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1
Es war sehr erfreulich und vielleicht auch für andere ein zugängliches Geschenk für Mitfreude und Ermutigung hier von Nyom Marcel zu lesen, als meine Person, Atma, gerade dieses Thema am Eröffnen war:

In einem der zum Zweifeln gegenseitig ermütigendem Forum hatte Atma gestern den Titel Ein Mönch der die Wahrheit spricht und sich gedacht "na das wird ja wieder ins Umfeld passen.

Heute etwas in den "Talk" eines Mönches hineingehört, wo man sich denkt, wozu redet er, warum sich um andere annehmen, wenn es einem selbst völlig an Vertrauen, nicht zu sprechen von Zuversicht oder gar Wissen fehlt. Na vielleicht sind ja auch nützliche und nicht nur sozialisierende und Gunst- wie Zusprucherweisende Abschnitte für Gleichgesinnte Zweifler, ungehört enthalten...

Jedenfalls kam meine Person gestern auch über ein Sutta, daß ihm beim Hören der "Mimosenprädigt" wieder in den Geist kam, und so dachte er, es wäre gut es zu übersetzen.

Namo tassa bhagavato arahato sammā-sambuddhassa

Khalunga Sutta: Widerspenstig

"Bhikkhus, ich werde Euch die acht widerspenstigen Pferde und acht Makel an Pferden, die acht widerspenstigen Menschen und acht Makel an Menschen lehren. Hört und gebt gut acht. Ich werde sprechen."

"Wie Ihr sagt, Herr", erwiderten die Bhikkhus.

Der Befreite sprach: "Nun, welches sind die widerspenstigen Pferde und acht Makel an Pferden?

"Da ist der Fall, in dem manche widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, zurück drängen und den Wagen mit deren Hinterteil zurück stoßen. Manche widerspenstige Pferde sind wie dieses. Dieses ist der erste Makel an einem Pferd.

"Dann weiter sind da manche widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, zurück springen, die Wand des Wagens treffen, die Schwelle zerbrechen. Manche widerspenstige Pferde sind wie dieses. Dieses ist der zweite Makel an einem Pferd.

"Dann weiter sind da widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, auf des Wagens Deichsel treten und darauf herumtrampeln. Manche widerspenstige Pferde sind wie dieses. Dieses ist der dritte Makel an einem Pferd.

"Dann weiter sind da manche widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, von der Straße abkommen und den Wagen zum Überschlagen bringen. Manche widerspenstige Pferde sind wie dieses. Dieses ist der vierte Makel an einem Pferd.

"Dann weiter sind da manche widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, sich aufrichten und die Hufen in der Luft schlagen. Manche widerspenstige Pferde sind wie dieses. Dieses ist der fünfte Makel an einem Pferd.

"Dann weiter sind da manche widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, der Rute nicht folgen, sich mit ihren Zähnen durch das Mundstück beißen und dort hinziehen wohin sie wollen. Manche widerspenstige Pferde sind wie dieses. Dieses ist der sechste Makel an einem Pferd.

"Dann weiter sind da manche widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, weder vorwärts noch rückwärts gehen, doch genau dort wie ein Pfosten stehen. Manche widerspenstige Pferde sind wie dieses. Dieses ist der siebente Makel an einem Pferd.

"Dann weiter sind da manche widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, ihre Vorderläufe einziehen, ihre Hinterläufe einziehen, und sich genau dort, auf deren vier Beine nieder setzen. Manche widerspenstige Pferde sind wie dieses. Dieses ist der achte Makel an einem Pferd.

"Dieses, Bhikkhus, sind die acht widerspenstigen Pferde und acht Makel an Pferden."

"Und welche sind die acht widerspenstigen Menschen und acht Makel an Menschen?

"Da ist der Fall, in dem Bhikkhus einen Bhikkhu eines Vergehens bezichtigen. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, bestreitet das Vergehen [, sagend]: 'Ich erinnere mich nicht. Ich erinnere mich nicht.' Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, zurück drängt und den Wagen mit deren Hinterteil zurück stößt. Manche widerspenstige Menschen sind wie dieses. Dieses ist der erste Makel an einem Mensch.

