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1
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[៥៧]​ ម្នាលភិក្ខុទាំងឡាយ ធម៌ទាំងឡាយណានីមួយ​ ជាអកុសល ជាចំណែកខាង​អកុសល ជាពួកនៃអកុសល ធម៌ជាអកុសលទាំងអស់នោះ មានចិត្តជាប្រធាន​ចិត្ត​រមែងកើត​មុន​ធម៌ទាំងនោះ អកុសលធម៌​ទាំងឡាយ ក៏កើតជា​មួយគ្នា។
[៥៨] ម្នាលភិក្ខុទាំងឡាយ​ ធម៌ទាំងឡាយណានីមួយ ជាកុសល ជាចំណែកខាង​កុសល ជាពួក​នៃកុសល ធម៌ជា​កុសល​ទាំងអស់នោះ មានចិត្តជា​ប្រធាន ចិត្តរមែង​កើតមុន​ធម៌ទាំង​នោះ ធម៌ជា​កុសល​ទាំងឡាយ ក៏កើតជា​មួយគ្នា។
[៥៩] ម្នាលភិក្ខុទាំងឡាយ តថាគតរំពឹងរក​មិនឃើញសភាវៈដទៃ សូម្បីតែសភាវៈ ១ ដែលញុំាងពួក​អកុសលធម៌​មិនទាន់​កើតឡើង ឲ្យកើត​ឡើងបានក្តី ពួកកុសលធម៌ ដែលកើត​ឡើងហើយ ឲ្យសាបសូន្យ​ទៅក្តី ដូចសេចក្តី​ប្រមាទនេះ​សោះឡើយ​ ម្នាលភិក្ខុ​ទាំងឡាយ កាល​បើបុគ្គល​ប្រមាទហើយ ពួក​អកុសលធម៌ ដែលមិនទាន់​កើតឡើង ក៏រមែង​កើតឡើងផង ពួកកុសលធម៌​ដែលកើត​ឡើងហើយ រមែង​សាបសូន្យទៅ​ផង។
[៦០] ម្នាលភិក្ខុទាំងឡាយ តថាគតរំពឹងរក​មិនឃើញសភាវៈដទៃ សូម្បីតែ​សភាវៈ ១ ដែលញុំាង​ពួកកុសលធម៌​មិនទាន់​កើតឡើង ឲ្យកើតឡើង​បានក្តី ពួក​អកុសលធម៌ ដែលកើត​ឡើង​ហើយ ឲ្យសាបសូន្យ​ទៅក្តី ដូចសេចក្តី​មិនប្រមាទ​នេះសោះឡើយ​ ម្នាលភិក្ខុ​ទាំងឡាយ កាលបើ​បុគ្គលមិន​ប្រមាទ​ហើយ ពួកកុសលធម៌ ដែលមិនទាន់​កើតឡើង ក៏រមែង​កើតឡើងផង ពួក​អកុសលធម៌ ដែលកើតឡើង​ហើយ ក៏រមែង​សាបសូន្យ​ទៅផង។
[៦១] ម្នាលភិក្ខុទាំងឡាយ តថាគតរំពឹងរក​មិនឃើញ​សភាវៈដទៃ សូម្បីតែ​សភាវៈ ១ ដែលញុំាង​ពួកអកុសលធម៌​មិនទាន់​កើតឡើង ឲ្យកើតឡើង​បានក្តី ពួក​កុសលធម៌ ដែលកើត​ឡើង​ហើយ ឲ្យសាបសូន្យ​ទៅក្តី ដូចសេចក្តី​ខ្ជិលច្រអូស​នេះសោះ​ឡើយ​ ម្នាលភិក្ខុ​ទាំងឡាយ កាលបើ​បុគ្គល​ខ្ជិលច្រអូស​ហើយ ពួក​អកុសលធម៌ ដែលមិនទាន់​កើតឡើង ក៏រមែង​កើតឡើង​បានផង ពួក​កុសលធម៌ ដែលកើត​ឡើងហើយ ក៏រមែង​សាបសូន្យ​ទៅផង។

Sadhu!

Looks fine now. Does Nyom Norum know more about the reason two know if it is possible that such is incl. in other books as well?

My peson does not really have tools to make such as hidden spaces and other special of the Khmer front easy visible. Whould be not good if my person, by copy and past would put errors into the texts.
3
Namasakara Bhante,
Thanks for your information. There must be something wrong in Microsoft Word while transfer from one version to another or maybe problem with converting process.

I'm going to send you that files again here. I Hope it works properly.


