Posted by: Dhammañāṇa
« on: August 22, 2019, 11:58:35 AM »That Nyom Cheav Villa can take more fully part (Atma is a terrible word-player, using it in Khmer also often as she knows, which causes many with less flexibility to get fast angry)
German language, as an Indo-German, from Sanskrit, is actually a very deep language and here there is a "provocative" word-play.
"An-geber", "an" means "for, before, in front", "geber" means giver. So Angeber is someone who lead, someone who gives a sample. Yet the word Angeber is aly used to descripe a "poser", ខ្លែងហើរ, sadly in general (because of marxist cultur - all are/must be equal).
So common people would see one called Angeber as very bad. And U[asaka Moritz showed by the first sutta how normal people react on meeting the Buddha and good follower.
"Eifersucht", "Eifer" means "effort", "sucht" means "passion". Normally the world is a negative one, used in a meaning of jealousy. Marxist need to be content and not strife for more sublime. Therefore "passion after effort" has a bad notion in modern, western world.
Upasaka Moritz showed with the second sutta that the Buddha, althought the highest "Angeber", is already free of any "Eifersucht" in both meanings.
Yet Atma pointed another time out that proper "Eifersucht" (ច្រណែន) and conceit is needed for the path: "If he, by human effort, could reach it, why shouldn't I can." as for example pointed out in the Bhikkhuni Sutta.
So the topic name, if using Khmer, would be "ព្រះសម្មាសម្ពុទ្ធជាអ្នក "ខ្លែងហើរ" និងអវត្តមាននៃការ"ច្រណែន" but the meaning of the words, if taken right, also explain it right in German.
German language, as an Indo-German, from Sanskrit, is actually a very deep language and here there is a "provocative" word-play.
"An-geber", "an" means "for, before, in front", "geber" means giver. So Angeber is someone who lead, someone who gives a sample. Yet the word Angeber is aly used to descripe a "poser", ខ្លែងហើរ, sadly in general (because of marxist cultur - all are/must be equal).
So common people would see one called Angeber as very bad. And U[asaka Moritz showed by the first sutta how normal people react on meeting the Buddha and good follower.
"Eifersucht", "Eifer" means "effort", "sucht" means "passion". Normally the world is a negative one, used in a meaning of jealousy. Marxist need to be content and not strife for more sublime. Therefore "passion after effort" has a bad notion in modern, western world.
Upasaka Moritz showed with the second sutta that the Buddha, althought the highest "Angeber", is already free of any "Eifersucht" in both meanings.
Yet Atma pointed another time out that proper "Eifersucht" (ច្រណែន) and conceit is needed for the path: "If he, by human effort, could reach it, why shouldn't I can." as for example pointed out in the Bhikkhuni Sutta.
Namo tassa bhagavato arahato sammā-sambuddhassa
..."'This body, sister, comes into being through food. And yet it is by relying on food that food is to be abandoned.' Thus was it said. And in reference to what was it said? There is the case, sister, where a monk, considering it thoughtfully, takes food — not playfully, nor for intoxication, nor for putting on bulk, nor for beautification — but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, [thinking,] 'Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating]. I will maintain myself, be blameless, & live in comfort.' Then, at a later time, he abandons food, having relied on food. 'This body, sister, comes into being through food. And yet it is by relying on food that food is to be abandoned.' Thus was it said, and in reference to this was it said.
"'This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.' Thus was it said. And in reference to what was it said? There is the case, sister, where a monk hears, 'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now.' The thought occurs to him, 'I hope that I, too, will — through the ending of the fermentations — enter & remain in the fermentation-free awareness-release & discernment-release, having known & realized them for myself in the here & now.' Then, at a later time, he abandons craving, having relied on craving. 'This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.' Thus was it said. And in reference to this was it said.
"'This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.' Thus was it said. And in reference to what was it said? There is the case, sister, where a monk hears, 'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now.' The thought occurs to him, 'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now. Then why not me?' Then, at a later time, he abandons conceit, having relied on conceit. 'This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.' Thus was it said, and in reference to this was it said. ...
So the topic name, if using Khmer, would be "ព្រះសម្មាសម្ពុទ្ធជាអ្នក "ខ្លែងហើរ" និងអវត្តមាននៃការ"ច្រណែន" but the meaning of the words, if taken right, also explain it right in German.