"Dann weiter, die Bhikkhus bezichtigen einen Bhikkhus eines Vergehens. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, greift den Bezichtiger an: 'Was für ein Nutzen ist da in Eurem Wort, Ihr unerfahrener Dummkopf. Denkt über Euch selbst, würdig zu sein, angesprochen zu werden.' Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, zurück springt, die Wand des Wagens trifft, die Schwelle zerbricht. Manche widerspenstige Menschen sind wie dieses. Dieses ist der zweite Makel an einem Mensch.

"Dann weiter, die Bhikkhus bezichtigen einen Bhikkhus eines Vergehens. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, bezichtigt den Bezichtiger im Gegenzug: 'Auch Ihr, habt ein Vergehen dieses Namens begangen. Tut Ihr eine Wiedergutmachung dafür zuerst.' Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, auf des Wagens Deichsel tritt und darauf herumtrampelt. Manche widerspenstige Menschen sind wie dieses. Dieses ist der dritte Makel an einem Mensch.

"Dann weiter, die Bhikkhus bezichtigen einen Bhikkhus eines Vergehens. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, verläuft sich von einer Sache zur anderen, kommt vom Thema ab, zeigt Verärgerung, Erregung und Verdrossenheit. Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, von der Straße abkommt und den Wagen zum Überschlagen bringt. Manche widerspenstige Menschen sind wie dieses. Dieses ist der vierte Makel an einem Mensch.

"Dann weiter, die Bhikkhus bezichtigen einen Bhikkhus eines Vergehens. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, mit schwenkenden Armen in Mitten der Sangha spricht. Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, sich aufrichtet und die Hufen in der Luft schlägt. Manche widerspenstige Menschen sind wie dieses. Dieses ist der fünfte Makel an einem Mensch.

"Dann weiter, die Bhikkhus bezichtigen einen Bhikkhus eines Vergehens. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, der Sangha nicht folgt, seinen Bezichtiger nicht beachtet, sich davon macht wohin er will, immer noch ein Missetäter. Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, der Rute nicht folgt, sich mit ihren Zähnen durch das Mundstück beißt und dort hinzieht wohin es will. Manche widerspenstige Menschen sind wie dieses. Dieses ist der sechste Makel an einem Mensch.

"Dann weiter, die Bhikkhus bezichtigen einen Bhikkhus eines Vergehens. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, [nach dem sagend:] 'Ich habe weder ein Vergehen begangen, noch habe ich ein Vergehen begangen',  die Sangha, mit ins Schweigen verfallend, verärgert. Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, weder vorwärts noch rückwärts geht, doch genau dort wie ein Pfosten steht. Manche widerspenstige Menschen sind wie dieses. Dieses ist der siebende Makel an einem Mensch.

"Dann weiter, die Bhikkhus bezichtigen einen Bhikkhus eines Vergehens. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, dieses spricht: 'Warum verfolgt Ihr Ehrwürdigen mich so sehr? Ich lege die Ausübung ab und kehre zum niedrigeren Leben zurück.' Die Ausübung abgelegt habend und zum niedrigeren Leben zurückgekehrt, sagt er: 'Ich hoffe Ihr Ehrwürdigen seid nun zufrieden gestellt damit.' Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, seine Vorderläufe einziehen, seine Hinterläufe einziehen, und sich genau dort, auf seinen vier Beinen nieder setzt. Manche widerspenstige Menschen sind wie dieses. Dieses ist der siebende Makel an einem Mensch.

"Dieses, Bhikkhus, sind die acht widerspenstigen Menschen und acht Makel an Menschen.

2
Mudita und Sadhu!

Ist alles als Grundlage für den Pfad, zur Freude und Reuelosigkeit, für die Perfektion des ersten Pfadabschnittes, eine Frage des Rechten Lebensunterhaltes für den Körper und setzt sich dann fort, vertieft sich, für den Unterhalt des Geistes. Bis zum Erwachen, Schritt für Schritt. Es tut gut Leute zu vernehmen, die sich nicht nur stets im Zweifel steigern. Ein Geschenk gut geteilt!

Verdienstvolle Uposatha-Tage, ihnen Nyom Marcel und allen anderen, entweder heute oder morgen, oder gleich jetzt: Grundlagen errichten.

