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Seiten: [1] 2 3 ... 10
1
Grundlagen:

Pāḷi - CSCD
English - Uppalavanna
ខ្មែរ
Dictionary Pali-en

Namo tassa bhagavato arahato sammā-sambuddhassa

2. Nīvaraṇappahānavaggo
Expelling of obstacles

11. "Bhikkhus, I can not envision a single thing conductive for the arising of non-arosen sensual lust and the increasing of already arosen sensual lust as an agreeable object. Non-approximately attention on an agreeable object is conductive for non-arosen sensual lust to arise and increases already arosen sensual lust. For the fist.

12. "Bhikkhus, I can not envision a single thing conductive for the arising of non-arosen ill-will and the increasing of already arosen ill-will as an repulsive object. Non-approximately attention on an repulsive object gives non-arosen ill-will arising and increases already arosen ill-will. For the secound.

13. "Bhikkhus, I can not envision a single thing conductive for the arising of non-arosen sloth and torpor and the increasing of already arosen sloth and torpor as discontent, weariness, sluggishness and drowsiness after a meal of the mind . A sluggish mind gives non-arosen sloth and torpor arising and increases already arosen sloth and torpor. For the third.

14. "Bhikkhus, I can not envision a single thing conductive for the arising of non-arosen restlessness and worry and the increasing of already arosen restlessness and worry as a uneven mind. A uneven mind gives non-arosen sloth and torpor arising and increases already arosen sloth and torpor. For the forth.


15. "Bhikkhus, I can not envision a single thing conductive for the arising of non-arosen doubts and the increasing of already arosen doubts as non-approximate attention. Non-approximate attention gives non-arosen doubts arising and increases already arosen doubts. For the fifth.



...

16. "Bhikkhus, I do not know of a thing more conducive to the non arising of non-arisen sensual desires and the fading of arisen sensual desires as a loathsome object. Wise reflection of a loathsome object does not arouses non-arisen sensual desires and fades arisen sensual desires. This is the sixth.

17. "Bhikkhus, I do not know of a thing more conducive to the non arising of not arisen anger and the fading of arisen anger as the object, release in loving kindness. Wise reflection of the object release in loving kindness does not arouse non-arisen anger and fades arisen anger. This is the seventh.

18. "Bhikkhus, I do not know of a thing more conducive to the not arising of non-arisen sloth and torpor and the fading of arisen sloth and torpor as getting started, setting out and putting forth effort.Bhikkhus, aroused effort does not arouse non-arisen sloth and torpor and fades arisen sloth and torpor This is the eighth.

19. "Bhikkhus, I do not know of a thing more conducive to the not arising of non-arisen restlessness and worry and the fading of arisen restless and worry as an appeased mind. The appeased mind does not arouse non-arisen restlessness and worry and fades arisen restless and worry. This is the nineth.

20. "Bhikkhus, I do not know of a thing more conducive to the not arising of non-arisen doubts and the fading of arisen doubts as wise reflection. Wise reflection does not arouse non-arisen doubts and fades arisen doubts. This is the tenth."
Zitat von: english Translation

Namo tassa bhagavato arahato sammā-sambuddhassa

1. Rūpādivaggo
Über Gegenständlichkeiten

[/lde]
Zitat von: deutsche Übersetzung
2
Grundlagen:

Pāḷi - CSCD
English - Uppalavanna
ខ្មែរ
Dictionary Pali-en

 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

1. Rūpādivaggo
About matters

1. This I have heard. At one occasion the Liberal One was dwelling in Anathapiṇḍika's monastery, Jeta's grove, in Savatthi. Ther the Liberal One addressed the Bhikkhus, saying:

"Bhikkhus, I don't envision another matter that pockets the male mind completely like that of a female. Indeed, female matter pockets the male mind completely. For the first.

2. "Bhikkhus, I don't envision another sound that pockets the male mind completely like that of a female. Indeed, female sound pockets the male mind completely. For the second.

3. "Bhikkhus, I don't envision another smell that pockets the male mind completely like that of a female. Indeed, female smell pockets the male mind completely. For the third.

4. "Bhikkhus, I don't envision another taste that pockets the male mind completely like that of a female. Indeed, female tast pockets the male mind completely. For the forth..

5. "Bhikkhus, I don't envision another touch that pockets the male mind completely like that of a female. Indeed, female touch pockets the male mind completely. For the fifth.

6. "Bhikkhus, I don't envision another matter that pockets the female mind completely like that of a male. Indeed, male matter pockets the female mind completely. For the sixth.

7. "Bhikkhus, I don't envision another sound that pockets the female mind completely like that of a male. Indeed, male sound pockets the female mind completely. For the seventh.

8. "Bhikkhus, I don't envision another smell that pockets the female mind completely like that of a male. Indeed, male smell pockets the female mind completely. For the eigth.

9. "Bhikkhus, I don't envision another taste that pockets the female mind completely like that of a male. Indeed, male tast pockets the female mind completely. For the ninth.

10. "Bhikkhus, I don't envision another touch that pockets the female mind completely like that of a male. Indeed, male touch pockets the female mind completely. For the tenth."
Zitat von: english Translation

Namo tassa bhagavato arahato sammā-sambuddhassa

1. Rūpādivaggo
Über Gegenständlichkeiten

1. Dieses habe ich gehört. Zu einer Begebenheit verweilte der Freizügige in Anathapiṇḍikas Kloster, in Jetas Hain, in Savatthi. Dort richtete sich der Freizügige an die Bhikkhu, sagend:

"Bhikkhus, ich kann mir keine andere Form vergegenwärtigen, die den männlichen Geist so völlig vereinnahmt, wie weibliche Form. Wahrlich, weibliche Form vereinnahmt den männlichen Geist völlig. Zum Ersten.

