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Open Vihara - [Offenes Vihara] / [Q&A] Is changing your mind same as lying? Breaking promises
« Letzter Beitrag by Johann am Juni 23, 2017, 02:30:38 Nachmittag »

Is changing your mind same as lying? Breaking promises

Zitat von: asked by Digity on DW
Suppose someone asks you to do something that you're on the fence about doing, but you agree to it anyway. Now suppose time passes and you regret the initial agreement and decide not to follow through on it, but give some sort of explanation for why you aren't. Do you consider that a form of lying, since you told the person something that you didn't follow through on?

In short:

Yes, breaking promis is unskilfull and a misconduct in regard of virtue.

If done deliberatly it's a classic ly, what ever reson it was.
If changing one mind later, it's false dealing similar to break a contract.

If a promise can not be fullfilled, out of reasons they are not in the sphere of the promis-maker and the promis-maker did also not possible had a chance to foresee this, than it is not a fault.

When one looks carefully and honest, one might see that most of the promises he/she did and did not fullfill have been faults.

A very serious matter is the matter of vows. Think how many take precepts, knowing that they will break them. Doing such is breaking the precepts while asking after them.

Lets see, maybe my person is able to record a short talk on it.
Open Vihara - [Offenes Vihara] / Different kind of teacher-student relationships
« Letzter Beitrag by Johann am Juni 23, 2017, 10:31:22 Vormittag »
Different kind of teacher-student relationships

It's worthy and importand, that the Buddha did give only in regard of his founded ancestorship detail explainings, rules and guidelines: Bhikkhu to Bhikkhu.

While there are some indications in regard of Bhikkhu and Samanera, where certain lineage factors are already present, the teaching relation in regard of lay people is totally out of concrete order by the Buddha, and can be seen only as a free teacher and student relation ship, called Upasaka, Upasika, follower or attend and not directly regulated as a teacher-student relation. Mainly because in the case of lay-person and monk, it can become easily a corrupt relation by depending on each other: giving Dhamma for the four requisites as well as giving requisites for Dhamma. In a monk to monk relation, both will merely come from the teacher and so the teaching can possible stay without corruption. The other thing is, that be giving up home and living in dependency on a teacher while serving him, the prerequisites for receiving Dhamma are possible best given: generosity, by giving up material things, patient and willingness to virtue.

My person might doubt in this case, but as far as he can se and as far as he read an heared, the Buddha did not gave such as a clear allowence to accept lay people as student in a formal relation. It was out of course not intended by the Buddha, that his ancestorship would leave the Sangha of Bhikkhus and Bhikkhunis in manners of conventional issues.

So also lay- to lay person relations do not have been given any formality by the Buddha and both, monk-layman and layman-layman-relations can not be seen as a ancestorship on an convetional level and out of lacking given conduct/Vinaya in this regard, such models and appearences are either of short lasting or soon very corrupt.

While certain traditions go here totally agains the given, a formal student-teacher relation between laypeople an laypeople an laypeople and monks is not realy suggested by the Buddha, willing to keep his Dhamma and the way of live best possible without effluents. On one hand to keep the Dhamma clean and on the other hand to keep the carrier community alive. With all modern ways under influence of Mahayana (moha-yana, deluded-vehicle), less personal gain as well soon destruction through improper relation between monks and lay people as well by copies can be estimated.

A further missing feature or this relations is that they have no real protective tools and we know about the many scandals in the sphere of such relations.

If one has gained good faith in the tripple gems, the traditional way would be assisting and helping as much as possible as layman, in all wordily regards of the monks or a certain monk and in that way not only find out much about his virtue, generosity, wisdom and so on, but also train already eager in virtue, since veneration and service are already elements of the virtue section of the path, so straighten right view at the same time, possible taking on precepts, living next to them and maybe one day also asking for going forth, either as Samanera or Bhikkhu, where such as a formal relation would beginn and the prerequisites are well established to receive the higher teaching in a way and circumstances that is conductive to be able to receive and understand proper.

While the only needed requirement to receive teaching from a monk, would be showing signs of respect or minimum no distespect, its usual to ask for refuge and possible precepts to give best expression that one is proper adjusted to receive a particular teaching. Tratitional such would be made then by requesting three times. Such is no more needed, if living next or the monks know about your tendencies and virtue. After having received the teaching, the relation ends by going ones own way. Note that in the case one likes to make an offering, one should offer it fist, best as first act when meeting monks, since they are not allowed to accept gifts for teaching the Dhamma. In this way, both, the gifts of requisites and the gift of Dhamma will be always a matter of pure generosity and not a matter for both parts, teacher and student.

Open Vihara - [Offenes Vihara] / [Q&A] Proper way to ask a teacher to become their student
« Letzter Beitrag by Johann am Juni 23, 2017, 02:47:09 Vormittag »
[Q&A] Proper way to ask a teacher to become their student

Proper way to ask a teacher to become their student

Proper way to ask a teacher to become their student

I'm seeking a meditation/dharma teacher to help strengthen my practice, once I find one and establish some relationship what is the proper way to request becoming their student. I'm interested in The etiquette for lay or monastic. Also where I am there is not a strong community of practice what suggestions if any does anyone have about online teachers/instruction? (Hazards/cautions) if the relationship has to be long distance what steps can I take to make it more beneficial?