4
As it could be, that if has not reached you, and for possible best grow, not only for Nyom Chris , his community but also for others willing to give Buddha-Dhamma ground at there near, some importand explainings which need to be understood and carried out in proper actions: If willing to help the child, the "poor" the new, give to it's master, father! (short time ago given a littel on that). Something modern and western hardly understand and destroy much more as if they would not think on helping at all. And for many a source of long time remorse, later, in not trusted in advanced, but come to understanding: really painful then. So good to investigate and try to find faith into it if not really seen yet.
5
It's fine, Chris , how ever you may think the need of defend what is regarded as own and no need to feel much worry about it, to secure one own.

Ther is no intend of taking anything.

So just for you own benefit and possible release, be always clear of what is yours (might if be singular or plural).

And, since the thought came up today afternoon: if holding a link, a giving of way to access and approach the tripple gems as a "spam", if feeling disturbed by giving leave and possibilities, if even fearing such as unconductive debt by gifts with no bondage, what has such only slight thinking anything to do with respect, reverence, refuge into the Gems.

Do your trade and exchange as you like with things, enviroment, object of trade you hold as yours, you took.

There is no need to struggle with occupier and traders of the juwels and those bound to get caught up have to work their way out by themselves.

At least, Nyom Chris is right in this regard, since giving release to slaves, divest the landlord of his crowd, would be not proper and has to be regarded as stealing.

And since my person does no more take any invitation of the occupier serious, but merely inhonest and simply of selfish interest of gain, it was said that if this (a stealing of slaves) is actually feared, then, and if being a person of real principle, it is proper to remove ALL ways (links) of escape from trade and exchange, and if wished replace them with content and places equal minded, owned by traders: e.g. for commercial purpose or any other low gain in the world by means of trade and exchange.

You may post links to Gurus and Lamas, or ever of your trading teachers, or to wiki instead.

At least, to give also certain amount of praise, BSE has beared those spams, if comparing with other "Buddhist" gathering places, certainly for the longest time. Whether it was an act of wisdom and skilful, just a compromise for certain gain, or simply because actually hardly bound to the owner, the means which are used as own, that the "executer", or chief-slave needs to figue out himselves.

Also he has to work his way out by himself, and how such could be made was now showed by words and samples in many ways for a long time.

Feel free to mak use of the possibility like suggested right from the beginning, since it was of cause not so, that it was given without reason, without a possibility for release. If remembering the pipe .

One bound to what ever usual Buddhist group, what ever he/she might do, is never able to gain real refuge not to speak of path.

There is no slighest kind of trade found on the given two domains share, so the accusing of spam or that one might have the intent to earn either material gain or even reputation, is without any ground and merely redarded as the idea of defilement ond lack of investigation. Again, to avoid the possible critic: "hey this man steals our slave" shows them ways to escape to find release and we might lose our wealth, remove best all links to zze and sangham and probably try to add it as a rule or even avoid links of others by technical means, in the future, so that no links are posted. Many Buddhist traders do so. It's in their sphere of action and responsibility.

Only those who leave modern, western, ways may have chances to keep enough upanissaya toward the leaving Gems upright.

Please feel in no way limited in ways you wish to act, for a good or a bad.

Given possibilities are still given as such, and to make use or not is up to you and your community, since dwelling in a community bound network.

May person sees no more reason or benefit of unrequested and not regarded in advance giving in this enviroment. All ways that may lead to a good have been tried and there is properbly no missing exit point for release, which was not given.

So with confidence that you would be able if willing to make the best out of your circumstances, my person quits for now all further "involvement" or better unwished "disturbing". May everyone gain the best possible joy with what ever harmless ways he/she makes him/her a living.

When ever feel inspired, motivated, ways, doors,... are explained and of course never closed, for how could liberality close up access, limite accessibility for those seeking release?

Metta and to the mentioned extent mudita as well, for Buddhism-SE , their leaders and also those bound to them. May all of you nurish each other with for what you gathered, and never lack on best possible joy with it and regard to each other, in proper way: might there be never lack of it so that the bounds of equal minded does not lose it's strange and many like-minded get certain satisfied for best long time, do not break appart.

At least, Nyom Chris, Sadhu for your eager tries and care to try to best serve for what you regard and owe sacrify. Just that, doing so, and to look after higher and more reli-able (religion-able) on might, if meeting them, even find refuge in the Tripple Gems, and exit for release one day. Since general attributes are present in Chris, it's just a matter of time and a matter of understanding that a refuge is not your "friend" nor your homie. What ever refuge, it has always the characteristic of being a "slave" for it, devoted and willing to sacrify, is never in a sphere of equal.

Mudita

(PS: It is surely an interesting meta topic, behind the link, but my person does not need to look at it, knowing already well who what and why argues in this or that way.)
6
I accept I made an edit to your post, which you didn't want me to make -- i.e. I removed a link to this web site ("online monastery"), after you wrote,

> Best success and mudita and feel always welcome to ask questions in an [online monastery](http://sangham.net/index.php?action=forum) for going forth and support of it purpose.