2. "Bhikkhus, ich kann mir keinen anderen Klang vergegenwärtigen, der den männlichen Geist so völlig vereinnahmt, wie weiblicher Klang. Wahrlich, weiblicher Klang vereinnahmt den männlichen Geist völlig. Zum Zweiten.

3. "Bhikkhus, ich kann mir keinen anderen Gerüch vergegenwärtigen, der den männlichen Geist so völlig vereinnahmt, wie weiblicher Gerüch. Wahrlich, weiblicher Geruch vereinnahmt den männlichen Geist völlig. Zum Dritten.

4. "Bhikkhus, ich kann mir keinen anderen Geschmack vergegenwärtigen, der den männlichen Geist so völlig vereinnahmt, wie weiblicher Geruch. Wahrlich, weiblicher Geruch vereinnahmt den männlichen Geist völlig. Zum Vierten.

5. "Bhikkhus, ich kann mir keine andere körperliche Berührung vergegenwärtigen, die den männlichen Geist so völlig vereinnahmt, wie weibliche körperliche Berührung. Wahrlich, weibliche körperliche Berührung vereinnahmt den männlichen Geist völlig. Zum Fünften.

6. "Bhikkhus, ich kann mir keine andere Form vergegenwärtigen, die den weiblichen Geist so völlig vereinnahmt, wie männliche Form. Wahrlich, männliche Form vereinnahmt den weiblichen Geist völlig. Zum Sechsten.

7. "Bhikkhus, ich kann mir keinen anderen Klang vergegenwärtigen, der den weiblichen Geist so völlig vereinnahmt, wie männlicher Klang. Wahrlich, männlicher Klang vereinnahmt den weiblichen Geist völlig. Zum Siebenten.

8. "Bhikkhus, ich kann mir keinen anderen Gerüch vergegenwärtigen, der den weiblichen Geist so völlig vereinnahmt, wie männlicher Gerüch. Wahrlich, männlicher Geruch vereinnahmt den weiblichen Geist völlig. Zum Achten.

9. "Bhikkhus, ich kann mir keinen anderen Geschmack vergegenwärtigen, der den weiblichen Geist so völlig vereinnahmt, wie männlicher Geruch. Wahrlich, männlicher Geruch vereinnahmt den weiblichen Geist völlig. Zum Neunten.

10. "Bhikkhus, ich kann mir keine andere körperliche Berührung vergegenwärtigen, die den weiblichen Geist so völlig vereinnahmt, wie männliche körperliche Berührung. Wahrlich, männliche körperliche Berührung vereinnahmt den weiblichen Geist völlig. Zum Zehnten.[/lde]
Zitat von: deutsche Übersetzung
3
Monastic attender - [Klosterdiener] / Antw:Bedarfsmittelmangel - Lack of requisites
« Letzter Beitrag by Johann am März 24, 2017, 01:43:52 Nachmittag »
Sand (fein und grob) und Zement für Fertigung Kuti, und Sanierungsmaßnahmen Andachtsstätte, sind zu Ende.
Kleines auch altes Vorhängeschloß wäre nützlich.
"Netzteil" 12-18V mit Ausgang (3,7-5V) USP: starker Wackelkontakt, wird bald nicht mehr brachbar sein.
Internetzugang/guthaben läuf heute aus.

* Johann : Atma hat keinerlei Freude, auch wenn alles im Rahmen des Zulässigen und angenommen auch erwünscht, dieses Thema hier zu nutzen, auch wenn er damit vielleicht, in Dingen wie hier angeführt, "helfen" kann, zum Bestmöglichen zu wenden. Atma wünscht allen viel mehr mehr als nur gewöhnlich, mehr als gut, sondern sogar höchst vorbildhaft und damit für sich wahrlich Vorteilhaftes zu tun. Dieser Weg wird ja letztlich nicht dazu gegangen um anderen stets auf die Nerven zu gehen, so sie ja wahrscheinlich wenig Früchte aus allem absehen können und sich entgegen dem gewöhnlichen Lauf drr Dinge nicht unbedingt entgegenstellen wollen. Und ja, Trübungen kennen1001 Gründe die gegen kusala sprechen, und sicher würden jene mit unreinen Zielen auch 1001 Gründe haben, entsprechend der Trübungen, andere zu nerven und immer wieder zu predigen. Wegen man weise selbst ab, was Tat-sache ist und welche davon gut wäre zu tun und zu nähren. Auch wenn das immer wieder selbstüberschätzend und erhebend klingen mag: für "Atma selbst" kann nichts mehr den Bach runter gehen. Da sind noch 20 Jahre übrig, und die werden um ein vielfaches schneller vorüber sein wie die letzten 2480. Ab dann bleiben da nur mehr hohle Worte, auch wenn das Geschäft damit noch weitere 2500 Jahre laufen wird, für alle die den Pfad nicht bis dort hin, durch Taten, gewonnen haben. Und ja, sie sind ein paar von den Letzten die könnten wenn sie wollten und sich anstrengen saddha aufrecht zu erhalten. Möchten Sie, dies generell gefragt, weiter geschäftig Herumrunden und auf einen Messias der keine Ursache benötigt um ihn zu begegnen warten, oder Buddhas Worten und "indirekten" Rat: "Weil es möglich ist kusala zu tun und akusala abzulegen, habe ich erklärt kusala zu tun und akusala abzulegen.Wäre es nicht möglich... hätte ich es nicht erklärt", die noch in Wort und einigen Beispielen vorhanden sind, folgen? Sich mit den Worten angesprochen zu fühlen, ist für jeden gut und wie immer ist die "Liveshow" nicht nur für Einzelne oder Bestimmte gedacht. Wie sich da nun einer fühlen mag, hängt von seinen früheren Neigungen und Haltungen ab, aber vor allem von den nunmehrigen, die stets besser sein können, wenn gewollt, weil Saddha und kein anderer trüber Grund, paccaya. Und wie immer freut sich Atma, wenn er zu unrecht wieder mal kräftig am Früchtebaum hier gerüttelt hat, und nimmt die Beulen des Niederprasselnden dafür gerne in Kauf.
4
Atma has cross checked with CSCD and the print edition of the Khmer translation.