(Atma wird dann wieder mal Verdienste tun, und die Texte auch ins Englische übersetzen...  ^-^ , die meisten sind ja meist im Streß zu ver-dienen.)
3
 _/\_ hiermit möchte ich meine verdienste mit ihnen teilen _/\_

letzte nacht wieder mal nicht zum schlafen gekommen, früher habe ich mich immer über solche nächte aufgeregt. habe aber mal beobachtet und gemerkt, wenn ich nicht schlafen kann, es entweder kurz vor oder direkt an dem tag ist, wenn uposatha ist! so auch letzte nacht, nicht schlafen könnend dachte ich so bei mir:" oh, es kann sein dass uposatha ist! und siehe da! welch eine freude!!!!

ich habe nahrung geteilt und halte mich an die 8 silas!! ich widme und teile diese verdienste mit dem buddha,dhamma, sangha, alles devas, allen lebewesen!!! mögen sie sich daran erfreuen und dadurch motiviert sein, dukkha so schnell wie möglich ein ende zu bereiten!!!

ich habe heute morgen, das handschriftliche dhamma-dana (rechter lebensunterhalt- tugend ist möglich. schritt für schritt)von dem ehrwürdigen samana Johann aus dem jahr 28.12.016 in die hände bekommen. es hat auch diesmal wieder genau gepasst! in einem moment der geistigen wankelmütigkeit kam mir dieses geschenk entgegen und hat mich wieder "aufgerichtet"

ANUMODANA!!! WAS FÜR EIN TAG!!! VIELEN VIELEN DANK!!!

 _/\_ _/\_ _/\_
4
Open Vihara - [Offenes Vihara] / [Q&A] Buddhism and Procrastination
« Last post by Johann on Today at 06:32:06 AM »
Since falling into the same range:

Quote from: Eggman on BSE
Buddhism and Procrastination

I have two simple questions.

1) What is the Buddhist view on procrastination, and its solution ?

2) What is the solution to a specific lack of motivation, e.g. school work ? Something not related to an overarching goal, or even linked with spiritual values. In other words, how does one prime oneself to do something

get a lot of support and nobody has an inherent duty to give that suppot. All is given by others. It's a matter gratidute at least to care about you duties timely.

To say "oh it's not of great value" is fine, but than one should also stop to receive for that paticula task. And it's for sure not so, that at times one does not work on "low" duties, one is actually practicing for the higher.

If not able to manage simply tasks which are given with generous exchange of all requisites for life-maintaines, even including certain sensual pleasure, if that lazy, if lacking that much on persistance, how would you like to be able to master the Dhamma?

Those high and noble aims require people with effort who master the hindrances. If not able to master them even on this level, being busy with doubt, sensuality, lazyness, ill will... all this "spiritual-monster-ego"-things, how to master anything?

It would be certainly good to get known the sacrifies need to be done, which are done, by one self and others, to get the value of that understood.

There is for sure no problem in living a live of a "beggar" but are you sure that you might receive enough to maintain a life for higher purpose? Would a live of required arosen persistance, effort and no wordily rewards at all be possible to be lived by one constantly giving improper attention to feelings, thought... what ever leads to be astray?

It's good to be very honest to one self and do not misuse high truth for low aims and leave a lane build on defilements cheating.

As for the case that one really takes on the "burdens" of a special beggar, is really willing, than there are always aims.

Don't become one in big debts, don't be or become a so called "(derogative) welfare parasite". It brings joy if free of debts. It is a "hopeless" way if just accumulating debts. So work where you are and what's you duty for now and even a little more.

Having, having enjoyed rightly gained wealth it not only a joy to share it but also to let go of it later, out of wisdom, without any remorse and not based on possible excusses.

See: "AN 4.62: Anana Sutta — Debtless " for more on that.

"(only skillful) labor makes free ", and only if done Voluntary.

So good to stop certain "ego-trip" and start to work at the actually state and place where one is, because:

- Namo tassa bhagavato arahato sammā-sambuddhassa -

"These two are fools. Which two? The one who takes up a burden that hasn't fallen to him, and the one who doesn't take up a burden that has. These two are fools. (AN 2.98 )

On procrastination and delay:

What ever is not done at proper time, what ever has not been made suddenly, one will later be very sad having not done this merits. What is gone, chances, are gone... just think of how less beings have that much "luck" you have and now, what do you do with that?