I asked the other moderators about this -- and I think we agree that it's best (or that it's least bad) if we do edit this type of link, even when that edit is unpopular ... to prevent anyone using Buddhism.SE for advertising other web sites.

I posted a new meta-topic at https://buddhism.meta.stackexchange.com/questions/2229/posting-links-in-answers
7
Dhammatalks - [Dhamma Lehrreden] dhamma desanā / Perfect virtue
« Last post by Johann on February 19, 2018, 03:42:51 PM »
by the way, what is "perfect virtue"?

 _/\_

Assuming that Nyom Danilo was possible disturbed by my persons often hard to bear kind, and assuming that the question is still a relevant, possible not only for Upasaka Danilo, but even if, shall my person try to give a releasing answer for it.

If this assuming is not proper in this regards, may it be an encouraging reminder of previously already gained release, simply Anumodana.

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, Nyom Danilo,

Namo tassa bhagavato arahato sammā-sambuddhassa

Perfect virtue might be seen in three kind, perfect virtue to access the path of Dhamma, perfect virtue which is gained by accessing the path, and real perfect virtue of one who had fulfilled the training, that of an Arahat.

All of these three kinds of perfect virtue have right resolve , or right intention as fundation, as prerequisite.

While the first is based on intellectual or faithful accepted right view , the secound has already insight, gotten knowing by seeing by oneself and the third by steady seeing things (Dhammas) in the right angle, without no more need to look after something, trough fully liberation.

Perfect virtue is conduct that does not leave open any reason for remorse, since it is in line with nature, the Dhamma.

In line with nature and not in conflict with nature mean, that it is based on right intention, or right resolve, or one could say right way of thinking.

Willingly acting, starting with mind, verbalisation and then by bodily action, is based on three pillows, of which each counteracts the roots of wrong intention:

- renunciation, nekkhammasa, "giving up the world & leading a holy life, renunciation of, or emancipation from worldliness, freedom from lust, craving & desires, dispassionateness, self -- abnegation", counteracting greed, lobha, unwilling to accumulate or hold on, one could say also intended to give, let go, give up.

- freedom from ill-will, abyāpādasa, being non-aversive but of goodwill, counteracting hatred, dosa.

- harmlessness, avihiṃsāsa, not willing to harm or struggle, not being opponent but of clearance, counteracting ignorance, moha.

If intention or will is not connected with greed, hardred, ignorance, perfect action follows, meaning that when the mind is free from defilements, there is no reason on which an act would cause even the slightes remorse and violation of in line with nature.

So generally perfect virtue is not something that is defined but this or that result at first place, but on the quality of mind.

Since one might not know mind well, do not recognize ones state of mind on which is acted, but, as common usuall, one focuses on results, virtue is at the beginning of the training discriminated by results of bodily deeds and speech (incl. signs, gesture).

If not having reached the level of perfect virtue, one will mainly act on assuming results, observing results while doing and reflecting results of previous deeds. One gets known inwardly and outwardly results of deeds and thereby one gets an impression of the minds quality in regard of results from it.

To even being intended to think about possible results of actions, to observe while acting and to reflect about it, right view is required, comfirming that there are deeds, results of deeds, that one is the heir of ones deeds, and that it is possible to go beyound.

The more and seriouse one trains virtue, the more virtue becomes a matter of mind, a matter of concentration and perfect concentration. And with it virtue becomes a matter of wisdom, as the Noble truth, highlight right view, are no more that far from the actions on it, the more natural intention, reasoned on right understanding, or view, becomes.

Seeing, one knows, knowing, one acts. If the view is no more defiled, one sees how it really is, having proper attention, focused on the right, one knows right, knowing right, one acts right: perfect.

Actions based on right view, knowing suffering, its cause, its cessation, and the path of training leading to cessation, is already perfect action, perfect virtue. If not based on right view, what ever action, even it appears outwardly perfect, seeing only outwardly results, is not perfect virtue, not higher virtue, but "just" outwardly training.

A person, having gained right view, having seen things as they really are, has completed the perfection of the virtue section of the path, changed to noble ancestor-ship and is no more able to deliberatly act gravely wrong and so no more subject to fall upwards, destined to liberation and final end of any remorse and debt "Birth is ended. No more further for this world." Then, if having no more object in the world which is regarded on, not the slightest reason for compromise for certain sake, moral virtue, the virtue of concentration, and virtue of wisdom has become real perfect. As actions are no more objected on anything, but simply perfect in line with nature, since the is no more touch of ignorance, not-knowing, one does simply such or such, without no more effects causing further becoming, of what ever kind.

Maybe it's at the end of this undertaking of explaining the question good to point out that actions of a person having gone beyond results for him, will of cause not contradict perfect actions of a person in training. So one should not assume that a perfect one can act evil, now where there no more results for one can be expected, is simply so that the is out of reason, out of prerequisite, out of total destruction of not knowing, no more possibility to act wrong.

