confidence and Patient as prerequisite means for release from addiction, when and before is effects come into be.

And what are the obstacles,

the Hindrances for devotion, for lowering, Individually ?

  • Sensual Desire
  • Ill-will
  • Sloth and Torpor
  • Restlessness and Remorse
  • Doubt

May all beings find the way to end suffering by themselves with ease!

96
What are the characteristics of karmaless action?

What are the characteristics of karmaless action?

Assuming one has to operate in the temporal sphere, but seeks to diminish the karmic implications of action, what are the characteristics of karmaless actions?

Is this distinct from right action?

Venerable members of the Sangha,
walking in front Fellows in leading the holly life.

  _/\_  _/\_  _/\_

In Respect of the Triple Gems, Buddha, Dhamma and Sangha, in Respect of the Elders of the community  _/\_ , my person tries to answer this question. Please, may all knowledgeable Venerables and Dhammika, out of compassion, correct my person, if something is not correct and fill also graps, if something is missing.

Valued Upasaka, Upasika, Aramika(inis),
dear Readers and Visitors,

 *sgift*


(This is a maybe modified and expanded answer of the "original" that can be found here .)



- Namo tassa bhagavato arahato sammā-sambuddhassa



DukeZhou, who ever finds intereset,


reading the question, the answers and comments a little, looking for possible places to make a benefical share, possible correcting, possible filling lacks, possible provoking skillful thoughts, possible to proper perception of the path to release, and therefore possible leading to abonding, disenchantment, release:

 

Namo tassa bhagavato arahato sammā-sambuddhassa

A person unknowing:
  the actions performed by him,
  born of greed, born of aversion,
  & born of delusion,
  whether many or few,
  are experienced right here:
      no other ground is found.

So a monk, knowing, (eg. Arahat)
      sheds
  greed, aversion, & delusion;
  giving rise to clear knowledge, he
      sheds
  all bad destinations.
Quote from: AN 3.33

When the root of kamma, not-knowing (avijjā), is up-rooted, abonded, reminderless destoyed, with the lack of effluents of the mind (which is also the root for lobha and dosa), no more kamma comes into be.

Note, since it is often misunderstood missinterprated. Such as "neutral (avyākata) kamma" is not all a kamma with no results.

Kamma of a mind that is not released from not-knowing, even if neither skillful nor unskillful, does neither cause increase nor decrease not-knowing. Therefore, dwelling in a neutal mind-state (which has not abounded not-knowing) still has the quality of wandering on in the kammic circle, has it's effects.

Dwelling in "non-action " which actually is not, therefore makes no sense for release. Skillful actions are required as base to uproot avijjā, to develop the path.

So called Zazen or only samatta are no means for liberation in and off themselves.

Even a "neutral" mind state (yet mind still deluded), dwelling on such stand, is conditioned, subject to becoming and all of which is originated is subject to decay.

One seeks for kammic consequences which are cutting off, needs to cause a result of cutting off, come to a state beyound states, unbinding, release.

 

Namo tassa bhagavato arahato sammā-sambuddhassa



‘‘Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī’’ti.


"And what is kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma.

Therefore:

Assuming one has to operate in the temporal sphere, but seeks to diminish the karmic implications of action, what are the characteristics of karmaless actions?

One who operates, if there is a notion of one who operates, causes kamma and results. The results of "neutral" kamma, depending on the quality of mind, leads to either pleasant, unpleasant or functional results.

The chatacteristic of kamma-less actions is, that such are based on realeased mind.

Is this distinct from right action?

This is distinct of right action yes. Right kamma, neutral kamma, kamma that leads to an end of kamma and such deeds without results, are differnt Dhammas.

For more on ending kamma (if that's the questions underlying purpose at least, or answer had lead to this, if not solved yet) one may see further: MN 57 ; "Kamma and the Ending of Kamma " in The Wings to Awakening.



Addition:

Consider also, if thinking to "boddhisatta"-around the compassioned advice of Upasaka Vorapol  , on the possible root-inclination of the question, here. Hopeless overestimating, while mostly not capable to keep basic precepts, even fear of having no electricity but thinking a strive for a more noble then a noble, is very common, here, and today like all the time.

No one can avoid any kamma in a very long travel in saṅsāravaṭṭa, except niyata-bodhisatta (bodhisatta who has enough experience to be an inevitable person to enlighten as buddha).

However, niyata-bodhisatta still born in hell, except just avīci-hell, still born as animals, except just very small and very big body animals, etc.

So, although you are bodhisatta, you still can not avoid the hell.

In commentary's statistic, just jhāna people have a lifetime much enough to get a very small chance to meet metteyya-buddha, and just 4th jhāna people (of 8 jhāna) and anāgāmi-ariya have a lifetime much enough to get a very small chance to meet next buddha after metteyya-buddha.

