_/\_Packe Maria Kind und Kegel ein, so Sie alle gern Wandern und mit dem Dorfpriester ab auf dem Berg Aural. Am Besten gleich mit Sophorn mitfliegen. Klima zur Zeit sehr angenehm, wie Hochsommer in den Voralpen, noch ist alles relativ Grün, noch keine Waldbrände und wenig Insekten.
Wunderschön gebaut !!!
Aramika
Ein oder mehrer Beiträge wurden hier im Thema abgeschnitten und damit in neues Thema "Dankerweisung zum 80er der werten Mutter (http://forum.sangham.net/index.php?topic=7840.0)" eröffnet. Bitte scheuen Sie nicht davor zurück, etwaigen Rat oder Kritik dazu mitzuteilen. Viel Freude und Inspiration auch im neuen Thema. Anumodana!Namo tassa bhagavato arahato sammā-sambuddhassa
As a king intent on battle
would hire a youth
in whom there are
archery skills,
persistence,
& strength,
and not, on the basis of birth,
a coward;
so, too, you should honor
a person of noble conduct, wise,
in whom are established
composure
& patience,
even though
his birth may be lowly.
Let donors build
pleasant hermitages
and there invite the learned to stay.
Let them make reservoirs
in dry forests
and walking paths
where it's rough
Let them, with a clear, calm awareness,
give food, drink, snacks,
clothing, & lodgings
to those who've become
straightforward.
Just as a hundred-peaked,
lightning-garlanded,
thundering cloud,
raining on the fertile earth,
fills the plateaus & gullies,
even so
a person of conviction & learning,
wise,
having stored up provisions,
satisfies wayfarers
with food & drink.
Delighting in distributing alms,
'Give to them!
Give!'
he says.
That
is his thunder,
like a raining cloud's.
That shower of merit,
abundant,
rains back on the one
who gives.
Beim Garuda handelt es sich gewöhnlich nicht um einen einsamen Vogel. In buddhistischen Legenden tauchen große Vögel in Schwärmen auf, die Garudas sind ihre Könige. Sie leben auf dornigen Bäumen in einem Wald namens Garutmatvan, der sich an den Hängen des Berges Meru befindet.
Namo tassa bhagavato arahato sammā-sambuddhassa
Sankicca
Was sucht Ihr in den Wäldern, mein Junge,
wie ein Vogel[1], dem Regen ausgesetzt?
Monsun erfrischt Euch,
für jene in Jhana Zurückgezogenheit ist.
Wie des Monsuns Wind,
die Wolken der Regenzeit treibt,
so von Gedanken der Zurückgezogenheit,
ich bewegt.
* * *
Ein schwarzer Rabe
sein Heim auf einem Leichenfeld machend
regt in mir Achtsamkeit auf ,
gegründet auf Nichtbegehren
für,
den Körper[2] an.
* * *
Einen den andere nicht leiten,
der nicht andere bewacht:
Er ist ein Bhikkhu der
entspannt sich nieder legt,
unbekümmert von Begierden der Sinne.
* * *
Mit klaren Gewässern, und
massivem Geröll,
besucht von Affen und
Reh,
bedeckt mit Moos und
Wasserkraut:
diese felsigen Klüfte,
erfrischen mich.
* * *
Gelebt habe ich in Wildnis,
Schluchten und Höhlen,
Verweilstätten abgeschieden,
von Räubern und Beute frequentiert,
doch nie kam mir unter
ein Entschluß, unedel, ablehnend:
"Mögen diese Lebewesen,
vernichtet,
geschlachtet,
in Schmerzen falled, sein."
* * *
Dem Lehrer wurde genüge getan von mir,
dem Angebot des Erwachtens,
getan;
die Schwere Last, abgelegt;
den Führer des Werdens[3], entwurzelt.
Und das wofür ich fortgezogen,
aus dem Hausleben, in die Heimatlosigkeit,
habe ich erreicht:
das Enden
aller Fessel.
Nicht erfreue ich mich am Tod,
am Leben nicht entzückt.
Meine Zeit warte ich ab
wie ein Arbeiter seinen Lohn.
Nicht erfreue ich mich am Tod,
am Leben nicht entzückt.
Meine Zeit warte ich ab
achtsam, wach.
Siehe auch: Thag 5.8 (http://zugangzureinsicht.org/html/tipitaka/kn/thag/thag.05.08.than.html); Thag 14.1 (http://zugangzureinsicht.org/html/tipitaka/kn/thag/thag.14.01.than.html); Thag 18 (http://zugangzureinsicht.org/html/tipitaka/kn/thag/thag.18.00.than.html).[/i]Sankicca
What do you want in the woods, my boy,
like a bird[4] exposed to the rain?
Monsoons refresh you,
for seclusion is for those in jhana.
As the monsoon wind
drives the clouds in the rainy season,
so thoughts concerned with seclusion
impel me.
* * *
A black crow
making its home in a charnel ground
inspires within me
mindfulness in —
based on dispassion for —
the body.[5]
* * *
One whom others don't guard,
who doesn't guard others:
He is a monk
who lies down in ease,
unconcerned with sensual passions.
* * *
With clear waters &
massive boulders,
frequented by monkeys &
deer,
covered with moss &
water weeds:
those rocky crags
refresh me.
* * *
I've lived in wildernesses,
canyons, & caves,
isolated dwellings
frequented by predator & prey,
but never have I known
an ignoble, aversive resolve:
"May these beings
be destroyed,
be slaughtered,
fall into pain."
* * *
The Teacher has been served by me;
the Awakened One's bidding,
done;
the heavy load, laid down;
the guide to becoming[6], uprooted.
And the goal for which I went forth
from home life into homelessness
I've reached:
the end
of all fetters.
I don't delight in death,
don't delight in living.
I await my time
like a worker his wage.
I don't delight in death,
don't delight in living.
I await my time
mindful, alert.
See also: Thag 5.8; Thag 14.1; Thag 18.
1. Ujjuhaana. Der Kommentar wartet mit zwei Auslegungen dieses Wortes auf.Die erste ist, daß dieses ein mit Dschungel bedeckter Hügel, mit vielen Bächen, gewohnt in der Regenzeit fließend, sei. Die andere ist, daß es der Name eines Vogels sei, der bequem bleiben vermag, auch wenn er Kälte, Wind und Regen ausgesetzt ist. Ich habe die zweite Alternative gewählt. K.R. Norman spekuliert, daß der begriff als ujjahaana geschrieben werden könnte, in dessen Fall des Partizip Präsens für ein Verb, abgelegt oder weggeworfen, bedeutet. Doch keiner der Texte unterstützt dieses. 2. Mit anderen Worte, das Bildnis des Raben, der Resistenz zwischen Schädeln und anderen Körperteilen einnimmt, versorgte mit einer zügelnden Ansicht, wie der Geist Resistenz im Körper einnimmt. 3. Der Führer des Werdens ist Verlangen. 4. Ujjuhaana. The Commentary offers two interpretations for this word. The first is that it is a hill covered with jungle and many streams that tended to overflow in the rainy season. The other is that it is the name of a bird that could stay comfortable even when exposed to cold, wind, and rain. I've chosen the second alternative. K.R. Norman speculates that the term could be written ujjahaana, in which case it would be the present participle for a verb meaning abandoned or cast off. However, none of the manuscripts support his speculation. 5. In other words, the sight of the crow taking up residence in skulls and other body parts provided a chastening perspective on how the mind takes up residence in the body. 6. The guide to becoming is craving.
Aramika
Ein oder mehrer Beiträge wurden hier im Thema abgeschnitten und damit in neues Thema "Übersetzungen [Ashram] Thmo Tuk (Schiffsfelsen), Aural, Cambodia (http://forum.sangham.net/index.php?topic=7992.0)" eröffnet. Bitte scheuen Sie nicht davor zurück, etwaigen Rat oder Kritik dazu mitzuteilen. Viel Freude und Inspiration auch im neuen Thema. Anumodana!12. Die Wahrheit ignorieren
(https://forum.sangham.net/proxy.php?request=http%3A%2F%2Fzugangzureinsicht.org%2Fhtml%2Flib%2Fauthors%2Fbuddhadasa%2F12.JPG&hash=92cabbe5327358467c5696bdbc366a9d91421d41)
Der Junge hier, den Löwen anblickend, fürchtet diesen nicht, da er sich der wahren Gefahr nicht bewußt ist. Der Löwe repräsentiert die Verblendung durch Gier, Haß, Ignoranz und Lust, wie auch Geburt, Altern, Krankheit und Tod. Der junge Mann ist unfähig die Gefahr, mit der er konfrontiert ist, einzuschätzen, da seine Ignoranz immer noch an den unverhohlenen Sinneswahrnehmungen: Form, Klang, Geruch, Geschmack und Berührung, die Wurzeln der unbefriedigenden und leidvollen Erfahrungen, festhaltet. Im Gegensatz zu seinem Zustand, der Ignoranz, hat die Figur über ihm, die Gefahren des Lebens erkannt. Diese grundlegenden Bedingungen erkannt, zeigt sie diese dem jungen Mann, der dennoch am Ignorieren der Wahrheit festhält, auf.
29. Bhaṅgañāṇa und Bhayañāṇa
(https://forum.sangham.net/proxy.php?request=http%3A%2F%2Fzugangzureinsicht.org%2Fhtml%2Flib%2Fauthors%2Fbuddhadasa%2F29.JPG&hash=79540b76f8cf81ddccbb1651032c8199a76ca064)
Die untere Hälfte des Bildes ist eine Analogie des Wissens, daß sich aus der Beobachtung des Zerfalls aller Formen von Existenzen (bhaṅga-ñāṇa) zusammen setzt. Dies ist die zweite Stufe der Erkenntnisweisheit. Das Bild zeigt einen weisen Mann über die Leiche meditierend. Hier ignoriert der Anwärter den Gesichtspunkt des Entstehens und widmet seinen Geist ausschließlich dem Aspekt des Vergehens, um noch tiefgreifender zu verstehen, daß alle Dinge kontinuierlich vergehen. Der obere Teil des Bildes stellt das Wissen über die Gefährlichkeit (bhaya-ñāṇa), oder die Erkenntnisweisheit über die Gefährlichkeit aller zusammengesetzten Dinge (saṅkhāra) [23], dar.
Die drei Diebe stehen für die drei Arten der Existenz (bhava); kāmabhava, rūpabhava und arūpabhava, oder Sinnliche Existenz, die Existenz in subtiler Form und die formlose Existenz, welche alle zu fürchten, unbeständig, leidhaft und ohne Seele oder selbst sind. Sie sind deshalb nicht Begehrenswert.
(Die sinnliche Existenz beinhaltet: menschliche Geburt und tierische Bedingung, welche uns gut bekannt sind; daneben eine Reihe von anderen Ebenen, alle elend wie die der hungrigen Geister und Höllengeister, die für uns normaler Weise nicht sichtbar sind. Auch finden sich hier die sechs überirdischen Himmel des sinnlichen Vergnügens.
In der zweiten Ebene der Existenz sind die verschiedenen Ebenen der Brahmawelten, zugehörend zu den mentalen Vertiefung (jhāna) [24], hinter der Reichweite der Sinnlichkeit, welche hier nur mehr sehr subtiler Form vorhanden ist.
Die formlose Art der Existenz hängt mit dem Erreichen der Formlosigkeit (arūpa-samāpatti) zusammen, in der nur mehr die Erfahrung einer subtilen Geistigkeit (nāma), hinter der Reichweite jeder Art von Körperlichkeit vorhanden ist (rūpa). Geburt in diese Ebenen wird stets durch kamma oder Absichtshandlung des Einzelnen gelenkt. All diese Ebenen der Existenz, Himmel wie auch Hölle, sind unbeständig.)
30. Bhayañāṇa (von anderem Künstler)
(https://forum.sangham.net/proxy.php?request=http%3A%2F%2Fzugangzureinsicht.org%2Fhtml%2Flib%2Fauthors%2Fbuddhadasa%2F30.JPG&hash=910ffb6da65831c4490623462c460f1f1c46dce0)
Auch diese Bild veranschaulicht das Thema über das Wissen über Gefährlichkeit, jedoch von einem anderen Künstler. Hier fürchtet sich der Junge (der für eine unreife Person steht) vor dem Löwen, wohingegen der ehrgeizige Mönch darüber (der für eine reife, fähig die unwillkommenen aber wahren Fakten zu erkennende, Person steht) die Gefährlichkeit aller zusammengesetzten Dinge erkennt.
Saccānulomika-ñāṇa
(https://forum.sangham.net/proxy.php?request=http%3A%2F%2Fzugangzureinsicht.org%2Fhtml%2Flib%2Fauthors%2Fbuddhadasa%2F38.JPG&hash=29241c3d6634a5235f31fee8d0903838fa492483)
Saccānulomikā-ñāṇa: Die neunte Stufe von Wissen kommt aus der Übereinstimmung mit der Wahrheit. Das Schiff stellt den Körper (rūpa) dar und der Besitzer des Schiffes am Bug, ist der Geist (citta) [26].*
Das Schiff kreuzt die brennende Welt der Sterblichkeit zum anderen Ufer Nibbāna, daß mit den Drei Juwelen, auf welche der Besitzer des Schiffes (Geist) zeigt, dargestellt wird. Die Mannschaft und die Ausrüstung an Bord sind die verschiedenen Lehren, die notwendig sind um den Ozean des Fortwanderns in Geburt und Tod (samsāra) zu überqueren. Der Noble Achtfache Pfad und andere Notwendigkeiten wie Vertrauen (saddhā) oder Weisheit (paññā [27]) sind essenzielle Notwendigkeiten um das Schiff hinüber zu lenken. Von all diesen Lehren ist rechte Sichtweise (Sammādiṭṭhi [28])** die allerwichtigste.
Die Wichtigkeit von rechter Sichtweise und Weisheit wird durch den, am Masten sitzenden, Vogel gezeigt. Der Vogel ist ausgesandt den richtigen Kurs festzulegen, um das Schiff gerade zu steuern. Diese Praxis, einen Seevogel zur Navigationszwecken zu benutzen, liegt etwa viertausend Jahre, als es noch keine Navigationsinstrumente gab, zurück. Von Achterschiff aus steuert der Kapitän, der die rechte Achtsamkeit (Sammāsati [29]) representiert.
(* Die selbe Symbolik wird für nāma-rūpa,oder Geistig- und Körperlichkeit im Rad des steten Fortwanderns verwendet.
** Rechte Sichtweise (oder Verständnis) leitet einem, nachdem man die Übersetzung kennt, hinein ins Nibbāna: Perfekte Sicht. Andere Sichtweisen (philosophisch oder theologisch) bringen einem vom Pfad ab und werden falsche Sichtweise, oder jede die von Nibbāna wegführen, genannt. Andere Faktoren des Achtfachen Pfades sind aus selben pragmatischen Grund als "Recht" und "Falsch" bezeichnet.)
Namo tassa bhagavato arahato sammā-sambuddhassa
Kutiviharin (2) (Thag 1.57) {Thag 57}
Dies war Eure alte Hütte,
und Ihr erstrebt eine andere,
eine Hütte auf's Neu.
Werfe die Hoffnung auf eine Hütte ab, Bhikkhu.
Eine neue Hütte wird
immer wieder schmerzlich sein.[1]
1. Vergleiche Dhp 153-154.
Namo tassa bhagavato arahato sammā-sambuddhassa
Yasoja
Seine Glieder verschränkt
wie eine Kala-Pflanze,
sein Körper gebeugt
und überzogen mit Adern,
Genügsamkeit kennend
in Speise und Trank:
der Mann mit unerschrockenem Herz.
Berührt von Stechmücken
und Pferdebremse
in der Wildnis,
dem großen Wald,
wie ein Elefant
an der Spitze eines Kampfs:
er, achtsam,
würde ertragend
dort bleiben.
Einer ist wie Brahma,
zwei, wie Devas,
drei, wie ein Dorf,
mehr als dies:
ein Tumult.
The leaves of this tree move continuously even when the air around is still and no perceptible wind is blowing. This phenomenon can be explained due to the long leaf stalk and the broad leaf structure. However, religious minded people in Hindu/Buddhist religion attribute this movement of the leaves to the fact that "devas" or "gods" reside on these leaves and make it move continuously.
Namo tassa bhagavato arahato sammā-sambuddhassa
As aging and death are rolling in on me, lord, what else should be done but Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?"
"So it is, great king! So it is, great king! As aging and death are rolling in on you, what else should be done but Dhamma-conduct, right conduct, skillful deeds, meritorious deeds?"
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, further said this:
Like massive boulders,
mountains pressing against the sky,
moving in from all sides,
crushing the four directions,
so aging and death
come rolling over living beings:
noble warriors, brahmans, merchants,
workers, outcastes, & scavengers.
They spare nothing.
They trample everything.
Here elephant troops can hold no ground,
nor can chariots or infantry,
nor can a battle of wits
or wealth win out.
So a wise person,
seeing his own good,
steadfast, secures confidence
in the Buddha, Dhamma, & Sangha.
One who practices the Dhamma
in thought, word, & deed,
receives praise here on earth
and after death rejoices in heaven.
Namo tassa bhagavato arahato sammā-sambuddhassa
Gavi Sutta: Die Kuh
"Angenommen, da wäre eine Bergkuh, dumm, unerfahren, ihrer Weide nicht gewohnt, ungeschickt im Herumwandern auf schroffen Bergen, und sie würde denken: 'Was wäre, wenn ich in eine Richtung gehe, in die ich noch nie zuvor gegangen bin, um Gras zu fressen, das ich noch nie zuvor gefressen habe, um Wasser zu trinken, das ich noch nie zuvor getrunken habe!' Sie würde ihre Hinterhufe heben, ohne zuvor die Vorderhufe fest platziert zu haben, und [als Ergebnis] niemals dazu kommen, in die Richtung zu gehen, in die sie niemals zuvor gegangen war, um Gras zu fressen, das sie noch nie zuvor gefressen hat, oder um Wasser zu trinken, das sie noch nie zuvor getrunken hat. Und was den Platz betrifft, an dem sie gestanden ist, als ihr der Gedanke aufkam: 'Was wenn ich in dort hin gehen würde, wo ich noch nie zuvor war... um Wasser zu trinken, das ich noch nie zuvor getrunken hatte', würde sie dort nicht sicher zurück kehren. Warum ist das? Weil sie dumm, unerfahren, ihrer Weide nicht gewohnt, ungeschickt im Herumwandern auf schroffen Bergen, ist.
"In selber Weise, ist da der Fall, daß ein Bhikkhu, dumm, unerfahren, seine Weide nicht gewohnt, ungeschickt im recht zurückgezogen von Sinnlichkeit, zurückgezogen von ungeschickten Qualitäten seiend, ist und in das erste Jhana eintritt und verweilt: Verzücken und Wohl, geboren aus Rückzug, begleitet von gerichteten Gedanken und Erwägungen, nicht an dem Thema festhält, es nicht entwickelt, betreibt, oder sich fest darin einrichtet. Der Gedanke kommt in ihm auf: 'Was wäre, wenn ich mit dem Stillen von gerichteten Gedanken und Erwägungen, das zweite Jhana betreten und verweilen wurde: Verzücken und Wohl, geboren aus Gelassenheit, Einigung des Wesens, frei von gerichteten Gedanken und Erwägungen, innere Sicherheit'. Er ist nicht fähig... in das zweite Jhana einzutreten und zu verweilen... Der Gedanke kommt ihm auf: 'Was, wenn ich... das erste Jhana betrete und verweile...'. Er ist nicht fähig... in das erste Jhana einzutreten und zu verweilen. Dies wird eine Bhikkhu, der von beiden Seiten abgeglitten und gefallen ist, genannt, wie eine Bergkuh, dumm, unerfahren, ihrer Weide nicht gewohnt, ungeschickt im Herumwandern auf schroffen Bergen.
"Angenommen, da wäre eine Bergkuh, weise, erfahren, ihre Weide gewohnt, geschickt im Herumwandern auf schroffen Bergen, und sie würde denken: 'Was wäre, wenn ich in eine Richtung gehe, in die ich noch nie zuvor gegangen bin, um Gras zu fressen, das ich noch nie zuvor gefressen habe, um Wasser zu trinken, das ich noch nie zuvor getrunken habe!' Sie würde ihre Hinterhufe nur heben, nachdem sie zuvor die Vorderhufe fest platziert hat, und [als Ergebnis] dazu kommen, in die Richtung zu gehen, in die sie niemals zuvor gegangen war, um Gras zu fressen, das sie noch nie zuvor gefressen hat, oder um Wasser zu trinken, das sie noch nie zuvor getrunken hat. Und was den Platz betrifft, an dem sie gestanden ist, als ihr der Gedanke aufkam: 'Was wenn ich in dort hin gehen würde, wo ich noch nie zuvor war... um Wasser zu trinken, das ich noch nie zuvor getrunken hatte', würde sie dort sicher zurück kehren. Warum ist das? Weil sie weise, erfahren, ihre Weide gewohnt, geschickt im Herumwandern auf schroffen Bergen, ist.
"In selber Weise, sind da manche Fälle, in denen ein Bhikkhu, weise, erfahren, seine Weide gewohnt, geschickt im recht zurückgezogen von Sinnlichkeit, zurückgezogen von ungeschickten Qualitäten seiend, in das erste Jhana eintritt und verweilt: Verzücken und Wohl, geboren aus Rückzug, begleitet von gerichteten Gedanken und Erwägungen, am Thema festhält, es entwickelt, es betreibt, und sich fest darin einrichtet.
"Der Gedanke kommt ihm auf: 'Was, wenn ich, mit dem Stillen von gerichteten Gedanken und Erwägungen, in das zweite Jhana eintreten und verweilen würde - innere Sicherheit'. Ohne auf das zweite Jhana zu springen, betritt und verweilt er, mit dem Stillen von gerichteten Gedanken und Erwägungen, im zweiten Jhana: Verzücken und Wohl, geboren aus Gelassenheit, Einigung des Wesens, frei von gerichteten Gedanken und Erwägungen, innere Sicherheit. Er hält am Thema fest, entwickelt es, betreibt es und richtet sich darin fest ein.
"Der Gedanke kommt ihm auf: 'Was, wenn ich, mit dem Schwinden von Verzücken... in das dritte Jhana, eintreten und verweilen würde...' Ohne auf das dritte Jhana zu springen, verbleibt er gleichmütig, achtsam und achtsam, und nimmt Wohl mit dem Körper wahr. Er betritt und verweilt im dritten Jhana, von dem die Noblen erklären: 'Gleichmütig und achtsam, hat er einen angenehmen Aufenthalt'. Er hält am Thema fest, entwickelt es, betreibt es und richtet sich darin fest ein.
"Der Gedanke kommt ihm auf: 'Was, wenn ich... in das vierte Jhana, eintreten und verweilen würde...' Ohne auf das vierte Jhana zu springen, betritt und verweilt er, mit dem Ablegen von Wohl und Weh, wie mit den früheren Verschwinden von Hochgefühl und Bedrängnis, im vierten Jhana: Reinheit von Gleichmut und Achtsamkeit, weder Wohl noch Weh. Er hält am Thema fest, entwickelt es, betreibt es und richtet sich darin fest ein.
"Der Gedanke kommt ihm auf: 'Was, wenn ich... in die Dimension von unendlichem Raum, eintreten und verweilen würde'. Ohne auf die Dimension von unendlichem Raum zu springen, betritt und verweilt er, mit dem völligen Durchdringen der Vorstellungen von [körperlichen] Formen, mit dem Verschwinden der Vorstellung von Widerstand und ohne Vorstellungen der Vielfalt zu beachten [, vorstellend]: 'Unendlicher Raum', in der Dimension von unendlichem Raum. Er hält am Thema fest, entwickelt es, betreibt es und richtet sich darin fest ein.
"Der Gedanke kommt ihm auf: ' Was wenn ich... in die Dimension von unendlichem Bewußtsein, eintreten und verweilen würde.' Ohne auf die Dimension von unendlichen Raum zu springen, betritt und verweilt er, mit dem völligen der Dimension von unendlichem Raum [,vorstellend]: 'Unendlicher Bewußtsein', in der Dimension von unendlichem Bewußtsein. Er hält am Thema fest, entwickelt es, betreibt es und richtet sich darin fest ein.
"Der Gedanke kommt ihm auf: 'Was, wenn ich... in die Dimension von Nichtsheit, eintreten und verweilen würde.' Ohne auf die Dimension von Nichtsheit zu Springen, betritt und verweilt er, mit dem völligen Durchdringen der Dimension von unendlichem Bewußtsein [,vorstellend]: 'Da ist nichts', in der Dimension von Nichtigkeit. Er hält am Thema fest, entwickelt es, betreibt es und richtet sich darin fest ein.
"Der Gedenke kommt ihm auf: 'Was, wenn ich... mit dem völligen Durchdringen der Dimension der Nichtsheit, in die Dimension von weder Vorstellung, noch Nicht-Vorstellung, eintreten und verweilen würde.' Ohne auf die Dimension von weder Vorstellung, noch Nicht-Vorstellung zu springen, betritt und verweilt er, mit dem völligen Durchdringen der Dimension von Nichtsheit, in der Dimension von weder Vorstellung, noch Nicht-Vorstellung. Er hält am Thema fest, entwickelt es, betreibt es und richtet sich darin fest ein.
"Der Gedanke kommt ihm auf: 'Was, wenn ich... mit dem völligen Durchdringen der Dimension von weder Vorstellung, noch Nicht-Vorstellung, in die Beendigung von Vorstellung und Gefühl, eintrete und verweilen würde. Ohne auf die Beendigung von Vorstellung und Gefühl zu springen, betritt und verweilt er, mit dem völligen Durchdringen der Dimension von weder Vorstellung, noch Nicht-Vorstellung, in der Beendigung von Vorstellung und Gefühl.
"Wenn ein Bhikkhu, in eben diese Erlangung eintritt und austritt, ist sein Geist biegsam und geschmeidig. Mit seinem biegsamen und geschmeidigem Geist, ist uneingeschränkte Konzentration gut entwickelt. Mit seiner Konzentration, gut entwickelt und uneingeschränkt, dann, auf welche der sechs höheren Wissen, er seinen Geist wendet, um zu wissen und zu realisieren, kann er dies, für sich selbst bezeugen, wenn immer da eine Öffnung ist.