Once not-knowing is destroyed, by seeing clear as it is, as it appears, decays, one does not act in contradiction to ones knowing and seeing.

Once really knowing fire, one does no more touch it in ways it would have effects of pain.

Perfect virtue, the conduct of an Arahat, is that of freely giving, way and nurishment for coming onto and finally finish the path. Sometimes, dependent on circumstances,  he gives by giving of what is conductive for beings release, or he gives by giving ways for what is conductive for release, or he receives for what is conductive for beings release.

In what ever way perfect virtue acts, it has release as the only object. One has become someone who can really give, blessed, Bhagava, a liberal.

Knowing the effects of training in virtue, there is a traditional appreciation, encouragement, after people having taken the basic precepts.

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.


May person will end here by reciting the ten perfect actions:

"Householders, there are three sorts of un-Dhamma conduct, dissonant conduct with the body; four sorts of un-Dhamma conduct, dissonant conduct with speech; and three sorts of un-Dhamma conduct, dissonant conduct with the mind.

Unskillful Bodily Action

"And how are there three sorts of un-Dhamma conduct, dissonant conduct with the body?

"There is the case where a certain person takes life, is brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings.

"He takes what is not given. He takes, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them.

"He engages in sensual misconduct. He gets sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man.

"This is how there are three sorts of un-Dhamma conduct, dissonant conduct with the body.

Unskillful Verbal Action

"And how are there four sorts of un-Dhamma conduct, dissonant conduct with speech?

"There is the case where a certain person engages in false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty [i.e., a royal court proceeding], if he is asked as a witness, 'Come & tell, good man, what you know': If he doesn't know, he says, 'I know.' If he does know, he says, 'I don't know.' If he hasn't seen, he says, 'I have seen.' If he has seen, he says, 'I haven't seen.' Thus he consciously tells lies for his own sake, for the sake of another, or for the sake of a certain reward.

"He engages in divisive speech.[2] What he has heard here he tells there to break those people apart from these people here. What he has heard there he tells here to break these people apart from those people there. Thus breaking apart those who are united and stirring up strife between those who have broken apart, he loves factionalism, delights in factionalism, enjoys factionalism, speaks things that create factionalism.

"He engages in abusive speech. He speaks words that are harsh, cutting, bitter to others, abusive of others, provoking anger and destroying concentration.

"He engages in idle chatter. He speaks out of season, speaks what isn't factual, what isn't in accordance with the goal, the Dhamma, & the Vinaya, words that are not worth treasuring.

"This is how there are four sorts of un-Dhamma conduct, dissonant conduct with speech.

Unskillful Mental Action

"And how are there three sorts of un-Dhamma conduct, dissonant conduct with the mind?

"There is the case where a certain person is covetous. He covets the belongings of others, thinking, 'O, that what belongs to others would be mine!'

"He bears ill will, corrupt in the resolves of his heart: 'May these beings be killed or cut apart or crushed or destroyed, or may they not exist at all!'

"He has wrong view, is warped in the way he sees things: 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' [3]

"This is how there are three sorts of un-Dhamma conduct, dissonant conduct with the mind.

"It's by reason of this un-Dhamma conduct & dissonant conduct that some beings here, with the break-up of the body, after death, re-appear in the plane of deprivation, the bad destination, the lower realms, in hell.

"Householders, there are three sorts of Dhamma conduct, harmonious conduct with the body; four sorts of Dhamma conduct, harmonious conduct with speech; and three sorts of Dhamma conduct, harmonious conduct with the mind.

Skillful Bodily Action

"And how are there three sorts of Dhamma conduct, harmonious conduct with the body?

"There is the case where a certain person, abandoning the taking of life, abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings.

"Abandoning the taking of what is not given, he abstains from taking what is not given. He doesn't take, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them.

"Abandoning sensual misconduct, he abstains from sensual misconduct. He doesn't get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man.

"This is how there are three sorts of Dhamma conduct, harmonious conduct with the body.

Skillful Verbal Action

"And how are there three sorts of Dhamma conduct, harmonious conduct with speech?

"There is the case where a certain person, abandoning false speech, abstains from false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty, if he is asked as a witness, 'Come & tell, good man, what you know': If he doesn't know, he says, 'I don't know.' If he does know, he says, 'I know.' If he hasn't seen, he says, 'I haven't seen.' If he has seen, he says, 'I have seen.' Thus he doesn't consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward. Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.

"Abandoning divisive speech he abstains from divisive speech. What he has heard here he doesn't tell there to break those people apart from these people here. What he has heard there he doesn't tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.

"Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing & pleasing to people at large.

"Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, & the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal.

"This is how there are four sorts of Dhamma conduct, harmonious conduct with speech.

Skillful Mental Action

"And how are there three sorts of Dhamma conduct, harmonious conduct with the mind?