Missing texts have been added so that nothing get lost. Text and footnotes are complete.

In regard of "Ekanipāta", its writen in Pali and in Khmer translation of the printversion. How ever, all other editions have "Eka kanipāt" which seems also more logical, since all no. became the surfix "ka", so Eka+ka, Du+ka, Ti+ka, Catuk+ka...

As for the spelling correction, Atmas skill in regard of grammer is to low, spelling correction could be cross checked (using Choun Nat dictilnary) There is only one correction that changes the meaning in [sut.an.01.298-307] ២. ទុតិយវគ្គោ § [១៨៣] and it should be proved again.

Page no. are complet now, Atma still thinks about add the CSCD § to the text, also to have a way to prove the completness.

Aside of this a last prove read and maybe short intoductions to the single suttas would be the last work for this Nipātas Translation into Khmer, Edition 2. Translation ot the Pali titles are also missing for now.
If Nyom Sophorn would be able and willing to forward a print (Atma would make a file in this case) and ask Nyoms father and most Ven Indaññāno , such would be good.

Any further suggestion, critic, idea Nyom Norum here?
5
Bewußtsein, auch wenn für viññāṇaṃ gerne gebraucht, ist nicht gut, da Be-wußt-sein viel besser für ārammaṇa. Aus der jeweiligen (Für)wahrnehmung, besser aus dem jeweiligen (Für)Wahrnehmen (viññāṇa), ergibt sich jeweiliges Bewußt-"Sein", besser Bewußt-machen oder Bewußt-machung (ārammaṇa).

Ārammaṇa
Ārammaṇa (nt.) [cp. Sk. ālambana, lamb, but in meaning confounded with rambh (see rabhati)] primary meaning "foundation", from this applied in the foll. senses: (1) support, help, footing, expedient, anything to be depended upon as a means of achieving what is desired, i. e. basis of operation, chance Sn 1069 (= ālambana, nissaya, upanissaya Nd2 132); Pv i.41 (yaŋ kiñcɔ ārammaṇaŋ katvā); ārammaṇaŋ labhati (+ otāraŋ labhati) to get the chance S ii.268; iv.185. -- (2) condition, ground, cause, means, esp. a cause of desire or clinging to life, pl. ˚ā causes of rebirth (interpreted by taṇhā at Nd1 429), lust Sn 474 (= paccayā SnA 410), 945 (= Nd1 429); KhA 23; DhA i.288 (sappāy˚); PvA 279. -- (3) a basis for the working of the mind & intellect; i. e. sense -- object, object of thought or consciousness, the outward constituent in the relation of subject & object, object in general. In this meaning of "relation" it is closely connected with āyatana (see āyatana3), so that it sometimes takes its place, it is also similar to visaya. Cpd. 3 distinguishes a 5 fold object, viz. citta, cetasika, pasāda -- & sukhuma -- rūpa, paññatti, nibbāna. See on term especially Cpd. 3, 14; Dhs trsl. xli. & 209. -- A 1. sq.; iv.385; Sn 506; Ps i.57 sq., 84 (four ā.); ii.97, 118, 143; Dhs 1 (dhamm˚ object of ideation), 180, 584, 1186 et passim; Vbh 12, 79, 92, 319, 332 (four); Nett 191 (six); Vism 87 sq., 375 (˚sankantika), 430 sq. (in var. sets with ref. to var. objects), 533; DhsA 48, 127; VvA 11, 38. -- rūpārammaṇa lit. dependence on form, i. e. object of sight, visible form, especially striking appearance, visibility, sight D iii.228; S iii.53; A i.82; J i.304; ii.439, 442; PvA 265. <-> ārammaṇaŋ karoti to make it an object (of intellection or intention), to make it one's concern (cp. Pv i.41, above 1). -- ārammaṇa -- kusala clever in the objects (of meditation) S iii.266; ā˚ -- paccayatā relation of presentation (i. e. of subj. & obj.) Nett 80. -- (4) ( -- ˚) (adj.) being supported by, depending on, centred in, concentrated upon PvA 8 (nissay˚), 98 (ek˚); VvA 119 (buddh˚ pīti rapture centred in the Buddha).

Das Bewußtsein ist jedoch bereits mit den anderen Festhalteansammlungen (khandhā) vermengt, und wie jedes Sein im Bereich von Lebewesen, sattā.

Man könnte Bewissen ohne Sein, oder natürlich auch eine noch kongretere Übersetzung wie "Kennen(wissen) durch Sehen", "Erkennen" oder "Erkenntnis" verwenden. Augeerkennen, Augenerkenntnis, Augewahrnehmung, Augefüwahrnehmung + Unwissenheit (avijjā), ergibt entsprechendes Bewußtsein, ārammaṇa, Lokuttārammaṇa (Überweltliches Bewußtsein), lokārammaṇa (sechs Sinnesbewußtsein, Weltl. Bewußtsein).

Im Englischen ist also auch "cognizance" gegenüber "consciousness" für viññāṇā vorzuziehen.

Interessant vielleicht, daß das Wort ārammaṇa scheinbar nur im Khuddakanikāya, und nur in den noch nicht oder kaum übersetzten Büchern vorkommt und scheinbar "Bewußtsein" erst spätere Prägung im Erläutern hat.