Zitat von: Johann
To start to introduce your self with name and face, is maybe a good 1. advice, what does ?? think? Some general advices for sure useful here. The better you ways and understanding what is good conduct the better the chances to gain a good teacher. To ask such is already great but its also good to ask at proper places with certain usuals

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,


(This is a maybe modified and expanded answer of the "original" - which also could have been changed by third person - that can be found here . )

- Namo tassa bhagavato arahato sammā-sambuddhassa -

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.


Before teaching the Dhamma, the Buddha would expect certain thing from one: Respect, generosity, patient and the willingness to virtue, before then teaching about the Devas and good dwellings in the world, the disadvantage and if possible followed till here, the Four Noble Truth.

Knowing that many of you might have access to his teachings, my person tries to give a practical teacher for each step. If you do not have the right people next to you, living the talk, although you might have access to the words, you might not succeed: but sometimes, better than searching for the perfect teacher, is to look for one that helps you right where you are stuck for now.

So if, after wise reflecting, you find out that you have authority problems, seek for somebody able to tame you, friends who practice paying respect with body and speech and learn that, till you are able to give gratitude rise.

So here are some bits of advice for the foundations, to gain enough right view, to be able to be considered worthy for sacrifies, and if having the feeling that you are not worthy at all out of wrong self-estimate, just go on and serve and help around and for a person you believe that he represents good attributes and has wisdom.

Don't search for people who you estimate as lower or equal in regard of good virtues, as you would like to when you look for a friend; but look for someone you really can develop "love", a certain kind of fear and respect, people who are able to dominate you and tame you; while at the same time, be sure that they do not depend on you even a little, whether materially nor immaterially. A paid teacher is no teacher at all; a honor-needing teacher is never a high teacher. A teacher accepting you as his disciple for not just giving you as as possible leave, is not free of defilements.
Wherever you are able for now, start to give: for your consumer attitude will never bring you to the Dhamma, how ever much merits you might have, how ever much access to information you have, you might stay as poor as you are and live a live of a hungry ghost again and again, when not turning to give at first place and practice that on and on.

All you estimate as not grasp-worthy, painful, annoying for now and not praising generosity, service for inferior and going forth, all this are you many teacher you should work with.

Only if one wisely prepares one step by step to be possible be tamed and cuts of all his ways out of this prison of practice, can estimate good teachers (inwardly and outwardly) and success in liberation.

If one seeks for liberation before taking on this prison or other ways around, there is no way to success, even all possible control in this world.

Upasika Nina van Gorkum wrote some words on The Greatest Blessings , the Mangala Sutta, which also explains well the Steps to be fulfilled to get the highest gift of teaching and being able to take and penetrate it.

At the end a short list of duties in regard of teacher, be they lay people or ascetics:
  • (i) by rising from the seat in salutation,
  • (ii) by attending on him,
  • (iii) by eagerness to learn,
  • (iv) by personal service,
  • (v) by respectful attention while receiving instructions.
  • (i) by lovable deeds,
  • (ii) by lovable words,
  • (iii) by lovable thoughts,
  • (iv) by keeping open house to them,
  • (v) by supplying their material needs.

The Layperson's Code of Discipline

Different kind of teache-student relationships




(Sadhu! For editing grammer, spelling and layout, Nyom Chris )


[To be continued]
A nice piece of investigation from Upasaka (?) Gabriel, well supported by trying to take doubt by Upasaka Sarath, Atma likes to share:

Zitat von: Gabriel on DD Faith-Follower & Dhamma-Follower
It is mostly understood that stream-entry (sotāpatti) is the first level of an irreversible shift from being a wordling (puthujjana). Several passages have a different view and list two levels before that, namely the faith-follower (saddhānusārī) and the dhamma-follower (dhammānusārī). From the two the dhamma-follower is always ranked higher than the faith-follower.

Defining the Faith- and Dhamma-Follower

SN 48.12 - SN 48.17, SN 48.24 mention the two, but don't mention a specific faith or teachings. In these suttas from all the ariyas the faith- and dhamma-follower simply have the weakest faculties (faith,... wisdom).

DN 28, DN 33, MN 65, AN 7.14, AN 8.22, AN 10.16 also just list them among other types of people with higher realization. MN 70 has a similar list but features definitions as well:

- Namo tassa bhagavato arahato sammā-sambuddhassa -

What kind of person is a Dhamma-follower? Here some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms, and his taints are not yet destroyed by his seeing with wisdom, but those teachings proclaimed by the Tathāgata are accepted by him after reflecting on them sufficiently with wisdom. Furthermore, he has these qualities: the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, and the wisdom faculty.

What kind of person is a faith-follower? … and his taints are not yet destroyed by his seeing with wisdom, yet he has sufficient faith in and love for the Tathāgata. [… faculties as before].

SN 55.24, SN 55.25 are similar in definition, but add that faith- and dhamma-followers are freed from the lower realms:

- Namo tassa bhagavato arahato sammā-sambuddhassa -

... [for the dhamma-follower] some person does not possess confirmed confidence in the Buddha, the Dhamma, and the Sangha. He is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation. However, he has these five things: the faculty of faith... wisdom. And the teachings proclaimed by the Tathagata are accepted by him after being pondered to a sufficient degree with wisdom. This person too, Mahanama, is one who does not go to hell, the animal realm, or the domain of ghosts, to the plane of misery, the bad destinations, the nether world.
[for the faith-follower as above...] And he has sufficient faith in the Tathagata, sufficient devotion to him. This person too...

To summarize the above: No liberation, no fetters/taints destroyed, but accepted the teachings, or faith in the Buddha, plus the five faculties.