"There is the case where a certain person is not covetous. He doesn't 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!' [4]

"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 contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' [5]

"This is how there are three sorts of Dhamma conduct, harmonious conduct with the mind.

"It's by reason of this Dhamma conduct & harmonious conduct that some beings here, with the break-up of the body, after death, re-appear in the good destinations, in the heavenly world.

"Householders, if one — a person of Dhamma conduct, harmonious conduct — should wish: 'O if I, with the break-up of the body, after death, were to reappear among well-to-do noble warriors, it is possible that one — with the break-up of the body, after death — would appear among well-to-do noble warriors. Why is that? Because one is a person of Dhamma conduct, harmonious conduct. [6]

"If one — a person of Dhamma conduct, harmonious conduct — should wish: 'O if I, with the break-up of the body, after death, were to reappear among well-to-do brahmans, it is possible that one — with the break-up of the body, after death — would appear among well-to-do brahmans. Why is that? Because one is a person of Dhamma conduct, harmonious conduct.

"If one — a person of Dhamma conduct, harmonious conduct — should wish: 'O if I, with the break-up of the body, after death, were to reappear among well-to-do householders, it is possible that one — with the break-up of the body, after death — would appear among well-to-do householders. Why is that? Because one is a person of Dhamma conduct, harmonious conduct.

"If one — a person of Dhamma conduct, harmonious conduct — should wish: 'O if I, with the break-up of the body, after death, were to reappear among the devas of the Four Great Kings, it is possible that one — with the break-up of the body, after death — would appear among the devas of the Four Great Kings. Why is that? Because one is a person of Dhamma conduct, harmonious conduct.

"If one — a person of Dhamma conduct, harmonious conduct — should wish: 'O if I, with the break-up of the body, after death, were to reappear among the devas of the Thirty-three... the devas of the Hours... the Contented devas... the devas Delighting in Creation... the devas Wielding Power over the Creations of Others, it is possible that one — with the break-up of the body, after death — would appear among the devas Wielding Power over the Creations of Others. Why is that? Because one is a person of Dhamma conduct, harmonious conduct. [7]

"If one — a person of Dhamma conduct, harmonious conduct — should wish: 'O if I, with the break-up of the body, after death, were to reappear among the devas in Brahma's retinue... the Radiant devas... the devas of Limited Radiance... the devas of Immeasurable Radiance... the devas of Streaming Radiance... the Beautiful devas ... the devas of Limited Beauty... the devas of Immeasurable Beauty... the Beautiful Black devas... the Sky-fruit devas, it is possible that one — with the break-up of the body, after death — would appear among the Sky-fruit devas. Why is that? Because one is a person of Dhamma conduct, harmonious conduct. [8]

"If one — a person of Dhamma conduct, harmonious conduct — should wish: 'O if I, with the break-up of the body, after death, were to reappear among the Not Falling Away devas... the Untroubled devas... the Good-looking devas... the Clear-seeing devas... the Peerless devas, it is possible that one — with the break-up of the body, after death — would appear among the Peerless devas. Why is that? Because one is a person of Dhamma conduct, harmonious conduct. [9]

"If one — a person of Dhamma conduct, harmonious conduct — should wish: 'O if I, with the break-up of the body, after death, were to reappear among the devas who have reached the dimension of the infinitude of space... the devas who have reached the dimension of the infinitude of consciousness... the devas who have reached the dimension of nothingness... the devas who have reached the dimension of neither perception nor non-perception, it is possible that one — with the break-up of the body, after death — would appear among the devas who have reached the dimension of neither perception nor non-perception. Why is that? Because one is a person of Dhamma conduct, harmonious conduct. [10]

"If one — a person of Dhamma conduct, harmonious conduct — should wish: 'O if I — with the ending of the mental fermentations — were to enter & remain in the fermentation-free awareness-release & discernment-release, having directly known and realized them for myself right in the here & now,' it is possible that one — with the ending of the mental fermentations — would enter & remain in the fermentation-free awareness-release & discernment-release, having directly known and realized them for oneself right in the here & now. [11] Why is that? Because one is a person of Dhamma conduct, harmonious conduct."

Anumodana!
8
am - aṃ - ang (aŋ)

It seems to be a general long time fear, this matter, at least refuge is often recited in two ways of spelling:

One as "am" and one as "ang" (aŋ), to be sure to fullfile the right spelling.

Now my person came across that there is a different writting when "am" is not at the end, but in between of a word.

While the traditional Khmer-Pali writing sticks with aṃ or , western script (like SLPT or CSCD) would write "am" instead.

May it not remain a ? in many regards.
9
Produkte, Produktivität, nebensächlich seiend, sich mit nützlichem beschäftigen, sich rechtem Lebensunterhalt (Erwerben von Freude zum Weiterexistieren) annehmend, mit was immer man gegeben ist:

Namo tassa bhagavato arahato sammā-sambuddhassa

"Und wie verbleit ein Bhikkhu auf geistige Qualitäten, an sich und für sich, gesammelt?