See also (especially the later part of the topic): Delayed deeds, above, first post.

"In the youth not managed whealth, in the age not renounced, such is indeed a wasted life", which does not mean that it's not even the best to renounce the fist part in the youth, if honestly. Today many accumulate debts by pseudo-renouncing and feeding on given in the youth and when older they have become really burdened slaves.

5
Delayed speech as right speech (delay of skillful deeds)

Quote from: Gotamist on BSE
Delayed speech as right speech

I was once told a story by the abbott of a monastery about how the Buddha once decided to delay his speech and said it only when it was the right time. Paraphrasing, the story is like this -
Two tribes were going to war over the waters of a river and the Buddha wanted them to stop, but he knew that they were not in the right frame of mind to listen to him. So he kept quiet. After 3 days of fighting, when both sides were in pain from the fighting, the Buddha decided to give them advice at that moment, when they were primed to listen and they stopped the war immediately. Although he allowed many people to die in waiting for the right moment, he saved a great many more lives. If he had spoken right away and they'd rejected his advice, they might also not have listened to him afterwards either
.
The abbott then advised me to remember this story as a model. And I did. I liked it a lot too. This was many years ago. The problem is, I recently decided to look up the story and found this story in the Mahāvaṃsa, of imminent war between the Sakyans and the Koliyans over the waters of the Rohini river. A key difference here is that the Buddha did not wait until the fighting had started. He showed up at the site where the armies had gathered. Still a nice story of the Buddha stopping a war, but not an example of delaying speech for the appropriate moment even at some cost.

It's no longer possible for me to ask the abbott whether he meant this or another story or if he has a reference to another version of the same story which involved 3 days of battle. Instead, I'd like to ask the community about the main point:

1. Do you know of a canonical reference (from any flavor of Buddhism) where the Buddha or another prominent figure decided to delay a statement on account of timeliness and later said it with positive impact? To be clear, instances where the Buddha decided not to say something are numerous - I'm only looking for examples where he (or another person) did end up saying it later. Edit: Also, I know that the teaching on speaking at the appropriate time is quite clear - what I'm asking about is examples from the life of the ancients.

2. It would be particularly great if there are examples where the delay did come at a cost.


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

  _/\_  _/\_  _/\_

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

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

 *sgift*

- Namo tassa bhagavato arahato sammā-sambuddhassa

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



An article (link below), an essay and the story around the intention and means on right speech, might help to understand the "Demons of defilements" in regard of certain justifications good:

Right Speech is Not Always Gentle (by Sallie B. King) - about justifying wrongs

That same issue counts as well for speaking and not speaking. Skillful and unskillful delay. But since the untrained mind is not capable to trace the real intention, the Buddha did not gave much advices there and it's not even judgeable from outside if not capable to read others mind, why one might be silent and why speaking.

It's complex but also easy when keeping it simple. Precepts just as they are without justification.

Additions on question in discussion:

Gotamist: Thank you for the answer, Bhante, and highlighting your response that the Buddha did not get into specifics in some areas. Precepts as they are, without justification is a powerful practice indeed. Thanks also for the article on social justice. Thanissaro Bhikkhu makes some excellent points there, but I was unable to see the connection you were perhaps intending to draw between the approach to social justice and my question about examples of beneficial delay.


Gotamist, never ever delay! When ever wholesome mind (wfich is actually seldom) arises, act on it. That counts not only for bodily deeds, merits, but also for speech.

If not acted, a seldom chance is gone. As the Buddha told:

Delay a little and you have lost, something that will maybe never possible to do later.

- Namo tassa bhagavato arahato sammā-sambuddhassa -

One should make haste in doing good deeds; one should restrain one's mind from evil; for the mind of one who is slow in doing good tends to take delight in doing evil.

Dhp story

If you have not told what is right, you may feel remorse a life time. Having not done even a "Duty" you will have bad conscious later.

As told in a Sutta: What ever not done at the proper time, later one will have no chance to correct. So it's really not good to delay speech, if to speak is possible. If such is censured, that lies in the sphere of those oppress.

Like my person here, if made a promis, even mental, if it was something skillful or obligated, it will follow as long as not made "real". Once told, once fullfiled, one gains release.