Namo tassa bhagavato arahato sammā-sambuddhassa

Atthi puna dhammo vemattatā añño nāmaṃ labhati. Yathā kāyānupassanāya navasaññā vinīlakasaññā uddhumātakasaññā, ayaṃ asubhasaññā, yā ekattatā ārammaṇato vemattato, sā evaṃ saññāvedanāsu ādīnavaṃ samanupassato tathādhiṭṭhānaṃ samādhindriyaṃ ca sāyeva dhammesu tattha saññābhāvanā vīriyindriyaṃ ca dhammesu dhammānupassanā citte attasaññaṃ pajahato paññindriyaṃ ca citte cittānupassanā. (Iti) [( ) natthi pī. potthake] yo koci ñāṇapacāro sabbaso paññāya gocaro paññā, ayaṃ vemattatā, yathā kāmarāgo bhavarāgo diṭṭhirāgoti vemattatā taṇhāya. Iti yaṃ ekattatāya ca vemattatāya ca ñāṇaṃ vīmaṃsanā tulanā. Ayaṃ adhiṭṭhāno hāro.
6
Was denken Sie, Gast, läßt sich gute Tugend mit Sport vereinbaren?Selbst teilnehmen, Sportveranstaltungen, Wettkämpfe... gibt es da eine Tugendschwelle? Kann Sport mitunter gar Brücke nach unten sein?

Was wären, oder sich dabei Gefahren?

Vielleicht möchten Sie darüber etwas reflektieren oder Ehrfahrungen hier teilen.


What do you think, Gast, does good virtue and sport possible go together? Doing by one self, sport events, battles... is there a border line to virtue? Could sport maybe even be a bridge leading downwardly?

What would or are the dangers with it?

May you like to reflect a little about it or share experiances here.
7

Atma is not sure about spelling of បេយ្យាលំ in Khmer, Nyom Norum . Guess បេយ្យាល could be.

an.01 and 02 do have now all titles incl. Aside of a missing transl. of a dedication ([sut.an.02.043-052] ៥. បរិសវគ្គោ ), stuctural text for book 40 should be fine now.

Will complete the index with the pagenr. given in the book index and upload. The missing page no. Wcan be added as soon Atma has a paper edition.
8
ព្រះត្រៃបិដកភាសាខ្មែរ / មាតិកា ភាគ ៤០
« Letzter Beitrag by Johann am März 23, 2017, 03:42:39 Nachmittag »
 *sgift*
មាតិកា

សុត្តន្តបិដក
អង្គុត្តរនិកាយ ឯកនិបាត

បឋមភាគ
បាលិសំដែងអំពីធម៌ពួកមួយៗ ជាដើម


បាលិពួកធម៌មួយ ៗ ជាដើម      

វគ្គ ទី១   ១
 វគ្គ ទី២   ៤
 វគ្គ ទី៣   ៨
 វគ្គ ទី៤   ១២
 វគ្គ ទី៥   ១៤
 វគ្គ ទី៦   ១៩
 វគ្គ ទី៧   ២២
 វគ្គ ទី៨   ២៦
 វគ្គ ទី៩   ៣០
 វគ្គ ទី១០   ៣៤
 វគ្គ ទី១១   ៤៣
 វគ្គ ទី១២   ៤៦


ឯកបុគ្គលបាលិ

បុគ្គលវគ្គ   ៤៩

ឯតទគ្គបាលិ

វគ្គ ទី១   ៥៣
 វគ្គ ទី២   ៥៣
 វគ្គ ទី៣   ៥៤
 វគ្គ ទី៤   ៥៥
 វគ្គ ទី៥   ៥៥
 វគ្គ ទី៦   ៥៦
 វគ្គ ទី៧   ៥៧


អដ្ឋានបាលិ

វគ្គ ទី១   ៥៩
 វគ្គ ទី២   ៦២
 វគ្គ ទី៣   ៦៥


ឯកធម្មាទិបាលិ ដទៃទៀត

វគ្គ ទី១   ៦៨
 វគ្គ ទី២   ៦៩
 វគ្គ ទី៣   ៧៥
 វគ្គ ទី៤   ៨០


បសាទករធម្មាទិបាលិ

បសាទករធម្មាទិបាលិ   ៨៧

សុត្តន្តបិដក
អង្គុត្តរនិកាយ ទុកនិបាត
បឋមបណ្ណាសក

កម្មករណវគ្គ ទី១   ១០៤
 អធិករណវគ្គ ទី២   ១១៤
 ពាលវគ្គ ទី៣      ១៣១
សមចិត្តវគ្គ ទី៤   ១៣៦
 បរិសវគ្គ ទី៥      ១៥៦


ទុតិយបណ្ណាសក

បុគ្គលវគ្គ ទី១      ១៧១
 សុខវគ្គ ទី២   ១៧៨
 សនិមិត្តវគ្គ ទី៣   ១៨៣
 ធម្មវគ្គ ទី៤   ១៨៦
 ពាលវគ្គ ទី៥      ១៨៨


តតិយបណ្ណាសក

អាសាវគ្គ ទី១      ១៩៥
 អាយាចនវគ្គ ទី២   ១៩៨
 ទានវគ្គ ទី៣      ២០៥
 សន្ថារវគ្គ ទី៤      ២០៨
 សមាបត្តិវគ្គ ទី៥   ២១២