[1] "Da ist der Fall, daß ein Bhikkhu, auf geistige Qualitäten, an sich und für sich, im Bezug auf die fünf Hindernisse verbleibt. Und wie verbleibt ein Bhikkhu auf geistige Qualitäten, im Bezug auf die fünf Hindernisse, gesammelt? Da ist der Fall, wo Sinnesbegehren innen anwesend ist, ein Bhikkhu erkennt das: 'Da ist Sinnesbegehren in mir anwesend'. Oder da kein Sinnesbegehren innen anwesend seiend, erkennt er das: 'Da ist kein Sinnesbegehren in mir anwesend'. Er erkennt, wie da das Aufkommen von unaufgekommenen Sinnesbegehren ist. Und er erkennt, wie das Ablegen von Sinnesbegehren ist, wenn es einmal aufgekommen ist. Und er erkennt, wie da kein zukünftiges Aufkommen von Sinnesbegehren ist, das abgelegt wurde. (Die selbe Formel wird für die verbleibenden Hindernisse, Übelwollen, Faulheit und Trägheit, Rastlosigkeit und Angst und Ungewissheit, wiederholt.)

"In dieser Weise verbleibt er, innerlich auf geistige Qualitäten, an sich und für sich, oder äußerlich auf geistige Qualitäten, an sich und für sich, oder beides, innerlich und äußerlich auf geistige Qualitäten, an sich und für sich, gesammelt. Oder er verbleibt gesammelt, auf die Erscheinungen des Entstehens, im Bezug auf geistige Qualitäten, oder die Erscheinungen des Vergehens, im Bezug auf geistige Qualitäten, oder die Erscheinungen des Entstehens und Vergehens, im Bezug auf geistige Qualitäten. Oder seine Achtsamkeit, daß: 'Da ist der Geist', bis zu einem Ausmaß von Wissen und Erinnerung, aufrecht erhalten. Und er verbleibt unabhängig, ununterhalten von (nicht festhalten an) irgend etwas in der Welt. Dies ist wie ein Bhikkhu, gesammelt auf geistige Qualitäten, an sich und für sich, im Bezug auf die fünf Hindernisse, verbleibt. ...
10
Mit dem Neuankämmling und dem Abschied nehmenden, ist es auch gleich, und auch hier wird klar, wo Vipassana liegt.

Wenn da eine neue, frische, noch nicht bekannte, oder lang abwesend gewesene Eigenschaft, Gedanke, Gefühl, Bewußtsein oder Identifikation auftaucht, dann ignoriert man dieses nicht, oder fällt sofort auf Voreingenommenheiten zurück, man wartet sie auf, begrußt und gibt Zuvorkommenheiten und Hingabe. Das ist im Innen und im Außen, mit dem Geben das selbe.

Leute die in Ignoranz und Gleichmut verweilen, im Außen nicht vermögen passend zu geben, sind auch im Innen unfähig passend aufzuwarten.

Die meisten geben sich dem einen oder anderen Exrem hin. Entweder sie ignorieren und verneinen generell jeden Nutzen von Hingabe, oder sie geben sich, wenn nicht nur dem Schlechten, allem das Aufkommt hin, in unpassender Weise, zur unpassenden Zeit.

Das ist was gemeint ist, wenn für Satipaṭṭhānā von "im Innen, im Außen, oder Innen und Außen" gesprochen wird.

Eine Person, die sich nicht im Geben, Hingeben, intensive übt, sich nicht primär damit auseinander setzt und es vorzieht in was immer einer unreifen Gleichgültigkeit, Gleichmut oder Selbstgefälligkeit (ohne rechter Basis) verweilt, kann nichts als nur gute Gelegenheiten verpassen, Schlechtes wird sie nicht ablegen, und ohne irgendetwas Nützliches gewonnen zu haben, wird sie einfach wieder dumm sterben, gefolgt von abermaligen Aufkommen und Wiederholung.

Hingabe und Wertschätzung gegenüber sich selbst nicht tuend, gegenüber anderen übend unterlassend, und bloß aufkonsumieren was da an angenehmen noch dort und da, oder gar in Hülle reift, ohne es zuvor zu teilen, vermag man das natürlich auch nicht im Außen. Das kann man zurecht "Wandelnde Tote" nennen.

Begrüßen sie passend, machen sie sich bekannt, und Nähren und unterhalten Sie uneingeschränkt das was gut ist, Anstelle sich Dummheit und Ignoranz, Selbstgefälligkeit, hinzugeben.

Seinen sie zuvorkommend gegenüber allem Neuankommenden, seinen Sie zuvorkommend gegenüber allem was sich dem Scheiden zuneigt.