The other people, such as all 1st-6th heaven people and all human, will die before the next buddha meeting, and their death can lead them to the hell infinity time, before their next buddha meeting.

Bodhisatta develop their wholesome minds without any fear, although they realizing that they will born in hell uncountable time before the enlightenment.
97
Are there other people, according to Buddhism?

When I was on a Self Inquiry retreat last year, I was explaining why I wanted to help other people. One of the two teachers looked at me and said, "There are no other people." That sort-of made sense to me. The next day I had a realization which made it make sense completely.

But the other day (is there another day?) I saw it in a different way: that it simply does not matter whether there are other people or not, because I can never have real insight in to them, so I am completely alone in my path. My image of two people is like spheres touching at one hypothetical point (Indra's Net). I cannot see much through a point-sized window on to (hypothetical) someone-else's world. This is like Vivekacudemani #515:

I am Actionless.
I am Changeless.
I am Partless.
I am Without Purpose.
I am Eternal.
I do not require any prop.
I am One, without a Second.

If I am One, can I know anyone else? What does Buddhism say on this point?

Venerable members of the Sangha,
walking in front Fellows in leading the holly life.

  _/\_  _/\_  _/\_

In Respect of the Triple Gems, Buddha, Dhamma and Sangha, in Respect of the Elders of the community  _/\_ , my person tries to answer this question. Please, may all knowledgeable Venerables and Dhammika, out of compassion, correct my person, if something is not correct and fill also graps, if something is missing.

Valued Upasaka, Upasika, Aramika(inis),
dear Readers and Visitors,

 *sgift*


(This is a maybe modified and expanded answer of the "original" that can be found here .)



- Namo tassa bhagavato arahato sammā-sambuddhassa -

No comprende, UUU, and those here possible interested,


assuming it's asked for the purpose of release, for it's purpose this answer follows:

Q: Are there other people, according to Buddhism?

According to the Buddha and his Dhamma, there are all around, all the time, other people, and to hold the perception of the two governing principles arosen, in cases that the perception of self is current out of sign, is a very needed to be reminded to keep right effort arosen and to gain deliverence, so be sure that I or others see UUU`s, or your actions, know what you think, speak or do.

Phenomenalical pondering and try to grasp this view or that are not conductive for release. One just will die, the arrow not removed .

An what is right effort , supported by one, two or three governing principles, not having abound them, not denying them?

 

Namo tassa bhagavato arahato sammā-sambuddhassa

"One tries to abandon wrong view & to enter into right view : This is one's right effort...

 

- Namo tassa bhagavato arahato sammā-sambuddhassa -

"And how is right view the forerunner? One discerns wrong view as wrong view, and right view as right view. This is one's right view. And what is wrong view? 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no brahmans or contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is wrong view...

"One tries to abandon wrong resolve & to enter into right resolve: This is one's right effort...

 

- Namo tassa bhagavato arahato sammā-sambuddhassa -

"And what is right resolve? Being resolved on renunciation, on freedom from ill-will, on harmlessness: This is called right resolve."

— SN 45.8

"One tries to abandon wrong speech & to enter into right speech: This is one's right effort...

 

- 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."

— AN 10.69

"One tries to abandon wrong action & to enter into right action: This is one's right effort...

 

- Namo tassa bhagavato arahato sammā-sambuddhassa -

"Having thus gone forth, following the training & way of life of the monks, abandoning the taking of life, he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, kind, compassionate for the welfare of all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure. Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager's way."

— AN X 99

"One tries to abandon wrong livelihood & to enter into right livelihood: This is one's right effort."

 

- Namo tassa bhagavato arahato sammā-sambuddhassa -

"'When brahmans or contemplatives who are unpurified in their livelihood resort to isolated forest or wilderness dwellings, it's the fault of their unpurified livelihood that they give rise to unskillful fear & terror. But it's not the case that I am unpurified in my livelihood when I resort to isolated forest or wilderness dwellings. I am purified in my livelihood. I am one of those noble ones who are purified in their livelihood when they resort to isolated forest or wilderness dwellings.' Seeing in myself this purity of livelihood, I felt even more undaunted about staying in the wilderness.

"The thought occurred to me: 'When brahmans or contemplatives who are covetous & fiercely passionate for sensual pleasures... I am not covetous... I have a mind of good will... devoid of sloth & drowsiness... a still mind... gone beyond uncertainty... I do not praise myself or disparage others... gone beyond horripilation... few wants... persistence is aroused... mindfulness established......'When brahmans or contemplatives who are unconcentrated, with straying minds... I am consummate in concentration.