Faith- and Dhamma-followers as 'mini-sotapannas'

While the above SN 55.24/25 tell us that the two can't go to hell, MN 22 and MN 34 take a stronger stand regarding the fate of the two and have them heading towards liberation:

- Namo tassa bhagavato arahato sammā-sambuddhassa -

…those bhikkhus who are Dhamma-followers or faith-followers are all headed for enlightenment. (MN 22)

Just as that tender calf just born, being urged on by its mother’s lowing, also breasted the stream of the Ganges and got safely across to the further shore, so too, those bhikkhus who are Dhamma-followers and faith-followers -
by breasting Māra’s stream they too will get safely across to the further shore. (MN 34)

Faith in / investigating impermanence

SN 25.1 is more explicit about the teachings and gives it a different spin:

- Namo tassa bhagavato arahato sammā-sambuddhassa -

Bhikkhus, the eye [ear...] is impermanent, changing, becoming otherwise... One who places faith in these teachings and resolves on them thus is called a faith-follower, one who has entered the fixed course of rightness, entered the plane of superior persons, transcended the plane of the worldlings. He is incapable of doing any deed by reason of which he might be reborn in hell, in the animal realm, or in the domain of ghosts; he is incapable of passing away without having realized the fruit of stream-entry.
One for whom these teachings are accepted thus after being pondered to a sufficient degree with wisdom is called a Dhamma-follower... [rest as above]
(SN 25.2 - SN 25.10 go on to apply impermanence on forms... eye-consciousness... eye-contact... feelings born of eye-contact... perceptions of forms... volition regarding form... craving for forms... the elements... the aggregates.)

The major difference here is (1) the focus on specific teaching, namely impermanence and (2) that the faith-follower has faith in this teaching, not in the Buddha.


It seems save to say that some concepts about a faith-follower and a dhamma-follower existed in the earliest texts. This is based on (1) occurrence in all four nikayas (2) a diversity of texts, i.e. not just a copy of the same pericope.

The texts agree on several things:
- The dhamma-follower ranks higher than the faith-follower, just below the sotāpanna
- The faculties seem to be involved
- They seem to be aryas in that they are free from rebirth in the lower realms or even heading towards liberation

Inconsistencies are:
- They don't appear nearly as frequently as the other ariyas
- The texts don't agree if the faith is in the Buddha, his teaching, or a specific teaching
- The only specific teaching we get in this context is impermanence - but we don't know if the dhamma-follower investigates (or the faith-follower has faith in) impermanence in all the mentioned dhamma, or if one of them is sufficient.

If you already lost faith that you'd not become a sotāpanna in this lifetime, maybe there's hope: you could well be a faith- or dhamma-follower after all

Zitat von: Upasaka Sarath
...If you already lost faith that you'd not become a sotāpanna in this lifetime, maybe there's hope: you could well be a faith- or dhamma-follower after all :slight_smile:
Actually per SN 25.12, by attaining either Faith or Dhamma Following, one is guaranteed to attain Stream-Entry in his/her lifetime, or worst case, when s/he passes away:

- Namo tassa bhagavato arahato sammā-sambuddhassa -

"He is incapable of passing away until he has realized the fruit of stream-entry." ~ SN 25.1 ~


So what would a Dhamma-follower, Faith-follower have to lose when just returning into "normal" life?

He/she might attain path and fruit not before death has approached and therefore wasted much time with useless things.

He/she might also performe deeds, that have unpleasant effects in possible max. 7 lifes, even if wandering from one good family to another, dwelling under the Devas and of cause still will have to bear the suffering of birth, aging, sickness and death, some more times again.

And the Stream-Winner? Aside of no more conducting unconductive like the Faith-follower and Dhamma-follower still can, he/she carries useless the burden of suffering some more times.

And that is why the Buddha leaved, saying just one to them of the four types: "Don't be heedless! Strive for liberation, with Dhamma as your island!"
And "Seek for admirable friends and association with them!", to those who have not reached the path yet, but able to listen, Faith- and Dhamma-follower.

Mudita and Anumodana!

Namo tassa bhagavato arahato sammā-sambuddhassa

3. Taṇhāmūlakasuttaṃ

23.dī. ni. 2.103 ‘‘Nava, bhikkhave, taṇhāmūlake dhamme desessāmi, taṃ suṇātha. Katame ca, bhikkhave, nava taṇhāmūlakā dhammā? Taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho, ārakkhādhikaraṇaṃ daṇḍādānaṃ satthādānaṃ kalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti. Ime kho, bhikkhave, nava taṇhāmūlakā dhammā’’ti. Tatiyaṃ.

Originating from craving

“Bhikkhus, I will tell nine things originating from craving, listen attentively. Bhikkhus, what are the nine things originating from craving?
On account of craving there is a search. On account of a search there is gain. On account of gain there is discrimination. On account of discrimination there is interest and greed. On account of interest and greed there is attachment. On account of attachment there is seizing. On account of seizing there is selfishness. On account of selfishness a protection is sought. Seeking protection stick and weapon is taken and with quarrels, disputes, exchange of words, slandering, telling lies, various demeritorious things arise. Bhikkhus, these nine things originate from craving.