"Wenn er möchte, handhabt er die Vielfältigkeit übermenschlicher Kräfte. Einer gewesen, wird er viele, viele gewesen, wird er einer. Er erscheint. Er verschwindet. Er geht ungehindert durch Wände, Wälle und Berge, als ob durch Raum. Er taucht in und aus der Erde, als wäre sie Wasser. Er geht auf Wasser, ohne zu sinken, als ob es trockenes Land wäre. Mit gekreuzten Beinen sitzend, fliegt er durch die Luft, wie ein beflügelter Vogel. Mit seiner Hand berührt und streift es selbst die Sonne und den Mond, so mächtig und kraftvoll. Er nimmt Einflüsse, selbst so weit entfernt wie die Brahma-Welten, wahr. Er kann dies für sich selbst bezeugen, wenn immer da eine Öffnung ist.
"Wenn er möchte, hört er, mit dem Mittel des himmlichen Ohrelements, gereinigt und das menschliche übertreffend, beide Arten von Klängen: himmlische und menschliche, ob nah oder fern. Er kann dies für sich selbst bezeugen, wenn immer da eine Öffnung ist.
"Wenn er möchte erkennt er das Wesen anderer Lebewesen, oder Einzelpersonen, es mit seinem eigenen Wesen umschlungen. Er erkennt einen Geist mit Begierde, als einen Geist mit Begierde, und einen Geist ohne Begierde, als einen Geist ohne Begierde. Er erkennt einen Geist mit Ablehnung, als einen Geist mit Ablehnung, und einen Geist ohne Ablehnung, als einen Geist ohne Ablehnung. Er erkennt einen Geist mit Unwissenheit, als einen Geist mit Unwissenheit, und einen Geist ohne Unwissenheit, als einen Geist ohne Unwissenheit. Er erkennt einen eingeschränkten Geist, als einen eingeschränkten Geist, und einen zerstreuten Geist, als einen zerstreuten Geist. Er kennt einen ausgedehnten Geist, als einen ausgedehnten Geist, und einen unausgedehnten Geist, als einen unausgedehnten Geist. Er erkennt einen vortrefflichen Geist [einen, der nicht auf der höchst vortrefflichen Ebene ist], als einen vortrefflichen Geist, und einen nicht vortrefflichen Geist, als einen nicht vortrefflichen Geist. Er erkennt einen konzentrierten Geist, als einen konzentrierten Geist, und einen unkonzentrierten Geist, als einen unkonzentrierten Geist. Er erkennt einen befreiten Geist, als einen befreiten Geist, und einen unbefreiten Geist, als einen unbefreiten Geist. Er kann dies, wenn immer da eine Öffnung ist, für sich selbst bezeugen.
"Wenn er möchte wiedererinnert er sich, seiner vielfältigen vergangenen Leben, (lit.: vorhergehende Heime) d.h. eine Geburt, zwei Geburten, drei Geburten, vier, fünf, zehn, zwanzig, dreißig, vierzig, fünfzig, hundert, eintausend, einhunderttausend, vieler Äeons kosmischer Schrumpfung, vieler Äeons kosmischer Ausdehnung, [wiedererinnernd]: 'Dort hatte ich solch einen Namen, gehörte solch einer Sippe an, hatte so eine Erscheinung. So war meine Nahrung, so meine Erfahrung von Wohl und Weh, so das Ende meines Lebens. Von diesem Zustand scheidend, kam ich dort wieder auf. Auch dort hatte ich solch einen Namen, gehörte solch einer Sippe an, hatte solch eine Erscheinung. So war meine Nahrung, so meine Erfahrung von Wohl und Weh, so das Ende meines Lebens. Von dort scheidend, kam ich hier wieder auf.' So wiedererinnert er sich, seiner vielfältigen vergangenen Leben, in deren Arten und Details. Er kann dies, wenn immer da eine Öffnung ist, für sich selbst bezeugen.
"Wenn er möchte, sieht er, mit dem Mittel des himmlischen Auges, gereinigt und das menschliche übertreffend, Lebewesen dahin scheiden und wiedererscheinen, und er erkennt wie diese minder und erhabener sind, schön und häßlich, beglückt und unglückselig, im Einklang mit deren Kamma, sind: 'Diese Lebewesen, die mit schlechtem körperlichen, sprachlichen und geistigen Verhalten ausgestattet waren, die Noblen verunglimpften, falsche Ansichten hielten und Handlungen, unter Einfluß von falschen Ansichten unternahmen, mit dem Zerfall des Körpers, nach dem Tod, erschienen sie in den Ebenen der Entbehrung, den schlechten Bestimmungsorten, niedrigeren Reichen, in der Hölle, wieder. Aber diese Lebewesen, die mit gutem körperlichen, sprachlichen, geistigem Verhalten bestückt waren, die nicht die Noblen verunglimpften, rechte Ansicht hielten und Handlungen, unter Einfluß von rechter Ansicht, unternahmen, mit dem Zerfall des Körpers, mit dem Tod, erschienen sie in den guten Bestimmungsorten, in den himmlischen Welten, wieder.' So sieht er, mit dem Mittel des himmlischen Auges, gereinigt und das menschliche übertreffend, Lebewesen dahin scheiden und wiedererscheinen, und er erkennt wie diese minder und erhabener sind, schön und häßlich, beglückt und unglückselig, im Einklang mit deren kamma, sind. Er kann dies, wenn immer da eine Öffnung ist, für sich selbst bezeugen.
"Wenn er möchte, dann durch die Beendigung von geistigen Ausflüssen, verbleibt er in der ausflußfreien Wesensbefreiung und Einsichtsbefreiung, sie für sich selbst wissend und verwirklicht, genau im Hier-und-Jetzt. Er kann dies, wenn immer da eine Öffnung ist, für sich selbst bezeugen."
Aramika
Namo tassa bhagavato arahato sammā-sambuddhassa
Dann richtete sich der Befreite an die Bhikkhus: "Bhikkhus, wie die Bhikkhu meinen Geist zu befriedigen pflegten! Da war der Fall, Bhikkhus, daß wenn ich die Bhikkhus aufwartete (, sprechend): "Bhikkhus, ich esse ein einziges Mahl (am Tag). Ein einziges Mahl (am Tag) essend, nehme ich so gut wie keine Krankheit wahr, so gut wie keine Betroffenheit, Leichtigkeit, Kraft und einen behaglichen Verbleib. So solltet such Ihr ein einziges Mahl (am Tag) essen. Ein einziges Mahl (am Tag) essend, werdet auch Ihr nahezu keine Krankheit wahrnehmen, nahezu keine Betroffenheit, Leichtigkeit, Kraft und einen behaglichen Verbleib.' Ich hatte keinen Bedarf der Einweisung für dieser Bhikkhus. Ich benötigte nur Achtsamkeit in Ihnen aufzubringen.
Namo tassa bhagavato arahato sammā-sambuddhassa
In Savatthi. "Bhikkhus, Formen sind unbeständig, veränderlich, wandelbar. Klänge... Gerüche... Geschmäcker... Berührungsempfindungen... Gedanken sind unbeständig, veränderlich, wandelbar.
"Einer der Zuversicht und Glauben hat, daß diese Erscheinungen in dieser Weise sind, wird ein Vertrauensanhänger genannt: Einer der die Geordnetheit der Richtigkeit betritt, die Ebene der Leute von Rechtschaffenheit betritt, die Ebene Allerweltlichkeit überschritten hat. Er ist unfähig irgend eine Handlung zu tun, durch die er in der Hölle, in einem Tierschoß, im Reich der hungrigen Schatten wiedergeboren wird. Er ist unfähig weg zufallen, bis er die Frucht des Stromeintrittes verwirklicht hat.
"Einer der, nach erwägen mit einem Funken an Einsicht, angenommen hat, daß diese Erscheinungen in dieser Weise sind, wird ein Dhamma-Anhänger genannt: Einer der die Geordnetheit der Richtigkeit betritt, die Ebene der Leute von Rechtschaffenheit betritt, die Ebene Allerweltlichkeit überschritten hat. Er ist unfähig irgend eine Handlung zu tun, durch die er in der Hölle, in einem Tierschoß, im Reich der hungrigen Schatten wiedergeboren wird. Er ist unfähig weg zufallen, bis er die Frucht des Stromeintritts verwirklicht hat.
"Einer der weiß und sieht, daß diese Erscheinungen in dieser Weise sind, wird ein Stromeintreter genannt, standfest, nie wieder für die Zustände des Kummers abgesehen, dem Selbst-Erwachen ausgerichtet."
Aramika
Namo tassa bhagavato arahato sammā-sambuddhassa
Patoda Sutta: Die Gerte
"Da sind diese vier Arten hervorragender Vollblutrosse die, in dieser Welt existierend, zu finden. Welche vier. Da ist der Fall, in dem ein hervorragendes Vollblutroß, mit dem Sehen des Schattens der Gerte, gereizt und aufgewühlt ist, [denkend]: 'Was der Abrichter mich heute wohl tun haben möchte? Was soll ich in Erwiderung tun?' Manche hervorragenden Vollblutrosse sind so wie dies. Und dieses ist die erste Art hervorragender Vollblutrosse die, in dieser Welt existierend, zu finden ist.
"Dann weiter, ist da der Fall, in dem ein hervorragendes Vollblutroß, mit dem Sehen eines Schattens der Gerte, nicht gereizt und aufgewühlt ist, doch wenn sein Fell [durch die Gerte] erkribbelt, ist es gereizt und aufgewühlt [denkend]: 'Was der Abrichter mich heute wohl tun haben möchte? Was soll ich in Erwiderung tun?' Manche hervorragenden Vollblutrosse sind so wie dies. Und dieses ist die zweite Art hervorragender Vollblutrosse die, in dieser Welt existierend, zu finden ist.
"Dann weiter, ist da der Fall, in dem ein hervorragendes Vollblutroß, nicht mit dem Sehen eines Schattens der Gerte, oder wenn sein Fell erkribbelt, gereizt und aufgewühlt ist, doch wenn seine Haut [durch die Gerte] erkribbelt, ist es gereizt und aufgewühlt [denkend]: 'Was der Abrichter mich heute wohl tun haben möchte? Was soll ich in Erwiderung tun?' Manche hervorragenden Vollblutrosse sind so wie dies. Und dieses ist die dritte Art hervorragender Vollblutrosse die, in dieser Welt existierend, zu finden ist.
"Dann weiter, ist da der Fall, in dem ein hervorragendes Vollblutroß, nicht mit dem Sehen eines Schattens der Gerte, oder wenn sein Fell erkribbelt, oder wenn seine Haut erkribbelt, gereizt und aufgewühlt ist, doch wenn seine Knochen [durch die Gerte] erkribbelt, ist es gereizt und aufgewühlt [denkend]: 'Was der Abrichter mich heute wohl tun haben möchte? Was soll ich in Erwiderung tun?' Manche hervorragenden Vollblutrosse sind so wie dies. Und dieses ist die vierte Art hervorragender Vollblutrosse die, in dieser Welt existierend, zu finden ist.
"Dieses sind die vier Arten hervorragender Vollblutrosse die, in dieser Welt existierend, zu finden sind.
"Nun, da sind diese vier Arten hervorragender vollblütiger Personen die, in dieser Welt existierend, zu finden sind. Welche vier?
"Da ist der Fall, in dem eine gewisse hervorragende vollblütige Person hört: 'In dieser Stadt oder Dorf dort, ist ein Mann oder eine Frau in Schmerzen oder gestorben.' Sie ist davon gereizt und aufgewühlt. Gereizt, wird sie passend entschlossen. Entschlossen, verwirklicht sie beides mit ihrem Körper, die höchste Wahrheit, und diese mit Einsicht durchdrungen, sieht sie. Diese Art von hervorragender vollblütiger Person, sage ich Euch, ist wie das hervorragende Vollblutroß, welches, mit dem Sehen des Schattens der Gerte, gereizt und aufgewühlt ist. Manche hervorragende vollblütige Personen sind wie dieses. Und dieses ist die erste Art hervorragender vollblütiger Personen die, in dieser Welt existierend, zu finden ist.
"Dann ist da weiters der Fall, in dem eine hervorragende vollblütige Person nicht hört: 'In dieser Stadt oder Dorf dort, ist ein Mann oder eine Frau in Schmerzen oder gestorben.' Aber sie sieht einen Mann oder die Frau selbst in Schmerzen oder tot. Sie ist davon gereizt und aufgewühlt. Gereizt, wird sie passend entschlossen. Entschlossen, verwirklicht sie beides mit ihrem Körper, die höchste Wahrheit, und diese mit Einsicht durchdrungen, sieht sie. Diese Art von hervorragender vollblütiger Person, sage ich Euch, ist wie das hervorragende Vollblutroß, welches, mit dem Sehen des Schattens der Gerte, gereizt und aufgewühlt ist. Manche hervorragende vollblütige Personen sind wie dieses. Und dieses ist die zweite Art hervorragender vollblütiger Personen die, in dieser Welt existierend, zu finden ist.
"Dann ist da weiters der Fall, in dem eine hervorragende vollblütige Person nicht hört: 'In dieser Stadt oder Dorf dort, ist ein Mann oder eine Frau in Schmerzen oder gestorben.' Und sie selbst sieht keinen Mann oder Frau in Schmerzen oder tot. Aber sie sieht einen ihrer Blutsverwandten in Schmerzen oder tot. Sie ist davon gereizt und aufgewühlt. Gereizt, wird sie passend entschlossen. Entschlossen, verwirklicht sie beides mit ihrem Körper, die höchste Wahrheit, und diese mit Einsicht durchdrungen, sieht sie. Diese Art von hervorragender vollblütiger Person, sage ich Euch, ist wie das hervorragende Vollblutroß, welches, mit dem Sehen des Schattens der Gerte, gereizt und aufgewühlt ist. Manche hervorragende vollblütige Personen sind wie dieses. Und dieses ist die dritte Art hervorragender vollblütiger Personen die, in dieser Welt existierend, zu finden ist.
"Dann ist da weiters der Fall, in dem eine hervorragende vollblütige Person nicht hört: 'In dieser Stadt oder Dorf dort, ist ein Mann oder eine Frau in Schmerzen oder gestorben.' Und sie selbst sieht keinen Mann oder Frau in Schmerzen oder tot, noch sieht sie einen ihrer Blutsverwandten in Schmerzen oder tot. Aber sie selbst ist von körperlichen Gefühlen berührt, die schmerzvoll, erbittert, scharf, verderbend, abstoßend, unangenehm, lebensbedrohend sind. Sie ist davon gereizt und aufgewühlt. Gereizt, wird sie passend entschlossen. Entschlossen, verwirklicht sie beides mit ihrem Körper, die höchste Wahrheit, und diese mit Einsicht durchdrungen, sieht sie. Diese Art von hervorragender vollblütiger Person, sage ich Euch, ist wie das hervorragende Vollblutroß, welches, mit dem Sehen des Schattens der Gerte, gereizt und aufgewühlt ist. Manche hervorragende vollblütige Personen sind wie dieses. Und dieses ist die vierte Art hervorragender vollblütiger Personen die, in dieser Welt existierend, zu finden ist.
"Dieses sind die vier Arten von hervorragenden vollblütigen Personen die, in dieser Welt existierend, zu finden sind."
- Namo tassa bhagavato arahato sammā-sambuddhassa -
Der Gedanke kam Uruvelakassapa auf: "Er ist mächtig, der große Besinnliche, und großartig, insofern, daß Devas, Dienste für ihn tut! Dennoch, er ist kein Arahat wie ich."
Aramika
Aramika
Namo tassa bhagavato arahato sammā-sambuddhassa
Wohlauf, in Ruhe,
mögen alle Lebewesen wohl im Herzen sein.
Was immer Lebewesen da mag sein
schwach oder stark, ohne Ausnahme,
lange, groß,
mittel, klein,
subtil, markant,
gesehen und ungesehen,
nah oder fern,
geboren oder nach Geburt suchend:
Mögen alles Lebewesen wohlauf im Herzen sein.
Mag keines andere täuschen
oder irgend eines irgendwo verachten,
oder aus Zorn und Verwirrung,
eines anderen Leiden erwünschen.
Aramika
_/\_ _/\_ _/\_
Sadhu. Sadhu. Sadhu.
Mögen Bhante viele Helfer haben und sich körperlich nicht zu sehr überfordern.
_/\_ _/\_ _/\_
Namo tassa bhagavato arahato sammā-sambuddhassa
In Savatthi. Als er an einer Seite saß, sagte der König Pasenadi Kosala zum Befreiten: "Wohin, Herr, sollte eine Gabe gegeben werden?"
"Wohin sich der Geist Zuversicht fühlt, großer König."
"Aber eine Gabe, wohin gegeben, tragt große Früchte?"
"Diese [Frage] ist eine Sache, großer König, 'Wohin sollte eine Gabe gegeben werden?', während diese, 'Eine Gabe, wohin gegeben, trägt große Früchte?', etwas völlig anderes ist. Was einer tugendhaften Person gegeben wird, Anstelle einem Untugendhaften, trägt große Früchte. In diesem Fall, großer König, werde ich Euch eine Gegenfrage stellen. Antwortet wie Ihr Euch bereit fühlt.
"Was denkt Ihr, großer König? Da ist der Fall, daß Ihr einen Krieg an der Hand habt, einen bevorstehenden Kampf. Ein Nobler Krieger wurde einher kommen, ungeschult, ungeübt, undiszipliniert, unabgerichtet, ängstlich, erschrocken, feige, schnell am Fliehen. Würdet Ihr Euch ihm annehmen? Würdet Ihr irgend eine Verwendung, für einen Mann wie diesen, haben?"
"Nein, Herr, Ich würde mich seiner nicht annehmen. Ich würde keine Verwendung, für einen Mann wie diesen, haben."
"Dann würde ein Brahmanenjüngling... ein Händlerjüngling... ein Arbeiterjüngling einher kommen, ungeschult, ungeübt, undiszipliniert, unabgerichtet, ängstlich, erschrocken, feige, schnell am Fliehen. Würdet Ihr Euch ihm annehmen? Würdet Ihr irgend eine Verwendung, für einen Mann wie diesen, haben?"
"Nein, Herr, Ich würde mich seiner nicht annehmen. Ich würde keine Verwendung, für einen Mann wie diesen, haben."
"Nun, was denkt Ihr, großer König? Da ist der Fall, daß Ihr einen Krieg an der Hand habt, einen bevorstehenden Kampf. Ein Nobler Krieger wurde einher kommen, geschult, geübt, diszipliniert, abgerichtet, furchtlos, unerschrocken, nicht feige, nicht schnell am Fliehen. Würdet Ihr Euch ihm annehmen? Würdet Ihr irgend eine Verwendung, für einen Mann wie diesen, haben?"
"Ja, Herr, ich würde mich seiner annehmen. Ich würde eine Verwendung, für einen Mann wie diesen, haben."
"Dann würde ein Brahmanenjüngling... ein Händlerjüngling... ein Arbeiterjüngling einherkommen, geschult, geübt, diszipliniert, abgerichtet, furchtlos, unerschrocken, nicht feige, nicht schnell am Fliehen. Würdet Ihr Euch ihm annehmen? Würdet Ihr irgend eine Verwendung, für einen Mann wie diesen, haben?"
"Ja, Herr, ich würde mich seiner annehmen. Ich würde eine Verwendung, für einen Mann wie diesen, haben."
"In selber Weise, großer König. Wenn jemand aus dem Heim, in die Hauslosigkeit gezogen ist, ganz gleich von welchem Klan, und er fünf Großen abgelegt hat und mit fünf bestückt ist, was an ihn gegeben wird, trägt große Früchte.
"Und welche fünf Großen hat er angelegt? Er hat Sinnesbegehren... Übelwollen... Faulheit und Trägheit... Rastlosigkeit und Ängstlichkeit... Unsicherheit abgelegt. Dieses sind die fünf Größen, die er abgelegt hat. Und mit welchen fünf Großen ist er bestückt? Er ist mit der Ansammlung von Tugend, eines über Übung hinaus... der Ansammlung von Konzentration, eines über Übung hinaus... der Ansammlung von Einsicht, eines über Übung hinaus... der Ansammlung von Befreiung, eines über Übung hinaus... der Ansammlung von Wissen und Vision, eines über Übung hinaus, bestückt. Dieses sind die fünf Größen, mit denen er bestückt ist.
"Was jemandem gegeben wird, der fünf Größen abgelegt hat und mit fünf Größen bestückt ist, trägt große Früchte."
Das ist was der Gesegnete sagte. Das gesagt habend, sprach der Gutgegangene, der Lehrer, weiter:
Wie ein König den Kampf beabsichtigend,
einen Jüngling anheuern wurde,
in dem da sind
Bogenschießgeschick,
Beharrlichkeit,
und Kraft,
und nicht auf der Basis von Geburt,
einen Feigling;
eben so, solltet Ihr ehren
eine Person, von noblem Verhalten, Weise,
in wem eingerichtet
Gestilltheit
und Geduld,
selbst wenn
seine Geburt niedrig sein mag.
Laßt Spender errichten,
angenehme Einsiedelein,
und dort den Belehrten einladen zu Bleiben.
Laßt sie Speicher machen
in Wäldern trocken
und Gehpfade
wo immer es rau.
Laßt sie, mit klarem, ruhigen Wesen,
geben Speise, Getränke, Zwischenmahlzeit,
Bekleidung und Unterkünfte,
an jene die geworden,
gerade heraus.
Gerade so wie eine hundertspitzige,
blitzbeschmückte,
donnernde Wolke,
auf fruchtbare Erde regnend,
die Ebenen und Rinnen füllt,
eben so
eine Person von Überzeugung und erlernend,
weise,
Verpflegung hat aufgestaut,
Wanderer verpflegt
mit Speise und Trank.
Erfreut im Almosen verteilen,
'Geb Ihnen!
Gebt!'
er sagt.
Das
ist sein Donner,
einer Regenwolke gleich.
Diese Güsse von Verdiensten,
übig,
regnen zurück auf eine
der gibt.
Aramika
Aramika
Aramika
Aramika
Aramika
Namo tassa bhagavato arahato sammā-sambuddhassa
49
Wie eine Biene -- die ohne
die Blüte
ihre Farbe
ihren Geruch
zu beschädigen -
ihren Nektar nimmt & davonfliegt:
so sollte der Weise
durch ein Dorf gehen.
50
Achte
nicht auf die Grobheiten anderer,
nicht auf das, was sie getan
oder zu tun unterlassen haben,
sondern auf das,
was du
getan & zu tun unterlassen hast.
51-52
Wie eine Blüte
mit leuchtenden Farben
aber ohne Geruch:
ein treffend gesprochenes Wort
kommt nicht zum Tragen
wenn es nicht befolgt wird.
Wie eine Blüte
mit leuchtenden Farben
voller Wohlgeruch:
ein treffend gesprochenes Wort
kommt zum Tragen,
wenn es befolgt wird.
53
Wie aus einem Haufen Blumen
viele Girlanden angefertigt werden können,
genauso sollte
jemand, der geboren wurde & sterblich ist
- mit dem, was geboren wurde & sterblich ist -
viel Gekonntes tun.
54-56
Der Dufthauch keiner Blume
verbreitet sich gegen den Wind--
nicht Sandelholz
Jasmin
Tagara.
Der Hauch des Guten dagegen,
der verbreitet sich gegen den Wind
Der Redliche
weht einen Hauch
in alle Richtungen.
Sandelholz, Tagara,
Lotus & Jasmin:
Unter diesen Düften
ist der Hauch der Tugend
der beste.
Fast nichts, dieser Wohlgeruch
-Sandelholz, Tagara-
während der Hauch des Tugendhaften
zu den Göttern weht
alles überragend.
57
Jene, die ihre Tugend vervollkommnet haben,
die in Achtsamkeit verweilen,
die durch rechtes Wissen befreit sind:
Mara kann ihren Spuren nicht folgen.
58-59
Wie in einem Abfallhaufen,
der in den Straßengraben geworfen wurde,
ein Lotus wachsen könnte,
von reinem Geruch,
das Herz erfreuend
So glänzt inmitten der Abfall Gleichen,
den gewöhnlichen & blinden Leuten,
der Schüler des Wahrhaft
Selbsterwachten
mit Erkenntnis.
Aramika
Aramika
Dependent origination
(https://forum.sangham.net/proxy.php?request=http%3A%2F%2Fzugangzureinsicht.org%2Fhtml%2Flib%2Fauthors%2Fbuddhadasa%2F07.JPG&hash=800d680efd598bf6bca1b929b2de7ea4af41a7c4)
Here, all beings (the elephant) having consumed the three ponds of craving are consumed by craving, as the elephant is itself gulped down by a small green frog, a symbol of craving (since ordinary frogs can inflate themselves while this one has managed to gorge itself with all the cravings!) The sequence of events illustrates the teaching of Dependent Arising (Paticca-samuppāda) [9]. The water in the ponds is regarded as sensory contact (phassa) which gives rise to the three feelings (vedanā), which in turn leads to craving (taṇhā). Craving gives rise to grasping (upādāna) [10] which leads to existence (bhava) [11] and consequently causes birth (jāti) [12].
9. Dependent origination (continued)
(https://forum.sangham.net/proxy.php?request=http%3A%2F%2Fzugangzureinsicht.org%2Fhtml%2Flib%2Fauthors%2Fbuddhadasa%2F09.JPG&hash=4ce7107a5b3de7c6220c47045ed6b07f040b47df)
The symbols here are like those of the last picture: the bird having eaten the snake, the snake the frog, the frog the elephant, and the elephant having drained the three ponds of water. This picture, although by a different artist is used here to show a similar thought.
<.I.> ព្រះអង្គ
ពូ Chan Roth បានខលមកល្ងាចខ្ញុំកូណាល្ងាចមិញ ក៏បានប្រាប់ដំណឹងគ្នាទៅវិញទៅមក អំពីការងារនិងទុក្ខធុរៈខ្លះៗនាពេលខាងមុខ៕
Anumodana puñña kusala, Cheav Villa and Chanroth.
_/\_
May all have a peaceful Kathina season.
_/\_ _/\_ _/\_
_/\_ លោក Moritz.
ថ្វាយបង្គំព្រះអង្គ,
កូណាសូមជាអ្នកដេីរលេីផ្លូវព្រះធម៌វិញ ដំណេីរលេីផ្លូវលោកពិតជានឿយហត់ និងទុក្ខលំបាកច្រេីនពិតមែនហេីយព្រះអង្គ៕
Mr/Sir. Moritz,
Bowing down Breah Ang,
may I, Breah, Karuna, be somebody who walks the path of the Buddha Dhamma. ដំណេីរ ? ដំណេរ? Entanglement on the road of the world are truely burdensome and stress & suffering truly heavy to bear, Breah Ang.
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Namo tassa bhagavato arahato sammā-sambuddhassa
At that time, a great, out-of-season storm-cloud rained down, and a great flood was produced.