— MN 4

— MN 117

Again:

"And what, monks, is right effort?

"There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.

[ii] "He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandonment of evil, unskillful qualities that have arisen.

[iii] "He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen.

[iv] "He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: This, monks, is called right effort."

— SN 45.8
Quote from: right effort

On significantly of the circumstances here:

 

- Namo tassa bhagavato arahato sammā-sambuddhassa -

The Contemplation of Dualities


Those who don't discern stress,
  what brings stress into play,
  & where it totally stops,
      without trace;
  who don't know the path,
  the way to the stilling of stress:
      lowly
  in their awareness-release
  & discernment-release,
      incapable
  of making an end,
      they're headed
      to birth & aging.

But those who discern stress,
  what brings stress into play,
  & where it totally stops,
      without trace;
  who discern the path,
  the way to the stilling of stress:
      consummate
  in their awareness-release
  & discernment-release,
      capable
  of making an end,
      they aren't headed
         to birth & aging.

Anumodana!
98
Is it a good or bad sign that meditation is sometimes a frightening and nervous activity?

Is it a good or bad sign that meditation is sometimes a frightening and nervous activity?

It can happen that one gets scared or nervous by just sitting there, one can't for example sit still. But is this a good or bad sign?

Venerable members of the Sangha,
walking in front Fellows in leading the holly life.

  _/\_  _/\_  _/\_

In Respect of the Triple Gems, Buddha, Dhamma and Sangha, in Respect of the Elders of the community  _/\_ , my person tries to answer this question. Please, may all knowledgeable Venerables and Dhammika, out of compassion, correct my person, if something is not correct and fill also graps, if something is missing.

Valued Upasaka, Upasika, Aramika(inis),
dear Readers and Visitors,

 *sgift*


(This is a maybe modified and expanded answer of the "original" that can be found here .)



Marijn and who ever might be interested,

assuming that the question was raised in seek for release:

First:

Namo tassa bhagavato arahato sammā-sambuddhassa  

Restlessness and Remorse (nervous or scared) is one of the five hindrences and ne needs - aside of it being perceived, become aware of it - by coming aware of it, knowing it as hindrence, be abounded.

The means and ways for that are found in a compiled work here, based on teachings by the Buddha, found in the canon: The Five Mental Hindrances and Their Conquest

The two mental faculties (indriya) , right concentration (samadhi) and right mindfullness (sati) are the means to abound it.

The cause of concentration is rature, the cause of rapture is freedom from remorse, or conviction.

How is the freedom from remorse developed: by acts of generosity, by keeping the precepts without spot.

And how is conviction developed? By reminding the Buddhas quality, the Dhammas quality, the Sanghas quality, by reminding ones generosity, by reminding ones virtue, by reminding, calling in mind, ones virtues equal those of the devas. (The six reflections )

So by taking/asking for refuge, by taking/asking for the precepts, by devotion and acts of it as preperation, the basement is developed.

See for this required proper prepairation: Respect, Confidence and Patient and probably Devotion , basicly requirement because without respect and gratitude (e.g. right view) no right object of joy, no joy no right concentration, no right concentration no release. So is it that right view is the forrunner for right release and by wrong view wrong releas comes into be.

And what is right view?

 

Namo tassa bhagavato arahato sammā-sambuddhassa

There is the case where a certain person is not covetous. He does not covet the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears no ill will and is not corrupt in the resolves of his heart. [He thinks,] 'May these beings be free from animosity, free from oppression, free from trouble, and may they look after themselves with ease!' 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 (convition in result of action, benefit of giving). There are fruits & results of good & bad actions (convition in fruits of kamma, benefit of dana, sila, bhavana). There is this world & the next world (convition in rebirth). There is mother & father (respect and gratitude torward giver, goodness). There are spontaneously reborn beings (convition in Devas, deities and their virtues); there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.(devotion torward the juwels, following them, relay on them)' This is how one is made pure in three ways by mental action."
Quote from: AN 10.176

Q: But is this (scared or nervous) a good or bad sign?

Is just a Dhamma. Seeing Dhammas arise and decay. Knowing there qualities, holding on, increase developing benefical and giving no further attention, abound unbenefical, is the work not only to reach proper concentration, Jhana, but also to obsereve them (Dhammas) there in there arising and decay more refined and like they actually are.

It's a good sign, being aware of it, and for its abounding, it was a good sign, a blessing , to ask abot it:

 
Six things are conducive to the abandonment of restlessness and remorse:
  • Knowledge of the Buddhist scriptures (Doctrine and Discipline);
  • Asking questions about them;
  • Familiarity with the Vinaya (the Code of Monastic Discipline, and for lay followers, with the principles of moral conduct);
  • Association with those mature in age and experience, who possess dignity, restraint and calm;
  • Noble friendship;
  • Suitable conversation.

