Widmung von Verdiensten
Puññassidāni katassa
Yānaññāni katāni me
Tesañca bhāgino hontu
Sattānantāppamāṇaka.
Mögen all Lebewesen - grenzenlos, ohne Ende -
einen Anteil an den Verdiensten, gerade getan, haben,
und an welch' immer anderen Verdiensten die ich getan.
Ye piyā guṇavantā ca
Mayhaṃ mātā-pitādayo
Diṭṭhā me cāpyadiṭṭhā vā
Aññe majjhatta-verino;
Jene die lieb und freundlich zu mir sind -
mit meiner Mutter und Vater beginnend -
jene die ich erkannt habe oder nie gesehen,
und andere, neutral oder in Feindseligkeit;
Sattā tiṭṭhanti lokasmiṃ
Te-bhummā catu-yonikā
Pañc'eka-catuvokārā
Saṃsarantā bhavābhave:
Lebewesen eingerichtet im Kosmos -
die drei Welten, die vier Arten von Geburt,
mit fünf, einer oder vier Ansammlungen -
von Welt zu Welt wandernd:
Ñātaṃ ye pattidānam-me
Anumodantu te sayaṃ
Ye cimaṃ nappajānanti
Devā tesaṃ nivedayuṃ.
Wenn Sie von meiner Widmung der Verdienste wissen,
mögen Sie sich selbst erfreuen,
Und wenn Sie nicht wissen,
mögen die Devas sie informieren.
Mayā dinnāna-puññānaṃ
Anumodana-hetunā
Sabbe sattā sadā hontu
Averā sukha-jīvino
Aufgrund deren Erfreuen
an meinem Geschenk der Verdienste,
mögen alle Lebewesen stets glücklich leben,
frei von Feindseligkeit.
Khemappadañca pappontu
Tesāsā sijjhataṃ subhā.
Mögen sie den gestillten Zustand erreichen,
und ihre strahlenden Hoffnungen in Erfüllung gehen.
Dedication of Merit
Puññassidāni katassa
Yānaññāni katāni me
Tesañca bhāgino hontu
Sattānantāppamāṇaka.
May all beings — without limit, without end —
have a share in the merit just now made,
and in whatever other merit I have made.
Ye piyā guṇavantā ca
Mayhaṃ mātā-pitādayo
Diṭṭhā me cāpyadiṭṭhā vā
Aññe majjhatta-verino;
Those who are dear & kind to me —
beginning with my mother & father —
whom I have seen or never seen;
and others, neutral or hostile;
Sattā tiṭṭhanti lokasmiṃ
Te-bhummā catu-yonikā
Pañc'eka-catuvokārā
Saṃsarantā bhavābhave:
beings established in the cosmos —
the three realms, the four modes of birth,
with five, one, or four aggregates —
wandering on from realm to realm:
Ñātaṃ ye pattidānam-me
Anumodantu te sayaṃ
Ye cimaṃ nappajānanti
Devā tesaṃ nivedayuṃ.
If they know of my dedication of merit,
may they themselves rejoice,
And if they do not know,
may the devas inform them.
Mayā dinnāna-puññānaṃ
Anumodana-hetunā
Sabbe sattā sadā hontu
Averā sukha-jīvino
By reason of their rejoicing
in my gift of merit,
may all beings always live happily,
free from animosity.
Khemappadañca pappontu
Tesāsā sijjhataṃ subhā.
May they attain the Serene State,
and their radiant hopes be fulfilled.
Namo tassa bhagavato arahato sammā-sambuddhassa
Untersucht und genau geprüft, spricht einer Tadel, über einen dem Tadel gebührt... Untersucht und genau geprüft, glaubt einer eine Angelegenheit, der Glauben gebührt. Diese ... Qualitäten besitzend, ist einer im Himmel abzusehen, als ob dort hingebracht.
Namo tassa bhagavato arahato sammā-sambuddhassa
Da sind diese Arten von Personen, in der Welt existierend, zu finden. Von diesen, ist jene die hervorragendste und erhabenste, die Lob über jemanden spricht, dem Lob gebührt und das Lob ist angebracht, wahrheitsgetreu und zeitgerecht.
Namo tassa bhagavato arahato sammā-sambuddhassa
Diejenigen, die
Unwesentliches für wesentlich
und Wesentliches[1] für unwesentlich halten,
gelangen nicht zum Wesentlichen
und befinden sich im Reich falscher Vorsätze.
Die aber, welche
Wesentliches für wesentlich
und Unwesentliches für unwesentlich halten,
gelangen zum Wesentlichen
und befinden sich im Reich richtiger Vorsätze.