Entsprungen aus Verlangen

"Bhikkhus, ich werde Euch neun Dinge, aus Verlangen verursacht, mitteilen, hört aufmerksam zu. Bhikkus, was sind die vier Dinge, aus Verlangen verursacht?
Aufgrund von Verlangen, ist da Suche. Aufgrung von Suche, ist da Erlangen. Aufgrund von Erlangen, ist da Unterscheidung. Aufgrund von Unterscheidung, ist da Interesse/Lust und Begierde. Aufgrund von Interesse/Lust und Begierde, ist da Festhalten. Aufgrund von Festhalten, ist da Festhängen. Aufgrung von Festhängen, ist da Eigensinnigkeit/Geiz. Aufgrund von Eigensinnigkeit/Geiz, wird Schutz erwegt. Nach Schutz suchend, wird Stock und Waffe ergriffen, und mit Streit, Disputen, Austasch von Worten, Verunglimpfen, Unwahrheit erzählen, kommen die verschiedensten Ungeschickten Dinge auf. Bhikkhus, dies sind die neun Dinge, aus Verlangen Verursacht.
Zitat von: English original: Ayya Uppalavanna, http://sangham.net/index.php?action=tpmod;dl=item136
Monastic dwellings - [Klösterliche Unterkünfte] / Antw:Paññobhāsa Bhikkhu
« Letzter Beitrag by Johann am Juni 21, 2017, 12:39:35 Nachmittag »
It looks like as if the messages have not reached Bhante Paññobhāsa , at last not mental.

While not strictly against way and stand, but knowing also the danger of taking stand, even fighting one thesis with another, my person likes to continue to "go in between" and pick up certain things and possble comment them.

There are some respect worthy replies and of course allready frontiers. One thing, and that is most sad, is that Bhante does not a little argue with Dhamma, while others try, but uses philosophy to fight philosophy, view with view.

Interesting observations, but what/who exactly are you trying to fight with? And from Burma? Freedom of speech is still allowed. Political correctness in some places of the US could be over the top, but I haven't seen a single guy being stopped from accomplishments in science, arts, Buddhism, or whatever because of feminism. Are you having a hard time being a monk because of the feminism? Do you feel like a lesser man, human being? Were you "politically" corrected and that offended you? Would you want to bring time back into the certain style of society from the past? Different people fight for different subjects they feel it's needed: some for women's rights, some for racial, some for the animal... Before it gets into balance often the weight moves scales to the other side for a while... And maybe that's what you're doing too – trying to balance. But just curious, why THIS after 20 years in robes and why it's so offensive and worth fighting? Most religions went thru different transformations and branched out. In Christianity only Catholics still hold on to their male hierarchy. And what does that mean? Nothing. Just a thing in history which eventually will change. I, personally, am very thankful to feminism whatever hysterical it might be at moments. I still love to be a mother and cook and do other traditional things as well as meditate, but socially it's nice not be a commodity and not to be bound to certain radical traditions etc.

Zitat von: pure answer of Bhante
I suspect you're not going to like this blog.

It doesn't matter even to me if I like or not. I don't look at things that way. I might not like, but I am curious. In my book, if someone was sitting for 20 years in the forest and meditating, they might have some interesting insights. So I asked questions. Yes, I am puzzled, but that's why I ask.

First, one having spend time alone in the forest, even only one year and instructed well in the Dhamma, has layed philosophy and views aside.

One should not think that a monk outomatical leaves the house into homelessness and alone dwelling monks, not engaged in improper livelihood are rare, very rare, would not have desire or idea to go back to the west only once.

Yet, some lasting sorrows for ones kind are still present, even for a no-returner.

If one takes on an extrem, even if just stategical, one nurishes that extreme and is quick in companion-ship of even radical and "bad" guys.

Its very sad to see such like here, somebody quoting Dhamma and such a post, while no reaction of Bhante:

"Monks, a statement endowed with five factors is well-spoken, not ill-spoken. It is blameless & unfaulted by knowledgeable people. Which five?

"It is spoken at the right time. It is spoken in truth. It is spoken affectionately. It is spoken beneficially. It is spoken with a mind of good-will."

— AN 5.198

Zitat von: Epä Järjestys

Good sales pxxx!

Once my person openend a blog, vanaradari, not even as conservative like he might apoear now, but just "provoking". As he realiced that certain hindu inspired right-extremist started to follow and nurished on it their wrong views, he simply stopped.

When still a householder, my person started and runned a very successful hardrock-scene-bar in the conservative center of the capital, at a time where rock was death an Techno ruled. The have been later bestselling "no-techno" t-shirts.
At the beginning there have been groups who thought that it is an invitation to fight each other. Having then restricted the giving away of such t-shirts, people understood that fight is not supported at all, even a having a clear stand of what is simply foolish.
Its has been runned 10 years with not the slightest trouble, not even two friend arguing mag against each other, drug-free and visited by all generation and also heavy guys, Outsider and Hellsangels and police-officers private or to have just a nice break in smoot area.

That's not something everybody can do, should do. Of course it was soon destroyed after leaving, by this group and tendency Bhante argues, but because the heirs did not fully understood that walking on the edge.

Never stood between soldiers on the front, between fighting seeking crowds, never seen real blood and people hurting and killing others, if not walking untouchable, when such time comes, one might be really in troubles. Its seemingly out of effect doing such from a comfort zone, but its just a question of time that such kamma does not only make the practice harder but also slowly appears physical.

Bhante would do good seeking possible ways in Burma to walk on, because that what he sees far away already blocks possible path right around him.

Be well and possible turn to Dhamma and what should be your skill. No way to safe socialy and people in the west, since there is no more upanissaya.

"Run to the hills!"

When then reading further "AN EXAMPLE OF PC SCIENCE DENIAL: THE ISSUES", no need to go into the nonsensical philosophical and historical arguing, but simply look at the speech ans word Bhante uses, than that all is simply a shame. Use of words like a "homie" anywhere in a bar in a US-township or in a farmer village sunday talk at the villages pub.