So now it's up to your right effort to make the best out of your previous and here rippened good sign.

Mudita

99
 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

៨. មារកថា*

[៣២] គ្រានោះ ព្រះដ៏មានព្រះភាគ ទ្រង់ហៅភិក្ខុទាំងឡាយមកហើយ ទើបត្រាស់ថា ម្នាលភិក្ខុទាំងឡាយ តថាគតរួចហើយ អំពីអន្ទាក់ទាំងអស់ ទោះបីជារបស់ទេវតាក្តី ​[1] ទោះបីជារបស់មនុស្សក្តី ​[2] ម្នាលភិក្ខុ​ទាំង​ឡាយ អ្នកទាំងឡាយសោត ក៏បានរួចហើយអំពីអន្ទាក់ទាំងអស់ដែរ ទោះបី​ជា​របស់​ទេវតាក្តី ទោះបី​ជា​របស់មនុស្សក្តី ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរ​ត្រាច់ទៅ​កាន់​ចារិក (គឺស្រុក​និងនិគម​និងរាជធានី ហើយសំដែងធម៌) ដើម្បីជាប្រយោជន៍ និង សេចក្តី​សុខ​ដល់​ជនជាច្រើន ដើម្បីអនុគ្រោះដល់សត្វលោក ដើម្បីជាប្រយោជន៍ ដើម្បីជាគុណ ដើម្បី​សេចក្តី​សុខដល់ទេវតា និងមនុស្សទាំងឡាយ អ្នក​ទាំងឡាយ​កុំ​ទៅ​ពីរនាក់​តាមផ្លូវ​មួយ​ជាមួយ​គ្នា​ឡើយ ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ​ចូរសម្តែង​ធម៌ឲ្យពីរោះបទ​ដើម បទកណ្តាល និងបទចុង អ្នកទាំងឡាយចូរប្រកាសនូវព្រហ្មចរិយធម៌ដ៏​បរិសុទ្ធ​ប្រកបដោយ​អត្ថ និង​​ព្យញ្ជនៈ​ដ៏ពេញបរិបូណ៌​ទាំងអស់ សត្វទាំងឡាយ​ដែលមានធូលី គឺរាគាទិក្កិលេស​តិច​ក្នុងភ្នែក​ក៏​មាន សត្វ​ទាំងនោះនឹងសាបសូន្យ (ចាកមគ្គផល) ព្រោះមិនបានស្តាប់ធម៌ សត្វទាំងឡាយអ្នកបំរុង ត្រាស់​ដឹងធម៌ គង់នឹងមាន ម្នាលភិក្ខុទាំងឡាយ ចំណែកតថាគត ក៏នឹងចូលទៅកាន់​សេនានិគម​[3] ក្នុង​ឧរុវេលាប្រទេស ដើម្បីសម្តែងធម៌ដែរ។

[៣៣] គ្រានោះ ក្រុងមារ ជាអ្នកមានចិត្ត​អាក្រក់ ចូលទៅរក​ព្រះដ៏មានព្រះភាគ លុះចូល​ទៅ​ដល់​ហើយ ទើបក្រាបបង្គំ​ទូលព្រះដ៏មានព្រះភាគ ដោយគាថា ថា
បពិត្រសមណៈ ព្រះអង្គជាប់ចំពាក់​ហើយដោយ​អន្ទាក់ទាំងពួង ទោះបី​ជារបស់​ទេវតា​ក្តី ទោះបី​ជារបស់​មនុស្សក្តី គឺព្រះអង្គ​ជាបុគ្គល​ជាប់ចំពាក់​ដោយចំណង​ដ៏មាំ ព្រះអង្គ​មិន​រួច​អំពីវិស័យ​របស់ខ្ញុំឡើយ។

ព្រះសម្ពុទ្ធ​ទ្រង់ត្រាស់ថា
នែក្រុងមារ អ្នកជាសត្វ​ដ៏ថោកទាប តថាគត​រួចហើយ​ចាកអន្ទាក់​ទាំងអស់ ទោះបី​ជារបស់​ទេវតាក្តី ទោះបី​ជារបស់មនុស្សក្តី គឺតថាគត​ជាបុគ្គល​រួចស្រឡះ​ហើយចាក​ចំណង​ដ៏មាំ អ្នកឯងសោត ក៏តថាគត​នាំចេញ​អំពី​ពុតកំណាច (គឺ​តថាគត​ឲ្យ​ចាលចាញ់​ហើយ)។