ពួកសូត្រដែលមិនបានសង្រ្គោះក្នុងបណ្ណាសក

ពួកសូត្រមិនបានសង្រ្គោះក្នុងបណ្ណាសក   ២១៦
9
 *sgift*
៤. រាគបេយ្យាលំ*

Namo tassa bhagavato arahato sammā-sambuddhassa

រាគបេយ្យាលំ*
(??)*

[៤៣៧] ម្នាលភិក្ខុទាំងឡាយ តថាគត បញ្ញត្តបាតិមោក្ខ ដល់សាវកទាំងឡាយ... បញ្ញត្ត​បាតិមោក្ខុទេ្ទស... បញ្ញត្តការបញ្ឈប់បាតិមោក្ខ... បញ្ញត្តបវារណា... បញ្ញត្តការបញ្ឈប់បវារណា... បញ្ញត្តតជ្ជនីយកម្ម... បញ្ញត្តនិយស្សកម្ម... បញ្ញត្តបញ្វជនីយកម្ម... បញ្ញត្តបដិសារណីយកម្ម...​បញ្ញត្តឧក្ខេបនីយកម្ម... បញ្ញត្តការឲ្យបរិវាស... បញ្ញត្តការទាញអន្តរាបតិ្ត មកដាក់ក្នុងមូលាបតិ្ត ... បញ្ញត្តការឲ្យមានត្ត... បញ្ញត្តអពា្ភន... បញ្ញត្តឱសារណកម្ម ... បញ្ញត្តនិស្សារណកម្ម... បញ្ញត្តឧបសម្បទា ... បញ្ញត្តញតិ្តកម្ម... បញ្ញត្តញតិ្តទុតិយកម្ម... បញ្ញត្តញតិ្តចតុត្ថកម្ម.... បញ្ញត្តក្នុងសិក្ខាបទ ដែលមិនទាន់បញ្ញត្ត...​ ​បញ្ញត្តថែម ក្នុងសិក្ខាបទ ដែលបានបញ្ញត្តរួចហើយ... បញ្ញត្តសម្មុខាវិន័យ... បញ្ញត្តសតិវិន័យ... បញ្ញត្តអមូឡ្ហវិន័យ... បញ្ញត្តបដិញ្ញាតករណៈ... បញ្ញត្តយេភុយ្យសិកា... បញ្ញត្តតស្សបាបិយសិកា... បញ្ញត្តតិណវត្ថារកៈ... ព្រោះអាស្រ័យអំណាចប្រយោជន៌ពីរយ៉ាងនេះ។ អំណាច​ប្រយោជន៌ទាំងពីរយ៉ាង តើដូចម្តេច។ គឺដើម្បីសេចក្តីល្អដល់សង្ឃ១ ដើម្បីនៅសប្បាយ នៃសង្ឃ១... ដើម្បីសង្កត់សង្កិន នូវបុគ្គលទាំងឡាយ ដែលមិនអៀនខ្មាស ១ ដើម្បីនៅជាសុខស្រួល នៃភិក្ខុទាំងឡាយ ដែលមានសីលជាទីស្រឡាញ់ ១ ដើម្បីរារាំង នូវអាសវៈទាំងឡាយ ក្នុងបច្ចុប្បន្ន ១ ដើម្បីកំចាត់បង់ នូវអាសវៈទាំងឡាយ ក្នុងខាងមុខ ១... ដើម្បីរារាំង នូវពៀរទាំងឡាយ ក្នុងបច្ចុប្បន្ន ១ ដើម្បីកំចាត់បង់ នូវពៀរទាំងឡាយ ក្នុងខាងមុខ ១... ដើម្បីរារាំង នូវទោសទាំងឡាយ ក្នុងបច្ចុប្បន្ន ១​ ដើម្បីកំចាត់បង់ នូវទោសទាំងឡាយ ក្នុងខាងមុខ​ ១... ដើម្បីរារាំង នូវភ័យទាំងឡាយ ក្នុងបច្ចុប្បន្ន ១ ដើម្បីកំចាត់បង់ នូវភ័យទាំងឡាយ ក្នុងខាងមុខ១... ដើម្បីរារាំង នូវអកុសលធម៌ទាំងឡាយ ​ក្នុងបច្ចុប្បន្ន ១ ដើម្បីកំចាត់បង់ នូវអកុសលធម៌ទាំងឡាយ ក្នុងខាងមុខ ១... ដើម្បីអនុគ្រោះ ដល់​គ្រហស្ថ​ទាំងឡាយ ១ ដើម្បីផ្តាច់បង់នូវពួក នៃភិក្ខុមានសេចកី្តប្រាថ្នាលាមក ១... ដើម្បីដឹកនាំជន​ទាំងឡាយ ដែលមិនទាន់ជ្រះថ្លា ឲ្យជ្រះថ្លាឡើង ១ ដើម្បីដឹកនាំជនទាំងឡាយ ដែលជ្រះថ្លា​ស្រាប់ហើយ ឲ្យរឹតតែជ្រះថ្លាឡើង ១... ដើម្បីដំកល់មាំ នៃព្រះសទ្ធម្ម ១​ ដើម្បីអនុគ្រោះ ដល់វិន័យ ១។ ម្នាលភិក្ខុទាំងឡាយ ព្រះតថាគត បញ្ញតតិណវត្ថារកៈ ដល់សាវកទាំងឡាយ ព្រោះអាស្រ័យអំណាចប្រយោជន៍ពីរយ៉ាងនេះ។
[៤៣៨] ម្នាលភិក្ខុទាំងឡាយ ធម៌ទាំងឡាយ មានពីរយ៉ាង ដែលបុគ្គលគួរចំរើន ដើម្បី​ដឹងច្បាស់នូវរាគៈ។ ធម៌ទាំងពីរយ៉ាង តើដូចម្ដេច។ គឺសមថៈ ១ វិបស្សនា ១។​ ម្នាលភិក្ខុទាំង​ឡាយ ធម៌ពីរយ៉ាងនេះ ដែលបុគ្គលគួរចំរើន ដើម្បីដឹងច្បាស់នូវរាគៈ។ ម្នាលភិក្ខុទាំងឡាយ ដើម្បីកំណត់ដឹងនូវរាគៈ... ដើម្បីធ្វើឲ្យអស់ទៅ... ដើម្បីលះបង់... ដើម្បីធ្វើឲ្យសាបសូន្យ ... ដើម្បីធ្វើឲ្យវិនាស... ដើម្បីនឿយណាយ... ដើម្បីរលត់ទៅ... ដើម្បីបន្សាត់បង់... ដើម្បីរលាស់ ចោល (នូវរាគៈ)។ ធម៌ពីរយ៉ាងនេះ ដែលបុគ្គលគួរចំរើន។
[៤៣៩] ធម៌ពីរយ៉ាងនេះ បុគ្គលគួរចំរើន ដើម្បីដឹងច្បាស់... ដើម្បីកំណត់ដឹង... ដើម្បី​អស់ទៅ... ដើម្បីលះបង់... ដើម្បីសាបសូន្យ... ដើម្បីវិនាស... ដើម្បីនឿយណាយ... ដើម្បីរលត់ទៅ... ដើម្បីបន្សាត់បង់... ដើម្បីរលាស់ចោលនូវទោសៈ... នូវមោហៈ... នូវសេចក្តីក្រោធ... នូវគំនុំ... នូវសេចក្តី​លុបគុណ... នូវការលើកកំពស់... នូវឫស្យា... នូវកំណាញ់... នូវការលាក់ពុត... នូវសេចក្តី​អួតអាង... នូវសេចក្តីរឹងត្អឹង... នូវការប្រណាំងប្រជែង... នូវមានះ... នូវសេចក្តីមើលងាយ... នូវសេចក្តីស្រវឹង... នូវសេចក្តីប្រមាថ...។
Zitat von: transcription given by Upasika Norum http://sangham.net/index.php?action=tpmod;dl=get444