That is really of no use for anyone.

Postmodern, feminism, pseudoliberalism has already created their right-extrem leaders naturally since to crowd need orientation and leading, and it just a matter of short time that the big show will go on again. So be sure that you are on a neutral place, with a mind not taking side, when it grows warm, the sooner one goes on to try to leave, and take on the path, the better. Don't turn around, you might be tempt to help what is not possible.

Just walk on, you might met people, seeing the fire you left in you behind coming after, and if they have needed foundation they might follow. Its follish to lead others into a fight, yet sitting still on a safe "place", better having some merits left.

If trying to help, never use the folk, the crowd, the poor, ensnared hardly. You will not like to see the hurting each other and be punished by their chefs.

Such political monks are those who destroy the Dhamma and right view in Asia, taking on either left or right, for the poor or rich... that is exact not the way.

The would be planty of work in the society Sangha and work to bend ones on view and that of the fellows, but that does not seems tasty, since seeking for supporters under lay people and liking to use the housing the Sangha provides. Right next, one likes to live in harmony.

You do not provide samples at all, being criticised and disrespecting Dhamma and Vinaya and critic. Itks rally meaningless to build on outsiders, yet not established faith in the Juwels and precepts.
Some FAQ - thoughts as to understand and build up on this...

What is the purpose of using "Dhamma-Dana-Declaration"?

For the giver it should be an easy way to express his gift and intention in giving. Others than copyright-declerations or licences the focus here is not to primaly serve certain laws and look best after ones rights, but to focus on the act of giving, while not forgetting the origin and to possible make the deed ethical high and skillful. In short: to gain the most merits in sharing.

For the receiver it should protect him from wordily string as much as possible, give him all possible freedom to share the merits and by explaining and expression, helping him to develope right view and gratitude in regard of the gift.

Do "Dhamma-Dana-Declaration" work inside certain law systems and does it use its function?

Only indirect. Since Dhamma-Dana-Declarations" are only useable for gifts without purpose of commercial use or other wordily gains, there is naturally less space for conflicts. The use of DDD does not release a certain giver to prove if that what he gives is his own and/or given to him/here. "DDD" does also not work as a disclaimer system and respects the truth that both, giver and receiver are responsible for their deeds.

DDD is not meant as a legal system or even replaces such. It does not touch laws, but provides simply with declarations which are in accordiance with skilfull deeds according the law of nature. Naturally, by reading also the explainings and tips to understand clearly normaly one would not touch any law an possible violate it, since it is build up eternaly on what is given, and does not incl.claims of rights and demands.
    Kinds of Dhamma-Dana and origin, incl.suggested declaration:

    Its maybe good to divide between differen declarations:

    • (offical) Direct Sangha-Origin and offical Translation of the Sangha "DDD-orig"

      Used for the share of original Pali-teachings from the tipitaka and commentaries.
      Its good here not to only mention that a use for commercial purpose and wordily gain is not given, but also that changes of the text is not allowed, one is of course given to share the Dhamma-Dana further, in any medium, may build on parts of it, translate...
    • (sanghadana) Any work declareted as Sangha-Dana "DDD-sgda"

      Equal like the 1. but allowing the change if given as Sangha-Dana further.
    • (translation) Translations of single Persons, either Lay or Monastic "DDD-trans"

      Different to the fist, it might be good and proper to give here the transformation free, so that others could later improve and build on it. Citing of the author optional and voluntary.
    • (comment) Teaching, Commentary, Dhammatalks, Sudies... "DDD-comm"

      Giving possibility to share, remix and built on, for any medium incl. translation, Suggestion to mention Author and edits if made. Of cause like all Dhamma-Dana without commercial pupose.
    • (individual) For Dhamma-Dana derived with certain strings or personal restrictions "DDD-pers"

      One might use this if certain things can not begiven during string addopted by the giver or wishes to give not all by an author. Possible be used if original author used to put it under certain licence or has certain wishes.

    Material derived from commercial development, given for commercila use, or objected also for commercial use and wordily gains are not possible object for having a "Dhamma-Dana-Decleration", or not fitting into one of the decleration.[/list][/list]
    Zuest denkend, vielleicht einfach belassen, doch weil ja eigentlich an die Klosterhelfer gerichtet, dennoch hier geteilt, um da niemandem etwas vorzuenthalten, und vielleicht hat ja Ajahn Martin Piyadhammo meiner Persons email-Adresse geblockt und kann so vielleicht etwas Aufklärung und Rat bekommen. Betrifft es ja in gewisser Weise den Ursprung des Krämmens und der Gefahr mit dem falschen anhaften an "Gurus"

    Wahrscheinlich von hier gekommen: Antw:„A Spiritual Biography“ Ajahn Mun - Translations

    Zitat von: Ajahn Martin, 10.4.2016 per email
    To the team and monastery servants:

    thank you for your information. I broke off the contact with Johann, for
    I had the feeling he is off his head.
    When I read his article and comment, you pointed me to, I had the
    feeling he has gone mad by believing himself to be the only Arahant in
    the world and being able to judge who and who isn't an Arahant and by
    referring to him as Atma..

    Thank you for your information. However we live in the times of the
    Internet and anybody can express his ideas and understanding and that is
    why just in the last 20 years we have seen such a flood of Halftruth and
    Untruth and some Truth, that makes it difficult for people to really
    find out what is the Truth, for everyone that writes or comments says
    that he is telling nothing but the Truth. And there is nothing we can do
    about it...
    Than Martin

    So in the future there is no need to inform me about what Johann has to
    say, for honestly I'm not interested and it is his kamma and he has to
    bear the fruits of it.