ក្រុងមារក្រាបបង្គំទូលថា
បពិត្រព្រះសមណៈ អន្ទាក់ណា​ដែលត្រាច់​ទៅក្នុងអាកាស អន្ទាក់នេះ​ឯង គឺឆន្ទរាគ ដែល​ត្រាច់ទៅក្នុងចិត្ត (របស់សត្វ ខ្ញុំនឹងទាក់​ព្រះអង្គ​ដោយអន្ទាក់​ គឺឆន្ទរាគនោះ ព្រះអង្គ​គង់​មិនរួច (អំពីវិស័យ) របស់ខ្ញុំទេ។

ព្រះសម្ពុទ្ធ ទ្រង់ត្រាស់ថា ម្នាលមារ ជាសត្វដ៏ថោកទាប រូប សំឡេង ក្លិន រស និងផោដ្ឋព្វៈ ជាគ្រឿង​តម្រេក​ក្នុងចិត្ត​នៃសត្វ ចំណង់​របស់តថាគត​ក្នុងអារម្មណ៍ មានរូបជាដើមនេះ ប្រាសចាកអស់ហើយ អ្នកឯងសោត ក៏តថាគត​នាំចេញ​អំពី​ពុត​កំណាច (គឺតថាគត​ឲ្យចាល​ចាញ់)ហើយ។


លំដាប់នោះ ក្រុងមារ​ជាអ្នកមានចិត្តអាក្រក់ កើតទុក្ខ តូចចិត្តថា ព្រះដ៏មានព្រះភាគស្គាល់​អញ ព្រះសុគត​ស្គាល់អញ រួចក៏​អន្តរធានបាត់ទៅ​អំពី​កន្លែងនោះឯង។
 1. កាមគុណ​ទាំង៥ ដ៏ជាទិព្វរបស់ទេវតា។
 2. កាមគុណ​ទំាង៥ ជារបស់មនុស្ស។
 3. ក្នុង​តតិយ​សារត្ថទីបនីដីកាមហាវគ្គពន្យល់ថា សេនានិគមនោះ ជាប្រទេស ជាទីនៅ​របស់​សេនាទាហាន​ពីបឋមកល្បមក ព្រោះហេតុនោះ ទើប​ព្រះដ៏មានព្រះភាគ​ទ្រង់​ហៅថា សេនានិគម។ សេនានិគម​នេះហើយ​ដែល​ជាស្រុក​របស់​បិតានាង​សុជាតា ដែលថ្វាយ​មធុបាយាស​ដល់​ព្រះអង្គ​ជាដម្បូង។

ចប់ មារកថា។

Namo tassa bhagavato arahato sammā-sambuddhassa

8. mārakathā (Mv.I.11.1)
The Discussion of Māra

[32] Then the Blessed One addressed the monks, “I am released from all snares, whether human or divine.

“Monks, you are also released from all snares, whether human or divine.

“Wander, monks, for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of human beings and devas.

“Don’t any two of you go the same way.

“Teach the Dhamma fine in the beginning, fine in the middle, fine in the end. Expound the holy life both in its particulars and in its essence, entirely complete, surpassingly pure.

“There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.

I will go to the military town of Uruvelā to teach the Dhamma.”

(Mv.I.11.2) [33] Then Mara the Evil One went to the Blessed One and, on arrival, recited this verse in his presence:
“You’re bound by all snares,
human and divine.
You’re bound by a great bond—
Contemplative, you’re not freed from me.”

[The Buddha:] “I’m released from all snares,
whether human or divine.
I’m freed from the great bond—
You’re struck down, End-maker.”

[Māra:] ”A snare of the mind,
that travels in the air—
I will bind you with it.
Contemplative, you’re not freed from me.”

[The Buddha:] Forms, sounds, aromas and tastes,
tactile sensations that delight the mind—
My desire there is gone.
You’re struck down, End-maker.”

Then Māra the Evil One—sad & dejected (at realizing), “The Blessed One knows me; the One Well-Gone knows me”—vanished right there.

Mārakathā niṭṭhitā.*
The Discussion of Māra is finished.*

Namo tassa bhagavato arahato sammā-sambuddhassa

8. mārakathā (Mv.I.11.1)
Die "Māra"-Unterredung

[32] Dann richtete sich der Befreite an die Bhikkhus: "Ich bin befreit von allen Fesseln, ob nun menschliche oder himmliche.

"Bhikkhus, Ihr seid auch so befreit von Bindungen, ob nun von menschlichen oder himmlischen.

"Wandert, Bhikkhus, für den Nutzen und Wohlsein von vielen, aus Mitgefühl für die Welt, für das Wohl, Nutzen und Wohlsein von menschlichen Lebewesen und Devas.

"Das nicht irgend welche zwei von Euch den selben Weg gehen.