So beware of the "Demons of defilemts" who tell you cheating "don't do this, don't do good, they/he/she will not like good, so its bad"

There is no need of shame in regard of doing skilfull deeds, even if the whole world would laugh or blame.

If the target receiver receives? That's his/her business, luck or demerit. No need for guessing, no need to "read mind" of others. You may be wrong and at least, one does deeds for one self as long as not free from all fetters.

Speaking as well not speaking can be unskilfull and actually most staying confronted silent is very unskillful.

In regard of promises, Gotamist may maybe like to listen: [Q&A] Is changing your mind same as lying? Breaking promises

If wishing a talk and extended answer on this matter, may you feel welcome to ask for .

There is also an explaining how to generally behave, which will help here in this regard as well, since Gotamist seems to have certain of the qualities inside him, he might enjoy to read: On general good behavior.

Anumodana!
6
Open Vihara - [Offenes Vihara] / [Q&A] Giving up bad friends
« Last post by Johann on Today at 02:12:09 AM »
Since very related to the first question:

Giving up bad friends

Quote from: Konrad on BSE
Giving up bad friends

The Buddha has spoken many times about giving up bad friends, we can find it in the Dhammapada, in the beautiful Maha Mangala Sutta and many other places.

My first point is: If we abandon bad friends, how will they improve? What role compassion plays here?

My second point is: It is very hard these days to completely abandon bad friends, we have social networks, professional networks, smartphones etc., we are connected like never before, it is very hard for a lay person to live only with good friends around, except if maybe he/she becomes a recluse, so what should one do? Just set limits?

("Original" of the answer can be found here .)

- Namo tassa bhagavato arahato sammā-sambuddhassa -

Konrad and those interested,

of course the path is not easy to do and it consists of letting go for long term benefit. The good in regard of this path is, that it actually benefits not only oneself but also all others, which therefore includes your bad "friends" as well.

As even the Bodhisatta, having free one wish, wished:

Quote
Once, when the Bodhisat was born as a man called Akitti Pandita, the King of Devas promised to grant him any boon he asked. Akitti Pandita begged that he might never meet, see or talk with fools. The King of Devas was surprised and asked him the reason for this strange request. Replying, he explained that fools or the unwise ones i.e. people who do not understand discipline, always lead their friends to bad ways and teach them to do wrong, because they do not know the right way them selves. If discipline or good ways are spoken in their presence, they become angry, for they cannot understand, they lose their temper and quarrels arise. If discipline or good ways are spoken in their presence, they become angry, for they do not understand them. Therefore he prayed that he might never speak, meet or come in contact with fools.

Mangala Suta-Uannana

Once possible firm in Dhamma, having become good independent, one may, if seeing benefit and having possibility, return to "bad friend" and maybe help them further, occationaly. It's also then no more possible to stay under "bad" friends for longer time. For now, like suggested in the airoplanes, adult should take on the emergency mask first.

Namo tassa bhagavato arahato sammā-sambuddhassa

"Bhikkhus, the misery from the decrease of relations is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable.

"Bhikkhus, the increase of relations is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom.

As the Buddha told, if not finding people better or equal in regard of real treasures, it's better to walk alone.

For more and detail, this links may maybe provide a lot of satisfaction and clearance:

Namo tassa bhagavato arahato sammā-sambuddhassa

Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."[1]

"Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & comrades, he can be expected to develop & pursue the noble eightfold path.
Quote from: Upaddha Sutta

[Note: This is a gift of Dhamma, not meant for commercial purpose or other low wordily gains by means of trade and exchange]

Anumodana!
7
The Bane of Social Media ("Giving up bad friends": see next post )

Quote from: Eggman, on BSE
The Bane of Social Media

I looked up 'social media' in the questions, but didn't find an answer precise enough for my inquiry. Basically, I came to the conclusion that 1) social media fragments attention drastically by multitasking and unawareness, and 2) it is extremely addictive, perhaps for that precise reason.

Thus, I ask what is likely cause, effect, and remedy linked with social media. What fuels social media use? What effects does its use have? What are the best ways to deal with this addictive medium? And finally, is it possible to tackle this addiction without alleviating it with the natural drive to socialize?

Thank you.