    Nach langem die email-box des forums eingesehen, da hier alle sehr beschäftigt sind, um nichts zu übersehen entdeckt, diese Tage, und geantwortet um zu klären, was vielleicht falsch verstanden oder angenommen:

    Zitat von: Johann an Ajahn Martin, 15.6.2017
    Ehrw. Ajahn Martin,

    gerade Bhantes email an die Laien das Laienteam gelesen, weil meine Person dachte, es wäre gut einmal nachzusehen, ob sich irgendwer um Posteingang kümmert, und ob da vielleicht übersehene Nachrichten sind.

    Scheint so, als ob Bhante (wieder einmal) "eingeschnappt" wegen einer Kritik ist und er damit in Haltungen der Ablehnung gefangen wurde.
    Na vielleicht vermag meine Person etwas Grundlage für Lösung geben, die Bhante, sich damit nur selbst helfend, annehmen könnte.

    Zuerst, durch die Nennung des Namens, bekommt der Genannte eine automatische Nachricht, spricht es sendet kein Team, sondern der Beitragsersteller gibt mit der Funktion die Möglichkeit, daß eine etwaig beteiligte oder ansprechen wollende Person informiert wird. Nicht zuletzt gut, weil "Entzweien, durch Hinterrücksreden" soetwas ungeschicktes ist, und es immer gut ist Ansichten und eventuelle Fehleinschätzungen zu kennen, um ggf. mitfühlend solches zu korrigieren.

    Zu "Atma", daß ist hier ein ganz übliche Nennung, in dritter Person, der eigenen Person, wenn mit Laien als Klösterlicher sprechend und ist, bedeutet nichts anderes als "ich" und stellt nur eine Form der höfflichen Rede dar. Noch förmlicher ist "Atma-peap", "ich-heit". Würde meine Person wundern, wenn es nicht auch in Thailand ähnliches gebe, aber vielleicht ist man dort schon "moderner", lässiger und cooler, um nicht zu sagen, postmoderner oder kommunistischer geworden.

    Zum "Arahat Johann": werder hat noch würde, bis zum jetzigen Zeitpunkt, meine Person so etwas behaupten, noch könnte er und kann er für sich selbst solche unerschütterlichen Eigenschaften feststellen, abschätzen oder deuten und sich nicht sicher seiend, warum sollte er soetwas behaupten. Wenn da auch keine groben und intensiven Begirden nach Sinnesbefriedigung sind, so hat er noch eines, daß er noch nicht ablegen möchte: tabak rauchen.
    Was generelle Sicherheit im Dhamma betrifft, in dem Bezug ist er sehr entspannt, doch da ist noch einiges an Arbeit offen, nicht wirklich vorhaben noch einmal zurückzukehren. Was vielleicht auch etwas damit zu tun hat, daß er sich und anderen nicht all zu viel Zeit zum langsamen sozialisieren... usw. gibt, sondern aus gewisser Dringlichkeit sehr direkt ist und, da kann Bhante auch sicher sein, ohne wirkliches Übelwollen und das ohne Ausnahme der Person und Taten getan. Also eingeschnappt sein oder ablehnend sein können, egal was getan, ist der Vergänglichkeit von Kravuren in, irgendwo zwischen Matsch und Wasser, gleich. (Meine Person nimmt an, daß Bhante diese offenen Worte, die er eigentlich nicht mal gegenüber seines Einweisers spricht, als "Opfergabel sieht, mit der er weise umzugehen weiß. So das Vertrauen)

    Was des Bhantes geliebten, gepriesenen Lehrer betrifft (Sadhuv für solch eine Haltung und Loyalität) Ajhan Bua, so wird meine Person, mit dem was er gesehen, gelesen hat, nichts anderes feststellend behaupten, daß dieser, in diesem sicher ein guter Meister in Jhana war, und damit unter den Weltlingen, als Lehrer und "Wertigkeit", sicher an erhabener Stelle, aber Anzeichen, auch nur die ersten drei Fesseln überwunden zu haben, kann er nicht sehen.

    Nicht Unwichtig für den Bhante selbst, weil daß herumlaufen als Bhikkhu, und über ihre Kollegen oder Meister erzählen, daß gewisse überweltliche Errungenschaften haben, abgesehen davon sotwas von sich selbst gegenüber Laien zu äußern, auch wenn's paßt, ja zu dem vierten Kardinalvergehen geführt hat.

    Da sind sich, denkt meine Person, so manche "Guru-linien" und werte Bhikkus, darüber nicht ganz bewußt, wo sie ggf. eigentlich stehen oder sich sehr gefährlich bewegen. Und selbst wenn Bhante jemandem wie mir, einem Samanera, bzw. Laien mit einem Brief wie diesen, sogar pressend "ihr verscherzt es euch mit dem Schüler eines Arahats" kommt, ist er sehr gut beraten, dieses Sache mit sehr kundigen Theras genau zu besprechen und sich da, wenn möglich oder nötwendig zu reinigen. Und das wird ihm auch nicht übelwollend oder drohend gesagt, sondern aus wirklicher Sorge und Bedacht um Wohlbefinden und best offenen und möglich Weg für den Bhante, aber auch für seine Mit-Bhikkus in der Hinsicht. Das sind keine Kinderzankerein und Wichtigmachereinen, oder sich Positionieren wollen, wenn meinereiner wieder mal Tscheppawoki spielen "muß".