"Lehrt das Dhamma, fein am Anfang, fein in der Mitte, fein am Ende. Offenbart das Heilige Leben beiderseits, in seinen Einzelheiten und seinem Wesen, völlig vollständig, überragend rein.

"Da sind Lebewesen mit wenig Staub in deren Augen, welche wegfallen weil sie das Dhamma nicht hören. Da werden jene sein, die das Dhamma verstehen werden.

Ich werde in die Militärstadt Uruvelā gehen, um das Dhamma zu lehren."

(Mv.I.11.2) [33] Dann ging Māra, der Böse, zum Befreiten, und mit Ankunft, rezitierte er diesen Vers in seiner Gegenwart:
Ihr seid von allen Fesseln gebunden,
menschlichen und himmlischen,
Ihr seid von einer großen Bindung gebunden,
Besinnlicher, Ihr seid nicht frei von mir."

[Der Buddha:] Ich bin von allen Fesseln befreit,
ob nun menschlich oder himmlich.
Von der großen Bindung bin ich befreit,
Ihr seid niedergeschlagen, Endbereiter."

[Māra:] "Eine Fessel des Geistes,
die in der Luft reist,
mit ihr werde ich Euch binden.
Besinnlicher, nicht seid Ihr frei von mir."

[Der Buddha:] Formen, Klänge, Gerüche und Geschmäcker,
Berührungsempfindungen, die den Geist erfreuen,
Mein Begehren dort ist vorbei.
Ihr seid niedergeschlagen, Endbereiter."

Dann verschwand Māra, traurig und abgewiesen (mit dem Erkennen): "Der Befreite kennt mich; der Gutfortgezogene kennt mich", genau dort.
Quote from: Übersetzt ins Deutsche aus dem Englische von sj

Mārakathā niṭṭhitā.*
Die "Māra"-Unterredung endet hier.*

Namo tassa bhagavato arahato sammā-sambuddhassa

8. Mārakathā

32. Atha kho bhagavā te bhikkhū āmantesi[4] – ‘‘muttāhaṃ, bhikkhave, sabbapāsehi, ye dibbā ye ca mānusā. Tumhepi, bhikkhave , muttā sabbapāsehi, ye dibbā ye ca mānusā. Caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Mā ekena dve agamittha. Desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. Santi sattā apparajakkhajātikā , assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Ahampi, bhikkhave, yena uruvelā senānigamo tenupasaṅkamissāmi dhammadesanāyā’’ti.

33. Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

‘‘Baddhosi sabbapāsehi, ye dibbā ye ca mānusā;
Mahābandhanabaddhosi, na me samaṇa mokkhasī’’ti.

‘‘Muttāhaṃ[5] sabbapāsehi, ye dibbā ye ca mānusā;
Mahābandhanamuttomhi, nihato tvamasi antakāti.

[6]] ‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso;
Tena taṃ bādhayissāmi, na me samaṇa mokkhasīti.

[7] ‘‘Rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā;
Ettha me vigato chando, nihato tvamasi antakā’’ti.
 5. muttohaṃ (sī. syā.)
 6. saṃ. ni. 1.151 mārasaṃyuttepi
 7. saṃ. ni. 1.1151 mārasaṃyuttepi


Atha kho māro pāpimā – jānāti maṃ bhagavā, jānāti maṃ sugatoti dukkhī dummano

Tatthevantaradhāyīti.
 4. saṃ. ni. 1.141 mārasaṃyuttepi
Quote from: sangham CSCD

Mārakathā niṭṭhitā.
100
 _/\_
Gestern ein Geschenk bekommen. Vor fast einem Jahr darüber gesprochen, hat mir das jetzt eine ganz liebe Person gebracht. Reife vom Baum heruntergefallene, danach getrocknete Nussschalen. Werde gleich Färben probieren und Ergebnis mitteilen.
 _/\_
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Talkbox

 

Marcel

November 15, 2017, 10:28:45 AM
 :-* ehrwürdiger samana johann  :-*
 

Johann

November 15, 2017, 10:22:52 AM
Nyom Marcel.
 

Sophorn

November 10, 2017, 09:42:54 PM
 :-* :-* :-*
Versucht mit laptop einzuloggen, aber die Updates ziehen sich dahin...
Möge der heutige Uposatha ein Tag der Erkenntnis und des Segens sein.
 :-* :-* :-*
 

Marcel

October 31, 2017, 05:36:49 AM
 :-*ehrwürdiger samana johann :-* ich hoffe, es geht ihnen gut und die dhamma-praxis schreitet vorran!
 

Johann

October 30, 2017, 01:48:18 AM
Nyom Sophorn.
 

Maria

October 25, 2017, 05:08:34 PM
Danke geht allen gut. Werther Bhante hoffentlich auch ?
 