ចប់ រាគបេយ្យាលំ ទី៤។*


ចប់ ទុកនិបាត។
ចប់ ភាគ ៤០។
10
 *sgift*
៣. វិនយបេយ្យាលំ*

Namo tassa bhagavato arahato sammā-sambuddhassa

វិនយបេយ្យាលំ*
(??)*

   [៤៣៦] ម្នាលភិក្ខុទាំងឡាយ ព្រះតថាគត បញ្ញត្តសិក្ខាបទ ដល់សាវកទាំងឡាយ ព្រោះអាស្រ័យ​អំណាចប្រយោជន៍ពីរយ៉ាងនេះ។ អំណាចប្រយោជន៍ពីរយ៉ាង តើដូចម្តេច។ គឺដើម្បីសេចក្តីល្អ ដល់សង្ឃ ១ ដើម្បីនៅសប្បាយ នៃសង្ឃ ១ ... ដើម្បីសង្កត់សង្កិន នូវបុគ្គល​ទាំងឡាយ ដែលមិនមានសេចក្តីអៀនខ្មាស ១ ដើម្បីនៅជាសុខស្រួល នៃភិក្ខុទាំងឡាយ ដែល​មានសីលជាទីស្រឡាញ់ ១... ដើម្បីរារាំង នូវអាសវៈទាំងឡាយ ក្នុងបច្ចុប្បន្ន ១ ដើម្បីកំចាត់បង់ នូវអាសវៈទាំងឡាយ ក្នុងខាងមុខ ១... ដើម្បីរារាំង នូវពៀរទាំងឡាយ ក្នុងបច្ចុប្បន្ន ១ ដើម្បីកំចាត់បង់ នូវពៀរទាំងឡាយ ក្នុងខាងមុខ ១... ដើម្បីរារាំង នូវទោសទាំងឡាយ ក្នុងបច្ចុប្បន្ន ១ ដើម្បីកំចាត់បង់ នូវទោសទាំងឡាយ ក្នុងខាងមុខ ១... ដើម្បីរារាំង នូវភ័យទាំងឡាយ ក្នុងបច្ចុប្បន្ន ១ ដើម្បីកំចាត់បង់ នូវភ័យទាំងឡាយ ក្នុងខាងមុខ ១... ដើម្បីរារាំង នូវអកុសលធម៌​ទាំងឡាយ ក្នុងបច្ចុប្បន្ន ១ ដើម្បីកំចាត់បង់ នូវអកុសលធម៌ទាំងឡាយ ក្នុងខាងមុខ ១... ដើម្បីអនុគ្រោះ​ ដល់គ្រហស្ថទាំងឡាយ ១ ដើម្បីផ្ដាច់បង់នូវពួក នៃភិក្ខុមានប្រាថ្នាដ៏លាមក ១ ដើម្បីដឹកនាំជនទាំងឡាយ ដែលមិនទាន់ជ្រះថ្លា ឲ្យជ្រះថ្លាឡើង ១ ដើម្បីដឹកនាំជនទាំងឡាយ ដែល​ជ្រះថ្លាស្រាប់ហើយ ឲ្យរឹងរឹតតែជ្រះថ្លាឡើង ១ ដើម្បីដំកល់មាំ នៃព្រះសទ្ធម្ម[1] ១ ដើម្បីអនុគ្រោះ ដល់វិន័យ[2] ១។ ម្នាលភិក្ខុទាំងឡាយ តថាគត បញ្ញត្តសិក្ខាបទ ដល់សាវកទាំងឡាយ ព្រោះអាស្រ័យអំណាច​ប្រយោជន៍ទាំងពីរយ៉ាងនេះ។
 1. បានដល់​ព្រះសទ្ធម្ម ៣យ៉ាង គឺបរិយត្តិសទ្ធម្ម១ បដិបត្តិសទ្ធម្ម១ អធិគមសទ្ធម្ម១ ឬបដិវេធសទ្ធម្ម១។
 2. ដើម្បីទំនុកបំរុងគាំទ្រ ដល់វិន័យ ៤ យ៉ាង គឺសតិសំវរវិន័យ បានដល់​ការសង្រួមញាណឥន្រ្ទិយ... ១ បហានវិន័យ បានដល់ការលះទុច្ចរិត លះធម៌ ដែលគួរលះ... ១  សមថវិន័យ បានដល់សមថៈ ទាំង ៧ យ៉ាង ១ បញ្ញត្តិវិន័យ បានដល់សិក្ខាបទ ដែល​ជា​អសាធារណៈ ទ្រង់បញ្ញត្តមិនឲ្យទួទៅ ដល់ភិក្ខុនី​ផង១។ បឋមសមន្ត។
Zitat von: transcription given by Upasika Norum http://sangham.net/index.php?action=tpmod;dl=get444