The place where the Blessed One was staying was inundated with water.[13] with a large Saṅgha of monks — a thousand monks, all of them former coiled-hair ascetics.
And the Blessed One stayed right there at Gayā Head with the thousand monks.
(Mv.I.21.2) There the Blessed One addressed the monks:[14]
“Monks, the All is aflame.
“What All is aflame?
“The eye is aflame.
“Forms are aflame.
“Consciousness at the eye is aflame.
“Contact at the eye is aflame.
“And whatever there is that arises in dependence on contact at the eye — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is aflame.
“Aflame with what?
“Aflame with the fire of passion, the fire of aversion, the fire of delusion.
“Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.
(Mv.I.21.3) “The ear is aflame. Sounds are aflame…
“The nose is aflame. Aromas are aflame…
“The tongue is aflame. Flavors are aflame…
“The body is aflame. Tactile sensations are aflame…
“The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame. And whatever there is that arises in dependence on contact at the intellect — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I say, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.
(Mv.I.21.4) “Seeing thus, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.
“He grows disenchanted with the ear…
“He grows disenchanted with the nose…
“He grows disenchanted with the tongue…
“He grows disenchanted with the body…
“He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect. And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain or neither-pleasure-nor-pain: He grows disenchanted with that too.
“Disenchanted, he becomes dispassionate. “Through dispassion, he is released.
“With release, there is the knowledge, ‘Released.’
“He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
And while this explanation was being given, the minds of the 1,000 monks, through lack of clinging/sustenance, were released from effluents.
Aramika
Aramika
- Namo tassa bhagavato arahato sammā-sambuddhassa -
"The crop of rice is very nice, but I would have you know, The parrots are devouring it, I cannot make them go.
"There is one bird, of all the herd the finest, who first feeds, Then takes a bundle in his beak to meet his future needs."
"'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 he eventually 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.
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Namo tassa bhagavato arahato sammā-sambuddhassa
Mata Sutta: Mother
At Savatthi. There the Blessed One said: "From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. A being who has not been your mother at one time in the past is not easy to find... A being who has not been your father... your brother... your sister... your son... your daughter at one time in the past is not easy to find.
"Why is that? From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries — enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released."
Sukhita Sutta: Happy
At Savatthi. There the Blessed One said: "From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. When you see someone who is happy & well-provided in life, you should conclude: 'We, too, have experienced just this sort of thing in the course of that long, long time.'
"Why is that? From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries — enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released."
Duggata Sutta: Fallen on Hard Times
At Savatthi. There the Blessed One said: "From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. When you see someone who has fallen on hard times, overwhelmed with hard times, you should conclude: 'We, too, have experienced just this sort of thing in the course of that long, long time.'
"Why is that? From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries — enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released."
Assu Sutta: Tears
At Savatthi. There the Blessed One said: "From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. What do you think, monks: Which is greater, the tears you have shed while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — or the water in the four great oceans?"
"As we understand the Dhamma taught to us by the Blessed One, this is the greater: the tears we have shed while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — not the water in the four great oceans."
"Excellent, monks. Excellent. It is excellent that you thus understand the Dhamma taught by me.
"This is the greater: the tears you have shed while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — not the water in the four great oceans.
"Long have you (repeatedly) experienced the death of a mother. The tears you have shed over the death of a mother while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — are greater than the water in the four great oceans.
"Long have you (repeatedly) experienced the death of a father... the death of a brother... the death of a sister... the death of a son... the death of a daughter... loss with regard to relatives... loss with regard to wealth... loss with regard to disease. The tears you have shed over loss with regard to disease while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — are greater than the water in the four great oceans.
"Why is that? From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries — enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released."
Timsa Sutta: Thirty
Now on that occasion the Blessed One was dwelling in Rajagaha, in the Bamboo Grove. Then thirty monks from Pava — all wilderness dwellers, all alms-goers, all triple-robe wearers, all still with fetters — went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
Then the thought occurred to the Blessed One, "These thirty monks from Pava... are all still with fetters. What if I were to teach them the Dhamma in such a way that in this very sitting their minds, through lack of clinging, would be released from fermentations?"
So he addressed the monks: "Monks."
"Yes, lord," the monks responded.
The Blessed One said, "From an inconceivable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. What do you think, monks? Which is greater, the blood you have shed from having your heads cut off while transmigrating & wandering this long, long time, or the water in the four great oceans?"
"As we understand the Dhamma taught to us by the Blessed One, this is the greater: the blood we have shed from having our heads cut off while transmigrating & wandering this long, long time, not the water in the four great oceans."
"Excellent, monks. Excellent. It is excellent that you thus understand the Dhamma taught by me.
"This is the greater: the blood you have shed from having your heads cut off while transmigrating & wandering this long, long time, not the water in the four great oceans.
"The blood you have shed when, being cows, you had your cow-heads cut off: Long has this been greater than the water in the four great oceans.
"The blood you have shed when, being water buffaloes, you had your water buffalo-heads cut off... when, being rams, you had your ram-heads cut off... when, being goats, you had your goat-heads cut off... when, being deer, you had your deer-heads cut off... when, being chickens, you had your chicken-heads cut off... when, being pigs, you had your pig-heads cut off: Long has this been greater than the water in the four great oceans.
"The blood you have shed when, arrested as thieves plundering villages, you had your heads cut off... when, arrested as highway thieves, you had your heads cut off... when, arrested as adulterers, you had your heads cut off: Long has this been greater than the water in the four great oceans.
"Why is that? From an inconceivable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries — enough to become disenchanted with all fabrications, enough to become dispassionate, enough to be released."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. And while this explanation was being given, the minds of the thirty monks from Pava — through lack of clinging — were released from fermentations.
Having been up at the upper Kuit's building side with the Upasaka who gave color for the Buddha (he was by the way encouraged not to delegate the work but best spending a day with 8 Silas and do it by himself, not only to get known the reality of generosity alone just heats up Samsara) my person saw that the sand begs disappeared around the sand, and rain and nature would soon take them back or hurting each other might go on later if other beings start to dwell, and the door and windows might be soon subject to white ants... it's probably good to try to move the lay-followers material on safe place the next days, so that scarifies are not needed to do again.
Having been up at the upper Kuit's building side with the Upasaka who gave color for the Buddha (he was by the way encouraged not to delegate the work but best spending a day with 8 Silas and do it by himself, not only to get known the reality of generosity alone just heats up Samsara) my person saw that the sand begs disappeared around the sand, and rain and nature would soon take them back or hurting each other might go on later if other beings start to dwell, and the door and windows might be soon subject to white ants... it's probably good to try to move the lay-followers material on safe place the next days, so that scarifies are not needed to do again.
ថ្វាយបង្គំព្រះអង្គ _/\_ _/\_ _/\_
តើព្រះពុទ្ធរូប. បានលាបពណ៌មាសរួចរាល់ឬនៅ?
Bowing down Brah Ang,
Has the Sublime Buddha image already been painted golden?
_/\_ _/\_ _/\_
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"You have to think carefully how it comes... Now, having just a lousy house anywhere and yet: At the same time, the sand and other support flows by it's own right into it...", rejoicing, knowing his constant "luck" with proper gratitude, he smiles with approve and Atma walked on without waiting.
Aramika
Vandāmi bhante cetiyaṃ, sabbaṃ sabbattha ṭhāne, supatiṭṭhitaṃ sārīraṅka-dhātuṃ, mahā-bodhiṃ buddha-rūpaṃ, sakkāratthaṃ.
I revere every stupa established in every place, every Relic of the Buddha's body, every Great Bodhi tree, every Buddha image that is an object of veneration.
Namo tassa bhagavato arahato sammā-sambuddhassa
Conditions of a Nation's (communities) Welfare
..."What have you heard, Ananda: do the Vajjis show respect, honor, esteem, and veneration towards their elders and think it worthwhile to listen to them?"
"I have heard, Lord, that they do."
"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.
...
"What have you heard, Ananda: do the Vajjis show respect, honor, esteem, and veneration towards their shrines, both those within the city and those outside it, and do not deprive them of the due offerings as given and made to them formerly?"
"I have heard, Lord, that they do venerate their shrines, and that they do not deprive them of their offerings."
"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.
Namo tassa bhagavato arahato sammā-sambuddhassa
Kalingabodhi-Jataka (Kāliṅgabodhijātakaṃ)
..."This monastery, Sir, is left unprovided while the Tathāgata goes on pilgrimage, and there is no place for the people to do reverence by offering fragrant wreaths and garlands. Will you be so kind, Sir, as to tell the Tathāgata of this matter, and learn from him whether or no it is possible to find a place for this purpose." The other, nothing loth, did so, asking, "How many shrines are there?" —"Three, Ānanda." —"Which are they?" —"Shrines for a relic of the body, a relic of use or wear, a relic of memorial [202]" —"Can a shrine be made, Sir, during your life?" —"No, Ānanda, not a body-shrine; that kind is made when a Buddha enters Nirvāna. A shrine of memorial is improper because the connection depends on the imagination only. But the great bo-tree used by the Buddhas is fit for a shrine, be they alive or be they dead." —"Sir, while you are away on pilgrimage the great monastery of Jetavana °° is unprotected, and the people have no place where they can show their reverence. Shall I plant a seed of the great bo-tree before the gateway of Jetavana?" —"By all means so do, Ānanda, and that shall be as it were an abiding place for me."...
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Kana would not help the snake or the rats. Feeling karuna and Samvega of whom lose life without realizing,
or Chosing their way out of death.
_/\_ _/\_ _/\_
Sīlena sugatiṃ yanti.
Through virtue they go to a good bourn.
Sīlena bhoga-sampadā.
Through virtue is wealth attained.
Sīlena nibbutiṃ yanti.
Through virtue they go to Liberation.
Tasmā sīlaṃ visodhaye.
Therefore we should purify our virtue.
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Aramika
The Spider
I got a good example from watching spiders. A spider makes a web like a net. It weaves its web and spreads it at different openings. I once sat and contemplated one. It hung up its web like a movie screen, and when it was done it curled itself up quietly right in the middle of the web. It didn't run around. As soon as a fly or another insect flew into its web, the web would vibrate. As soon as the web vibrated, the spider came running out of its place and caught the insect for food. When it was finished, it curled itself up in the middle of the web as before. It didn't matter what kind of insect got caught in its web, a bee or whatever: As soon as the web vibrated, the spider ran out to catch it. Then it would go back and hold on, quiet in the middle of the web where no one could see it, every time.
Seeing the spider act in this way, I came to an understanding. The six sense spheres are the eye, ear, nose, tongue, body, and mind. The mind stays in the middle. The eye, ear, nose, tongue, and body are spread out like a net. Sense objects are like insects. As soon as a sight comes to the eye, or a sound to the ear, an aroma to the nose, a taste to the tongue, or a tactile sensation to the body, the mind is what knows. Things vibrate right to the mind. Just this is enough to give rise to an understanding.
We can live by curling up inside, just as the spider curls up on its web. We don't have to go anywhere. When insects run into the net and it vibrates to the heart, then as soon as we're aware we go out and catch the insects. Then we return to our original place
After watching the spider, you can apply what you've learned to your mind. It's the same sort of thing. If the mind sees inconstancy, stress, and not-self, it's spread wide open. It's no longer the owner of happiness, no longer the owner of suffering, for it sees clearly in this way. It gets the point. Whatever you do, you're at ease. You don't want anything else anymore. Your meditation can do nothing but progress.
Aramika
sorry Bhante kana had not known how to cut off the topic.
Aramika
Things would only work out if goodness come from above. There is less joy when trade for good is necessary as it wouldn't end but simply encourage others to increase greed. When improper demands are raised for pursue good undertakings, the next would even demand more.
Not holding on things one maintains ones freedom, as soon as attachment arises, corruption will follow naturally. For one who clings on something gets easy caught and at large things around Dhamma-Vinaya are just welcome for ways of worldly gains, as the meeting together of people of integrity is rare in this world.
Aramika
After a troublesome morning being confronted with the unease of debt, after some desires for not-becoming, and the try to bite the own back, Nyom Chanroth did what he already found as best heal to find ease since already years, some works here keeping the Juwels in mind.
"Bhante doesn't need to follow. May he rest. Kana walks up to sweep and clear areas and the way, as fireprotection." "Oh, again after merits and not liking to share them...." "Yes, Kana will take it all and not share a little." :)
All not for sure.
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The Millipede
When lots of us come to live together, it's easy to practice if our views are correct and in line with one another. When we're willing to bend and abandon our pride in the same way, we all come together at the level of the Buddha, Dhamma, and Sangha. You can't say that having a lot of monks interferes with your practice. It's kind of like a millipede. A millipede has lots of legs. When you look at it, you think that it's sure to get all confused with so many legs. But it walks. It walks back and forth, and there's really no confusion. It has its rhythm, its order.
It's the same with the Buddha's teachings: If you practice like a disciple of the Buddha, it's easy. In other words, you practice rightly, practice straightforwardly, practice to gain release from suffering, and practice correctly. Even if there are hundreds of us, thousands of us, however many of us, it doesn't matter. We can all fall into the same current.
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Villa, [28.05.20 14:46]
Hello
Villa, [28.05.20 14:54]
Any thing like brick, concret,..
Villa, [28.05.20 14:55]
Do you know the exact amount need to use now?
Villa, [28.05.20 14:59]
As Pou Chanroth reported about 1000bricks needed to buy now and Vithou asked me to confirm from you.
Villa, [28.05.20 15:15]
🙏
Villa, [28.05.20 15:58]
And why Bhante break the concret inside and recycle used?
Here (a "quick" and safe, secure) Material calculation "expanding Shrine" incl. beton floor old part, Nyom Chanroth asked for to forward to Nyom Vithou , who asked him. )[Material that was declated (in Atmas presents) to be given, either not delivered, later maybe not given , lost or borrowed:
5,6 m3 concrete (incl material for 450 cement bricks):
- [Cement bricks (local made) 450] | 0 | 50 (cast off from last year)]
- Cement 2to | 0.5 to | 0.4 to
- Sand 8 m3 | 1.5 m3 | 2 m3 (partly collected on forest paths)
- [Red bricks] 0 pieces | ~120 | ~60 (+~100 old/cast off)
- Iron 5mm 500m1| ~150 m | ~ 60 m
- Iron 8mm 360 m1 | 0 m (some in the Village) | 0 m
- Iron 10mm 120m m1 | 0 m (some in the Village) | 0 m
(all maybe 300kg, =0.3 to)- ribble roof sheets (as "lost" formwork of roof) = 25 m2 | 0 | 3 m (from old left over material)
- door (200x80) = 2 pieces | 1 | 1
- window (150x80) = 3 pieces 0 | 0
- window (80x100) = 2 pieces | 0 | 2 (made from cast off wood)
(doors and windows can be made by oneself with old cast of wood, if avaliable)
(Iron could be reduced to all in 8mm instead of the some 10mm)- formwork wood (cheap, 1cm): 5 m2 (= 5 boards 5x0.2m) | 0.5 m2 | 1.5 m2 (from cast off material
- (floor plattes/tales, gray or dirty white or brick red (no design, mono color) = 18 (new area) = 25m2 (old) = about 45 m2 | 0 | 0
- scaffold wood (wood from death yound trees, 3-4cm, death bamboo) from the woods around): 25 pieces about 3m | 0 | 0
- Wall painting color white (only inside): 30m2 | 0 | 0
- PVC-Pipe (rain water): 80mm: 5m; | 0 | 0
- PVC-pipe 50mm: 10m | 0 | 0
- [PCV-pipe 30mm: | 0 | 3 m (cast off)]
others:- - nails (4cm, 8cm) | 0 | using cast off
- - wire to bind iron | 0 | using cast off
- - what ever old, cast off wood board, scantling | (some cast off from North monastery | all in use
- - padlock [lock 2] | 1 | 1
[Small stuff:]- Outlet ventil [tanks] 2 | 0 | 1 (old one)
- Simple tools (most very old, own made, cast off, or already broken)
This material should be enough for the whole expandig part incl. restore of old part complete this useable.
(painting of samvega art and the four noble truth (gray, black) by dhammic artist. Color (black), and brushs.
Old wall and floor will be cut in squares and reused).
Progress (%):
Works:
- - water protection in on north side outside 0%
- - covering of no-stone parts in the old area (water, animal and falling down of dirt and stones - protection) 98%
- - remove of old wall by steps when a roof section is finisched 8%
- - even floor in old part (refilling ground of new part) 10%
- - construction works for new roof part 0%
- - small walls and roof at the east entrance and nord 75 %
- - [main stairway 95%]
- - [north stairway and path 50%]
- - [watertank 80%]
Bildingparts:
restor old part of shrine, higher room high and no more walking bend over, to gain no head hit, necessary (~25 m2)
new tract (~ 20 m2)
entrance restored and closed
stairways (east entrance, south-west secondary door)
water collection of about 60 m2 rain surface (30 m3 water with one strong rain)
Aramika
Two days ago there was a funeral-fest in the night... a group caught certain fishes and eat them, in the south, the direction Atma avoids merely to go for alms, all of them poisened by the fishes, two man, dog and many chicken died, others could be treaded healthy again.
Aramika
Vandami Bhante _/\_ _/\_ _/\_It's because of the format Atmas camera produces, Nyom. Nyom Moritz has the skill to convert them and might do it when he gives, takes, time for it.
The Videos always has no sound.
_/\_ _/\_ _/\_
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Aramika
Kraits are nocturnal, so seldom encounter humans during daylight hours; incidents occur mainly at night. Frequently, little or no pain occurs from a krait bite, and this can provide false reassurance to the victim. Typically, victims complain of severe abdominal cramps, accompanied by progressive paralysis. If death occurs, it takes place about four to eight hours after the krait bite. Cause of death is general respiratory failure, i.e. suffocation.[7]
Often during the rainy season, the snakes come out of their hiding places and find refuge inside dry houses. If bitten by a krait while sleeping, a victim may not realize he has been bitten, as the bite feels like that of an ant or mosquito. The victim may die without waking up. Krait bites are significant for eliciting minimal amounts of local inflammation/swelling. This may help in species identification if the snake has not been seen.
The few symptoms of the bite include: tightening of the facial muscles in one to two hours of the bite; inability of the bite victim to see or talk, and, if left untreated, the patient may die from respiratory paralysis within four to five hours. A clinical toxicology study gives an untreated mortality rate of 70-80%. In Bangladesh, more than 50% of total snake bite deaths are caused by the common krait.
22:00 and not back yet, Master Moritz , or gone silent on his place, otherwise maybe sleeping in the village or somewhere in the forest, gotten lost...
Just as info and overview: till now given (till foot or at the cave) and used.[Material that was declated (in Atmas presents) to be given, either not delivered, later maybe not given , lost or borrowed:
5,6 m3 concrete (incl material for 450 cement bricks):
- [Cement bricks (local made) 450] | 0 | 50 (cast off from last year]
- Cement 2to | 1.5 to | 1.0 to
- Sand 8 m3 | 5 m3 | 3.5 m3 (+0.5 m3 partly collected on forest paths and recycle material)
- [Red bricks] 0 pieces | ~300 | 300 (+~100 old/cast off)
- Iron 5mm 500m1| ~150 m | ~ 100 m
- Iron 8mm 360 m1 | 120 m | 120 m
- Iron 10mm 120m m1 | 120 m | 90 m
- ribble roof sheets (as "lost" formwork of roof) = 25 m2 | 6 m2 (5 200x60) | 3 m2 (from old left over material)
- door (200x80) = 2 pieces | 2 | 2
- window (150x80) = 3 pieces | 0 | 0
- window (80x100) = 2 +1 (for extra room) pieces | 0 | 2 (made from cast off wood)
- additional doors for room and bath (180x60) 2 pieces| 0 | 0
(doors and windows can also be made by oneself with old cast of wood, if avaliable)- formwork wood, or plastic panels (cheap, 1cm): 5 m2 (= 5 boards 5x0.2m) | 0.5 m2 | 1.5 m2 (from cast off material
- (floor plattes/tales, gray or dirty white or brick red (no design, mono color) = 18 (new area) = 25m2 (old) = about 45 m2 | 13 m3 (9 boxes, 4 plates 60x60)| 0
- scaffold wood (wood from death yound trees, 3-4cm, death bamboo) from the woods around): 25 pieces about 3m | 0 | 0
(possible no need since using old avaliable)- Wall painting color white (only inside): 30m2 | 0 | 0
- PVC-Pipe (rain water): 80mm: 5m; | 15 m | 0
- PVC-pipe 50mm: 10m | 0 | 0
- [PCV-pipe 30mm: | 0 | 3 m (cast off)]
others:- - nails (4cm, 8cm) | 0 | using cast off, but already out of stock
- - wire to bind iron | 0 | using cast off
- - what ever old, cast off wood board, scantling | (some cast off from North monastery | all in use
- - padlock [lock 2] | 2 | 2
[Small stuff:]- Outlet ventil [tanks] 2 | 6 | 1 (old one)
- Simple tools (most very old, own made, cast off, or already broken) | 1 Hand saw | 1
Additional given:- Glasbricks | - | 6 | 2
- PCV-pipe 18mm | - | 15 m |
- Knees 80mm | - | ~5 | 0
- Knees 25mm | - | ~10 | 0
- Toilet | - | 2 | 0
(painting of samvega art and the four noble truth (gray, black) by dhammic artist. Color (black), and brushs.
Old wall and floor will be cut in squares and reused).
Progress (%):
Works:- - water protection in on north side outside 0%
- - covering of no-stone parts in the old area (water, animal and falling down of dirt and stones - protection) 100%
- - remove of old wall by steps when a roof section is finisched 75%
- - even floor in old part (refilling ground of new part) 100%
- - construction works for new roof part 65%
- - small walls and roof at the east entrance and nord 90 %
- - [main stairway 100%]
- - [north stairway and path 80%]
- - [watertank 100%]
Bildingparts:
restor old part of shrine, higher room high and no more walking bend over, to gain no head hit, necessary (~25 m2)
new tract (~2025 m2)
entrance restored and closed
stairways (east entrance, south-west secondary door)
water collection of about 60 m2 rain surface (30 m3 water with one strong rain)
in addition:
Integration of dwelling room 6 m2 and bathroom in the groundfloor
Integration of 1 Kuti in the roof and terrace partly instead of roof.
~ 0.5to cement (from 2to donated last year - group Akyum for upper Kuti and Uposatha hall) not arrived
1to cement + 1 load sand (group Chea Mongl, for general use) not arrived yet.
2, 3 bags cement (visitor last weeks, for cave expanding)] not arrived yet.
Aramika
Vandami Bhante _/\_ _/\_ _/\_
I would like to come back to Thmor Duk soon, if Bhante would allow, to help with building, carrying, etc., and would like to check with Vithou if possible to organize some of the things still needed / missing.
Sketch for actualization of the material bilanz Shrine restauration and Expanding Building.
...
Vandami Bhante _/\_ _/\_ _/\_
I would like to come back to Thmor Duk soon, if Bhante would allow, to help with building, carrying, etc., and would like to check with Vithou if possible to organize some of the things still needed / missing.
When ever things are made based on Sila, with mind dedicated toward the Gems, wearing white or best robe, there is always approve and in regard of organize: only citta-punna-kusala is needed and of course more attention toward satipatthana, metta and looking for building a Brahmavihara first of all within oneself. "Slowly, Slowly, step by step". Good if Nyom Moritz checks all his worldily requirements and also introduces himself, ask those of looking over normal things here, so that people don't worry, visiting the monastery and also the village chief, sharing and letting know about his undertakingscand merits again.
concrete bricks: 450 (how much sand/cement needed for this, or already included in previous numbers?)
corrugated roof iron: ~20m² (what form best, how long/broad?)
[PCV-pipe 30mm: ??? The needed amount is not written there.]
Simple tools (most very old, own made, cast off, or already broken):
(what I can think of: )
- a trowel, or maybe two (Kelle)
- maybe a small axe (might need a sharp one sometimes?)
- a water level (Wasserwaage), as the old one seems not quite right in one direction anymore?
What other tools would be useful?
Not sure if Bhante had seen this (#post_msg23160) (since posted again soon afterwards)?If wishing, they could be made under the tend, but Atma thought easier to put into concret modle on side, like the walls started in section 1. Nyom Chanroth had seen plastic panels, actually "fake-wood" for decoration, and such would be perfect model (one would need to speak with him where to get in Phnom Penh) Making the walls direct in this way would give better quality, over all lesser work and no need for paving. Yet looking slower than using prepared single stones, fast to set. Maybe some for little works here and upper kuti can be made. No extra material needed, already calculated sand and cement for them and incl. in total sum.
About needed materials, it also includes some questions:Quoteconcrete bricks: 450 (how much sand/cement needed for this, or already included in previous numbers?)
Nyom Cheav Villa already brought and gave 5 pieces 200x60 (Atma had overseen) for foor model already enough. So well so far.Quotecorrugated roof iron: ~20m² (what form best, how long/broad?)
Nyom Villa gave already pipes 18mm, with can be used for most things. Having some meter of this and that size, connectors, fitting (connect different size), ventils, knees... always good, yet material here can be used so far for most. Nothing specific yet, originally thought for water outlets of tanks and roof rain drainages.Quote[PCV-pipe 30mm: ??? The needed amount is not written there.]
buckets, trowel, rubbing board for brick and concret works (things worker trow away after 2 days use and the old are already really old, broken, heavy). Maybe simple fad, some chisels of different size, a simple/cheap hand or cordless drill/screwdrive and such as nails, screw of different size for wood works (using old wood then to make bads, tables, chais, windows, doors...).QuoteSimple tools (most very old, own made, cast off, or already broken):
(what I can think of: )
- a trowel, or maybe two (Kelle)
- maybe a small axe (might need a sharp one sometimes?)
- a water level (Wasserwaage), as the old one seems not quite right in one direction anymore?
What other tools would be useful?
Maybe Bhante could check to see if it is correct, or to specify some things like tools?Generalky: like inspired and lesser but thoughtful is most better.
(But no need to spend long time late in evening with this. Might take some days for me to get back to Thmor Duk, so we could maybe get some things here before.)
_/\_ _/\_ _/\_
or good progress (next would be finishing section 2, 3 of ground floor, making floor for shrine level) following material:
2 Two cheap doors 180/60, 1 cheap window 80/100, constructive iron 8mm (10 sticks a 12m = 120m; 20 sticks=240m, if for the whole building); iron 10mm (3 sticks, a 12m =36m, or 6 sticks for the whole building). Helpful if model wood or plastic panels (6+ panels 3m x 0.2m) for the upper walls are avaliable.
To the extend of the first calculation and possible enought, yes, thought also on about 8 bags old still lying at Chanroth mothers former house (for non constructive work, as maybe already much broken)Sketch for actualization of the material bilanz Shrine restauration and Expanding Building.