Johann

October 25, 2017, 04:39:43 PM
Maria.
Familie und Freunden geht es gut? Nyom Maria selbst wohl auf, gesund?
 

Johann

October 19, 2017, 02:41:38 PM
Wenn jemand über das Layout des Entwurfes blicken möchte, ob es im eigenen Browser paßt und übersichtlich ist: Wisdom
 

Johann

October 16, 2017, 05:40:03 PM
Sokh chomreoun, Nyom. (Mag sukha sich für Nyom mehren). Thoamada (Dhammada - naturly, gewohnt). At mean ay pisech te (nichts besonders). Klach dukkh, klach sokh (wohl und weh wechseln sich ab). Nyom sokh sabay dea te? Sokh leumom dea te?
 

Marcel

October 16, 2017, 04:13:43 PM
 :-* ehrwürdiger samana johann! wie ist ihr befinden?  :-*
 

Marcel

October 07, 2017, 01:56:00 PM
 :-* :-* :-*
 

Johann

October 07, 2017, 02:48:39 AM
Der Tathagata tut das, wenn man ihn in seinem Dhamma sieht, und dieser, entgegen Personen, kommt auf wenn man ihn nährt, und einmal da, geht er für einen nicht mehr verloren, bleibt Tor zur Todlosigkeit.
 

Marcel

October 06, 2017, 11:37:24 PM
 :-*
 

Marcel

October 06, 2017, 11:36:31 PM
 :-* ehrwürdiger samana johann :-* mögen sie noch lange leben,   für das wohl vieler.... anumodana, ich freue mich sehr! sie decken auf, was vorher verdeckt. so das vijja entstehen kann, und avijja gehen muss!! geht direkt ins herz!
 

Johann

October 06, 2017, 04:19:37 PM
Nyom Marcel.
 

Sophorn

September 28, 2017, 03:51:05 AM
 :-* :-* :-*
 

Johann

September 27, 2017, 12:17:53 PM
Nyom Sophorn, Roben mag man immer geben können. Im Monat nach dem Vassa Ende, ist es für jene Mönche, die den Vassa gehalten haben, möglich und einfacher für den Eigenbedarf Roben anzunehmen.
 

Sophorn

September 27, 2017, 07:01:23 AM
Bhante, ist dann die Robengabe möglich ab dem 5. Okt. bid zum nächsten Vollmond oder darf man auch danach Roben geben? :-*
 

Sophorn

September 27, 2017, 05:44:45 AM
Wie geht es Bhante heute? Haben die Tropfen geholfen?
 ::) :-*
 

Johann

September 05, 2017, 01:21:44 AM
Gerestet: funktioniert tadellos. Nochmal alle Zugangsdaten gemailt, Nyom.
 

Sophorn

September 04, 2017, 02:06:42 PM
Kana hat mit U. Chamroeun das Login mit neuem Passwort erfolglos versucht.
Daraufhin versuchten kana das über die Veränderung über E-mail, aber da erschien, dass die E-mailadresse nicht gültig war (die hatten Bhante auch an kana in der Mail bestätigt)
 :-* :-* :-*
 

Johann

September 04, 2017, 11:52:03 AM
Sollte email im Posteingang haben, Nyom Sophorn.
 

Johann

September 04, 2017, 11:41:14 AM
Kann nicht antworten auf was, Nyom Maria? Was und wo genauer?

Nyom Sophorn. Nyom Chomroeun kann kurzlich email Daten bekommen. Mal annehmend das PW auch vergessen, (abgesenhen von der Möglichkeit, link zu drücken wenn) wird Atma ein neues anlegen und ihm mailen.
 

Maria

September 04, 2017, 11:30:41 AM
 :-*
Werther Bhante , selbiges Problem was ich schon einmal hatte, Login geht aber kann nicht antworten, bin am Nachmittag bei neuen Computer, dieser hier ist schon über 12 Jahre alt.
 

Sophorn

September 04, 2017, 11:23:14 AM
Kana hat das File runtergeladen und U. Chamroeun gegeben,  der sich um die Kprrektur annehmen möchte. Kana wird auch gern das File den anderen Schülern zum Lesen teilen. Ev. sehen mehr Augen mehr.
 :-* :-* :-*
 

Sophorn

September 04, 2017, 11:17:06 AM
Verehrter Bhante, Chamroeun kann sich nicht einloggen. Ist das Passwort für E-mail oder sangham.net? In beiden Fällen haben kana das erfolglos probiert.
 :-* :-* :-*
 

Sophorn

September 04, 2017, 11:08:26 AM
 :-* :-* :-*
 

Johann

August 20, 2017, 01:37:40 AM
Es ist vielleicht gut eine Pause zu tun, doch kann es gut sein, daß man nicht zurückkehrt, für ein gutes oder schlechtes, für sich selbt und andere. Gut dort wo gut genährt und unterstützt und for allem Konzentration steigt, oder dort wo satt in jeder Hinsicht.
 

