Another day, another possibility. We don't know what tomorrow might be. _()_
Ein neuer Tag, wieder eine Möglichkeit. Wir wissen nicht was morgen sein wird. _()_
ថ្ងៃ ថ្មី មួូយ ជា ឳកាស ថ្មី មួយ ទៀត។ យើង មិន អាច ដឹង មុន នូវ អ្វី ដែល នឹង កើតឡើង ថ្ងៃ ស្អែក
"Dhammo have rakkhati dammacāriṁ"
"N'atthi santi param sukham"
កូណាព្រះអង្គ
សម្មាសមាធិ តាំងនៅបាន អាស្រ័យមានបិតី ។ ជាគ្រហស្ថគប្បីត្រេកអរតែក្នុងការចិញ្ចឹមជីវិត ជាសុខនៅក្នុងសីល ។Guṇā Brah Añga,
Samadhi settles when there is Āsraya (pali [lkm]អាសយ[/lkm], āsaya, saturated, śrī+jati to become ripe, come to perfection, used also for "freedom"), when having" pītī (satisfied).
That's the relative/husband (so that there is) of joyfullness (sukha) while "carrying on livelihood" (for live) in frame of happiness on sīla (moral virtue)
Silena sugatiṁ yanti .
Through virtue they go to a good born.
Silena bhoga-sampadā.
Through virtue is wealth attained.
Silena nibbutiṁ yanti.
Through virtue they go to liberation.
Tasma silaṁ visodhaye .
Therefore we should purify our virtue.
* Johann : tranl. with explainings of meaning of words added
Namo tassa bhagavato arahato sammā-sambuddhassa
Cetana Sutta: An Act of Will
“For a person endowed with virtue, consummate in virtue, there is no need for an act of will, 'May freedom from remorse arise in me.' It is in the nature of things that freedom from remorse arises in a person endowed with virtue, consummate in virtue.
“For a person free from remorse, there is no need for an act of will, 'May joy arise in me.' It is in the nature of things that joy arises in a person free from remorse.
“For a joyful person, there is no need for an act of will, 'May rapture arise in me.' It is in the nature of things that rapture arises in a joyful person.
“For a rapturous person, there is no need for an act of will, 'May my body be serene.' It is in the nature of things that a rapturous person grows serene in body.
“For a person serene in body, there is no need for an act of will, 'May I experience pleasure.' It is in the nature of things that a person serene in body experiences pleasure.
“For a person experiencing pleasure, there is no need for an act of will, 'May my mind grow concentrated.' It is in the nature of things that the mind of a person experiencing pleasure grows concentrated.
“For a person whose mind is concentrated, there is no need for an act of will, 'May I know & see things as they actually are.' It is in the nature of things that a person whose mind is concentrated knows & sees things as they actually are.
“For a person who knows & sees things as they actually are, there is no need for an act of will, 'May I feel disenchantment.' It is in the nature of things that a person who knows & sees things as they actually are feels disenchantment.
“For a person who feels disenchantment, there is no need for an act of will, 'May I grow dispassionate.' It is in the nature of things that a person who feels disenchantment grows dispassionate.
“For a dispassionate person, there is no need for an act of will, 'May I realize the knowledge & vision of release.' It is in the nature of things that a dispassionate person realizes the knowledge & vision of release.
“In this way, dispassion has knowledge & vision of release as its purpose, knowledge & vision of release as its reward. Disenchantment has dispassion as its purpose, dispassion as its reward. Knowledge & vision of things as they actually are has disenchantment as its purpose, disenchantment as its reward. Concentration has knowledge & vision of things as they actually are as its purpose, knowledge & vision of things as they actually are as its reward. Pleasure has concentration as its purpose, concentration as its reward. Serenity has pleasure as its purpose, pleasure as its reward. Rapture has serenity as its purpose, serenity as its reward. Joy has rapture as its purpose, rapture as its reward. Freedom from remorse has joy as its purpose, joy as its reward. Skillful virtues have freedom from remorse as their purpose, freedom from remorse as their reward.
“In this way, mental qualities lead on to mental qualities, mental qualities bring mental qualities to their consummation, for the sake of going from the near to the Further Shore.”
ព្រះករុណាព្រះអង្គ
គឺជាសម្មាសមាធិ សេចក្តីដំកល់ចិត្តទុកដោយប្រពៃ ។
គឺដំកល់ចិត្តទុកហើយគប្បីពិចារណាថា ÷
១. កាយមិនទៀង ដើម្បីលះនិច្ចសញ្ញាក្នុងកាយ ។
២. វេទនាមិនទៀង ដើម្បីលះនិច្ចសញ្ញាក្នុងវេទនាទាំងឡាយ ។
៣. ចិត្តជាទុក្ខ ដើម្បីលះសុខសញ្ញាក្នុងចិត្ត ។
៤. ធម្មជាអនត្តា ដើម្បីលះអត្តសញ្ញាក្នុងធម្មទាំងឡាយ ។
Brah Karuna, Brah Ang,
that is sammāsamādhi, the quality of staying with the mind on it very well. When the mind holds well already, the one should reflect:
1. kāya (Body/group) isn't for sure/secure, to abound nicca-sañña (security-perception) toward the Body/group [ sakkāyadiṭṭhi => not holding/amassing a stand at groups]
2. Feeling isn't for sure, to be able to abound security-perceptions toward all (kind of) feelings.
3. Citta (mind) is dukkha (stress), so that sukkha-perception about mind will be abound.
4. Dhamma is anatta, so that all attasañña toward Dhamma are abounded.* Johann : transl. added
Not sure. Not always easy to concentrate on what is good, even surrounded by good relations.
For example, running after making money, to maybe have some freedom later on, to travel possibly, even to just satisfy perceptions/imaginations of others of what would be good. Feeling a sense of duty there. Having been promised a lot, needing to promise a lot in return, not sure if it will all work out in the end, but spending a lot of time.
Or being content with little, just enough to get by from day to day, leaving time to do what seems worthy to do. But maybe then missing the means later on, to keep such freedom, and to what would seem even more worthy to be able to do with one's own time.