Und deshalb ist Tugendhaftigkeit etwas, das vor wahrer nützlicher Freigiebigkeit kommt.

Ohne diese beiden, bracht man nicht denken sich irgendetwas langfristig Nützlichem, in allen Anstrengungen und Vertiefungen, in Meditation, hinzugeben.

Wenn sich jemand um die Basis richtig kümmert, wir es schnell sehen, daß Ausübung keine Frage von gat Jahrzehnte langer Meditationspraxis ist, und seine Zeit benötigt, sondern ist in gar wenigen Momenten, sich wirklich dem Fundament hingegeben, schon gesichert und keinesfalls mehr Gegenstand den Pfad nicht natürlich fertig zu errichten, abzufallen.

Was denken Sie, wären Sie sich dieser Hingabe wert und damit auch Geschenk für alle?

Denken Sie nicht, daß diese Hingabe hier anderem als den fünf passenden Gelegenheiten gewidmet ist.

Nun, "betroffen", was denkt Guest, denken Sie, denken andere, in welche Lage dieses gerade empfangen wurde, dargeboten würde?

Neuling, Scheidend, in Hungersnot, Krank, oder Tugendhaft und würdig der Gabe? Auf welche Quslität des Geistes traff das Präsent?

Wenn einer der fünf, war/ist es sicher auch gefällig und annehmbar.
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Johann
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Talkbox

 

Johann

February 19, 2018, 06:00:04 PM
Much joy and releasing touches here, Nyom Chris, my person will leave for today, befor it becomes tomorrow, and rest a little.
 

Johann

February 14, 2018, 03:57:33 PM
Sadhu, auch jenen, die ihn morgen, auch Chinesisches Neujahrsfest, begehen, einhalten.
 

Marcel

February 14, 2018, 01:37:51 PM
einen verdienstvollen uposatha allen!!!
 

Johann

February 10, 2018, 12:31:09 PM
Sadhu! Mag er fruchtvoll verlaufen sein. Gerade wieder Möglichkeit erhalten, in dieser Welt hier beizutragen.
 

Marcel

February 08, 2018, 12:46:43 PM
 :-* :-* :-* ich wünsche allen einen verdienstvollen uposatha  :-* :-* :-*
 

Marcel

February 05, 2018, 02:19:14 PM

 :-* :-* :-* sadhu,sadhu,sadhu

 :-* :-* :-*
 

Johann

February 02, 2018, 12:38:06 PM
Sadhu
Meinereiner ist so schnell ie noch nie genesen. Die Symptome des Befalls nur 2 Tage, und die üblichen 5 Tage um das Medikament zu überstehen. Atma ist gerade wohl auf und auch das ist wie für alle nicht sicher. Nutze den Tag heißt vorallem über Alter, Krankheit und Tod, wie Alternative z
 

Sophorn

January 31, 2018, 08:34:45 AM
 :-* :-* :-*
Möge sich Bhante wieder schnell vondem Malariaschub erholen!  :-* :-* :-*
 

Johann

January 24, 2018, 04:49:45 PM
Nyom Moritz
 

Moritz

January 24, 2018, 04:48:30 PM
Namasakara, Bhante _/\_
 

Marcel

January 24, 2018, 12:46:37 PM
 :-* ehrwürdiger bhante johann  :-*
 

Johann

January 24, 2018, 12:10:15 PM
Nyom Marcel.
 

Johann

January 24, 2018, 07:27:24 AM
Nyom Jens.
 

Johann

January 24, 2018, 05:39:37 AM
Nächste Woche ist ja schon Magha-puja, doch Ovāda-pāṭimokkha Gāthā ist ja etwas Zeitloses. Ajahn Lees Dhamma für Jedermann .
 

Moritz

January 24, 2018, 12:41:03 AM
Namasakara Bhante _/\_

Einen verdienstvollen Uposatha allen.
_/\_
 

Marcel

January 23, 2018, 10:31:51 PM
 :-* natürlich auch ein verdienstvollen uposatha in allen anderren welten  :-*
 

Marcel

January 23, 2018, 06:00:44 PM
 :-* einen verdienstvollen Uposatha wünsche ich allen in kambodscha  :-*
 

Marcel

January 23, 2018, 05:27:00 PM
 :-*sadhu ehrwürdiger bhante johann!!! :-*
 

Johann

January 23, 2018, 05:25:01 PM
Atma wird sich zurückziehen, werte Herren. Mögen Sie sich noch gerne austauschen und kennenlernen. Nyom Marcel hilft sicher gerne weiter. Und nicht vergessen Ihre Verdienste noch zu teilen.

Chamreoun bho (möge sich Wohl mehren)
 

Johann

January 21, 2018, 01:39:10 PM
Sadhu!
 