Johann

August 10, 2017, 11:31:40 AM
Wenn jemand Lust hat, oder anderen etwas Gutes oder Besseres tun kann und möchte: Korrekturlesen http://sangham.net/index.php/topic,1018.msg9625.html#msg9625 Baue nach und nach, so gut wie möglich ein auf ZzE.
 

Johann

August 07, 2017, 02:24:55 AM
Einen ausübungsreichen Vollmond-Uposatha and Gelegenheit die Mönche zu besuchen wünscht meine Person.
 

Sophorn

July 25, 2017, 03:59:03 PM
... versteht und womöglich sieht, wenn er nicht den Weg hierher
findet.

Großer Dank an alle im Hintergrund.

Mögen all diese Früchte vielfach zurückkommen und inspirieren.

Ayu vanno sukkham balam

 :-* :-* :-*
 

Sophorn

July 25, 2017, 03:55:25 PM
 :-* :-* :-*
karuna tvay bongkum Preah metschah

Herzliches Hallo an alle nach sehr langem!

Ein herzliches Dankeschön aus tiefsten Herzen an alle, die sich hier aktiv und indirekt hier beteiligen. Vor allem ein großes Sadhu an Bhante, der unvergleichliche Arbeit leistet, die kaum jemand ver
 

Johann

July 24, 2017, 03:15:56 AM
Fehlinvestition: Was immer man nicht in die Juwelen, in den Pfad investiert, ist vergeude Mühe, schnurrr einen fest im Rad des Leidens. Prüfen Sie es!   :) Wiederholungstäter...
 

Johann

July 17, 2017, 01:50:17 AM
Moritz
 

Moritz

July 16, 2017, 02:28:02 PM
Namasakara, Bhante _/\_
 

Johann

July 14, 2017, 07:07:17 AM
Moritz. Gut ihn früh Morgens und nicht bis in den frühen Morgen zu sehen.
 

Moritz

July 14, 2017, 07:03:53 AM
Namasakara, Bhante _/\_
 

Johann

July 13, 2017, 08:12:46 AM
Moritz.
 

Moritz

July 13, 2017, 07:42:39 AM
Chom reap lea
_/\_
 

Moritz

July 13, 2017, 07:40:46 AM
Namasakara, Bhante _/\_
 

Johann

July 08, 2017, 02:26:09 AM
Vor mehr als 2500 Jahen wurde a diesem Vollmondtag das Rad des Dhammas in bewegung gesetzt. Anumodana!
 

Mohan Gnanathilake

July 02, 2017, 08:24:13 AM
Sehr ehrwürdiger Samanera Johann,

ich bedanke mich bei Ihnen für Ihre nette Erklärung.

Dhamma Grüße an Sie aus Sri Lanka!

 

Johann

July 01, 2017, 07:43:41 PM
Nyom Mohan. Besser: "Ich hoffe, daß es Ihnen gut geht." und bestens (ohne suggerieren, wenn interessiert) "Wie geht es Ihnen." Oder: "Möge es Ihnen Gut gehen." (wenn metta ausdrücken wollend)
 

Mohan Gnanathilake

July 01, 2017, 10:43:15 AM
Sehr ehrwürdiger Samanera Johann,

ich glaube, dass es Ihnen gut geht.

Dhamma Grüße an Sie aus Sri Lanka!
 

Mohan Gnanathilake

July 01, 2017, 10:32:46 AM
Werter Micro,
herzliche Grüße aus Sri Lanka nach Deutschland!
 

Johann

July 01, 2017, 10:32:17 AM
Nyom Mohan.
 

Johann

June 25, 2017, 01:38:38 PM
Alles Zufälle. Nissaya. Und wenn da keine starke Grundlagenursache aufkommt, upanissayapaccayena, na dann war's das, und alles is weg. Lebewesen sind Erben ihrer Taten (im Geist, Wort und Körper).
 

Johann

June 25, 2017, 01:27:24 PM
Schwupps und weg. Waffen und Nahrung geholt.

Oh, was sag ich. Wenn man's doch nehmen kann, auch ohne das Gefühl zu nehmen... Unsinn hier. Hat doch keiner interesse Verdienste zu tun.
 

Johann

June 25, 2017, 01:21:28 PM
Mirco. Wie geht es?
 

Johann

June 25, 2017, 01:20:43 PM
Es ist doch viel angenehmer, wenn man sich nehmen kann was und wann immer man will, oder? Warum sollte man sich so viel antun, da sind genügend die Anbieten.

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