    Bhante, das Sutta " Zurückgezogenheit" http://zugangzureinsicht.org/html/tipitaka/kn/ud/ud.6.02.than.html ist ein sehr gutes, was Einschätzen betrifft und kann nur raten, viel zu kommunizieren und vor allem die eigenen Voreingenommenheiten und Einschätzungen kennen zu lernen.

    Für eine Person, noch nicht rechtschaffend (im Strom) ist es nict möglich zu wissen wer eine ist und nicht, wohingegen umgekehrt es möglich ist.

    Weil den ehrenwerten Bhante nicht ohne Upanissaya, ohne starken Grund in Vergangenheit, schätzend, eben und nur deshalb erzählt und spricht er viel an, was arrogant und sich heben wollend erscheinen mag, sehr offen und opfernd an, sich der Konsequenzen, wenn Bhante ihn falsch einschätzt, für "sich" bewußt und er mag ihm Glauben, daß die acht weltlichen Dhammas ihn wirklich nicht (mehr) Berühren, und wenn da noch etwas Verlust anstoß geben mag, dann, wenn er einen sieht, der die Möglichkeit hat sich zu sichern, und er das was er ihm dafür geben könnte, nicht gegeben hat.

    Abschließendn das ist alles weder zur Verteidigung noch zum zwecke des liebgewinnens und Versöhnen oder unnötiger Bindung, sondern als Geschenk geschrieben und erwartet keine Gegenleistung und schließt auch keine Türen, oder ab.

    Einfach so, weils gegeben werden kann.

    Mag Bhante damit, in welcher Form auch immer, daß Beste für sich tun und mag Bhante keinerlei Hindernissen begegnen, die höchste Befreiung noch in dieser Existenz, schwierig machen.

    Bhante mag sich immer eingeladen und willkommen fühlen, ganz egal wie die Umstände ihm vorkommen mögen und (bitte!) alles ansprechen, was Fragen, Vermutung, Fehler., seltsam erscheinendes.... betrifft.


    Samana (oder "Log Ta", so wird er hier selbst von Patriachen genannt, die ihm begegnet sind, und das ist nicht gerade angenehm und gut) Johann
    doing Forest monk in Cambodia

    Wie immer zuversichtlich, daß sich Dinge mit Offenheit und Ansprechen klären können, wenn Wille zum klären da ist.

    The this year (2017/2561) "Āsaḷha Pūjā" will be on 8. Juli , fist Vollmoon in the month Āsāḷha. Following (introduced with) it beginns the min. 3 month Rainretreat of the monastic Sangha (Sublime Vassa).

    It will be celibrated by both groups, Dhammayut and Mahanikaya on the same Uposatha-Day.

    Asalha Puja (usually in July)

    This day, sometimes called "Dhamma Day," commemorates the Buddha's first discourse , which he gave to the group of five monks with whom he had practiced in the forest for many years. Upon hearing this discourse, one of the monks ( Ven. Kondañña) gained his first glimpse of Nibbana, thus giving birth to the Noble Sangha . The annual Rains retreat (vassa) begins the following day.

    May all Ven. Sirs, may all monastics or tended to its life, safty arive on a proper and path nd fruit conductive place to spend an perfect Vassa.


    Die diesjährige (2017/2561) "Āsaḷha Pūjā" fallt auf den 8. Juli, den ersten Vollmond im Monat Āsāḷha. Darauf bzw.  eingeleited damit, beginnt die mind. 3-monatige Regenrückzugszeit der klosterlichen Saṅgha (Erhabene Vassa)

    Sie wird von beiden Gruppen, Dhammayut und Mahanikaya, am selben Tag gefeiert.

    Asalha Puja (normalerweise im Juli)

    Dieser Tag, manchmal "Dhamma-Tag" genannt, erinnert die erste Lehrrede des Buddha , welche er der Gruppe von fünf Mönchen gab, mit welchen er im Wald für viele Jahre praktiziert hatte. Nachdem sie diesen Diskurs vernommen hatten, erlangte einer der Mönche (Ehrw. Kondañna) den ersten flüchtigen Blick von Nibbana, was die Geburt der Noblen Sangha . einleitete. Die jährliche Regenzeit-Klausur (vassa) beginnt am darauf folgenden Tag.

    Mögen alle Ehrw. Herren, mögen alle Klösterlichen, und jene, die dazu neigen, gut und sicher an einem für sie Pfad-und-Frucht-nützlichen Platz ankommen, um einen perfekten Vassa verbringen zu können.

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    Juni 27, 2017, 02:14:23 Vormittag

    Einloggen mit Benutzername, Passwort und Sitzungslänge




    Juni 25, 2017, 01:38:38 Nachmittag
    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).


    Juni 25, 2017, 01:27:24 Nachmittag
    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.


    Juni 25, 2017, 01:21:28 Nachmittag
    Mirco. Wie geht es?


    Juni 25, 2017, 01:20:43 Nachmittag
    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.


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

    Mohan Gnanathilake

    Juni 11, 2017, 08:24:45 Vormittag
    Werter Harry,

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

    Herzliche Grüße aus Sri Lanka nach Deutschland!


    Juni 09, 2017, 05:05:59 Nachmittag
    Mögen sich alle, möge sich Gast der Uposatha-Einhaltung nicht nur heute annehmen, und glücksverheißende Zeit verbringen.

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

    Mohan Gnanathilake

    Juni 03, 2017, 01:48:08 Vormittag
    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!