...
So, as I understand, these are materials still needed:
cement: 500kg
sand: 1m³ [~ 3 motorcows]
concrete bricks: 450 (how much sand/cement needed for this, or already included in previous numbers?)Some can be made by oneself, no need since making the walls from Concrete direct (in case no additional material needed)
Iron:no
350m - Ø 5mm
240m - Ø 8mm
corrugated roof iron: ~20m² (what form best, how long/broad?)
windows:Yes.
3 x (150cm x 80cm)
2 x ( 80cm x 100cm)
doors:Yes, cheap inside house ones for room and bath groundfloor.
2 x (180cm x 60cm)
formwork wood or plastic panels (cheap, 1cm):Looking somehow like those
5 x (500cm x 20cm)
floor tiles (brick red or grey / dirty white, mono-color):Not so a friend of tiles, since cold (bad for health), much work (need of noisy cut mashine) and expensive. Since all not so straight, if wishing tiles in the shrine, better smaller one, not larger as 30x30.
32 m² (if same as the previous, it would be 22 packages of 4 pieces 60cm x 60cm)
wall painting color, white, for 30m²If Samvega paintings come, otherwise concret gray as it is is already proper.
PVC-pipe 50mm: 10mone stick is enough
[PCV-pipe 30mm: ??? The needed amount is not written there.]Not necessary needed, if, just one stick.
nails: 4cm/8cm, manyWhat ever size (different), amount... screws maybe
wire to bind ironStill enough, no need
Simple tools (most very old, own made, cast off, or already broken):As written in previous post.
- a trowel, or maybe two (Kelle)
- maybe a small axe (might need a sharp one sometimes?)
- a water level (Wasserwaage), as the old one seems not quite right in one direction anymore?
What other tools would be useful?
Vandami Bhante _/\_ _/\_ _/\_10 sticks 12m = 120
I kana not sure if kana understand right or not: about iron 8mm means to buy totally 20sticks=240m,
iron 10mm totally buy 6sticks?5 12m may be enough.
I kana yesterday just bought 4 plastic boxes hopefully to put all Tapitaka books into. Avoid ants.
_/\_ _/\_ _/\_
I kana not know famework. And what is it use for?
_/\_ _/\_ _/\_
No body should approach Miesepeter, or when one regard taming as miese, Nyom Moritz . Of course not easy, right, if full of desire to get "blocked" all the time, but he does well, althought very restless.If knowing fatherhood it's like to take care of a hyperactive child with good intentions, needing to care that nothing get brocken, lost, nobody hurt and disturbed. As child, not mature yet, one regards father mostly as miesepeter and the more improper educated in youth, the more fatal misconducts, blind and stubborn, thinking knowing things better already. So one may take care with such quotes and easy as respectless regarded, letting turning away the wiser all around fast.
But maybe kammically not easy possible for a Miesepeter to meat a joyful person.
Aramika
Aramika
Namo tassa bhagavato arahato sammā-sambuddhassa
...As a king intent on battle
would hire a youth
in whom there are
archery skills,
persistence,
& strength,
and not, on the basis of birth,
a coward;
so, too, you should honor
a person of noble conduct, wise,
in whom are established
composure
& patience,
even though
his birth may be lowly.
Let donors build
pleasant hermitages
and there invite the learned to stay.
Let them make reservoirs
in dry forests
and walking paths
where it's rough
Let them, with a clear, calm awareness,
give food, drink, snacks,
clothing, & lodgings
to those who've become
straightforward.
Just as a hundred-peaked,
lightning-garlanded,
thundering cloud,
raining on the fertile earth,
fills the plateaus & gullies,
even so
a person of conviction & learning,
wise,
having stored up provisions,
satisfies wayfarers
with food & drink.
Delighting in distributing alms,
'Give to them!
Give!'
he says.
That
is his thunder,
like a raining cloud's.
That shower of merit,
abundant,
rains back on the one
who gives.
Aramika
Aramika
Aramika
Like one of those NAT-GEO shows, CNE are running down the list of the most deadly snakes found in the Kingdom.
Bungarus candidus – Malayan Krait Common Krait or Blue Krait
Banded Krait (usually yellow, at least south Thailandi): Active Time? The snake is mostly nocturnal and is quite active at night. Most bites occur at night, as the kraits move close to people sleeping – usually on the floor, and probably the person moves and the krait bites.
Even a small change in the message will (with overwhelming probability) result in a mostly different hash, due to the avalanche effect. For example, adding a period to the end of the sentence:Code: [Select]Grøstl-256("The quick brown fox jumps over the lazy dog")
0x 8c7ad62eb26a21297bc39c2d7293b4bd4d3399fa8afab29e970471739e28b301
Grøstl-256("The quick brown fox jumps over the lazy dog.")
0x f48290b1bcacee406a0429b993adb8fb3d065f4b09cbcdb464a631d4a0080aaf
Aramika
Since a long today again on alms on own feet. Work goes on, little by little, as walking standing is now also little longer possible.
user:johann:gallery:archiv2020:20200807_01.jpg
Namo tassa bhagavato arahato sammā-sambuddhassa
Let donors build
pleasant hermitages
and there invite the learned to stay.
Let them make reservoirs
in dry forests
and walking paths
where it's rough
Let them, with a clear, calm awareness,
give food, drink, snacks,
clothing, & lodgings
to those who've become
straightforward.
Just as a hundred-peaked,
lightning-garlanded,
thundering cloud,
raining on the fertile earth,
fills the plateaus & gullies,
even so
a person of conviction & learning,
wise,
having stored up provisions,
satisfies wayfarers
with food & drink.
Delighting in distributing alms,
'Give to them!
Give!'
he says.
That
is his thunder,
like a raining cloud's.
That shower of merit,
abundant,
rains back on the one
who gives.
(https://upload.wikimedia.org/wikipedia/commons/e/e9/Rhabdophis_subminiatus-Red-necked_keelback.jpg)
A very common snake in Asia, found around ponds and slow moving water, where it eats frogs.
This snake stores venom in its rear fangs, and will open it’s mouth wide to show these when threatened (there was once one in CNE towers, and the sight was quite scary).
As most bites are delivered first through the front fangs, they can be painful, but not deadly. Bites from rear fangs are rare, but can be fatal.
..., aside that the drill-bit-holder of the akku-drill got broken having no bit-head-key (current holes can still be made by lend drill and screwing works fine by hand, so not so needed, yet the new drill can not be used so far, also having no bits).
Sadhu. The size for bits is fine (the largest lend drill is 10mm), but looking at the joint to the mashine, it seems not a "quick-joint" (Steckverbinder) as this driller is prepeared.
It's a square bar steel (Vierkant) - joint like used for socket wrench (Steckschlüssel). So a socket wrench end at e side of the maschine for the joint (if seeing right the shown is prepeared for standard drills, inbuild, fix connection, having also a thread. But Atma thinks that the thread on the chuck (Bohrfutterhalter) side is standard, so the joint of the old could be used (drill chuck is currently at Nyom Chanroths house) as removeable.
Already eaten, healthy, Nyom?
Just having finished meal, the sand-transporter brought himself, followed by his "Deva"-son a motor-cow load sand, his young helper possible around on holiday. Told that he will bring a second today, he the left.
Aramika
It should be no problem Nyom, in regard of what Atma can share for desired. Mudita. But, like always, good to leave home behind when coming here, otherwise, with splitted attention, sure not undangerous.
Traveling in Cambodia isn't complicated, just a matter of knowing and standing up early. Once at a main road actually one just need to wait and give sign if a turist car or bus come alone "Tow Phnom Penh? Dea bonman?". Sure no problem if asking Nyom Chanroth to organics a Khmer travel to certain market in Phnom Penh. Once knowing, no problem to move around, understanding some words Khmer, and really not expensive, yet different and requiring lot of liberality.
Just as Atma was up tp leave for alms Upasaka Chanroth came up, visible joyful looking like he had again found ways, has been given, to help working here, asking of what he might be able to do. Telling him that a part of wall is still missing as no cement currently to progress with the floor, he desided to fetc a half bag from his brother, driving home again, and then already had started work as Atma returned.
user:johann:gallery:archiv2020:20200819_01.jpg
user:johann:gallery:archiv2020:20200819_02.jpg
Aramika
Aramika
Tent and so store place should be fine now for some weeks.
To keep an overview, Atma had actualized the material list, so that it is also known what's still here.
Cutting some of the new delivered 6mm irom Atma counted and instead of sayed 350m the bundle is only 100m (33 loops, 1m diameter=3.14m => ~100m). Corrected in red.
user:johann:material_ashram_16072020.jpg
Links to the list:
https://sangham.net/_media/user/johann/material_ashram_17082020.xls
https://sangham.net/_media/user/johann/material_ashram_17082020.pdf
Small materials like nails, screws... looks all plenty enough and tools are sufficient enough as well, aside that the drill-bit-holder of the akku-drill got broken having no bit-head-key (current holes can still be made by lend drill and screwing works fine by hand, so not so needed, yet the new drill can not be used so far, also having no bits).
/me modified image URL to user ':' instead of '/', so that thumbnail would be loaded.
_/\_ _/\_ _/\_NO hurry at all, Nyom. Atma just forgot as well and remembered Nyoms Questions ("Everything complete, something missing?" and Atma answered "yes, nothing missing", forgetting to tell what might be difficult to read in English). NO hurry at all!
Kana Bhante i kana just forgot the red poin. If not hurry i kana would organize later with cement or sand.
_/\_ _/\_ _/\_
Aramika
Aramika
As short calculated: for the building as it is current thought to make following amounts construction parts would be required:
- pillars ~ 120m
- bridging ~ 50m
- ceiling/roof ~ 60 m2
- walls ~ 50 m2
Additional required material for about 3 m2 construction concret more then originally thought will be:
~ + 3 m3 sand [~ $20/m3]
~ + 1to cement (+0.5 from original estimation = 1,5 to) [~$105/to]
~ + 400kg steel (10mm 180m, 8mm 600m, 5mm 400m) [~0,65/kg]
[~$400, to get an idea of cost/suffering. Equal the suffering of 40 days long carrying sand up the mountain]
Currently only steel is missing soon.
Aramika
_/\_ _/\_ _/\_/me : Atma didn't count the many loops yet but may try on the picture (1 loop ~ 3m+, if about 125 loops, then already 400m)
/me ^-^
Steel 5mm only 200-300m not 400m.
I kana aksed him in reply to this.
_/\_ _/\_ _/\_
Aramika
Sadhu for care, Nyom. As far as understood it's not so easy with Tetanus vaccine since dates and detail of previous are asked. Five years ago, the Bulgarian doctor who treaded Atma didn't want to give such but used certain "in case " medicine to avoid possible conflicts.
As for now another Scrub typhus (https://forum.sangham.net/index.php?topic=9980.msg23635#msg23635) seems to be present, facing exactly the whole list of symptoms, like about one/ two month boefore when Nyom Moritz was here (at this time thought it is Denque fiber or light malaria atack).
Sand fleas (https://en.m.wikipedia.org/wiki/Tunga_penetrans) are very small animals of the family of fleas, living here, and dig deeper into the skin to feed for giving birth. Those are the main reasons for the long lasting wonds. Next to them there are also the chiggers (https://en.wikipedia.org/wiki/Trombiculidae) near the cause of the secondery infection Scrub typhus.
And sure that there are hundreds of other species an disease in a wet cave, muddy environment around. One couldn't count the amount of beings only in and near around Atma here, incl. Covid 20-40 to come...
Aramika
Aramika
What ever thinking that it's well for Nyom and all others.
Not for sure... pleasing mild night, no wind, no rain, not even a barking dogs noise... this may be the fist undisturbed rest since long... and then: dung-ants-invasion :) and since net touches trees and rocks also on the bed and as it comes, the dry dwelling on the floor also massive frequented. So another short night, possible good to withdraw for the next time up into the Kuti tomorrow, maybe leaving sand-fleas behind as well for the rains. Otherwise it might be that the body has been eaten off before finishing the tasks.
Aramika
Aramika
Oh yes, that was Atmas though (knowing it actually...).
Kana Prah Ang _/\_ _/\_ _/\_
Maybe should try another one Alovera Gel.
_/\_ _/\_ _/\_
- Namo tassa bhagavato arahato sammā-sambuddhassa -
"And how is one made pure in three ways by mental action? 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. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how one is made pure in three ways by mental action."
Right resolve (https://zugangzureinsicht.org/html/ptf/dhamma/sacca/sacca4/samma-sankappo/index_en.html)
Aramika
Aramika
Aramika
Formwork for the last 40, 50 cm wall inbetween rain. Gotten some sand fleas on head and face and possible anew secondary infection slows down the work. So maybe "out of order" by tomorrow for some days.
user:johann:gallery:archiv2020:20201005_01.jpg
Aramika
Aramika
Aramika
Aramika
_/\_ _/\_ _/\_
:)
I will try to come on Wednesday and stay to help for some days.
Upasika Villa is helping to organize a taxi and to also bring the wire for the fence with it.
_/\_ _/\_ _/\_
_/\_ _/\_ _/\_
May Bhante stay in good health.
_/\_ _/\_ _/\_
Aramika
Aramika
Aramika
Namo tassa bhagavato arahato sammā-sambuddhassa
..."And how is one made pure in three ways by mental action? 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. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how one is made pure in three ways by mental action."...
... a doer might know his deeds if self-honest ... Sila is the way to wealth, the couse of no need to hide up things, Sila is the way to happiness and it's the way to total ending of all debts. Else, if getting involved, thinking helping might be possible, brings one just into somebody else troubles. Missunderstandings, mixed with old Kamma, shaked with akusala mind, fired by Mara... Samsara, or each ones mind-movie-show.
As often told, if one keeps serious precepts and wishes to do anything here, such is possible, welcome by the Devas as well. It doesn't work with common worker and when ones Silas and intentions are no more pure it's not possible to do here anything or one faced other troubles.
So good to focus on oneself, ones Sila, ones generosity, metta, and if others like to follow, fine.
Aramika
Aramika
Aramika
Maybe good to mention: the last days storm destroyed the material tent partly, with a large hole in the middle. Since usually one strong rain would appear in December, if Atma isn't able to carry the cement up or find ways to repear, it might be broken.
Another thing is that starting with january usually the forests are getting burned. Since now everywhere huge grass land, the villager will burn down sooner and more uncontrolled fires will appear. Gras land burns very fast. Since there is no cleared area arround the tent, it and the doors and windows need either brought up or any other solution to prevent fire coming neear would be necessary. Not sure if Atma will be able to manage it.
ការបកប្រែជាភាសាខ្មែរជាឯកសារសំឡេងភ្ជាប់
👂⇩
I will try to come next weekend to help. I hope that will be soon enough.
I think on Friday. Probably not easily possible to go earlier, since having a lot of work.
_/\_ _/\_ _/\_
Prah Ang _/\_ _/\_ _/\_Sadhu, upload failed. Should be fine now.[me]
The photos did not displayed.
_/\_ _/\_ _/\_
Not sure, but min. 6x12m.
It would, how ever, possible burn away. So new, if even, best after the great fires. To cover cement only, the old is anyway enough, just would require rebuild and repair.
For good repair just some longer old strips, to batch a second level over the middle, large bend needle and proper string would be enough. For min. repair material could be found here, or made.
To erect, re-adjust, such tent requires at least two skilled people. So one used to do such, assisting, is quite enough, lesser required giving aside of own strength and skill.
Fold it, the existing, 6x6 or 6x8, sewing it, and rebuild, is also no problem for two skilled, (one more).
Buying more (especial here, PVC is a secondary product of poison (clorid) industry, and oil industry, no.1 damager of water and air), use others strength, is the cause of the fires and increase of trouble, other then letting go.
Btw. it's good if not staying in Phnom Penh and larger settlements for the winter month, and better "look" one "down" in remote areas.
Want, not need. It's independent from a fly, but a matter of want to continue to die. As for back to "heaven" in March then, such might be blocked even with money and ticked, but not for sure (not self-, but gotten lookdown). What does one for ones beloved? mitta sutta (https://www.dhammatalks.org/suttas/SN/SN56_26.html)
/me But I will stay in Phnom Penh. Need to earn money for plane ticket back and continue in samsara.
Master Moritz _/\_ ^-^
យេីងម្នាក់ៗខិតខំប្រឹងប្រែងធ្វេីការ រកសុីព្យាយាមទាំងយប់ទាំងថ្ងៃរវល់ស្ទេីររកពេលសម្រាកគ្មានដេីម្បីជីវិត។ពេលបានទ្រព្យ យសតាមបំណងក៏រីករាយ ត្រេកអរ សប្បាយពេញចិត្ត។ប៉ុន្តែអ្វីដែលមានតម្លៃជាងទ្រព្យ យសនោះគឺ អាយុជីវិតដែលបាត់ទៅវិញរាល់ថ្ងៃយេីងមិនដែលបានគិតសង្វេគសោកស្តាយទេ។ទាល់តែដល់ពេលស្លាប់ទេីបយំសោកស្រណោះស្តាយក្រោយ តែហួសពេលអស់ បេីគិតសព្វៗទៅជាតិណាក៏ត្រូវស្លាប់ទាំងមិនចេះគ្រប់ ជាតិណាក៏ស្លាប់ទៅស្តាយក្រោយមិនចេះចាំដែរ។
I think good for you just read.
https://www.facebook.com/353560858682557/posts/688432928528680/
:) _/\_
Aramika
Aramika
On Saturday Vithou plans to (come to) Aural to help bring(ing) up materials, (to) keep (them) in safe place with his Uncle, Kana and Upasaka Rady.
Kana (is) also in contact (with the) Venerable (Abbott) of Wat Sampov Andet, (who) told kana today about (/that) his Nyom want to give some cements and steel.. (I) hope to bring (it) up together on Saturday. _/\_ _/\_ _/\_Quote from: JohannSadhu, Sadhu
Aramika
Aramika
Aramika
The lasting 7 bags, even if particularly broken, can be used off. Just sand will be used off by tomorrow, only two loads (2x12 small bags) left. Then lasting cement of 6 bags would be sufficient for maybe 3 motorcows (75 big bags sand/ 1m m3), Nyom.
Tvay Bangkum Prah Ang _/\_ _/\_ _/\_
I Kana last Saturday visit Thmor Tuk forget
about broken cements still possible to use or
Kana should organize some new stock.
_/\_ _/\_ _/\_
Aramika
Aramika
Aramika
Aramika
Good, good, Nyom. Sadhu.
(May one not misunderstand that Atma will try to even more avoid any interaction with hired uninvolved people. When anything deposited at the foot is thought to be given, good to let it be known.)
Spend the Uposatha with carry all what was lying around on sand up, the rest of the day will be used to swet the path, as not easy time is found. The huge fires in the sugar cane plantages, althought many kilometers far, already making all floor black with the falling ashes.
Time to focus on fire protection.
(It's understandable why usual people like it when monk prefer and take money, do trades, household fonds,, buy and hire as well as order others around.)
Aramika
Tvay Bangkum Prah Ang _/\_ _/\_ _/\_Nothing special. Atma used to have very strong bones and mass, using the body to push and bend heavy things. Now bones, when using much power on them, already get fast broken, like the teeth had gone already very prim and easy broken. Not the first time since working. Just a month or two steady pain and nothing but careful moving and breathing helps in reducing.
What happen to broke a rib?
_/\_ _/\_ _/\_
Aramika
Aramika
_/\_ _/\_ _/\_Atma will try to measure (it's closed up), but maybe good if having two different of smaller standard size, to screw the right quick in once opened.
Kana not sure, might require as in the pic below? and size?
_/\_ _/\_ _/\_
Aramika
Namo tassa bhagavato arahato sammā-sambuddhassa
Appaka Sutta: Few
At Savatthi. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: "Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: 'Few are those people in the world who, when acquiring lavish wealth, don't become intoxicated & heedless, don't become greedy for sensual pleasures, and don't mistreat other beings. Many more are those who, when acquiring lavish wealth, become intoxicated & heedless, become greedy for sensual pleasures, and mistreat other beings.'"
"That's the way it is, great king! That's the way it is! Few are those people in the world who, when acquiring lavish wealth, don't become intoxicated & heedless, don't become greedy for sensual pleasures, and don't mistreat other beings. Many more are those who, when acquiring lavish wealth, become intoxicated & heedless, become greedy for sensual pleasures, and mistreat other beings."
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
Impassioned with sensual possessions,
greedy, dazed by sensual pleasures,
they don't awaken to the fact
that they've gone too far —
like deer into a trap laid out.
Afterwards it's bitter for them:
evil for them
the result.
Aramika
Aramika
Kana Prah Ang _/\_ _/\_ _/\_
I Kana want to know further about materials to bring next time
or soon.
_/\_ _/\_ _/\_
Kana Peah Ang _/\_ _/\_ _/\_Kana Prah Ang _/\_ _/\_ _/\_
I Kana want to know further about materials to bring next time
or soon.
_/\_ _/\_ _/\_
About 1m cheap ventilation pipe (from the toilet up to the roof) 40mm is missing.
In case Nyom, Nyom likes to lay tiles, gray, mono-color, 30x30 and something like a cordless side cutter, tiles saw, to cut tiles are missing, as well as notched trowel and rubber-hammer. (Not that very eager after additional work at all, but also to use off proper of what had been given on tiles already)
Aramika
Tvay Bangkum Prah Ang _/\_ _/\_ _/\_
Kana forget how many m2 for tile 30x30?
and pictures of cordless side cutter, tile saw to make sure.
_/\_ _/\_ _/\_
Tvay Bangkum Prah Ang _/\_ _/\_ _/\_
Kana forget how many m2 for tile 30x30?
and pictures of cordless side cutter, tile saw to make sure.
_/\_ _/\_ _/\_
Tiles: Oh... as much as much Dukkha Nyom likes to forward Atma... Atma would try to combine and use in what ever way proper.
All floor till now are about 60m 2. Big tiles Nyom had given are about 13m 2.
Cordless side cutter, something like pic attached (with blade to cut tiles). Nyom had given one with cable, to strong to use with solar, before, of which Nyom Chanroth most time has in use. Not sure if cheap cordless side cutter are avaliable. And if from same model like driller, easy to change akku.
If wishing to cover all about 60 minus 13 m2: ~47 m2 Good, how ever, smaller amounts. It's just mostly difficult to get same model later on. But also this isn't a real problem. What ever proper, cheap, best left over, is fine Nyom.Tvay Bangkum Prah Ang _/\_ _/\_ _/\_
Kana forget how many m2 for tile 30x30?
and pictures of cordless side cutter, tile saw to make sure.
_/\_ _/\_ _/\_
Tiles: Oh... as much as much Dukkha Nyom likes to forward Atma... Atma would try to combine and use in what ever way proper.
All floor till now are about 60m 2. Big tiles Nyom had given are about 13m 2.
Cordless side cutter, something like pic attached (with blade to cut tiles). Nyom had given one with cable, to strong to use with solar, before, of which Nyom Chanroth most time has in use. Not sure if cheap cordless side cutter are avaliable. And if from same model like driller, easy to change akku.
_/\_ _/\_ _/\_
Kana still not sure about the proper size in use tiles how many 60 m 2 or 13m 2?
_/\_ _/\_ _/\_
Tvay Bangkum Prah Ang _/\_ _/\_ _/\_
Kana forget how many m2 for tile 30x30?
and pictures of cordless side cutter, tile saw to make sure.
_/\_ _/\_ _/\_
Tiles: Oh... as much as much Dukkha Nyom likes to forward Atma... Atma would try to combine and use in what ever way proper.
All floor till now are about 60m 2. Big tiles Nyom had given are about 13m 2.
Cordless side cutter, something like pic attached (with blade to cut tiles). Nyom had given one with cable, to strong to use with solar, before, of which Nyom Chanroth most time has in use. Not sure if cheap cordless side cutter are avaliable. And if from same model like driller, easy to change akku.
Upasika Villa (afternoon):
ថ្វាយបង្គំព្រះអង្គ
user:johann:gallery:various:tools_01.jpg
user:johann:gallery:various:tools_02.jpg
user:johann:gallery:various:tools_03.jpg
កូណាបានគិតថានឹងយក ឥតខ្សែ
user:johann:gallery:various:tools_07.jpg
ការ៉ូ
Johann (evening):
much much to expensive. One could easy hire two peple to do all. Handcutter is fine staight cuts, but many curves and rounds.
Psar Russi is always good for tools and much, much cheaper, Nyom.
Maybe just a cheap akku driller with a cutting blade for stones, or just a cutting blade.
Maybe asking for a stone saw bit for driller.
user:johann:gallery:various:tools_04.jpg
Upasika Villa:
user:johann:gallery:various:tools_06.jpg
kana already bought a cheap one only 85$ in a standard( price)shop near house.
kana bought 3 of this
Johann:
That look more in the range, but maybe simple a blade like this
Upasika Villa:
kana Prah Ang
Upasika Villa:
the tile in lower price 5.4$ for a m2
Johann:
user:johann:gallery:various:tools_05.jpg
– and a stone saw blade (wood, iron are also often off use). But how ever Nyom thinks. Oh, Sadhu.
Johann:
Tile looks expansive and maybe not ceramic but stone. Ceramic in gray, cheap, are fine.
Upasika Villa:
kana tile look like stone
or need to change for ceramic?
Johann:
If Nyom likes them, fine and good.
Modest, proper color, cheap or cast off, no problem if elegant in this frame. Mudita
Upasika Villa:
kana Prah Ang
Upasika Villa:
user:johann:gallery:various:tools_08.jpg
user:johann:gallery:various:tools_09.jpg
user:johann:gallery:various:tools_10.jpg
Having carried up 2 good loads (a load: 6 large bags sand, 1 bag cement = 7 x 25kg+ = 175-200kg) the previous step of 3d-printing could be made. Sand is now out of stock at the Ashram's depot. Frame works and iron works will be done today and tomorrow for finishing this two walls.
Having carried up 2 good loads (a load: 6 large bags sand, 1 bag cement = 7 x 25kg+ = 175-200kg) the previous step of 3d-printing could be made. Sand is now out of stock at the Ashram's depot. Frame works and iron works will be done today and tomorrow for finishing this two walls.
Kana Prah Ang _/\_ _/\_ _/\_
How about the next iron?
_/\_ _/\_ _/\_
Aramika
Aramika
Rain did no damage on the fresh floor and today maybe beginning with the last wall of the main floor.
The bit-holder soon will be broken, having done long time good job. The borrowed screw-bit goes also to an end of being of use.
user:johann:gallery:archiv2021:20210209_02.jpg
user:johann:gallery:archiv2021:20210209_01.jpg
First fresh clear day, sky, after nearly 8h strong rain this night, having filled most tanks possible to be filled.