Sophorn

January 20, 2018, 04:03:38 PM
 :-* :-* :-*
Mögen alle Lebewesen frei von Leid sein!
Mögen alle guten Wünsche vielfach zu den Wünschern zurückkommen.
 :-* :-* :-*
 

Moritz

January 20, 2018, 01:29:11 AM
_/\_
 

Johann

January 19, 2018, 11:14:34 AM
Sokh chomreoun, Nyom (, verspätet, Zeile meist eingeklappt, wohl ein Browser - cookie Fehler)
 

Moritz

January 19, 2018, 05:35:24 AM
_/\_ Namasakara, Bhante
_/\_
 

Johann

January 18, 2018, 05:06:38 AM
..wäre es nicht passend "Gestehen" anzunehmen, selbes Ups habend. Jedoch ist es in dem Fall ja noch gut gegangen und daher Grund für gemeinsames "gerade noch" und Mudita. Gut das gewisse Verbindungen und Wahrnehmen nicht abreißt (reißen kann) und absehbar passiert.
 

Johann

January 18, 2018, 05:02:41 AM
Atma war, aus irgend einem Grund, fest überzeugt, das gestern Uposatha sein sollte, trotzdem er am Almosengang gar Laien in Wat ziehen sah (denkend, gut auch heute an punna teilzunehmen). Selbigem Thema gegegnend, sah Atma nach und mußte feststellen, das bereits der 16. war. So zu diesem Ausmaß (
 

Moritz

January 17, 2018, 10:36:54 PM
 

Johann

January 17, 2018, 01:08:49 PM
Und gestern? Übersehen, oder verdienstvoll?
 

Sophorn

January 09, 2018, 07:48:37 AM
 :-* :-* :-*
sadhu. anumodana.
 :-* :-* :-*
 

Johann

January 09, 2018, 01:51:15 AM
Sadhu! Anumodana!
 

Marcel

January 09, 2018, 01:39:30 AM
 :-*allen ein verdienstvollen uposatha :-*
 

Johann

January 03, 2018, 11:42:34 AM
ធម្មតា ញោម។ Dhammatā, Ñoma.
 

Marcel

January 03, 2018, 10:39:23 AM
 :-* បាទ :-*  អរគុណ :-*  ខ្ញុំសុខសបាយជាទទអរគុណ  :-* ehrwürdiger bhante, ja mir geht es gut! ich hab mich er-holt!  wie geht es ihnen?  :-*
 

Johann

January 03, 2018, 10:30:20 AM
Marcel. Er- oder besser vielleicht Entholt und Verdaut?
 

Marcel

January 03, 2018, 10:24:49 AM
 :-* :-* :-*
 

Chanroth

January 02, 2018, 04:59:02 AM
សាធុសាធុ :-*
 

Johann

January 01, 2018, 02:05:59 PM
Sokh chomreuon, Nyom.
 

Chanroth

January 01, 2018, 12:36:03 PM
 :-* :-* :-*Karuna tvay bongkum
 

Johann

January 01, 2018, 12:42:33 AM
Einen freidvollen und erkenntnisreichen Vollmond Uposatha, am ersten Tag des Jahres.
 

Johann

December 31, 2017, 05:59:48 PM
Also hier spricht man nun schon von Wiedergeburt 2018.
 

Maria

December 30, 2017, 10:19:57 AM
Danke, wird weitergegeben und ebenfalls die besten Wünsche retour
 

Johann

December 30, 2017, 10:12:19 AM
Beste Wünsche und Grüße in den Kreis der Familien, Freunde und Lieben und möge man viel Zeit mit den Älteren, guten Gönnern und Weisen verbringen, sich nicht zu sehr Panalem hingeben.
 

Maria

December 30, 2017, 10:09:05 AM
Zeichen davor ist leider unpassend.
 

Maria

December 30, 2017, 10:05:41 AM
 :-*Werter Bhante
 

Johann

December 30, 2017, 10:04:46 AM
Njom Maria.
 

Johann

December 23, 2017, 01:56:19 PM
Funtioniert hier gut, Nyom Sophorn
 

Sophorn

December 23, 2017, 01:35:54 PM
 :-* :-* :-*
Karuna tvay bongkum
kana ist aufgefallen, dass die Bilder sich schlecht runterladen lassen. Hat das mit dem Server zu tun oder doch eine Störung hier in Ö? :-* :-* :-*
 

Johann

December 23, 2017, 12:01:30 PM
មើលនិងចែករំលែកដោយខ្លួនអ្នកនៅពេលក្រោយ
http://sangham.net/index.php?topic=8304.new#new
 

Johann

December 23, 2017, 11:59:01 AM
បាន ណោម
 

Chanroth

December 23, 2017, 11:44:51 AM
 :-*តើព្រះតេជគុណបានទទួលEmailខ្ញុំកណាឬនៅ

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