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

  _/\_  _/\_  _/\_

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

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

 *sgift*

- Namo tassa bhagavato arahato sammā-sambuddhassa

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



Eggman and those interested,

A general answer, which goes deep and shows also it's root, can be found in Methuna Sutta: The Discourse on Coupling : Brahma/Abrahmecariya. It's simply a matter of desire of be coming and on most networks just a maintaining with sensual pleasures, just have the purpose of "sex" or unifcation and is at large for the most time unskillful entertaining of the mind.

In regard of developing right mindfulness the Buddha counted six things which should be avoided, yet the main reason why one joins social networks (AN 6.118):

- Lust for bodily work,
- Lust for chatter,
- Lust for sleep,
- Lust for conviviality,
- Unguarded sense-doors,
- Crapulousness in eating.

So it's clear that he did not encourage much to normal social gatherings, aside of teaching, hearing and discussing the Dhamma, for good foods purpose:

Namo tassa bhagavato arahato sammā-sambuddhassa


Humans not restrained in sensuality, (after) honour, and do the wrong thing. Acting on interest (greed), anger and fear, they are (engaged in) the defiled gathering. The recluse who knows has said, Great Men should be praised,

Established in the Teaching, they never do evil. They do not act through interest, anger or fear,

That is said to be the cream of a gathering.

Nevertheless, like food is used to overcome desire for food, so is it with socialicing. And:

It's not so that one should abound such generally first, but at least, that what is called:
Sangama [fr. saŋ+gam] 1. meeting, intercourse, association Sn 681; J ii.42; iii.488; v.483. -- 2. sexual intercourse M i.407; J iv.106.

The "with whom and for what purpose" is like most that what needs to be understood clearly.

A person tended to Dhamma and liberation will not be found on ordinary, wordily social medias by nature, but would seek for association with Noble Ones or those following them. Places which are not really frequented by many.

My person gave a extanded talk on Sangama, yet it is in German: Socialicing - សង្គម [Sangama] , which conserns actually much on this topic generally.

One might now think that "buddhist" Forums and Networks are different. That is not the case. Nearly all those places and Networks, since mostly also householder undertakings, or gatherings of monks seeking for unification and gain, are nothing else as places for low kinds of coupling, entertainment, trade, nourishment of sensual pleasure and becoming, identify.

If someone, in the way of serving, helping, assisting those with noble inspiration, with tendency to Nibbana, seeks of relation with them, seeks for much as possible assosiation, this would be the reason why it can be expected, that such a person soon might develope right view and progress on the path. One who is after assosiation with admirable people and serves for that, walks an auspicious way.

So one is wise if only join places and communities where good deeds are in action practiced and to possible avoid places of consumery, of what even many "buddhist" place are, just charing and eating food (most from third, without any estimate ir obligation) and non of virtues visible.

- Namo tassa bhagavato arahato sammā-sambuddhassa -

"What is good friendship ?

"Herein, Vyagghapajja, in whatsoever village or market town a householder dwells, he associates, converses, engages in discussions with householders or householders' sons, whether young and highly cultured or old and highly cultured, full of faith (saddha),[4] full of virtue (sila), full of charity (caga), full of wisdom (pañña). He acts in accordance with the faith of the faithful, with the virtue of the virtuous, with the charity of the charitable, with the wisdom of the wise. This is called good friendship.
.
...

[Kapadika Bharadvaja:] "To what extent is there an awakening to the truth ? To what extent does one awaken to the truth? We ask Master Gotama about awakening to the truth."

[The Buddha:] "There is the case, Bharadvaja, where a monk lives in dependence on a certain village or town. Then a householder or householder's son goes to him and observes him with regard to three mental qualities — qualities based on greed, qualities based on aversion, qualities based on delusion: 'Are there in this venerable one any such qualities based on greed that, with his mind overcome by these qualities, he might say, "I know," while not knowing, or say, "I see," while not seeing; or that he might urge another to act in a way that was for his/her long-term harm & pain?' As he observes him, he comes to know, 'There are in this venerable one no such qualities based on greed... His bodily behavior & verbal behavior are those of one not greedy. And the Dhamma he teaches is deep, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. This Dhamma can't easily be taught by a person who's greedy.[/dquote]

So one should understand rightly the meaning of

- Namo tassa bhagavato arahato sammā-sambuddhassa -

Seclusion

"It's through living together that a person's virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

"It's through trading with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

"It's through adversity that a person's endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

"It's through discussion that a person's discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning."