ចប់ វិនយបេយ្យាលំ ទី៣។
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15 Gäste, 1 Mitglied
Johann
Willkommen Gast. Bitte einloggen oder registrieren.
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März 26, 2017, 01:04:38 Nachmittag

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Talkbox

 

Johann

März 24, 2017, 07:47:34 Vormittag
Und was ist paccayā (Ursache) fü die Beendigung von dukkha? Da ist Gebut, jāti, doch dann ist da saddhā, Vertrauen. Deshalb entkommen nur jene die paccayā aufgrund von saddhā geben. Und sonst ist da nichtt viel. Anumodanā!
 

Johann

März 24, 2017, 07:25:39 Vormittag
Und irgend wann, geht dann der Rest von dem was man nicht nährt zu Ende. Ürig das, was man weiter nährte. Das nennt man Grund, das nennt man upanissaya. Und gerade jetzt wieder upanissayapaccayena.
 

Johann

März 19, 2017, 05:04:25 Nachmittag
Atma zieht sich für Heute zurück.
Viel Freude noch beim aufopferndem Tun am Sonntag, dem "Tag des Herren".
 

Moritz

März 17, 2017, 01:00:44 Nachmittag
Namasakara, Bhante. _/\_
 

Johann

März 15, 2017, 09:57:54 Vormittag
Der erste Wassertank füllende starke Regen. Ohh und all die Sanierungmaßnahmen noch nicht getan. Das wird feucht... :)
 

Johann

März 14, 2017, 01:04:00 Nachmittag
Hat Gast Grund, oder sucht Grund, Buddha, Dhamma, Sangha zu unterhalten, oder anderes?
 

Johann

März 14, 2017, 12:59:46 Nachmittag
Was immer man unterhält, wächt, gedeiht und kommt immer wieder auf. Das nennt man Mehren von Nissaya, Grund.
 

Johann

März 14, 2017, 12:56:47 Nachmittag
Was immer man nicht unterhält, stirb, vergeht und kommt nie wieder auf. Das nennt man Auslaufen von Nissaya, Grund.
 

Harry

März 13, 2017, 09:02:17 Vormittag
Sadhu und Danke :-*
 

Johann

März 12, 2017, 04:14:59 Vormittag
"Seit langem, habt Ihr es nun einrichten können, Gast, hier her zu kommen."




"At long last you, Gast, have managed to come [url=http://zugangzureinsicht.org/html/tipitaka/kn/ud/ud.2.05.than_en.
 

Johann

März 04, 2017, 10:39:32 Nachmittag
Da fällt Atma Wie man richtig fällt   ein. Ein Einfallspinsel zum Ausmalen von Sankharas.
 

Johann

März 04, 2017, 10:36:16 Nachmittag
Wer von Ihnen ließt sich selbst oder andere eine Zeit lang später nochmal? Das ist viel lehrreicher als sankharas beständig, "so ist es", meins, stets zu machen versuchen. Oder?
 

Mohan Gnanathilake

März 04, 2017, 01:23:33 Nachmittag
Werter Harry,

ich glaube, dass es Ihnen gut geht. Ich bin nicht sehr oft auf sangham.net.

Herzliche Grüße aus Sri Lanka nach Deutschland!
 

Harry

März 02, 2017, 08:26:07 Nachmittag
Ehrenwerter Bhante
 :-* :-* :-*
 

Harry

März 02, 2017, 08:25:43 Nachmittag
Werter Mohan
 :-*
 

Johann

März 02, 2017, 04:50:05 Vormittag
Beste Wuensche Allen.
 

Mohan Gnanathilake

März 01, 2017, 03:24:27 Vormittag
Werter Harry,

ich freue mich darüber, nach langer Zeit auf sangham.net  Sie zu grüßen.

Beste Grüße an Sie aus Sri Lanka!
 

Harry

Februar 27, 2017, 03:31:29 Nachmittag
 :-*  
 

Harry

Februar 27, 2017, 03:30:48 Nachmittag
  :-*Wäre vielleicht gut wenn neben dem Khmer-Aussprech noch das Deutsche Äquivalent stehen würde. Nur als Anregung gedacht, so zum Verständniss und mitlernen.
 