..., aside that the drill-bit-holder of the akku-drill got broken having no bit-head-key (current holes can still be made by lend drill and screwing works fine by hand, so not so needed, yet the new drill can not be used so far, also having no bits).
Vandami Bhante _/\_ _/\_ _/\_
I have found and bought a drill chuck (Bohrfutter), 1/2", wanting to give it to the Sangha when visiting Thmor Duk.
user/moritz/gallery/bohrfutter.jpg
Now reading on the internet, standard sizes are: 1/4", 3/8", and 1/2" (the biggest). The size refers to the maximum diameter of the bit that fits inside. So 1/2" = 1.77cm.
But I don't know if the different sizes still have the same fitting size at the other end to fit them into the machine. Not having experience with it and Preah Google so far could not give me an answer.
Maybe Bhante would know better if there is a certain size needed and how it is determined? I assume this one would fit. But not sure.
I hope to come visit Thmor Duk at the 20th with Upasaka Vithou. And Upasika Villa also hopes to be able to join.
_/\_ _/\_ _/\_
Namo tassa bhagavato arahato sammā-sambuddhassa
[But now] you are discovered, housebuilder. You will build no house [bodily form] again. All your rafters [spiritual defilements] are broken. The roof [uninsightfulness into reality] is destroyed. My mind is free of originated phenomenon. I have attained the destruction of craving.
Gahakāraka diṭṭhosi puna gehaṁ na kāhasi
Sabbā te phāsukā bhaggā gahakūṭaṁ visaṅkhitaṁ
Visaṅkhāragataṁ cittaṁ taṇhānaṁ khayamajjhagā
Ket Kan សោកអាចារ្យវត្ត កេត កាន (+855 (0)88 88 81 440 or 015 50 50 72)
Aramika
Aramika
Tvay Bangkum Prah Ang _/\_ _/\_ _/\_What's actually really required is citta kusala and joy in spending a day to let go of common things. Can Nyom bring this in large amout so that possible to share with all? 1 tonne Saddha, 10 tones Sila, 100 tones pasada (prosa), brought up without vehicle.
I kana want to know about materials to bring next, before go to Aural tomorrow.
_/\_ _/\_ _/\_
Aramika
Aramika
_/\_ _/\_ _/\_Worked perfect and comfortable, right the same day sharpened the hand saw, Nyom.
I kana just want to know the triangular file is possible to use?
or maybe smaller?
_/\_ _/\_ _/\_
good would be 8 screws like this but longer, 25cm, or in strings (cutting lenght as needed), with some female-screws and larger plates with holes (lining disks).
user:johann:gallery:archiv2021:20210304_03.jpg
1. Such, a holder, would be good for the bits (screwing)
(https://forum.sangham.net/index.php?action=dlattach;topic=2375.0;attach=8757;image)
2. A drill chuck is required for using drills.
(https://sangham.net/lib/exe/fetch.php?media=user/moritz/gallery/bohrfutter.jpg)
3. As for the screws, if not finding 250mm (8 piece) long, there are usualy threaded rods (stings) avaliable in length of 1m (2 pieces). So one can cut 250mm pieces and using two female screws, would get the same.
2 x 1m (d=10mm)
(https://tse1.mm.bing.net/th?id=OIP.OpwbIc0DwH3-J71eZKRQzwHaE9&pid=Api&H=107&W=160&P=0)
16 female screws for 10mm screws
(https://s.yimg.com/lo/api/res/1.2/itGwjHIZiPWOlOGLmoL6Tw--~B/YXBwaWQ9eWlzZWFyY2g7Zmk9Zml0O2dlPTAwNjYwMDtncz0wMEEzMDA7aD00MDA7dz00MDA-/https://www.decowoerner.com/images/contentUploads/pictures/600_699/670/www/101000/670_258_00-1-0-01.jpg.cf.jpg)
16 for 10mm screws
(https://tse1.mm.bing.net/th?id=OIP.lkVuChqdMI9kE3wGAsAnLAHaFI&pid=Api&H=110&W=160&P=0)
or 8 screws 250m + 8 female screws + 16 plates (lining disks)
But, as always, there are always alternative ways if not avaliable. So nothing to burden one to much.
Aramika
Aramika
Aramika
Better then to join in wrong view and confusion is to join the way for release:
ការឃោសនារបស់ព្រះអរិយសង្ឃ៖
សូមចូលរួម!
ការផ្សាយមេត្តាដល់សត្វទាំងឡាយ!
ប្រឆាំងលោភលន់ទោសលោហ
ក្នុងចិត្តខ្លួនឯងមុនសិន
សូមចូលរួមធ្វើតាមពុទ្ធសាសនាប្លឺមៗ
Propaganda of the Sublime Ariya-Sangha:
Please come and take part,
spreading metta toward all beings!
Fight against greed, hatred, ignorance,
first of all in your own heart!
Please come and take part in ways of the Buddha-Sasana, quick, quick!
Aramika
Namo tassa bhagavato arahato sammā-sambuddhassa
...There is the case, Sariputta, where a certain person, having gone to a brahman or contemplative, makes him an offer: 'Tell me, sir, what you need in terms of the [four] requisites.' But he doesn't give what he offered. If he passes away from there and comes here, then whatever trade he engages in, it turns out a failure...
...ម្នាលសារីបុត្រ បុគ្គលពួកខ្លះ ក្នុងលោកនេះ ចូលទៅរកសមណៈ ឬញ្រហ្មណ៍ ហើយបវារណាថា បពិត្រលោកដ៏ចំរើន លោកចូរប្រាប់ (សុំ) ដោយបច្ច័យចុះ បុគ្គលនោះ បវារណាដោយបច្ច័យណាមែន តែមិនឲ្យបច្ច័យនោះទេ បុគ្គលនោះ បើច្យុតអំពីលោកនោះទៅ មកកើតក្នុងលោកនេះ បុគ្គលនោះ ប្រកបការជំនួញណា ជំនួញរបស់បុគ្គលនោះ រមែងខាតទុនទៅ ជាប្រក្រតី។...
Tvay Bangkum Prah Ang _/\_ _/\_ _/\_
Kana called Pou Chhi wife told him not to bring up now.
And talked to Pou Da he told that 7,8mm steal stick have no stock
during Covid season.
Maybe kana will find another supplier to check about this..
_/\_ _/\_ _/\_
corona... like "gasoline got expensive" ... :)
10mm (actually 8mm), if cheap (as nobody builds and buys in Corona times), is fine for floor. required: 18 x 2 x 2.8m = 100m (100m/12m= 9 sticks, 10mm, 12m) for floor.
Roof later: + 2 sections = 18 sticks (10mm)
Walls, if no 7mm avaliable, can be made with round iron 5/6mm.
Not sure if maybe got lost: small wire to bind iron (a hand full)
Aramika
/me _/\_ _/\_ _/\_Understandable and not at all an requirement. Just if feeling well and thinking good to inform if a good situation, Nyom. Otherwise also fine and well to lay aside. Atma wasn't really very direct approached in regard of his share, just stood next (when cement and else material was ordered).
Kana never in contact with this person again.
He did not give back Paccaya
then block kana since the end of 2019 and posted on fb that he will in next week.
Chey Mongkul his real name Sao Vannthin.
Namo tassa bhagavato arahato sammā-sambuddhassa
Sedaka Sutta: At Sedaka
I have heard that on one occasion the Blessed One was living among the Sumbhas. Now there is a Sumbhan town named Sedaka. There the Blessed One addressed the monks, “Monks!”
“Yes, lord,” the monks responded.
The Blessed One said, “Once upon a time, monks, a bamboo acrobat, having erected a bamboo pole, addressed his assistant, Frying Pan: 'Come, my dear Frying Pan. Climb up the bamboo pole and stand on my shoulders.'
”'As you say, Master,' Frying Pan answered the bamboo acrobat and, climbing the bamboo pole, stood on his shoulders.
“So then the bamboo acrobat said to his assistant, 'Now you watch after me, my dear Frying Pan, and I'll watch after you. Thus, protecting one another, watching after one another, we'll show off our skill, receive our reward, and come down safely from the bamboo pole.'
“When he had said this, Frying Pan said to him, 'But that won't do at all, Master. You watch after yourself, and I'll watch after myself, and thus with each of us protecting ourselves, watching after ourselves, we'll show off our skill, receive our reward, and come down safely from the bamboo pole.'
“What Frying Pan, the assistant, said to her Master was the right way in that case.
“Monks, a frame of reference is to be practiced with the thought, 'I'll watch after myself.' A frame of reference is to be practiced with the thought, 'I'll watch after others.' When watching after oneself, one watches after others. When watching after others, one watches after oneself.
“And how does one, when watching after oneself, watch after others? Through pursuing [the practice], through developing it, through devoting oneself to it. This is how one, when watching after oneself, watches after others.
“And how does one, when watching after others, watch after oneself? Through endurance, through harmlessness, and through a mind of kindness & sympathy. This is how one, when watching after others, watches after oneself.
“A frame of reference is to be practiced with the thought, 'I'll watch after myself.' A frame of reference is to be practiced with the thought, 'I'll watch after others.' When watching after oneself, one watches after others. When watching after others, one watches after oneself.”
Aramika
Sadhu, Sadhu, SadhuSadhu, Sadhu
May Bhante find conditions to let wounds and bones heal.
_/\_ _/\_ _/\_
/me _/\_ _/\_ _/\_
Kana yesterday in a group access to the Ahsram then disappeared.
Kana did not know why.
And just finished talk to Upasaka Rady he said that Upasaka Samnang he wants to
buy a truck of sand. Kana want to ask if possible to dig and take the sand from
the access land it would be good for making a pond.
_/\_ _/\_ _/\_
_/\_ _/\_ _/\_
Kana and Upasaka Rady hope to go early but wait his wife she cannot take permission on working day.
All hope to visit Bhante on this Saturday.
On Tuesday night Closing announcement Closed from one province to another urgently
from 00.00hrs Wednesday.
_/\_ _/\_ _/\_
Namo tassa bhagavato arahato sammā-sambuddhassa
Mind(-focus)
“And how does a monk (or Yogi) remain focused on the mind in & of itself? There is the case where a monk, when the mind has passion, discerns, ‘The mind has passion.’ When the mind is without passion, he discerns, ‘The mind is without passion.’ When the mind has aversion, he discerns, ‘The mind has aversion.’ When the mind is without aversion, he discerns, ‘The mind is without aversion.’ When the mind has delusion, he discerns, ‘The mind has delusion.’ When the mind is without delusion, he discerns, ‘The mind is without delusion.’[11]
“When the mind is constricted, he discerns, ‘The mind is constricted.’ When the mind is scattered, he discerns, ‘The mind is scattered.’[12] When the mind is enlarged,[13] he discerns, ‘The mind is enlarged.’ When the mind is not enlarged, he discerns, ‘The mind is not enlarged.’ When the mind is surpassed, he discerns, ‘The mind is surpassed.’ When the mind is unsurpassed, he discerns, ‘The mind is unsurpassed.’ When the mind is concentrated, he discerns, ‘The mind is concentrated.’ When the mind is not concentrated, he discerns, ‘The mind is not concentrated.’ When the mind is released,[14] he discerns, ‘The mind is released.’ When the mind is not released, he discerns, ‘The mind is not released.’
“In this way he remains focused internally on the mind in & of itself, or externally on the mind in & of itself, or both internally & externally on the mind in & of itself. Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination & passing away with regard to the mind. Or his mindfulness that ‘There is a mind’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on the mind in & of itself.
Aramika
Aramika
Aramika
Aramika
U. Cheav Villa:
ថ្វាយបង្គំព្រះអង្គ
កូណា ចង់សួរអំពី ព្រះអង្គនៅចុះបិណ្ឌ រាល់ថ្ងៃឬទេ?
និងសម្ភារសំណង់ ដែលអស់ទៅ ហើយត្រូវប្រើបន្តទៀត មានអ្វីខ្លះ?
Bowing down Brah Ang
Kana likes to as whether Brah Ang goes down for alms every day or not?
And in regard of Cement work material, which has been used off and possible requires addition, what would be needed?
Johann
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U. Cheav Villa:
កូណាព្រះអង្គ
U. Samnang:
កូណាព្រះអង្គ
Aramika
Aramika
Aramika
Namo tassa bhagavato arahato sammā-sambuddhassa
The peacocks — with lovely feathers, lovely wings,
Lovely blue necks and lovely faces,
Call out — a lovely song with a lovely sound.
This great earth has lovely waters and grasses;
There are lovely clouds in the sky.
Meditating with a good sound body and a good mind,
It is good to go forth well
In the good teaching of the Buddha.
Experience that highest, unwavering state!
Most pure, subtle, most hard to see.
Aramika
But still good and will be finished soon. _/\_ _/\_ _/\_
This suffering has no root to bring the Arahant back. Only Dukkha of Khanda.
Kana hope the best place for
Noble ones to dwell and other practicing straight to release all suffering till Nibbana.
_/\_ _/\_ _/\_
The bat seems to love the library as eating place, finding the last mornings a lot of rests of certain different fruit.
Atma has now found the tree(s) which are actually above and all around the second first kuti, the Deva-kuti, like Goduat Prey and another medicine fruit. All right down at ones place.
Aside of honey tast of this posdible kind of plum it has a resiny taste, so maybe not to eat much of it.
Not so well, Atma thought "good to have some of the fruit" this morning. At noon, feeling good to look after Kuti, which was good, as Venerable forgor to turn up the bank and white ants already started to occupy it, a fruit lie at the door.p
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When ever Atma isn't well, more serious ill, and with very short sleep, some near or in the north village has strong pains or dies.
Villagers are very busy this days, hardly much mind for merits, as for the simple one. When suddenly, although busy, give alms, those who seldom or never do, it's then when somebody has died or gravely ill. When reminded on sickess, death, Saddha arises which does not if Dukkha isn't seen.
Carried up another good load, as the area to tile is the main floated if raining, maybe waiting a ljttle, since rain started.
A fixed version for easier remorseless water use, having found again the micro filter garment Ven once gave.
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Sewing works increase as usual after using robe more then two years, reaching it's natural decay soon.
So maybe monks should now wear plastic robes... No need to hurry aside of on the path Nyom.
Aramika
Tavy Bang kum Prah Ang _/\_ _/\_ _/\_May Nyom drive slow and carefully.
Kana with Children and Brother Virak plan to visit the Sangha
at Tmor Tuk tomorrow, will leave PP early in the morning.
_/\_ _/\_ _/\_
Aramika
Aramika
Surely the only kuti with medicine tree inside and daily dropping "Gonduat Prey" on it's roof. First time that the tree bears lot of fruits.Mudita _/\_ _/\_ _/\_
_/\_ _/\_ _/\_Yes. As the Sublime Buddha thought about unique design, he choose Ven. Anandas style:
Ven.Ananda's designe ^-^
_/\_ _/\_ _/\_
Namo tassa bhagavato arahato sammā-sambuddhassa
On seeing them, he addressed Ehrw. Ānanda, “Ānanda, do you see the fields of Magadha, divided into rectangles, divided into rows, divided by dikes, divided by intersections?”
evaṁ bhanteti.
“Yes, Lord.”
Ussahasi tvaṁ ānanda bhikkhūnaṁ evarūpāni cīvarāni saṁvidahitunti.
“Try to design robes in this pattern for the monks.”
Ussahāmi bhagavāti.
“I will try, Blessed One.”
athakho bhagavā dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā punadeva rājagahaṁ pacchāgacchi.
Dann kehrte der Befreite, in Dakkhiṇāgiri, so lange er wollte, verbracht habend, nach Rājagaha zurück.
athakho āyasmā ānando sambahulānaṁ bhikkhūnaṁ cīvarāni saṁvidahitvā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ etadavoca passatu me bhante bhagavā cīvarāni saṁvidahitānīti.
Then Ven Ānanda, having procured robes for mehrere Bhikkhus, went zum Befreiten and, on arrival, said to him, “Lord, may the Blessed One look at the robes I have designed.”
(Mv.VIII.12.2) athakho bhagavā etasmiṁ nidāne etasmiṁ Pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi
Dann richtete sich der Befreite, eine Dhamma-Lehre, im Bezug auf diese Ursache, zu dieser Angelegenheit, gegeben habend, an die Bhikkhus:
paṇḍito bhikkhave ānando mahāpañño bhikkhave ānando yatra hi nāma mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānissati
“Monks, Ānanda is wise. Ānanda has great discernment, in that he understands in detail the meaning of a brief statement made by me.
kusimpi nāma karissati aḍḍhakusimpi nāma karissati maṇḍalampi nāma karissati aḍḍhamaṇḍalampi nāma karissati vivaṭṭampi nāma karissati anuvivaṭṭampi nāma karissati gīveyyakampi nāma karissati jaṅgheyyakampi nāma karissati bāhantampi nāma karissati
“He can make what is called a kusi (dike), half-kusi, maṇḍala (field-plot), half-maṇḍala, vivaṭṭa (turning-back), anuvivaṭṭa (following the vivaṭṭa), gīveyyaka (throat-piece), jaṇgheyyaka (calf-piece), and a bāhanta (armpiece). [BMC, Robe Diagram]
២១៦. ឆិន្នកចីវរានុជាននា
vin.mv.08.15 | book_007
(២១៦)
[៥៥] គ្រានោះ ព្រះមានព្រះភាគគង់នៅក្នុងក្រុងរាជគ្រឹះ ដោយសមគួរ ដល់ពុទ្ធអធ្យាស្រ័យ ហើយក៏ទ្រង់យាងចេញទៅ កាន់ចារិក ក្នុងទក្ខិណាគិរីជនបទ។ ព្រះមានព្រះភាគ ទ្រង់ឃើញស្រែអ្នកដែនមគធៈ មានសណ្ឋានជាស្រែ មានជ្រុងបួន មានសណ្ឋានជាស្រែ មានភ្លឺវែង ដោយបណ្តោយផង ដោយទទឹងផង មានសណ្ឋានជាស្រែ មានភ្លឺខ្លីក្នុងចន្លោះៗ មានសណ្ឋាន ជាបួនជ្រុង ដោយមានភ្លឺខ្លីបាញ់រត់គ្នា លុះទ្រង់ទតឃើញហើយ ក៏ត្រាស់ហៅព្រះអានន្ទដ៏មានអាយុថា នែអានន្ទ អ្នកឃើញស្រែអ្នកដែនមគធៈ មានសណ្ឋានជាស្រែ មានជ្រុងបួន មានសណ្ឋានជាស្រែ មានភ្លឺវែង ដោយបណ្តោយផង ដោយទទឹងផង មានសណ្ឋានជាស្រែ មានភ្លឺខ្លីក្នុងចន្លោះៗ មានសណ្ឋានជាបួនជ្រុង ដោយមានភ្លឺខ្លីបាញ់រត់គ្នាឬទេ។ ព្រះអានន្ទ ក្រាបបង្គំទូលថា ព្រះករុណាព្រះអង្គ។ ព្រះដ៏មានព្រះភាគ ទ្រង់ត្រាស់សួរថា នែអានន្ទ អ្នកអាចចាត់ចែងចីវរបែបនេះ ដល់ភិក្ខុទាំងឡាយបានឬទេ។ ព្រះអានន្ទ ក្រាបបង្គំទូលថា បពិត្រព្រះដ៏មានព្រះភាគ ខ្ញុំព្រះអង្គអាចធ្វើបាន។ វេលានោះ ព្រះដ៏មានព្រះភាគ ទ្រង់គង់ក្នុងទក្ខិណាគិរីជនបទ គួរដល់ពុទ្ធអធ្យាស្រ័យហើយ ក៏ទ្រង់យាងត្រឡប់មកក្រុងរាជគ្រឹះវិញ។ ខណៈនោះ ព្រះអានន្ទដ៏មានអាយុ ក៏បានចាត់ចែងចីវរ ដល់ភិក្ខុទាំងឡាយជាច្រើនរូប រួចហើយចូលទៅគាល់ព្រះមានព្រះភាគ លុះចូលទៅដល់ហើយ ក៏ក្រាបបង្គំទូលព្រះដ៏មានព្រះភាគ យ៉ាងនេះថា បពិត្រព្រះអង្គដ៏ចំរើន សូមព្រះដ៏មានព្រះភាគ ទ្រង់ទតចីវរ ដែលខ្ញុំព្រះអង្គចាត់ចែងហើយចុះ។ ព្រោះនិទាននេះ ដំណើរនេះ ព្រះដ៏មានព្រះភាគ ក៏ធ្វើនូវធម្មីកថា ក្នុងវេលានោះ រួចទ្រង់ត្រាស់ហៅភិក្ខុទាំងឡាយមកថា ម្នាលភិក្ខុទាំងឡាយ អានន្ទជាបណ្ឌិត ម្នាលភិក្ខុទាំងឡាយ អានន្ទ មានប្រាជ្ញាច្រើន ព្រោះថា ពាក្យដែលតថាគត ពោលហើយ ដោយសង្ខេប អានន្ទ អាចដឹងសេចក្តីដោយពិស្តារបាន ហើយចេះធ្វើសំពត់ ឈ្មោះកុសិផង ធ្វើសំពត់ ឈ្មោះអឌ្ឍកុសិផង ធ្វើសំពត់ ឈ្មោះមណ្ឌលៈផង ធ្វើសំពត់ ឈ្មោះអឌ្ឍមណ្ឌលៈផង ធ្វើសំពត់ ឈ្មោះវិវដ្តៈផង ធ្វើសំពត់ ឈ្មោះអនុវិវដ្តៈផង ធ្វើសំពត់ ឈ្មោះគីវេយ្យកៈផង ធ្វើសំពត់ ឈ្មោះជង្ឃេយ្យកៈផង ធ្វើសំពត់ ឈ្មោះពាហន្តៈផង ហើយសំពត់នោះ អានន្ទ ក៏បានកាត់ដាច់ ឲ្យសៅហ្មង ដោយមុខកាំបិត ឲ្យសមគួរដល់សមណៈ ឲ្យជារបស់មិនគួរប្រាថ្នា ដល់ពួកចោរជាសត្រូវ ម្នាលភិក្ខុទាំងឡាយ តថាគតអនុញ្ញាតសង្ឃាដិកាត់ ឧត្តរាសង្គៈកាត់ អន្តរវាសកៈកាត់។
Aramika
Aramika
Aramika
- Namo tassa bhagavato arahato sammā-sambuddhassa -
Ahina Sutta: By a Snake (https://zugangzureinsicht.org/html/tipitaka/an/an04/an04.067.than_en.html)
On one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Now, at that time in Savatthi a certain monk had died after having been bitten by a snake. Then a large number of monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there they said to him, "Lord, just now in Savatthi a certain monk died after having been bitten by a snake."
"Then it's certain, monks, that that monk didn't suffuse the four royal snake lineages with a mind of good will. For if he had suffused the four royal snake lineages with a mind of good will, he would not have died after having been bitten by a snake. Which four? The Virupakkha royal snake lineage,[1] the Erapatha royal snake lineage, the Chabyaputta royal snake lineage, the Dark Gotamaka royal snake lineage. It's certain that that monk didn't suffuse these four royal snake lineages with a mind of good will. For if he had suffused these four royal snake lineages with a mind of good will, he would not have died after having been bitten by a snake. I allow you, monks, to suffuse these four royal snake lineages with a mind of good will for the sake of self-protection, self-guarding, self-preservation."
I have good will for the Virupakkhas,
good will for the Erapathas,
good will for the Chabyaputtas,
good will for the Dark Gotamakas.
I have good will for footless beings,
good will for two-footed beings,
good will for four-footed beings,
good will for many-footed beings.
May footless beings do me no harm.
May two-footed beings do me no harm.
May four-footed beings do me no harm.
May many-footed beings do me no harm.
May all creatures,
all breathing things,
all beings
— each & every one —
meet with good fortune.
May none of them come to any evil.
Limitless is the Buddha,
limitless the Dhamma,
limitless the Sangha.
There is a limit to creeping things:
snakes, scorpions, centipedes,
spiders, lizards, & rats.
I have made this safeguard,
I have made this protection.
May the beings depart.