Here one sees that it is required to assosiate and people who do not let others take part in all ways of their life indicate that they are not only stinge but may have reason to hide their certain secrets.

If one seriously like to make progress, food-places, shows, entertaining, e.g. common social networks (this incl. common "Buddhist" net works) need to be avoided, and one should not think "oh, look, this monks use it also, so it might be not that bad" since when seeing monks on social networks, it's a clear sign that such person might wear a rob but by heart had not left home at all, is - if good - simply a "cook" .

Since it all is a matter of accumulating debts in this or that way, it's wise to look to whom on does increase debts for his/her entertaining, livelihood of mind. Some words on it may help: Debts, but to whom?

If one is not really blessed, not having good protection yet, one would be wise to activily seek for such protection:

Namo tassa bhagavato arahato sammā-sambuddhassa

Many devas and human beings
give thought to protection,
desiring well-being.
Tell, then, the highest protection.

The Buddha:

Not consorting with fools,
consorting with the wise,
paying homage to those worthy of homage:
This is the highest protection.
...

Respect, humility,
contentment, gratitude,
hearing the Dhamma on timely occasions:
This is the highest protection.

Patience, compliance,
seeing contemplatives,
discussing the Dhamma on timely occasions:
This is the highest protection...

Since just translating, as the mechanic of "gifts" and "debts", to (be)come again and again:

Namo tassa bhagavato arahato sammā-sambuddhassa


The manifold stresses
  that come into play in the world,
  come from acquisition as their cause.
  Anyone not knowing [this]
  creates acquisition.
  The fool, he comes to stress
      again & again.
  Therefore, discerning [this],
  you shouldn't create acquisition
  as you contemplate birth
  as what brings stress
      into play.
Quote from: Dualities

This is why one should best only leave Seclusion just for the sake of giving, and its good that if doing so not even reputations should be accumulated, sharing what ever merits so that the fine grasping after gain get more and more tiny and possible will fade.

If you just go out for feeding and entertainment of unskillful mind states, what will you gain aside that the ability of staying secluded, independent, free, will more and more fade away? Beware of Mara, he is very strong this days, and best if possible cut of from ordinary social net works quick.

Anumodana!
8
What should one meditate upon as a beginner? (Bhavana for Laypeople)

What should one meditate upon as a beginner?

I am planning to start meditation.

As a beginner , what things I should meditate upon from the Buddha's perspective?

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

  _/\_  _/\_  _/\_

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

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

 *sgift*

- Namo tassa bhagavato arahato sammā-sambuddhassa

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


That's like asking "what should I eat".

If liking to taste, here are the 40 meals, or better working places: Kammaṭṭhāna

For which one might be good for your tendency it would be best to look after a skilled meditation teacher but generally the ten recollections, best starting from below (and develope proper perception for them) are fine for one living at home, as well as the Brahma-viharas, later on.

What ever might be pleasing for the mind to go with it best possible without much laps.

I am just a beginner...Just give me high priority 4-5 things to meditate upon.


First three recollections are of the virtues of the Three Jewels:

(1) Buddha
(2) Dharma
(3) Sangha

Next three are recollections of the virtues of:

(4) morality (Śīla)
(5) liberality (cāga)
(6) one's virtues (like the Devas)

Suttas in regard of them: Recollections

It would be good to ask first and likewise for Refuge and for the precepts first, taking them, best from a Monk or Nun, Dheeraj Verma.

(If having no access, but serious and having patient, one might be always welcome for such online .)

Mudita & Anumodana

Namo tassa bhagavato arahato sammā-sambuddhassa

...As he was sitting there he said to the Blessed One: "I have heard that many monks are at work making robes for the Blessed One, [thinking], 'When the robes are finished, at the end of the three months, the Blessed One will set out wandering.' For those of us living by means of various dwelling places [for the mind], by means of which dwelling place should we live?"

"Excellent, Mahanama, excellent! It is fitting for clansmen like you to approach the Tathagata and ask, 'For those of us living by means of various dwelling places [for the mind], by means of which dwelling place should we live?'