Moritz

Februar 26, 2017, 11:37:30 Nachmittag
Jom reap sour, Norum und jom reap lea _/\_
 

Moritz

Februar 26, 2017, 11:37:22 Nachmittag
Guten Abend/Nacht/Morgen, Harry _/\_
 

Moritz

Februar 26, 2017, 11:36:32 Nachmittag
Bhante:
Moritz. Gesehen, aber zuerst fertig geschrieben. Ziemend in dem Fall oder nicht?
Aus meiner Sicht: ja. Ich finde, von der Plauderbox sollte man sich nicht unbedingt ablenken lassen, wenn Zeit knapp, sie auch ignorieren können, wenn anderes gerade wichtiger, meiner Meinung nach. Bz
 

Harry

Februar 26, 2017, 12:46:29 Nachmittag
Werter Moritz.
 :-*
 

Harry

Februar 26, 2017, 12:45:47 Nachmittag
Ehrenwerter Bhante.  :-*
 

Johann

Februar 26, 2017, 07:38:05 Vormittag
UpasakU Vorapol.
 

Johann

Februar 26, 2017, 07:37:27 Vormittag
Moritz. Gesehen, aber zuerst fertig geschrieben. Ziemend in dem Fall oder nicht?
 

Moritz

Februar 26, 2017, 01:04:07 Vormittag
Namasakara, Bhante _/\_
 

Johann

Februar 23, 2017, 12:40:52 Vormittag
Harry.
 

Johann

Februar 22, 2017, 04:35:02 Nachmittag
Maria.
 

Maria

Februar 22, 2017, 01:32:33 Nachmittag
 :-*
 

Johann

Februar 19, 2017, 08:45:39 Vormittag
Heute, am Uposatha scheinen alle wieder in den Klöstern zu sein und sich der guten Taten und Meditation zu widmen. Mudita!
 

Johann

Februar 18, 2017, 03:28:25 Nachmittag
Anumodana , maybe not seen as edited later. Thought it was Saturday night already. Its a dangerous day to spend all merits and money from tht weeks work again.

Mudita with the joy from giving.
 

Norum

Februar 18, 2017, 01:26:20 Vormittag
I take some rest now.
Have a nice day/night, Bhante, Herr Admin and everyone  :-*
 

Norum

Februar 17, 2017, 08:30:09 Nachmittag
Friday evening, I love you. Let see how many Sutta i can post tonight :)
 

Johann

Februar 15, 2017, 05:58:35 Nachmittag
Einen arbeitsfrohen Abend, Gast, und allen anderen, was immer geschickes Kammathana Sie gewählt haben.
 

Johann

Februar 15, 2017, 05:55:37 Nachmittag
... Nachts sammelt die Mausmutter all ihre Kinder ein, schleppt und verteilt sie in den verschiedenen Unterschlüpfen, Atma so gewohnt, gerade das sie nicht über ihn steigt.
 

Johann

Februar 13, 2017, 07:50:40 Vormittag
Und über dem Kopf sieht die Schlange aus dem Loch, zieht sich zurück und stellt den Jungmäusen anderwo nach... Bilder im Kutibereich
 

Johann

Februar 13, 2017, 07:45:21 Vormittag
Und dann fällt einem von oben eine junge Maus auf den Schoß, blickt einen zittern erstart 4 Sek an und läuft davon... :)
 

Johann

Februar 13, 2017, 06:08:58 Vormittag
Und kurz danach hört man vom Verschwinden... es gibt keinen besseren und sichereren Platz für jederman, ob jung oder Alt, in der Nähe und Kontakt zu den Drei Juwelen. Seine Zeit mit gutem zu verbringen.
 

Johann

Februar 13, 2017, 01:19:37 Vormittag
Es ist nicht nur eine Hilfe für einen selbst, sondern vielmehr ein unermessliche Möglichkeit für Ihre Kinder und die Jungen, wenn Sie sie anleiten und einladen hier mit Dingen die die Älteren nichtnso können, auszuhelfen. Geben Sie solch Möglichkeit und spornen Sie, Gast, sie dazu an, fruchtv
 

Maria

Februar 12, 2017, 10:01:27 Nachmittag
Zu klein, versuche es später nochmal
 :)
 

Maria

Februar 11, 2017, 07:01:41 Nachmittag
 :-*
Das richtige Foto ? ;)
 

Johann

Februar 11, 2017, 06:30:39 Nachmittag
Avatar and User placements - Avatar und Benutzereinstellungen : vielleicht auch generell erhellend zu lesen.
 

Johann

Februar 11, 2017, 06:27:59 Nachmittag
Maria, da fehlt immer noch ein Gesicht zum Name.
 

Norum

Februar 11, 2017, 02:12:00 Nachmittag
sadhu tean  :-* :-* :-*
 

Johann

Februar 11, 2017, 01:28:39 Nachmittag
Njom Norum
 

Johann

Februar 11, 2017, 12:45:26 Nachmittag
Gerade von eieem BesuchBbei Chanroth zurück, er läßt alle schön grüßen.
 

Johann

Februar 10, 2017, 06:36:12 Nachmittag
Ein besinnlich und freudiges  Māgha Pūjā , Gast und allen anderen.
Atma wird nun ausnahmsweise vor dem Ende der Batterie Ruhe antreten und wird damit morgen etwas erreichbar sein (auch wenn er kein Ahnung hat was seine Nr angeht)
 

Johann

Februar 08, 2017, 11:49:40 Vormittag
Während er dies tat, kam der Glock-pistppe besitzende Großgrundbesitzer, (möchte "weinen", daß man Österreich max mit Glock hier identifizieren kann), hat Stärkungsmittel gegeben und für seine Gabe die nächsten Tage, eine Liege, ausgemessen.
 

Johann

Februar 08, 2017, 11:45:12 Vormittag
Atma hat heute die Batterieenergie für Anumodana und Erklärungen benutzt und aufgebraucht und "Arbeit" hier und hier stehen gelassen. Mag es hilfreich dienlich sein, für viele. Viel Freude beim guten Schaffen Gast und alle anderen.

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