I pay homage
to the Blessed One,
homage
to the seven
rightly self-awakened ones.[2]
អហិរាជសូត្រ ទី៧* (https://forum.sangham.net/index.php?topic=7863.msg11580#msg11580)
(??)*
[៦៨] សម័យមួយ ព្រះដ៏មានព្រះភាគ ស្តេចគង់នៅក្នុងវត្តជេតពន របស់អនាថបិណ្ឌិកសេដ្ឋី ទៀបក្រុងសាវត្ថី។ សម័យនោះឯង ក្រុងសាវត្ថី មានភិក្ខុមួយរូប ត្រូវពស់ចឹក ធ្វើមរណកាលទៅ។ លំដាប់នោះ ភិក្ខុជាច្រើន ចូលទៅគាល់ព្រះដ៏មានព្រះភាគ លុះចូលទៅដល់ហើយ ក៏ថ្វាយបង្គំព្រះដ៏មានព្រះភាគ ហើយអង្គុយក្នុងទីសមគួរ។ លុះភិក្ខុនោះ អង្គុយក្នុងទីដ៏សមគួរហើយ បានក្រាបបង្គំទូលព្រះដ៏មានព្រះភាគ ដោយពាក្យដូច្នេះថា បពិត្រព្រះអង្គដ៏ចំរើន ក្នុងក្រុងសាវត្ថីនេះ មានភិក្ខុមួយរូប ត្រូវពស់ចឹក ធ្វើមរណកាលទៅ។ ម្នាលភិក្ខុទាំងឡាយ ពិតដូច្នោះមែន ព្រោះថា ភិក្ខុនោះ មិនផ្សាយចិត្តមេត្តា ចំពោះត្រកូលស្តេចពស់ ទាំង៤ពួក ម្នាលភិក្ខុទាំងឡាយ ប្រសិនបើភិក្ខុនោះ ផ្សាយចិត្តមេត្តា ចំពោះត្រកូលស្តេចពស់ ទាំង៤ពួក ម្នាលភិក្ខុទាំងឡាយ ពស់មិនគប្បីចឹកភិក្ខុនោះឲ្យស្លាប់ទៅទេ។ ត្រកូលស្តេចពស់ ៤ ពួក ដូចម្តេចខ្លះ។ គឺត្រកូលស្តេចពស់ ឈ្មោះ វិរូបក្ខៈ ១ ត្រកូលស្តេចពស់ឈ្មោះ ឯរាបថៈ ១ ត្រកូលស្តេចពស់ ឈ្មោះ ឆព្យាបុត្តៈ ១ ត្រកូលស្តេចពស់ឈ្មោះ កណ្ហាគោតមកៈ ១។ ម្នាលភិក្ខុទាំងឡាយ ពិតដូច្នោះមែន ព្រោះថា ភិក្ខុនោះ មិនផ្សាយចិត្តមេត្តា ចំពោះត្រកូលស្តេចពស់ ទាំង ៤ ពួកនេះ ម្នាលភិក្ខុទាំងឡាយ ប្រសិនបើភិក្ខុនោះ ផ្សាយចិត្តមេត្តា ចំពោះត្រកូលស្តេចពស់ទាំង ៤ ពួកនេះ ម្នាលភិក្ខុទាំងឡាយ ពស់មិនហ៊ានចឹកភិក្ខុនោះឲ្យស្លាប់ទេ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតអនុញ្ញាត ដើម្បីឲ្យផ្សាយចិត្តមេត្តា ចំពោះត្រកូលសេ្តចពស់ ទាំង ៤ ពួកនេះ ដើម្បីគ្រប់គ្រងខ្លួន រក្សាខ្លួន ការពារខ្លួន។
ភាវៈជាមិត្ររបស់អាត្មាអញ (ចូរមាន) ជាមួយនឹងត្រកូលស្តេចពស់ឈ្មោះវិរូបក្ខៈទាំងឡាយផង ភាវៈជាមិត្រ របស់អាត្មាអញ (ចូរមាន) ជាមួយនឹងត្រកូលស្តេចពស់ ឈ្មោះឯរាបថៈទាំងឡាយផង ភាវៈជាមិត្ររបស់អាត្មាអញ (ចូរមាន) ជាមួយនឹងត្រកូលស្តេចពស់ ឈ្មោះឆព្យាបុត្តៈទាំងឡាយផង ភាវៈជាមិត្ររបស់អាត្មាអញ (ចូរមាន) ជាមួយនឹងត្រកូលស្តេចពស់ ឈ្មោះកណ្ហាគោតមកៈទាំងឡាយផង ភាវៈជាមិត្ររបស់អាត្មាអញ (ចូរមាន) ជាមួយនឹងសត្វឥតជើងទាំងឡាយផង ភាវៈជាមិត្ររបស់អាត្មាអញ (ចូរមាន) ជាមួយនឹងសត្វមានជើងពីរទាំងឡាយផង ភាវៈជាមិត្រ របស់អាត្មាអញ (ចូរមាន) ជាមួយនឹងសត្វជើង ៤ ទាំងឡាយផង ភាវៈជា មិត្ររបស់អាត្មាអញ (ចូរមាន) ជាមួយនឹងសត្វមានជើងច្រើនទាំងឡាយផង។ សត្វឥតជើង កុំបៀតបៀនអាត្មាអញ សត្វជើងពីរ កុំបៀតបៀនអាត្មាអញ សត្វជើង ៤ កុំបៀតបៀនអាត្មាអញ សត្វជើងច្រើន កុំបៀតបៀនអាត្មាអញឡើយ។ សព្វសត្វទាំងឡាយផង សព្វប្រាណទាំងឡាយផង សព្វភូតទាំងឡាយផង ទាំងអស់គ្នា សត្វទាំងអស់ (នោះ) ចូរប្រទះ នូវសេចក្តីចំរើនទាំងឡាយ សេចក្តីអាក្រក់បន្តិចបន្តួច កុំមកឡើយ។
ព្រះពុទ្ធមានគុណប្រមាណមិនបាន ព្រះធម៌មានគុណប្រមាណមិនបាន ព្រះសង្ឃមានគុណប្រមាណមិនបាន សត្វលូន ឬសត្វវារទាំងឡាយ គឺពស់ ខ្ទួយ ក្អែប ពីងពាង តុកកែ កណ្តុរ សុទ្ធតែមានប្រមាណ (រាប់បាន) គឺថា មិនច្រើនដូចគុណព្រះរត្នត្រ័យទេ។ កិរិយារក្សា ខ្ញុំបានធ្វើហើយ កិរិយាការពារ ខ្ញុំបានធ្វើហើយ ពួកសត្វចូរចៀសទៅ ខ្ញុំសូមនមស្ការ ចំពោះព្រះដ៏មានព្រះភាគ សូមនមស្ការព្រះសម្មាសម្ពុទ្ធ ទាំង ៧ ព្រះអង្គ។
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Someones lose, others gain...
user:johann:gallery:archiv2021:20210906_01.jpg
Someones lose, others gain...
user:johann:gallery:archiv2021:20210906_01.jpg
កូណាព្រះអង្គ _/\_ _/\_ _/\_
បើមានម្នាក់បានខាត ជាឱកាស និងមានម្នាក់ទៀតបានចំណេញ ជារឿងរបស់លោកិយ។
ដើម្បីចំណេញទាំងអស់គ្នា ជាការដើរចេញ ទៅលើផ្លូវខ្ពស់ជាង និងស្រាលជាង។
Kana Brah Ang
If one losses another gets okāsa (Space, opportunity)... this is the way of the world.
So that all would have a benefit, it's required to walk the higher path, the lighter one.
_/\_ _/\_ _/\_
Namo tassa bhagavato arahato sammā-sambuddhassa
ព្យសនសូត្រ ទី១០*
(??)*
[៣០] ម្នាលភិក្ខុទាំងឡាយ សេចក្តីវិនាសនេះ មាន ៥ យ៉ាង។ សេចក្តីវិនាស ៥ យ៉ាង តើដូចម្តេចខ្លះ។ គឺវិនាសញាតិ ១ វិនាសទ្រព្យ ១ វិនាសព្រោះរោគ ១ វិនាសសីល ១ វិនាសទិដ្ឋិ ១។ ម្នាលភិក្ខុទាំងឡាយ ពួកសត្វបែកធ្លាយរាងកាយស្លាប់ទៅ រមែងទៅកើតឯអបាយ ទុគ្គតិ វិនិបាត នរក ព្រោះហេតុវិនាសញាតិ ឬព្រោះហេតុវិនាសទ្រព្យ ឬក៏ហេតុតែវិនាសព្រោះរោគ ក៏ទេ ម្នាលភិក្ខុទាំងឡាយ ពួកសត្វបែកធ្លាយរាងកាយស្លាប់ទៅ រមែងទៅកើតឯអបាយ ទុគ្គតិ វិនិបាត នរក ព្រោះហេតុវិនាសសីល ឬព្រោះហេតុវិនាសទិដ្ឋិ។ ម្នាលភិក្ខុទាំងឡាយ សេចក្តីវិនាស មាន ៥ យ៉ាងនេះឯង។ ម្នាលភិក្ខុទាំងឡាយ ការបរិបូណ៌នេះ មាន ៥ យ៉ាង។ ការបរិបូណ៌ ៥ យ៉ាង តើដូចម្តេចខ្លះ ។ គឺបរិបូណ៌ដោយញាតិ ១ បរិបូណ៌ដោយទ្រព្យ ១ បរិបូណ៌ដោយការមិនមានរោគ ១ បរិបូណ៌ដោយសីល ១ បរិបូណ៌ដោយទិដ្ឋិ ១។
ម្នាលភិក្ខុទាំងឡាយ ពួកសត្វបែកធ្លាយរាងកាយស្លាប់ទៅ ទៅកើតឯសុគតិសួគ៌ ទេវលោក ព្រោះហេតុបរិបូណ៌ដោយញាតិ ឬព្រោះហេតុតែបរិបូណ៌ដោយទ្រព្យ ឬក៏ព្រោះហេតុតែបរិបូណ៌ ដោយការមិនមានរោគ ក៏ទេ ម្នាលភិក្ខុទាំងឡាយ ពួកសត្វបែកធ្លាយរាងកាយស្លាប់ទៅ តែងទៅកើតឯសុគតិសួគ៌ ទេវលោក ព្រោះហេតុបរិបូណ៌ដោយសីល ឬព្រោះហេតុបរិបូណ៌ដោយទិដ្ឋិ។ ម្នាលភិក្ខុទាំងឡាយ ការបរិបូណ៌ មាន ៥ យ៉ាងនេះឯង។
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Kana Prah Ang _/\_ _/\_ _/\_
Upasika No called kana, she informed Upasaka Hong is there.
He wants to ask kana for allowing the place infront land for his father
to build a hut... it would be easy for his family to visit and not annoying
another in the forest...
Kana told her to take permission from the Sangha because of the whole place dedicated
to the Buddha the Dhamma and the Sangha.
_/\_ _/\_ _/\_
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Half the way on filling up, strong rains set in. Filling up tanks and push the flora to spread, it's an not usual gift for all being, this out of season rain, stopping fires for two weeks.
/me Kana Prah Ang _/\_ _/\_ _/\_/me : yes. As he told that he still can not find, Atma told him that there is nobody better if searching for something that Nyom Cheav Villa .
In the afternoon He sent kana some pictures of a broken screw.
Said that Prah Ang told him to talk to Nyom Villa she will know where to buy..
_/\_ _/\_ _/\_ :D
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Most of the tent burned away, only some square meter left to cover. Also most bags got destroyed as well as smaller material.
Since some weeks a young single bull has made the foot of the Ashram his home. It's told that the owner is not able to catch him and get him back. Sure certain danger, as the large brahmin bull is very horny and not fearful at all. Maybe an incarnation of Shivas ox ...
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_/\_ _/\_ _/\_
សូមឲ្យសត្វទាំងឡាយបានឃើញនូវ ទុក្ខ របស់ខ្លួន និងអ្នកដទៃ និងរកផ្លូវដើម្បីចេញពីទុក្ខ
មុនពេលទ្វារចេញចុងក្រោយ ត្រួវបានបិទ។
_/\_ _/\_ _/\_
May all being see own Dukkha of themselves and others and may they seek for the path to leave Dukkha, before walking the door backwardly, to come to truth.
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Sand flea season has also started again and today possible stronger rain again, the forest fastly growing green again.
i am happy to see the cave vihara
I hope it don't get crowded as you build it out nice and comfortable
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_/\_ _/\_ _/\_
កូណាព្រះអង្គ
មានហេតុ ដែលគួរនឹងខ្ជិល..
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កូណាព្រះអង្គ _/\_ _/\_ _/\_
សត្វតូចៗទើប នឹងកើត តែងតែមើលទៅគួរឲ្យស្រលាញ់
និងអាណិត ជាជាងសត្វដែលធំហើយ។
Aramika
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កូណា សង្ឃឹមថា នឹងអាចប្រតិបត្តិធម៌ នៅកន្លែងសមគួរ ដល់យោនិសោមនសិការ
ប្រព្រឹត្តទៅ។
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Aramika
ថ្ងៃនមកកំដរសប់គេក្នុងភូមិ
Aramika
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"Me pliang"... first heavy rains is time of the flying ants (termites). While they in mass serve in mass other ants as food, it's usual to get them also into the alms bowl as beloved food of all forest dwellers and only countless wings are left for a while...
A pleasing working, study and renouncing place here now, simple, cheap, yet solid:
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Aramika
_/\_ _/\_ _/\_Works again, no problem for now, Nyom.
អាចប្រើ បានទៀតឬអត់ ព្រះអង្គ
Aramika
To many sand-flea penetrations and starting secondary infection, Atma though to rest from sand works again, at least today.
and place can be used for what ever inspired to put on, as means for reflecting Sublime.
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_/\_ _/\_ _/\_Sadhu
user:cheav_villa:untold.mp4
កូណាព្រះអង្គ _/\_ _/\_ _/\_
ទោះបីជាចូលចិត្តញាំ តែកូណាមិនដែលនឹងចង់សម្លាប់
ឬត្រេកអរឲ្យគេសម្លាប់ដើម្បីធ្វើជាអាហារ...
Namo tassa bhagavato arahato sammā-sambuddhassa
... [២៤០] ទ្រង់គង់នៅទៀបក្រុងសាវត្ថី…. ក្នុងទីនោះឯង ព្រះមានព្រះភាគ… ម្នាលភិក្ខុទាំងឡាយ អាហារ៤នេះ ប្រព្រឹត្តទៅ ដើម្បីការតាំងនៅបាន នៃពួកភូតសត្វផង ដើម្បីអនុគ្រោះ ដល់ពួកសម្ភវេសីសត្វផង។ អាហារ៤ តើដូចម្តេច។ កវឡីការាហារ ដ៏គ្រោតគ្រាតក្តី ល្អិតក្តី (ជាទីមួយ) ផស្សាហារ ជាទីពីរ មនោសញ្ចេតនាហារ ជាទីបី វិញ្ញាណាហារ ជាទីបួន។ ម្នាលភិក្ខុទាំងឡាយ អាហារទាំង៤នេះឯង ប្រព្រឹត្តទៅ ដើម្បីការតាំងនៅបាននៃពួកភូតសត្វផង ដើម្បីអនុគ្រោះ ដល់ពួកសម្ភវេសីសត្វផង។
[២៤១] ម្នាលភិក្ខុទាំងឡាយ កវឡីការាហារ តើត្រូវយល់ដូចម្តេច។ ម្នាលភិក្ខុទាំងឡាយ ដូចជាភរិយាស្វាមី ពីរនាក់ គប្បីនាំយកស្បៀងតិចតួច ដើរទៅកាន់ផ្លូវលំបាក ស្វាមីភរិយានោះ មានកូនប្រុសតែមួយ ជាទីស្រឡាញ់ពេញចិត្ត។ ម្នាលភិក្ខុទាំងឡាយ គ្រាកាលដែលភរិយាស្វាមី ទាំងពីរនាក់ កំពុងដើរទៅកាន់ផ្លូវលំបាកនោះ ស្បៀងបន្តិចបន្តួចនោះ អស់រលីងទៅ ផ្លូវលំបាកនោះ នៅសល់ឆ្លងមិនទាន់ផុត។ ម្នាលភិក្ខុទាំងឡាយ ទើបភរិយាស្វាមីទាំងពីរនាក់នោះ ប្រឹក្សាគ្នាយ៉ាងនេះថា ស្បៀងអាហារបន្តិចបន្តួចរបស់យើងនោះ អស់រលីងទៅហើយ ផ្លូវលំបាកនៅសល់ ឆ្លងមិនទាន់ផុតឡើយ បើដូច្នោះ យើងត្រូវសម្លាប់កូនប្រុសតែមួយ ជាទីស្រឡាញ់ពេញចិត្តនេះ ធ្វើជាងៀតផង ជាផ្អកផង កាលបើយើងទាំងពីរនាក់ ស៊ីសាច់កូននោះហើយ នឹងឆ្លងផ្លូវលំបាក ដែលនៅសល់នោះផុតបាន បើមិនដូច្នោះ យើងទាំងអស់គ្នា មុខជានឹងស្លាប់ទាំងបីនាក់។ ម្នាលភិក្ខុទាំងឡាយ គ្រានោះ ភរិយាស្វាមីទាំងពីរនាក់នោះ សម្លាប់កូនប្រុសតែមួយ ជាទីស្រឡាញ់ពេញចិត្តនុ៎ះ ធ្វើជាងៀតផង ជាផ្អកផង កាលបើភរិយាស្វាមី ទាំងពីរនាក់ ស៊ីសាច់កូនហើយ ទើ់បដើរឆ្លងផ្លូវលំបាក ដែលនៅសល់នោះ ឲ្យផុតបាន ភរិយាស្វាមីនោះ ស៊ីសាច់កូនផង រឹតទ្រូងផងថា ហៃកូនប្រុសតែមួយ អ្នកឯងនៅឯណា ហៃកូនប្រុសតែមួយ អ្នកឯងនៅឯណា។ ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ សំគាល់ដំណើរនោះ ថាដូចម្តេច ភរិយាស្វាមីនោះ លេបអាហារដើម្បីការលេង លេបអាហារដើម្បីការស្រវឹង លេបអាហារ ដើម្បីការប្រដាប់តាក់តែង លេបអាហារ ដើម្បីការស្អិតស្អាង ដែរឬ។ បពិត្រព្រះអង្គដ៏ចំរើន ដំណើរនុ៎ះ មិនមែនដូច្នោះទេ។ ម្នាលភិក្ខុទាំងឡាយ ភរិយាស្វាមីនោះ ក្រែងលេបអាហារ គ្រាន់តែដើម្បីនឹងឆ្លងផ្លូវលំបាក ឲ្យផុតតែប៉ុណ្ណោះទេឬ។ ព្រះករុណា ព្រះអង្គ។ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា ត្រូវអ្នករាល់គ្នា យល់កវឡីការាហារ ក៏យ៉ាងនោះដែរ។ ម្នាលភិក្ខុទាំងឡាយ កាលបើកំណត់ដឹងកវឡីការាហារហើយ ក៏ឈ្មោះថា បានកំណត់ដឹងរាគៈ ដែលប្រព្រឹត្តទៅក្នុងកាមគុណទាំង៥ដែរ កាលបើកំណត់ដឹងរាគៈ ដែលប្រព្រឹត្តទៅក្នុងកាមគុណទាំង៥ហើយ អរិយសាវ័ក ដែលប្រកបដោយសំយោជនៈណាហើយ ត្រូវត្រឡប់មកកាន់លោកនេះម្តងទៀត សំយោជនៈនោះ មិនមានទេ។
[២៤២] ម្នាលភិក្ខុទាំងឡាយ ផស្សាហារ តើត្រូវយល់ដូចម្តេច។ ម្នាលភិក្ខុទាំងឡាយ ដូចជាមេគោ ដែលមិនមានស្បែក បើឈរផ្អែកនឹងជញ្ជាំង ក៏ត្រូវពួកសត្វ ដែលអាស្រ័យនៅនឹងជញ្ជាំងនោះខាំ បើឈរផ្អែកនឹងដើមឈើ ក៏ត្រូវពួកសត្វ ដែលអាស្រ័យនៅនឹងដើមឈើនោះខាំ បើឈរត្រាំនៅក្នុងទឹក ក៏ត្រូវពួកសត្វ ដែលអាស្រ័យនៅក្នុងទឹកនោះចឹកប្របិច បើឈរកណ្តាលវាល ក៏ត្រូវពួកសត្វ ដែលអាស្រ័យនៅនឹងអាកាសនោះខាំ ម្នាលភិក្ខុទាំងឡាយ មេគោដែលមិនមានស្បែកនោះ ឈរនៅក្នុងទីណាៗ ក៏គង់តែពួកសត្វ ដែលអាស្រ័យនៅក្នុងទីនោះៗខាំស៊ី យ៉ាងណាមិញ ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា ត្រូវអ្នករាល់គ្នា យល់ផស្សាហារ ក៏យ៉ាងនោះឯង។ ម្នាលភិក្ខុទាំងឡាយ កាលបើកំណត់ដឹងផស្សាហារហើយ ក៏ឈ្មោះថា បានកំណត់ដឹង នូវវេទនាទាំងបីដែរ កាលបើកំណត់ដឹងនូវវេទនាទាំងបីហើយ តថាគតពោលថា កិច្ចណាមួយ ដែលអរិយសាវ័កត្រូវធ្វើតទៅទៀត មិនមានឡើយ។ ...
កូណាព្រះអង្គ _/\_ _/\_ _/\_
ប្រុសៗដោះអាវ នៅផ្ទះ ក្នុងសង្គមខ្មែរជារឿងខុសគ្នា រវាងវណ្ណៈអ្នកស្រែ និងអ្នកក្រុង។ មួយប្រុសៗដោះអាវដើរចេញក្រៅផ្ទះ និងស្រីៗស្លៀកពាក់ខ្លី ជារឿងសីលធម៌។
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មុទិតា _/\_ _/\_ _/\_Mudita
ស្អែកកូណានឹងទៅអាស្រម ចូលយកអ៊ំពោធិសាត់និងក្មួយៗគាត់
នៅជិតវត្តតាំងកសាង។
Aramika
_/\_ _/\_ _/\_Atma guesses it's a common broad issue... those somehow fixated on meditation, those 'practicing', are so extreme busy with themselves that they hardly ask nor have space to listen. Most meditator stuck in their objection and when somehow feel disturbed of what wishing to hold on (1001 reason) they usually run to the next place where they hope to gain required food for their objections.
កូណាព្រះអង្គ,
លោក ពិសិដ្ឋ អត់ចេះនិយាយ ឬសួរអំពីធម៌, ការប្រតិបត្តិធម៌?
Kana, Brah Ang,
Does Ven. Pisetth don't like to speak or ask in regard of Dhamma or practicing Dhamma?
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_/\_ _/\_ _/\_Sadhu, Sadhu
កូណាមានចេតនា គោរព ធ្វើតាម និងបូជា ដល់គុណព្រះពុទ្ធ
ព្រះធម្ម ព្រះសង្ឃ
ព្យាយាមលះអកុសល និងចម្រើនកុសល។
_/\_ _/\_ _/\_
Namo tassa bhagavato arahato sammā-sambuddhassa
"One tries to abandon wrong resolve & to enter into right resolve: This is one's right effort. One is mindful to abandon wrong resolve & to enter & remain in right resolve: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right resolve."
"And what is right resolve? Being resolved on renunciation, on freedom from ill-will, on harmlessness: This is called right resolve."
Namo tassa bhagavato arahato sammā-sambuddhassa
sut.an.09.005 | book_049
(៥. ពលសុត្តំ)
[៥] ម្នាលភិក្ខុទាំងឡាយ ពលៈនេះ មាន ៤ យ៉ាង។ ពលៈ ៤ យ៉ាង តើដូចម្តេច។ គឺ បញ្ញាពលៈ ១ វីរិយពលៈ ១ អនវជ្ជពលៈ ១ សង្គហពលៈ ១។ ម្នាលភិក្ខុទាំងឡាយ ចុះបញ្ញាពលៈ តើដូចម្តេច។ ធម៌ទាំងឡាយណា ជាកុសល រាប់ថាជាកុសល ធម៌ទាំងឡាយណា ជាអកុសល រាប់ថាជាអកុសល ធម៌ទាំងឡាយណា មានទោស រាប់ថាមានទោស ធម៌ទាំងឡាយណា មិនមានទោស រាប់ថាមិនមានទោស ធម៌ទាំងឡាយណា ជាធម៌ខ្មៅ រាប់ថាជាធម៌ខ្មៅ ធម៌ទាំងឡាយណា ជាធម៌ស រាប់ថាជាធម៌ស ធម៌ទាំងឡាយណា មិនគួរសេព រាប់ថាជាធម៌មិនគួរសេព ធម៌ទាំងឡាយណា គួរសេព រាប់ថាជាធម៌គួរសេព ធម៌ទាំងឡាយណា មិនគួរដល់ព្រះអរិយៈ រាប់ថាជាធម៌មិនគួរដល់ព្រះអរិយៈ ធម៌ទាំងឡាយណា គួរដល់ព្រះអរិយៈ រាប់ថាជាធម៌គួរដល់ព្រះអរិយៈ ធម៌ទាំងនោះ បុគ្គលឃើញច្បាស់ ស្ទង់ចុះ ដោយបញ្ញាតាមពិត ម្នាលភិក្ខុទាំងឡាយ នេះហៅថា បញ្ញាពលៈ។ ម្នាលភិក្ខុទាំងឡាយ ចុះវីរិយពលៈ តើដូចម្តេច។ ធម៌ទាំងឡាយណា ជាអកុសល រាប់ថាជាអកុសល ធម៌ទាំងឡាយណា មានទោស រាប់ថាជាធម៌មានទោស ធម៌ទាំងឡាយណា ជាធម៌ខ្មៅ រាប់ថាជាធម៌ខ្មៅ ធម៌ទាំងឡាយណា មិនគួរសេព រាប់ថាជាធម៌មិនគួរសេព ធម៌ទាំងឡាយណា មិនគួរដល់ព្រះអរិយៈ រាប់ថាជាធម៌មិនគួរដល់ព្រះអរិយៈ បុគ្គលក៏បានញុំាងឆន្ទៈឲ្យកើត ប្រឹងប្រែង ប្រារព្ធព្យាយាម ផ្គងចិត្ត ដំកល់ចិត្ត ដើម្បីលះបង់នូវធម៌ទាំងនោះ។ ធម៌ទាំងឡាយណា ជាកុសល រាប់ថាជាកុសល ធម៌ទាំងឡាយណា មិនមានទោស រាប់ថាជាធម៌មិនមានទោស ធម៌ទាំងឡាយណា ជាធម៌ស រាប់ថាជាធម៌ស ធម៌ទាំងឡាយណា គួរសេព រាប់ថាជាធម៌គួរសេព ធម៌ទាំងឡាយណា គួរដល់ព្រះអរិយៈ រាប់ថាជាធម៌គួរដល់ព្រះអរិយៈ បុគ្គលក៏បានញុំាងឆន្ទៈឲ្យកើត ប្រឹងប្រែង ប្រារព្ធព្យាយាម ផ្គងចិត្ត ដំកល់ចិត្ត ដើម្បីឲ្យបាននូវធម៌ទាំងនោះ ម្នាលភិក្ខុទាំងឡាយ នេះហៅថា វីរិយពលៈ។ ម្នាលភិក្ខុទាំងឡាយ ចុះអនវជ្ជពលៈ តើដូចម្តេច។ ម្នាលភិក្ខុទាំងឡាយ អរិយសាវកក្នុងសាសនានេះ ជាអ្នកប្រកបដោយកាយកម្មមិនមានទោស ប្រកបដោយវចីកម្មមិនមានទោស ប្រកបដោយមនោកម្មមិនមានទោស ម្នាលភិក្ខុទាំងឡាយ នេះហៅថា អនវជ្ជពលៈ។ ម្នាលភិក្ខុទាំងឡាយ ចុះសង្គហពលៈ តើដូចម្តេច។ ម្នាលភិក្ខុទាំងឡាយ សង្គហវត្ថុនេះមាន ៤ យ៉ាង គឺការឲ្យទាន ១ ការពោលពាក្យជាទីស្រលាញ់ ១ ការប្រព្រឹត្តិអំពើឲ្យជាប្រយោជន៍ ១ ភាពជាអ្នកតាំងខ្លួនសើ្ម ១ ម្នាលភិក្ខុទាំងឡាយ បណ្តាទានទាំងឡាយ ទានដែលប្រសើរបំផុតនុ៎ះ គឺធម្មទាន ម្នាលភិក្ខុទាំងឡាយ បណ្តាការពោលពាក្យជាទីស្រឡាញ់ទាំងឡាយ ការពោលពាក្យជាទីស្រឡាញ់ដ៏ប្រសើរបំផុតនុ៎ះ គឺធម្មកថិកសំដែងធម៌រឿយ ៗ ដល់អ្នកត្រូវការស្តាប់ អ្នកផ្ទៀងត្រចៀកស្តាប់ ម្នាលភិក្ខុទាំងឡាយ បណ្តាការប្រព្រឹត្តិអំពើឲ្យជាប្រយោជន៍ទាំងឡាយ ការប្រព្រឹត្តិអំពើឲ្យជាប្រយោជន៍ដ៏ប្រសើរនុ៎ះ គឺបុគ្គលអ្នកញុំាងជនមិនមានសទ្ធា ឲ្យកាន់យក ឲ្យតាំងនៅ ឲ្យដំកល់ស៊ប់ ក្នុងសទ្ធាសម្បទា ញុំាងជនទ្រុស្តសីល ឲ្យកាន់យក ឲ្យតាំងនៅ ឲ្យដំកល់ស៊ប់ ក្នុងសីលសម្បទា ញុំាងជនអ្នកមានសេចក្តីកំណាញ់ ឲ្យកាន់យក ឲ្យតាំងនៅ ឲ្យដំកល់ស៊ប់ ក្នុងចាគសម្បទា ញុំាងជនអ្នកមិនមានបញ្ញា ឲ្យកាន់យក ឲ្យតាំងនៅ ឲ្យដំកល់ស៊ប់ ក្នុងបញ្ញាសម្បទា ម្នាលភិក្ខុទាំងឡាយ បណ្តាភាពជាអ្នកតាំងខ្លួនសើ្មទាំងឡាយ ភាពជាអ្នកតាំងខ្លួនសើ្មដ៏ប្រសើរនុ៎ះ គឺសោតាបន្នបុគ្គល មានខ្លួនសើ្មនឹងសោតាបន្នបុគ្គល សកទាគាមិបុគ្គល មានខ្លួនសើ្មនឹងសកទាគាមិបុគ្គល អនាគាមិបុគ្គល មានខ្លួនសើ្មនឹងអនាគាមិបុគ្គល អរហន្ត មានខ្លួនស្មើនឹងអរហន្ត ម្នាលភិក្ខុទាំងឡាយ នេះហៅថា សង្គហពលៈ។ ម្នាលភិក្ខុទាំងឡាយ ពលៈមាន ៤ យ៉ាងនេះឯង។ ម្នាលភិក្ខុទាំងឡាយ អរិយសាវក ប្រកបដោយពលៈ ៤ យ៉ាងនេះហើយ រមែងជាអ្នកឆ្លងផុតភ័យ ៥ យ៉ាង។ ភ័យ ៥ យ៉ាង តើដូចម្តេច។ គឺ អាជីវិតភយៈ (ភ័យអំពីការចិញ្ចឹមជីវិត) ១ អសិលោកភយៈ (ភ័យអំពីការមិនសរសើរ) ១ បរិសំសារជ្ជភយៈ (ភ័យអំពីការកោតញញើតក្នុងបរិសទ្យ) ១ មរណភយៈ (ភ័យអំពីសេចក្តីស្លាប់) ១ ទុគ្គតិភយៈ (ភ័យអំពីទុគ្គតិ) ១។ ម្នាលភិក្ខុទាំងឡាយ អរិយសាវកនោះ ពិចារណាដូច្នេះថា អាត្មាអញមិនខ្លាច ចំពោះអាជីវិតភ័យ អាត្មាអញនឹងខ្លាចអាជីវិត ភ័យដូចម្តេច បើពលៈទាំង ៤ គឺបញ្ញាពលៈ វីរិយពលៈ អនវជ្ជពលៈ សង្គហពលៈ របស់អាត្មាអញ មានស្រេចហើយ។ ឯបុគ្គលគ្មានប្រាជ្ញា គប្បីខ្លាចអាជីវិតភ័យ បុគ្គលខ្ជិល គប្បីខ្លាចអាជីវិតភ័យ គប្បីខ្លាចអាជីវិតភ័យ ដោយកាយកម្ម វចីកម្ម មនោកម្ម ដែលមានទោស បុគ្គលជាអ្នកមិនសង្រ្គោះ គប្បីខ្លាចអាជីវិតភ័យ អាត្មាអញ មិនខ្លាចអសិលោកភ័យទេ។បេ។ អាត្មាអញមិនខ្លាចបរិសំសារជ្ជភ័យទេ អាត្មាអញ មិនខ្លាចមរណភ័យទេ អាត្មាអញមិនខ្លាចទុគ្គតិភ័យទេ អាត្មាអញនឹងខ្លាចទុគ្គតិភ័យដូចម្តេច បើពលៈ ទាំង ៤ គឺ បញ្ញាពលៈ វីរិយពលៈ អនវជ្ជពលៈ សង្គហពលៈ របស់អាត្មាអញ មានស្រេចហើយ។ ឯបុគ្គលគ្មានប្រាជ្ញា គប្បីខ្លាចទុគ្គតិភ័យ បុគ្គលខ្ជិល គប្បីខ្លាចទុគ្គតិភ័យ គប្បីខ្លាចទុគ្គតិភ័យ ដោយកាយកម្ម វចីកម្ម មនោកម្ម ដែលមានទោស បុគ្គលមិនមានសេចក្តីសង្រ្គោះ គប្បីខ្លាចទុគ្គតិភ័យ។ ម្នាលភិក្ខុទាំងឡាយ អរិយសាវកប្រកបដោយពលៈ ៤ យ៉ាងនេះឯង ជាអ្នកកន្លងផុតនូវភ័យទាំង ៥ នេះបាន។
Atma had observed a possible left over bag of cement at the second lower Kuti, maybe because already broken. Thought not to waste that which can be still used, maybe using it off here for tilings pavings. But good to investigate it first.