"One who is aroused to practice is one of conviction, not without conviction. One aroused to practice is one with persistence aroused, not lazy. One aroused to practice is one of established mindfulness, not muddled mindfulness. One aroused to practice is centered in concentration, not uncentered. One aroused to practice is discerning, not undiscerning.

"Established in these five qualities, you should further develop six qualities:

[1] "There is the case where you recollect the Tathagata: 'Indeed,...
[2] "Furthermore, there is the case where you recollect the Dhamma: 'The Dhamma is ...
[3] "Furthermore, there is the case where you recollect the Sangha: 'The Sangha of the Blessed One's disciples...
[4] "Furthermore, there is the case where you recollect your own virtues: '[They are] untorn, unbroken, ...
[5] "Furthermore, there is the case where you recollect your own generosity: 'It is a gain, a great gain for me, that...
[6] "Furthermore, you should recollect the devas: 'There are the Devas...

...further read
Quote from: Mahanama Sutta: To Mahanama (2)
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Johann
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Johann

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

Johann

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

Marcel

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

Marcel

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

Johann

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

Marcel

October 06, 2017, 11:37:24 PM
 :-*
 

Marcel

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

Johann

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

Sophorn

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

Johann

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

Sophorn

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

Sophorn

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

Johann

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

Sophorn

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

Johann

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

Johann

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

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

Maria

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

Sophorn

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

Sophorn

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

Sophorn

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

Johann

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

Johann

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

Johann

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

Sophorn

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

Großer Dank an alle im Hintergrund.

Mögen all diese Früchte vielfach zurückkommen und inspirieren.

Ayu vanno sukkham balam

 :-* :-* :-*
 

Sophorn

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

Herzliches Hallo an alle nach sehr langem!

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

Johann

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

Johann

July 17, 2017, 01:50:17 AM
Moritz
 

Moritz

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

Johann

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

Moritz

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

Johann

July 13, 2017, 08:12:46 AM
Moritz.
 

Moritz

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

Moritz

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

Johann

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

Mohan Gnanathilake

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

ich bedanke mich bei Ihnen für Ihre nette Erklärung.

Dhamma Grüße an Sie aus Sri Lanka!

 

Johann

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

Mohan Gnanathilake

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

ich glaube, dass es Ihnen gut geht.

Dhamma Grüße an Sie aus Sri Lanka!
 

Mohan Gnanathilake

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

Johann

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

Johann

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

Johann

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

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

Johann

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

Johann

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

Johann

June 14, 2017, 06:45:07 PM
Jetzt aber vorerst. Möge jeder guten Unterhalt (ung) im Dhamma und Stärkung finden uud sich davon reichlich nehmen.
 

Mohan Gnanathilake

June 11, 2017, 08:24:45 AM
Werter Harry,

ich freue mich darüber, nach einigen Monaten wieder auf sangham.net Sie zu grüßen.

Herzliche Grüße aus Sri Lanka nach Deutschland!
 

Johann

June 09, 2017, 05:05:59 PM
Mögen sich alle, möge sich Guest der Uposatha-Einhaltung nicht nur heute annehmen, und glücksverheißende Zeit verbringen.

May all, may Guest not only today observe the Uposatha and spend auspicious time
 

Mohan Gnanathilake

June 03, 2017, 01:48:08 AM
Sehr ehrwürdiger Samanera Johann,

es geht mir zur Zeit gut. Ich glaube, dass es Ihnen auch gut geht.

Dhamma Grüße an Sie aus Sri Lanka!
 

Johann

June 02, 2017, 11:19:32 PM
Wie geht es Upasaka Mohan?
 

Mohan Gnanathilake

June 02, 2017, 10:51:50 PM
Wie sehr ehrwürdiger Samanera Johann geschrieben hat, hatte ich am 10. Mai 2017 meinen  Geburtstag, an dem Tag  in diesem Jahr das Wesakfest gefeiert wurde.
Beste Grüße an Sie aus Sri Lanka!
Mohan Barathi Gnanathilake
 

Johann

June 02, 2017, 12:33:54 PM
Wußte doch, daß so Nahrung immer gefressen werden will.  :)
"Sehr gut, weiter hungern."

Freut das Nyom Marcel wohlauf ist.

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