    Juni 02, 2017, 11:19:32 Nachmittag
    Wie geht es Upasaka Mohan?

    Mohan Gnanathilake

    Juni 02, 2017, 10:51:50 Nachmittag
    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


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

    Freut das Nyom Marcel wohlauf ist.


    Juni 02, 2017, 12:20:52 Nachmittag
    weil "keines" immer noch die bezugnahme auf eines hat!


    Juni 02, 2017, 10:23:46 Vormittag
    Wenn zwei mehr als eines sid, warum ist dann keines auch eines?


    Mai 20, 2017, 04:30:26 Nachmittag


    Mai 20, 2017, 03:42:08 Nachmittag
    Namasakara, Bhante. _/\_


    Mai 18, 2017, 09:56:06 Vormittag
    Sadhu und Mudita.


    Mai 18, 2017, 09:53:33 Vormittag
    _/\_ _/\_ _/\_


    Mai 18, 2017, 09:22:19 Vormittag
     :-* :-* :-*
    Wünsche allen einen guten Silatag.
     :-* :-* :-*


    Mai 16, 2017, 01:45:43 Nachmittag


    Mai 16, 2017, 12:09:45 Nachmittag
     :-*Werte Sophorn noch am Flughafen getroffen :)
    sitzt im Flieger :-*


    Mai 16, 2017, 02:20:58 Vormittag
    Ein Dhammatalk, über ein paar Audiofiles, sicher auch gut für ihre Familie, Mutter... http://sangham.net/index.php/topic,7997.0.html


    Mai 16, 2017, 02:17:07 Vormittag
     :-* :-* :-*


    Mai 16, 2017, 02:11:44 Vormittag
    Vielleicht möchte Nyom Maria sie noch gerne am Flughafen verabschieden, wenn sie von der Gelegenheit weis.


    Mai 16, 2017, 02:08:13 Vormittag
    Gute Reise und beste Wünsche an alle.


    Mai 16, 2017, 02:04:14 Vormittag
     :-* :-* :-*
     karuna tvay bongkum
    kana macht sich in knapp 4h auf den weg nach Wien und dann Richtung K. Ankunft morgen in PP.
    gerade ist kana am Sammeln vor der Abreise.
    kana wünscht Bhante gute Genesung.
     :-* :-* :-*


    Mai 16, 2017, 01:48:42 Vormittag
    Nyom Sophorn. Wieder zurück im Land der Khmer? Mag Reise und Aufenthalt angenehm gewesen sein.


    Mai 10, 2017, 09:51:50 Vormittag


    Mai 10, 2017, 01:30:17 Vormittag
    Verdienstreiche und befreiende Vesak - Pūjā allen, heute.


    Mai 09, 2017, 09:20:24 Vormittag
    Atma will rest a little today and use the "hair cut day" to maintain his body a little for tomorrow's Puja, so see, Moritz has won a whole day today, maybe use it for same. Best wishes!


    Mai 09, 2017, 08:58:33 Vormittag
    Namasakara Bhante.
    May you have a good Vesakha Puja!


    Mai 08, 2017, 10:43:50 Vormittag
    Viel Freude beim Aufräumen und angenehmes "Brotverdienen"


    Mai 08, 2017, 09:32:47 Vormittag
    Muss nun hier aufräumen und bald los Brot verdienen. Wünsche einen angenehmen Tag.


    Mai 08, 2017, 09:25:13 Vormittag
    Namasakara, Bhante. _/\_


    Mai 06, 2017, 05:42:48 Nachmittag
    Nyom Senghour.
    Darf Atma darauf vertrauen, daß es Ihm gut geht?


    Mai 03, 2017, 08:26:24 Nachmittag
    Hr. Bernd, Atma zieht sich für heute zurück. Viel Freude beim Entdecken.


    April 29, 2017, 11:44:21 Vormittag


    April 29, 2017, 11:29:06 Vormittag
    Atma wird kurz etwas Wasser zum trinken abkochen.


    April 29, 2017, 11:26:17 Vormittag
    Sadhu der Nachfrage, Nyom Marcel. Alles soweit passend. Gut Nyom mal wieder anzutreffen. Vielleicht mag er ja etwas von seinen Verdiensten teilen.


    April 29, 2017, 11:07:15 Vormittag
     :-*ehwürdiger samana johann  :-*

    wie geht es ihnen?


    April 26, 2017, 08:11:22 Vormittag


    April 26, 2017, 02:45:50 Vormittag
    Senghour, Atma verläßt nun für seinen Almosengang das Klosterhier.


    April 24, 2017, 01:39:40 Nachmittag


    April 22, 2017, 07:23:20 Vormittag


    April 22, 2017, 02:00:11 Vormittag
    224. Sprecht Wahrheit, haltet nicht an Zorn, wenn gebeten, gebt, auch wenn nur wenig Ihr habt. Mit diesen drei Mittel, in Gegenwart der Götter, einer kann erreichen.


    April 22, 2017, 01:55:53 Vormittag
    224. Speak the truth; yield not to anger; when asked, give even if you only have a little. By these three means can one reach the presence of the gods.


    April 13, 2017, 11:02:06 Vormittag
    Hatte wohl kurzen Serverausfall gegeben.


    April 04, 2017, 09:44:42 Vormittag
    Hallo!  :)


    März 31, 2017, 09:59:39 Vormittag
    Moritz, Maria


    März 31, 2017, 08:09:04 Vormittag
    Guten Morgen Bhante


    März 31, 2017, 08:08:39 Vormittag
    Guten Morgen Bhante

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