Gotten the impression that cast off, Atma took up the 75% still useable, thought to continue veranda. Good to know that observed was right, Nyom.
user:johann:gallery:archiv2022:20220707_01.jpg
កូណាព្រះអង្គ មេត្តា និងជាពេលល្អ សម្រាប់អុជទានវស្សា _/\_ _/\_ _/\_ :)
Delight in sensuality, light, is actually a huge problem, for all Pari-ṭhānas.កូណាព្រះអង្គ មេត្តា និងជាពេលល្អ សម្រាប់អុជទានវស្សា _/\_ _/\_ _/\_ :)
កូណា បានភ្លេច ដោយអចេតនា _/\_ _/\_ _/\_
These Pests are Obsessed! Why Do Insects Love Light?
https://www.bugs.com/blog/insects-attracted-to-light/
Delight in sensuality, light, is actually a huge problem, for all Pari-ṭhānas.កូណាព្រះអង្គ មេត្តា និងជាពេលល្អ សម្រាប់អុជទានវស្សា _/\_ _/\_ _/\_ :)
កូណា បានភ្លេច ដោយអចេតនា _/\_ _/\_ _/\_
These Pests are Obsessed! Why Do Insects Love Light?
https://www.bugs.com/blog/insects-attracted-to-light/
https://en.m.wikipedia.org/wiki/Light_pollution
Beings seek "enlightenment" outwardly, Nyom.
មុទិតា _/\_ _/\_ _/\_Yes, for the most looks like that. But it's merely because lay-people think that they need to make the roof before the basement, and because especially modern people have no ideas about physical work.
សាមណេរ ចូលចិត្តសំណង់, ឧបាសក ចូលចិត្តសមាធិ
ឧបនិស្ស័យ :)
Samanera likes to do building works, Upasaka likes Samadhi.
Upanissāya
Aramika
Aramika
Aramika
Aramika
Aramika
Aramika
As thought,the area of the upper kuti has become the dwelling of the monks clan, currently nervous all around in the forest. Lets see how it works out in the now again wild where all beings dwell.
Aramika
Aramika
Yesterday the builder team started to make the roof. Back from alms, Nyom Chanroth was just angry cursing around, and as not getting to mind, Atma just walked on.
Having possible stopped working short after, today the work rests, having all left like most unsorted. Checking the other Kuti, Atma found to be not able to enter as lock seemingly got broken by force (yet not best quality and easy breaking) while door still locked.
Nivaranas are really a strong hindrance, for this world, the next, and beyond.
កូណាព្រះអង្គ _/\_ _/\_ _/\_As Atma walked up and asked into the forest "Who is cutting wood here?" it grow silent and today only the noise of pushing down cut logs *clock clock*, collecting gained, from the mountain was heard and from Nyom Chanroths house cutting for a maybe a building in the morning, Nyom.
ម្សិលមិញអ្នកឡើងទៅកាប់ឈើ លើភ្នំ បានបញ្ឈប់?
Most laypeople regard people working at monasteries generally as their servants, as they are usually payed (even by monks), and that often cause improper regard. At least it's seldom that somebody working at a monastery does such just out of kusala reason. When somebody treads others not so polite, althought nevertheless akusala, it's a understandable reaction when one still holds pride. Looks like he feels treaded like "dog dung", as that was what he loudly proclaimed before leaving.Quote from: JohannYesterday the builder team started to make the roof. Back from alms, Nyom Chanroth was just angry cursing around, and as not getting to mind, Atma just walked on.
Having possible stopped working short after, today the work rests, having all left like most unsorted. Checking the other Kuti, Atma found to be not able to enter as lock seemingly got broken by force (yet not best quality and easy breaking) while door still locked.
Nivaranas are really a strong hindrance, for this world, the next, and beyond.
អាទិត្យមុនកូណា ទៅអាស្រម ពេលដើរកាត់កុដិទី2 កំពុងតែសង់បង្ហើយ
ពូចាន់រ័ត្ន ឃើញកូណាដើរមកដល់ ងាកមុខចេញ នឹងនិយាយគ្នា
សើចលេងជាមួយក្រុមជាង អត់ខ្វល់ពីកូណាសោះ។ ម្តងទៀត
លើកទឹកពុទ្ធបរិស័ទឡើងមកអាស្រម ឃើញកូណាអង្គុយស្តាប់ធម៌ដែរ
តែធ្វើមិនឃើញ ដូចជាខឹង ស្រែកឲ្យឧបាសកម្នាក់ទៀត មកយកដោយខ្លួនឯង។ ^-^
_/\_ _/\_ _/\_Bond in the 8 loka-dhammas, thats common. Let one those after merits, do merits, those after gains, gain. No way to control such aside within oneself, and help a little those who are related and willing to follow.
ហេតុផលនេះ បានជាកូណា ទៅអាស្រម មិនដែលចង់ស្គាល់អ្នកណា
ក្រៅពីការងាររបសខ្លួន។ ព្រោះកូណា ប្រើលុយរបស់ខ្លួន ផ្ទាល់ដើម្បីធ្វើបុណ្យ។
មិនចូលចិត្ត ដែលមកចូលបុណ្យបន្តិចបន្តួច ហើយសម្តែងខ្លួនថា ជាម្ចាស់ទាន លើម្ចាស់សទ្ធា។ ព្រោះឃើញបម្រើនៅអាស្រម ស្មានថាដូចយាយ តា នៅវត្ត
រកស៊ីជាមួយលោក ចែកគ្នា។ :(
Bond in the 8 loka-dhammas, thats common. Let one those after merits, do merits, those after gains, gain. No way to control such aside within oneself, and help a little those who are related and willing to follow.កូណាព្រះអង្គ _/\_ _/\_ _/\_
Let's see, how ever, how to fix the door lock that good accessible and possible to close.តើកូណា អាចនឹងជួយអីបានខ្លះ? ដូចជា រកសោរកឹប ទំពក់សោរ នាពេលក្រោយ...
It might involve the requirement of association, relay, and run out burdensome.Quote from: ??Bond in the 8 loka-dhammas, thats common. Let one those after merits, do merits, those after gains, gain. No way to control such aside within oneself, and help a little those who are related and willing to follow.កូណាព្រះអង្គ _/\_ _/\_ _/\_
មិនមែន ជារឿងលោកធម៌8 តែជា ការសេពគប់ និងការងារមិនច្របូកច្របល់។Quote from: ??Let's see, how ever, how to fix the door lock that good accessible and possible to close.តើកូណា អាចនឹងជួយអីបានខ្លះ? ដូចជា រកសោរកឹប ទំពក់សោរ នាពេលក្រោយ...
Aramika
Aramika
Aramika
មុទិតា _/\_ _/\_ _/\_
ខេមានាគ~ នាគខ្មែរ :) _/\_ _/\_ _/\_
មុទិតា _/\_ _/\_ _/\_Little by time is never a burden, Nyom.
ស៊ីម៉ង់2បាវ គ្រប់ ឬទេ ព្រះអង្គ?
Aramika
Aramika
Aramika
កូណាព្រះអង្គ _/\_ _/\_ _/\_Sadhu for care.
តើសុខភាពព្រះអង្គ និងការបិណ្ឌបាត្រ យ៉ាងណាដែរ ថ្ងៃនេះ?
_/\_ _/\_ _/\_
Aramika
Aramika
Namo tassa bhagavato arahato sammā-sambuddhassa
Talaputa Thera: Talaputa
I. Thoughts Before Going Forth
1. When, O when shall I live all alone
in mountain caves, unmated with desire,
clear seeing as unstable all that comes to be?
This wish of mine, when indeed will it be?
2. When shall I, wearing the patchwork robes
of color dun, be sage, uncraving, never making mine,
with greed, aversion and delusion slain
and to the wild woods gone, in bliss abide?
3. When shall I, this body seeing clear —
unstable nest of dying and disease
oppressed by age and death, dwell free from fear
in the woods alone? When indeed will it be?
4. When indeed shall I dwell seizing the sharpened sword
of wisdom made? When cut the craving creeper —
breeder of fear, bringer of pain and woe,
and twining everywhere? When indeed will it be?
5. When lion-like in the victor's stance
shall I draw quick the sage's sword
of wisdom forged and fiery might
quick breaking Mara with his host? When indeed will it be?
6. When myself exerting, shall I be seen
in goodly company of those esteeming Dhamma?
Those with faculties subdued who see things as they are?
Those who are 'Thus'? When indeed will it be?
7. When indeed will weariness not worry me —
hunger, thirst and wind, heat, bugs and creeping things,
while bent on my own good, the Goal,
in Giribbaja's wilds? When indeed will it be?
8. When indeed shall I, self-mindful and composed
win to that wisdom known by Him,
the Greatest Sage, the Four Truths won within,
so very hard to see? When indeed will it be?
9. When shall I, possessed of meditation's calm
with wisdom see the forms innumerable,
sounds, smells and tastes, touches and dhammas too,
as a raging blaze? When will this be for me?
10. When shall I indeed, when with abusive words
addressed, not be displeased because of that,
and then again when praised be neither pleased
because of that? When will this be for me?
11. When shall I indeed weigh as the same:
wood, grass and creepers with these craved-for groups,
both inner and external forms
the dhammas numberless? When will it be for me?
12. When in the season of the black raincloud
shall I follow the path within the wood
trodden by those that See; robes moistened
by new falling rain? When indeed will it be?
13. When in a mountain cave having heard the peacock's cry,
that crested twice-born, bird down in the wood,
shall I arise and collect together mind
for attaining the undying? When indeed will it be?
14. When shall I, the Ganges and the Yamuna,
the Sarasvati and the awful ocean mouth
of the Balava-abyss, by psychic might
untouching go across? When indeed will it be?
15. When shall I, like charging elephant unbound,
break up desire for sensual happiness
and shunning all the marks of loveliness
strive in concentrated states? When indeed will it be?
16. When, as pauper by his debts distressed,
by creditors oppressed, a treasure finds,
shall I be pleased the Teaching to attain
of the Greatest Sage? When indeed will it be?
II. Self-admonishments After Going Forth
17. Long years have I been begged by you
'Enough for you of this living in a house.'
by now I have gone forth to homelessness
what reason is there, mind, for you not to urge me on?
18. Was I not, O mind, assured by you indeed:
'The brightly plumaged birds on Giribbaja's peaks
greeting the thunder, the sound of great Indra,
will bring to you joy meditating in the wood?'
19. Dear ones and friends and kin within the family,
playing and loving, sensual pleasures of the world:
all have I given up and reached at last to this,
even now, O mind, you are not pleased with me.
20. Mine you are, mind, possessed by none but me;
why then lament when comes this time to arm?
Seeing all as unstable this is now renounced:
longing for, desirous of the Undying State.
21. Said He who speaks the best, Best among mankind,
man-taming trainer, Physician Great indeed:
'Unsteady, likened to a monkey is the mind,
extremely hard to check by not rid of lust.'
22. For varied, sweet, delightful are desires of sense;
blind, foolish common men long have lain in them
seeking after birth again, 'tis they who wish for ill,
by mind they are led on to perish in hell.
23. 'In the jungle you should dwell, resounding with the cries
of peacocks and herons, by pard and tiger hailed:
Abandon longing for the body — do not fail'
So indeed my mind you used to urge me on.
24. 'Grow in concentrations, the faculties and powers,
develop wisdom-factors by meditation deep
and then with Triple Knowledge touch the Buddha-sasana.'
So indeed my mind you used to urge me on.
25. 'Grow in the Eightfold Way for gaining the Undying
leading to Release and cleansing of all stains;
Plunge to the utter destruction of all Ill!'
So indeed my mind you used to urge me on.
26. 'Thoroughly examine the craved-for groups as Ill.
Abandon that from which arises ill.
Here and now make you an end of ill.'
So indeed my mind you used to urge me on.
27. 'Thoroughly see inward the impermanent as ill,
the void as without self, and misery as bane,
and so the mind restrain in its mental wanderings.'
So indeed my mind you used to urge me on.
28. 'Head-shaven and unsightly, go to be reviled,
among the people beg with skull-like bowl in hand.
To the Greatest Sage, the Teacher's word devote yourself.'
So indeed my mind you used to urge at me on.
29. 'Wander well-restrained among the streets and families
having a mind to sensual pleasures unattached,
as the full moon shining clear at night.'
So indeed my mind you used to urge me on.
30. 'You should be a forest-dweller, almsman too,
a graveyard-dweller and a rag-robe wearer too,
one never lying down, delighting in austerities.'
So indeed my mind you used to urge me on.
31. As he who having planted trees about to fruit
should wish to cut a tree down to the root:
that simile you made, mind, that do you desire
when on me urge the unstable and the frail.
32. Formless one, far-traveler, a wanderer alone,
no more shall I your bidding do, for sense desires
are ill, leading to bitter fruit, to brooding fear:
with mind Nibbana-turned I shall walk on.
33. Not from lack of luck did I go forth,
nor shamelessness, nor caused by mind's inconstancy,
nor banishment nor caused by livelihood,
and therefore I agreed with you, O mind.
34. 'Having few wishes, disparagement's abandoning,
with the stilling of all ill is praised by goodly men'
so indeed, my mind, then you urged at me,
but now you go back to habits made of old.
35. Craving, unknowing, the liked and the disliked,
delighting in forms and pleasing feelings too,
dear pleasures of the senses — all have been vomited:
never to that vomit can I make myself return.
36. In every life, O mind, your word was done by me,
In many births I have not sought to anger you.
That which within oneself produced by you, ingrate,
long wandered on in ill create by you.
37. Indeed it is you, mind, makes us brahmanas,
you make us noble warriors, kings and seers as well,
sometimes it is merchant or workers become,
or led by you indeed we come to gods' estate.
38. Indeed you are the cause of becoming titans too,
and you are the root for becoming in the hells;
sometimes there is going to birth as animals,
or led by you indeed be come to ghosts' estate.
39. Not now will you injure me ever and again,
moment by moment as though showing me a play,
as with one gone mad you play with me —
but how, O mind, have you been failed by me?
40. Formerly this wandering mind, a wanderer,
went where it wished, wherever whim or pleasure led,
today I shall thoroughly restrain it
as a trainer's hook the elephant in rut.
41. He, the Master made me see this world —
unstable, unsteady, lacking any essence;
now in the Conqueror's Teaching, mind make me leap
cross me over the great floods so very hard to cross!
42. Now it's not for you, mind, as it was before,
not likely am I to return to your control —
in the Greatest Sage's Sasana I have gone forth
and those like me are not by ruin wrapped.
43. Mountains, seas, rivers, and this wealthy world,
four quarters, points between, the nadir and the heavens
all the Three Becomings unstable and oppressed.
Where, mind, having gone will you happily delight?
44. Firm, firm in my aim! What will you do, my mind?
No longer in your power, mind, nor your follower.
None would even handle a double-ended sack,
let be a thing filled full and flowing with nine streams.
45. Whether peak or slopes or fair open space
or forest besprinkled with fresh showers in the Rains,
where frequently are found boar and antelope,
there will you delight to a grotto-lodging gone.
46. Fair blue-throated and fair-crested, the peacock fair of tail,
wing-plumes of many hues, the passengers of air,
greeting the thunder with fair-sounding cries
will bring to you joy meditating in the wood.
47. When the sky-god rains on the four inch grass
and on full-flowering cloud-like woods,
within the mountains like a log I'll lie
and soft that seat to me as cotton down.
48. Thus will I do even as a master should:
Let whatever is obtained be enough for me,
that indeed I'll do to you as energetic man
by taming makes supple a catskin bag.
49. Thus will I do even as a master should;
Let whatever is obtained be enough for me,
by energy I'll bring you in my power
as a skilled trainer the elephant in rut.
50. With you well-tamed, no longer turning round,
like to a trainer with a straight running horse,
I am able to practice the safe and blissful Path
ever frequented by them who guard the mind.
51. I'll bind you by strength to the meditation-base
as elephant to post by a strong rope bound;
well-guarded by me, well-grown with mindfulness,
you shall, by all becomings, be without support.
52. With wisdom cutting off wending the wrong path,
by endeavor restrained, established in the Path,
having seen the origin of passing, rising too —
you will be an heir to the Speaker of the Best.
53. You dragged me, mind, as on an ox's round,
in the power of the Four Perversions set;
come now, serve the Great Sage, Compassionate,
He the sure cutter of fetters and bonds.
54. As a deer roams in the very varied woods
and goes to the pleasant crest garlanded by clouds,
so there you will delight on that unentangled mount.
There is no doubt, mind, you'll be established there.
55. Men and women enjoying any happiness
controlled by thy desires and delighting in life,
blind fools they are who comply with Mara's power,
they driven on, O mind, servants are of thee.
Aramika
Taking some water and then slowly walking up to his Kuti, feeling that he might be already back, Bhante had just returned from his first forest battle and was on repairing the "chat" (a special umbrella).
Most excited about his success and pleased dwelling next the small stream in the small vally behind the Ashram, he thought why not sitting further and return later, letting go of one meal.
Convinced that good to eat a little, to get not used to much to no meal, he followed the advice and came down still timely.
Looks like he already firm "felt in love" with seclution after already firm on this path, good introduced in right view and training, since longer for nobody anymore a reason to worry much about.
Yet Nekkhamma-somanassa is still strong so restlessness is. Of course he was rebuked on ground of verbal agreement to return in the morning, which he "thought" not needed because Lok Ta knows and agrees... "Even Arahat can fall somewhere and break their leg... Yet it's no problem to take leave, but good to keep what's agreed. ...Yes, even if there are many protector around..."
Having also shown himself to the troop of wood-cutter who intensively cut wood up the stream into the wildlife park, they might have got to mind a little.
May all rejoice with his merits and good earned further success.
user:johann:gallery:archiv2022:20221029_01.jpg
Aramika
Aramika
Taking some water and then slowly walking up to his Kuti, feeling that he might be already back, Bhante had just returned from his first forest battle and was on repairing the "chat" (a special umbrella).
Most excited about his success and pleased dwelling next the small stream in the small vally behind the Ashram, he thought why not sitting further and return later, letting go of one meal.
Convinced that good to eat a little, to get not used to much to no meal, he followed the advice and came down still timely.
Looks like he already firm "felt in love" with seclution after already firm on this path, good introduced in right view and training, since longer for nobody anymore a reason to worry much about.
Yet Nekkhamma-somanassa is still strong so restlessness is. Of course he was rebuked on ground of verbal agreement to return in the morning, which he "thought" not needed because Lok Ta knows and agrees... "Even Arahat can fall somewhere and break their leg... Yet it's no problem to take leave, but good to keep what's agreed. ...Yes, even if there are many protector around..."
Having also shown himself to the troop of wood-cutter who intensively cut wood up the stream into the wildlife park, they might have got to mind a little.
May all rejoice with his merits and good earned further success.
user:johann:gallery:archiv2022:20221029_01.jpg
Aramika
Aramika
Aramika
Aramika
កូណាព្រះអង្គ _/\_ _/\_ _/\_So that generosity, material, burden is not wasted, Nyom. And that no unnecessary burdens are continued. And that there is a shadow and place to rest, for those on a journey along the path.
អ្នកស្រលាញ់ការងារ ធ្វើការងារដើម្បីប្រយោជន៍ដល់ជនទូទៅមានតិច។
អ្នកធ្វើការងារដើម្បីប្រយោជន៍ផ្ទាល់ខ្លួនមានច្រើន។
អ្នកធ្វើការងារ ដើម្បីចេញពីលោក ដើម្បីប្រយោជន៍ដល់ជនជាខាងក្រោយ
មានតែពីរ បីនាក់។
/me _/\_ _/\_ _/\_=>Vithou
កូណា ទើបបានទទួលបច្ច័យរបស់អ៊ំធឿន សម្រាប់ព្រះសង្ឃ ឬអាស្រមពីឧបាសក វិធូរ(200$]
Aramika
_/\_ _/\_ _/\_Going forth requires :) , pamojja, letting go of sensuality.
សត្វលោកតែងតែខ្វះខាត មិនគ្រប់ ចង់បាន រូប សម្លេង...
មានតែការលះបង់ និងដើរចេញ ទើបរួចស្រឡះ :(
_/\_ _/\_ _/\_One of the most pleasing places to be found for those seeking silent, and yet the most annoying unpleasing monk.
កូណាព្រះអង្គ
អ្វីជាផលនៃការបដិបត្តិរបស់ឧបាសក ក្នុងមួយអាទិត្យ។
មានរឿងអ្វីឲ្យប្រាកដ កូណាអានមិនសូវយល់ ច្បាស់
Aramika
Aramika
All fine, Nyom, when ever knowing/remembering "not for sure" in regard of what isn't. That gives release and ease and doors to maintain good deeds without rest before real security.
Next some other open things to do, the drain from the toilet of the Deva-Kuti already cries for renew, as probably roots took over the space._/\_ _/\_ _/\_
There are still rest pieces of pipes, knies and a little cement, so it's just about taking on the surely dirty and smelling Asubha-job the next days: kammatthana.Quote from: ??Next some other open things to do, the drain from the toilet of the Deva-Kuti already cries for renew, as probably roots took over the space._/\_ _/\_ _/\_
កូណាព្រះអង្គ
សម្ភារៈមានអ្វីខ្លះ?
_/\_ _/\_ _/\_And surely some gifts from others, for Vipassana, to remove...
=>ព្រះខេមានន្ទ :-X :-)
មុទិតា _/\_ _/\_ _/\_If taking good care, they last about a week (Bhante Khemananda uses/used one). After a week the akku would no more last more the some minutes. The memory is of low quality, so that usually 50% of files are broken (low speed memory cards). No way to copy all without losing some.
កូណាព្រះអង្គ
តើគួរបន្ថែមmp3 player ដដែល? ឬមានគុណភាពជាងនេះ?
Mange
The Buddha said, "Monks, did you see the jackal running around here in the evening? Did you see him? Standing still it suffered. Running around it suffered. Sitting down it suffered. Lying down it suffered. Going into the hollow of a tree, it suffered. Going into a cave, it felt ill at ease. It suffered because it thought, 'Standing here isn't good. Sitting isn't good. Lying down isn't good. This bush isn't good. This tree hollow isn't good. This cave isn't good.' So it kept running all the time. Actually, that jackal has mange. Its discomfort doesn't come from the bush or the tree hollow or the cave, from sitting, standing, or lying down. It comes from the mange."
You monks are the same. Your discomfort comes from your wrong views. You hold onto ideas that are poisonous and so you're tormented. You don't exert restraint over your senses, so you blame other things. You don't know what's going on inside you. When you stay here at Wat Nong Pah Pong, you suffer. You go to America and suffer. You go to London and suffer. You go to Wat Bung Wai and suffer. You go to every branch monastery and suffer. Wherever you go, you suffer. This comes from the wrong views that still lie within you. Your views are wrong and you hold onto ideas that are poisonous in your hearts. Wherever you go you suffer. You're like that jackal.
Once you recover from your mange, though, you can be at ease wherever you go: at ease out in the open, at ease in the wild. I think about this often and keep teaching it to you because this point of Dhamma is very useful.
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_/\_ _/\_ _/\_Once one has gained the Dhamma, Nyom Villa, it's good to make oneself an island with the Dhamma, on Dhamma.
កូណាបានគិតត្រូវ ពីកំណើត កូណាមិនចង់មានអ្នកដទៃជាទីពឹង។
មានតែការលំបាកតែប៉ុណ្ណោះ។ កូណានឹងដើរលើផ្លូវរបស់ខ្លួន
_/\_ _/\_ _/\_The question was about Nyom. No need to worry that Atma has any burden by issues on Dhamma at all, nothing that would require Atma to do this, run there, or what ever, Nyom.
កូណា មិនចូលចិត្ត រួសរាយ និងឆាប់ស្គាល់អ្នកដទៃ។
ត្រឹមត្រូវល្មមដែលកូណា រស់នៅដូចមុន។ មិនមានខ្វល់ពីអ្នកដទៃ។
កូណា ចង់លុបអាខោនទីនេះ
Sokhavipula:
កំពង់ស្ពឺ: កំពុងតែរងទឹកជំនន់ភ្លៀង បណ្ដាលឱ្យជន់លិចនៅតាមបណ្ដាក្រុង ស្រុក មួយចំនួនក្នុងខេត្ដ បច្ចុប្បន្នកំលាំងនគរបាល ចេញអន្ដរាគមន៍និងត្រៀមលក្ខណៈដេីម្បីជួយប្រជាពលរដ្ឋ ក្នុងកាលៈទេសៈនេះ សូមបងប្អូនប្រជាពលរដ្ឋ មេត្ដាអាធ្យាស្រ័យយោគយល់ ប្រុងប្រយ័ត្នខ្ពស់ចំពោះទឹកជំនន់ទឹកភ្លៀងនេះ កូនចៅ សត្វពាហនៈ ទ្រព្យសម្បត្តិ។
#13_មករា_2023
ផ្ទុះជំងឺអាសន្នរោគនៅម៉ាឡាវីសម្លាប់មនុស្ស ៧៥០នាក់។ - Rasmei Kampuchea Daily https://www.rasmeinews.com/archives/740855
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Yet still this is all much more outstanding, still outstanding goodness, much more then anywhere else, yet simply the last, but finally lost, resort. No more base, no more use, for the Gems to exist in this world.
_/\_ _/\_ _/\_
កូណាព្រះអង្គ
ពេលចេញទៅផ្ទះវិញ កូណា និងបងស្រីព្រះខេមានន្ទ បានយកអាហារទៅជូនចាស់ៗខាងត្បូង 2ផ្ទះ ចន្លោះពីគ្នា។ ជួរទល់មុខផ្ទះកាប់ឈើ។
_/\_ _/\_ _/\_No chance... "It's tasty!"
ផ្ទះពូចាន់រ័ត្នក៏មានត្រីរស់ កូណាឃើញគាត់ផុសfb
ចងត្រីស្រែរស់ ព្យួរទុកធ្វើម្ហូប។
_/\_ _/\_ _/\_Sadhu Sadhu
សូមឲ្យព្រះខេមានន្ទ មានសុវត្ថិភាព ដោយសីល និងគុណព្រះរតនត្រ័យ។ សូមទេវតា និងនាគទាំងឡាយ ជួយថែរក្សា ព្រះអង្គ។
Aramika
_/\_ _/\_ _/\_Sadhu, Sadhu
How is the fire, or ashes, today?
May there be peace and freedom from danger.
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Lot of snakes around since Magha Puja. A morning visitor.Btw. a young Blue krait.
user:johann:gallery:archiv2023:20230207_03.jpg
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_/\_ _/\_ _/\_
https://sangham.net/km/tipitaka/sut/an/03/sut.an.03.014
Aramika
Namo tassa bhagavato arahato sammā-sambuddhassa
8. The Peacock's Prayer for Protection (Mora Paritta [1])
1. There rises the golden hued one, the one who has sight, the one who is sole monarch, the one who illuminates the earth (it is the sun that is being addressed). I adore thee, the golden hued one who illuminates the earth (it is the sun that is being addressed). I adore thee, the golden hued one who illuminates the earth. Protected by thee we live this day safe and secure.
2. May my adoration be to those Brahmanas[2] (the Buddhas) who have attained Enlightenment by comprehending all dhammas. May they protect me. May my adoration be to the Buddhas (of the past), to their Enlightenment (the Four Paths and the Four Fruits). May my adoration be to those supremely secured from bondage (the Buddhas) and to their Deliverance. Having made this protection, the peacock goes about seeking (food).
3. There descends the golden hued one, the one who has sight, the one who is sole monarch, the one who illuminates the earth. I adore thee, the golden hued one who illuminates the earth. Protected by thee we live this night safe and secure.
4. May my adoration be to those Brahmanas (the Buddhas) who have attained Enlightenment by comprehending all dhammas. May they protect me. May my adoration be to the Buddhas (of the past), to their Enlightenment. May my adoration be to those supremely secured from bondage (the Buddhas) and to their Deliverance. Having made this protection the peacock spent his life happily.
Notes
1. Jataka, ii. 23; No. 159.
2. The word "Brahmana" is used in the literal sense of one who has unloaded the burden of evil (bahita papoti brahmano), i.e., the Buddha, or an arahant, the Consummate One. The word Brahmana in the Brahmana Vagga (last chapter of the Dhammapada, refers to the arahant.
(១៥៩. មោរជាតកំ (២-១-៩))
[១៦៧] (ក្ងោកពោធិសត្វ ពោលថា) សុរិយទេវបុត្រណា ជាឯករាជ មានចក្ខុ មានសម្បុរដូចជាមាស មានពន្លឺផ្សាយទៅលើផែនដី កំពុងរះឡើង ខ្ញុំសូមនមស្ការនូវសុរិយទេវបុត្រនោះ អ្នកមានសម្បុរដូចជាមាស មានពន្លឺផ្សាយទៅលើផែនដី ខ្ញុំសូមឲ្យលោកគ្រប់គ្រងរក្សា អស់វេលាថ្ងៃក្នុងថ្ងៃនេះ ពា្រហ្មណ៍ទាំងឡាយណា សំរេចនូវវេទ ក្នុងធម៌ទាំងពួង សូមព្រាហ្មណ៍ទាំងឡាយនោះ ទទួលនូវការនមស្ការរបស់ខ្ញុំ សូមព្រាហ្មណ៍ទាំងឡាយនោះ រក្សានូវខ្ញុំ ការនមស្ការ ចូរមានដល់លោកអ្នកត្រាស់ដឹងទាំងឡាយ ការនមស្ការ ចូរមានដល់សេចក្ដីត្រាស់ដឹង ការនមស្ការ ចូរមានដល់លោកអ្នករួចទាំងឡាយ ការនមស្ការ ចូរមានដល់វិមុត្តិ ក្ងោកពោធិសត្វនោះ ធ្វើបរិត្តនេះរួចហើយ ទើបត្រាច់ទៅស្វែងរកអាហារ។
[១៦៨] (សុរិយទេវបុត្រណា) ជាឯករាជ មានចក្ខុ មានសម្បុរដូចជាមាស មានពន្លឺផ្សាយទៅលើផែនដី កំពុងអស្ដង្គតទៅ ខ្ញុំសូមនមស្ការ នូវសុរិយទេវបុត្រនោះ អ្នកមានសម្បុរដូចមាស មានពន្លឺផ្សាយទៅលើផែនដី ខ្ញុំសូមឲ្យលោកគ្រប់គ្រងរក្សា អស់រាត្រីក្នុងថ្ងៃនេះ ពា្រហ្មណ៍ទាំងឡាយណា សំរេចនូវវេទ ក្នុងធម៌ទាំងពួង សូមព្រាហ្មណ៍ទាំងនោះ ទទួលនូវការនមស្ការបស់ខ្ញុំ សូមព្រាហ្មណ៍ទាំងនោះ រក្សានូវខ្ញុំ ការនមស្ការ ចូរមានដល់លោកអ្នកត្រាស់ដឹងទាំងឡាយ ការនមស្ការ ចូរមានដល់សេចក្ដីត្រាស់ដឹង ការនមស្ការ ចូរមានដល់លោកអ្នករួចទាំងឡាយ ការនមស្ការ ចូរមានដល់វិមុត្តិ ក្ងោកពោធិសត្វ ធ្វើបរិត្តនេះរួចហើយ ទើបបានសម្រេចការនៅ។
ចប់ មោរជាតក ទី៩។
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Namo tassa bhagavato arahato sammā-sambuddhassa
Phena Sutta: Foam
On one occasion the Blessed One was staying among the Ayojjhans on the banks of the Ganges River. There he addressed the monks: “Monks, suppose that a large glob of foam were floating down this Ganges River, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a glob of foam? In the same way, a monk sees, observes, & appropriately examines any form that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in form?
”Now suppose that in the autumn — when it's raining in fat, heavy drops — a water bubble were to appear & disappear on the water, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a water bubble? In the same way, a monk sees, observes, & appropriately examines any feeling that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in feeling?
“Now suppose that in the last month of the hot season a mirage were shimmering, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a mirage? In the same way, a monk sees, observes, & appropriately examines any perception that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in perception?
”Now suppose that a man desiring heartwood, in quest of heartwood, seeking heartwood, were to go into a forest carrying a sharp ax. There he would see a large banana tree: straight, young, of enormous height. He would cut it at the root and, having cut it at the root, would chop off the top. Having chopped off the top, he would peel away the outer skin. Peeling away the outer skin, he wouldn't even find sapwood, to say nothing of heartwood. Then a man with good eyesight would see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a banana tree? In the same way, a monk sees, observes, & appropriately examines any fabrications that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing them, observing them, & appropriately examining them — they would appear empty, void, without substance: for what substance would there be in fabrications?
“Now suppose that a magician or magician's apprentice were to display a magic trick at a major intersection, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a magic trick? In the same way, a monk sees, observes, & appropriately examines any consciousness that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in consciousness?
“Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he grows dispassionate. Through dispassion, he's released. With release there's the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'”
That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
Form is like a glob of foam;
feeling, a bubble;
perception, a mirage;
fabrications, a banana tree;
consciousness, a magic trick —
this has been taught
by the Kinsman of the Sun.
However you observe them,
appropriately examine them,
they're empty, void
to whoever sees them
appropriately.
Beginning with the body
as taught by the One
with profound discernment:
when abandoned by three things
— life, warmth, & consciousness —
form is rejected, cast aside.
When bereft of these
it lies thrown away,
senseless,
a meal for others.
That's the way it goes:
it's a magic trick,
an idiot's babbling.
It's said to be
a murderer.(1)
No substance here
is found.
Thus a monk, persistence aroused,
should view the aggregates
by day & by night,
mindful,
alert;
should discard all fetters;
should make himself
his own refuge;
should live as if
his head were on fire —
in hopes of the state
with no falling away.
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Nyom Chanroth asked for material calculation.
Beton work, fundation, wall, rafter, floor (without roof)
Sand ~ 10 m3
Cement ~ 2,7 to
steal 10mm ~ 15 sticks (each 12m)
steal 12mm ~ 30 sticks
steal 14mm ~ 4 sticks
iron 6mm ~ 500m
Beton-bricks ~ 500 pieces
Natural stones ~ 2,5 m3
(Roof could be made with iron rafter, tiles)
Generally: material gets fast lost (rain, lazy, villagers...), so never to much at one time.
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Atma is set to leave and will no more be avaliable to carry on things given toward the Sangha here or on internet.
Not seeing a receiver, Atma has to return it all toward the giver, and may things nevertheless reach those it was thought to be given to also beyond best intention.
Seeing well the long term care of all, Atma wishes all to be likewise able to ssee the goodness of others, as well as cause and releae from suffering.
What ever harm might be suspected to have been done, Atma takes full responsibility for all, not a little need to blame anybody else.
Metta & mudita
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After some days of contact with the air, the color will grow more saffron, brown, and of course weekly re-dyeing required on.
Quote from: ??After some days of contact with the air, the color will grow more saffron, brown, and of course weekly re-dyeing required on.
Saffron tea ឧបាសក រ៉ាឌិ បានឲ្យសាកល្បង និងប្អូនប្រុសកូណាបានឲ្យ
មួយប្រអប់ បានពីវិធូរ ព្រោះគាត់អត់ចេះញាំ...
ញាំទៅគេងលក់ស្រួល កូណាសង្ស័យថា... ក៏អត់បានរកទៀតទេ
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កូណា មានចៃខ្សាច់ ពេញខ្លួន ខាងមុខ និងខាងខ្នង ដៃ 😌Karuna. That makes easy restless, especialy in the night.
Karuna. That makes easy restless, especialy in the night.
More from spending at the wet and sandy forest low area, and walking in cool wet forest. But of course, could be "gifts" from the mice. And most connected to sand/cement work...QuoteKaruna. That makes easy restless, especialy in the night.
កូណា សាំនឹងចៃខាំ... គ្រុនក្តៅ
មកពីកូណា ខ្ជិលក្រាលកន្ទេល យកភួយរុំ តែម្តង
breaking conceit
Sure, as it get's only finaly broken by Arahat-ship, would still renew differently.Quote from: ??breaking conceit
New replacement... 🔱 or 🔱 or🐉
កូណាបានឃើញ សួនផ្កា នេះមានមេអំបៅច្រើន ជាងរាល់ដង
កូណា ធ្លាប់ចង់បាន🦋 ច្រើនមកនៅអាស្រម។
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កូណាព្រះអង្គ _/\_ _/\_ _/\_
700L អាងទឹកមួយណា?
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_/\_ _/\_ _/\_😔Mudita
កូណាសង្ឃឹមថាបានទៅសម្រាកអាស្រម គេចពីស្រ្តេសអាទិត្យនេះ
កូណានឹងសាកល្បង...
ថ្នាំបូរាណផ្សេងទៀត 🌿Nothing helps more than metta & sila, good practice.
https://youtu.be/rxzF-s_UlMQ
កូណា ព្រះអង្គMedicine is one requirement, and if even allowed and supportive, even paccayā for the holy life and an end for need of any paccaya, Nyom.
តែបើចេះធ្វើថ្នាំក៏ល្អ មានប្រយោជន៍ដល់កាយសង្ខារ 🌚
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https://sangham.net/_media/km/tipitaka/sut/an/08/sut.an.08.029.mp3
Namo tassa bhagavato arahato sammā-sambuddhassa
Akkhaṇasuttaṁ
Not the right time
[003.09] Bhikkhus, the not learned ordinary man says, should not miss the monent. He does not know the right moment or the wrong moment. Bhikkhus, there are eight times, eight instances not suitable to lead the holy life. What eight?
Here, bhikkhus, the Thus Gone One, worthy, rightfully enlightened endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness and extinction, taught by the Well Gone One, is preached. This person is born in hell. Bhikkhus, this is the first unsuitable instance to lead the holy life.
Again, bhikkhus, the Thus Gone One, worthy, rightfully enlightened endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness and extinction, taught by the Well Gone One, is preached. This person is born in the animal world. Bhikkhus, this is the second unsuitable instance to lead the holy life.
Again, bhikkhus, … re … this person is born in the sphere of ghosts …
Again, bhikkhus, … re … this person is born as a certain god with long life …
Again, bhikkhus, … re … this person is born to someone in the bordering states among not learned Barbarians, where bhikkhus, bhikkhunis, lay disciples male or female are not seen. Bhikkhus, this is the fifth unsuitable instance to lead the holy life.
Again, bhikkhus, … re … this person is born to someone in the central states, he is with wrong view, with a perverted view- There are no results for giving gifts, there are no results for an offering, for a sacrifice. There are no results for good and evil actions. There is no this world, there is no other world. There is no mother, no father. There are no beings spontaneously arisen. In this world there are no recluses and Brahmins who have come to the right path and having realized by themselves declare it … re …
Again, bhikkhus, … re … this person is born to someone in the central states without wisdom, with saliva dripping, not able to discriminate between good and evil words to know something. Bhikkhus, this is the seventh unsuitable instance to lead the holy life. .
Again, bhikkhus, the Thus Gone One worthy and rightfully enlightened … re … Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness extinction preached by the Well Gone One is not preached. This person is born to someone in the central states wise, without saliva dripping, able to discriminate between good and evil words to know the meanings. Bhikkhus, this is the eighth unsuitable instance to lead the holy life. .
Bhikkhus, there is one right instance to lead the holy life, the Thus Gone One, worthy, rightfully enlightened endowed with knowledge and conduct, well gone, knower of the worlds, the incomparable tamer of those to be tamed, the Teacher of gods and men, enlightened and blessed is born in the world. The Teaching leading to quietness and extinction, taught by the Well Gone One, is preached. This person is born to someone in the central states wise, without saliva dripping, able to discriminate between good and evil words to know the meanings. Bhikkhus, this is the only instance to lead the holy life.”
Having gained humanity, when the good Teaching is proclaimed
Those who do not miss the moment, should not miss that moment.
Many instances are told, that bring danger to the path
The birth of the Thus Gone One is rare in the world
Coming face to face with him is even more rare.
Birth as a human is rare, the Teaching is rare
It is suitable that people seeking their own good should make effort
In whatever way you know the Teaching do not miss the moment,
Those who miss the moment grieve in hell.
They go wrong in the good Teaching's definiteness
Like the merchant coming to the wrong ford, grieved long..
The man shrouded in ignorance goes wrong in the Teaching
And goes in existences going from birth to death long.
Those who achieved humanity and the well preached Teaching
Practised, will practise or practise those words
They lead the holy life and penetrate at the right moment
And come to the path declared by the Thus Gone Ones
They are the restrained wise, it was said by the kinsman of the sun.
They are protected, always mindful, abide without tricklings
Cutting up all latent tendencies they go beyond the sphere of Death
They have attained the destruction of desires.
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The former daughter of Issi Kassapa (turtle) or Shiva... who knows. Not easy to find any being not having been father, mother, son, daughter... once. Enough to get disenchanted, enough to seek freedom from debts and bonds.
Oh, the តេវិជ្ជសូត្រ wasn't read yet.
Better maybe to not disturb, at least not getting touched.Quote from: ??The former daughter of Issi Kassapa (turtle) or Shiva... who knows. Not easy to find any being not having been father, mother, son, daughter... once. Enough to get disenchanted, enough to seek freedom from debts and bonds.
ព្រះអង្គដឹង សូមប្រាប់កូណា
កូណាចង់ទៅឡើងភ្នំឱរ៉ាល់ថ្ងៃសៅរ៍នេះ មើលគាត់ 😌
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_/\_ _/\_ _/\_Maybe flying even higher, Nyom. :) Just one try to reach the Brahmaviharas, and one would meet Bhante. Who would then desire to go back.
ព្រះអង្គ បើកូណានឹងឡើងទៅជាមួយ តើចុះមកវិញ ឬទេ? 😌
The mountain (Watzmann)
(original text German (Austrian/Bavarian))
Big and powerful
Fateful
Chase around its peak
wafts of mist
He often sends thunder down into the valley
And then suddenly everyone shudders
If he thunders - God forbid!
The mountain knows no understanding!
Watzmann, Watzmann, mountain of fate –
You're so big and I'm just a dwarf
Many have already caught it
Lured up the mountain
They bravely followed him
But the mountain wants its sacrifice
The mountain doesn't spare anyone
So don't climb up, better stay at home!
They're all long dead
Because the mountain knows no understanding!
Watzmann, Watzmann, mountain of fate –
You're so big and I'm just a dwarf
Watzmann, Watzmann, mountain of fate –
You're so big and I'm just a dwarf
https://m.youtube.com/watch?v=dfQxhlB974A&pp=ygUPd2F0em1hbm4gYW1icm9z
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Just washing with "Tuk buch" (hydrogen peroxide) or alcohol, removing old skin, hairs, blood... and taking light antibiotics. Not closing the wond to seal, in ways that no air can flow. Virtue, patient, khema heals all wonds, Nyom.
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_/\_ _/\_ _/\_The last months only, he used off all coffee and else, he stored in his house, aside of the daily given at the Ashram.
https://sangham.net/_detail/user:johann:gallery:archiv2023:20231102_06.jpg_/\_ _/\_ _/\_
Upasaka, who used to serve at fests at Wat Sambok Andeit, with defect finger, gave it with the alms bow at the Ahirajametta Sala days before. An old tradition found in the Jataka as well "so that no war might arise because lacking and not share the basics".Quote from: ??https://sangham.net/_detail/user:johann:gallery:archiv2023:20231102_06.jpg_/\_ _/\_ _/\_
ព្រះអង្គ សឹងនៅទីណា មានក្រមាទៀត :)
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Vandami Bhante _/\_ _/\_ _/\_Sadhu
I hope the wounded eye is healing, and general health with all this heavy work.
So much has changed at the Ashram. Mudita to all those helping there.
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_/\_ _/\_ _/\_Atma heard that Nyom gave 1 to cement. That's more than supportive to progress. Atma thought to do step by step anyhow before, after the large undertaking from the villagers, so that their efforts will not be wasted. No interest in crowd funding merit via media makers at all.
កន្លែងនេះ និងជណ្តើរកុដិទី1 កុដិទី2 ប្រហែលជាកូណា យកបុណ្យម្នាក់ឯង
ព្រោះពួកគេរត់អស់(វិធូរ រតនា ស៊ីណា...) ⏳️
មកដល់ថ្ងៃទី3នេះ មិនទាន់មានអ្នកផ្សេង support មានតែកូណាម្នាក់ឯង :) _/\_ _/\_ _/\_Atma prefers to do things alone unless serious co-doer. It's lesser work and does not required much useless burdens, even it seems easier when many.
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_/\_ _/\_ _/\_It's never a pleasing area that of tourists, especially "conceit" monument visiting tourists.
☯️ ជារូបមួយ ដែលលោកខេមានន្ទបានគូរ និងផ្ញើមក។
ក៏ប្រហែលជាគាត់ចាកចេញទៅលើកំពូលភ្នំដើម្បីរកកន្លែងទស្សនាថ្ងៃសមរាត្រី ដ៏ពិសិដ្ឋមួយ😌។ (កូណានិយាយលេងទេ)
តាមកូណាស្រាវជ្រាវ គាត់ចេញពីកន្លែងចាស់ អាចមកពីមានទេសចរណ៍ច្រើនពេក ទៅសម្រាកទីនោះមុនឡើងទៅកំពុលភ្នំ មានទាំងអ្នកថតMV និងក្រុមបរិស្ថាន ព្រះសង្ឃ...
ទេវតា? អមនុស្ស... ក៏មានសំណាង លោកតាមិនដែលAtma doesn't "រករឿង" anywhere, Nyom. Teaching non-humans, Devas, is also not easy, since strong conceit usually. And they don't like smoke that much :)
រករឿងពួកគេទេ?
Btw. Atma heared yesterday that Bhante seemingly returned to the second station, as he was seen._/\_ _/\_ _/\_It's never a pleasing area that of tourists, especially "conceit" monument visiting tourists.
☯️ ជារូបមួយ ដែលលោកខេមានន្ទបានគូរ និងផ្ញើមក។
ក៏ប្រហែលជាគាត់ចាកចេញទៅលើកំពូលភ្នំដើម្បីរកកន្លែងទស្សនាថ្ងៃសមរាត្រី ដ៏ពិសិដ្ឋមួយ😌។ (កូណានិយាយលេងទេ)
តាមកូណាស្រាវជ្រាវ គាត់ចេញពីកន្លែងចាស់ អាចមកពីមានទេសចរណ៍ច្រើនពេក ទៅសម្រាកទីនោះមុនឡើងទៅកំពុលភ្នំ មានទាំងអ្នកថតMV និងក្រុមបរិស្ថាន ព្រះសង្ឃ...
លោកតាអស់ PowerហើយAtma is seemingly always able to consume cheese... :) Effort, how ever, is much more for sure, so still on the track up. Let's see. If less power doing less, if much, doing more. Step by step, neither cramping nor stopping things get done.
កូណាចាំដល់ពេលលោកតា ចុះបិណ្ឌលែងរួច😌Since doing alone at least rain every day and some water, Nyom. Some think if beating and burden the Devas, it may rain, some when doing sacrifices. Atma actually does not care, just doing on what others hardly could do.
បើលោកតានៅតែធ្វើសំណង់ មេឃនឹងក្តៅកាន់ខ្លាំង😌
បើកូណាទៅអាស្រម នឹងចាប់លោកតា ចងមិនឲ្យធ្វើសំណង់ទៀតទេ។Nobody would do that others do. How would care about else? Nobody. And no problem to uphold the training unless cramping.
បដិបត្តិធម៌ សមាធិ ចង្រ្កម...
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សូមព្រះអង្គនិមន្តតាមចិត្តចង់...
ត្បិតកូណា យល់ហើយថា វិបាកនៃកម្មមាន
កម្មមានផល ការសេពគប់ ឲ្យសុខ និងទុក្ខ ហេតុមាន ផលមាន។