1. Sāra, Essenz, Kernholz, Wesentliche, :dieses beinhaltet auch jenes, zum wahrlich "Wesentlichen" (Nibbana) führend. Mehr Erklärung dazu siehen: Die Essenz des Dhammas (http://zugangzureinsicht.org/html/lib/authors/thanissaro/beyond.html#ch8)
Namo tassa bhagavato arahato sammā-sambuddhassa
Having investigated and scrutinized, one speaks dispraise of one who deserves dispraise. (2) Having investigated and scrutinized, one speaks praise of one who deserves praise. (3) Having investigated and scrutinized, one is suspicious about a matter that merits suspicion. (4) Having investigated and scrutinized, one believes a matter that merits belief.
Namo tassa bhagavato arahato sammā-sambuddhassa
There are, those four kinds of persons found existing in the world. Of those four, the one that is the most excellent and sublime is the one who speaks dispraise of someone who deserves dispraise, and the dispraise is accurate, truthful, and timely; and who also speaks praise of someone who deserves praise, and the praise is accurate, truthful, and timely. For what reason? Because what excels, is knowledge of the proper time to speak in any particular case."
Namo tassa bhagavato arahato sammā-sambuddhassa
Those who regard
non-essence as essence[2]
and see essence as non-,
don't get to the essence,
ranging about in wrong resolves.
But those who know
essence as essence,
and non-essence as non-,
get to the essence,
ranging about in right resolves.
2. Sāra, Essence, heartwood, 'lasting': this includes also that which leads to "lasting" (Nibbana). More explaining on this see: The essence of Dhamma (http://zugangzureinsicht.org/html/lib/authors/thanissaro/beyond.html#ch8)
Namo tassa bhagavato arahato sammā-sambuddhassa
Wenn man den Dhamma[1] trinkt,
vom Dhamma erfrischt ist,
schläft man friedlich,
mit klarem Bewußtsein & ruhig.
Am Dhamma, der
von den Erhabenen dargelegt wird,
erfreut sich immer
der Weise.
1. Richtigkeit, Wahrheit
Namo tassa bhagavato arahato sammā-sambuddhassa
1. Dieses habe ich gehört. Zu einem Anlaß lebte der Gesegnete in Savatthi, in Jetas Hain, Anathapindikas Park. Dort richtete sich der Ehrwürdige Sariputta an die Bhikkhus so: "Freunde. Bhikkhus." "Freund", erwiderten diese. Der Ehrwürdige Sariputta sprach dieses:
2. "'Einer mit rechter Sicht, einer mit rechter Sicht', wird gesagt, Freunde. In welcher Weise ist ein nobler Schüler einer mit rechter Sicht, dessen Sicht geradlinig ist, der perfekte Zuversicht in das Dhamma hat, und in diesem wahren Dhamma angekommen ist?"
"Wahrlich, Freund, wir würden von weit her kommen, um vom Ehrwürdigen Sariputta die Bedeutung von dieser Aussage zu lernen. Es wäre gut, wenn der Ehrwürdige Sariputta die Bedeutung dieser Aussage erklären würde. Es von ihm gehört, werden sich die Bhikkhu dessen erinnern."
"Dann, Freunde, hört zu und gebt gut acht, was ich sprechen werde."
"Ja, Freund", erwiderten die Bhikkhus. Der Ehrwürdige Sariputta sprach dieses:
Das Heilsame (lobenswerte, erfreuliche) und das Unheilsame (taldelhafte, unerfreuliche)
3. "Wenn, Freunde, ein nobler Schüler das Unheilsame versteht, die Wurzel des Unheilsamen, das Heilsame, und die Wurzel des Heilsamen, in dieser Weise ist einer mit rechter Sicht, dessen Sicht geradlinig ist, einer der perfekte Zuversicht in das Dhamma hat, und in diesem wahren Dhamma angekommen ist.
4. "Und was, Freunde, ist das Unheilsame, was ist die Wurzel des Unheilsamen, was ist das Heilsame, was ist die Wurzel des Heilsamen? Lebende Wesen töten, ist unheilsam; zu nehmen, was nicht gegeben ist, ist unheilsam; Fehlverhalten in Sinnesvergnügen, ist unheilsam; unwahre Sprache, ist unheilsam; arglistige Sprache, ist unheilsam; grobe Sprache, ist unheilsam; Tratsch ist unheilsam; Begehrlichkeit ist unheilsam; Übelwollen ist unheilsam; falsche Sicht, ist unheilsam. Dieses wird das Unheilsame genannt.
5. "Und was ist die Wurzel des Unheilsamen? Gier ist die Wurzel des Unheilsamen; Haß ist die Wurzel des Unheilsamen; Verwirrung ist die Wurzel des Unheilsamen. Dieses wird die Wurzel des Unheilsamen genannt.
6. "Und was ist das Heilsame? Enthaltung vom Töten lebender Wesen, ist heilsam; Enthalten vom Nehmen, was nicht gegeben ist, ist heilsam; Enthaltung vom Fehlverhalten in Sinnesvergnügen, ist heilsam; Enthalten von unwahrer Sprache, ist heilsam; Enthalten von arglistige Sprache, ist heilsam; Enthalten von grobe Sprache, ist heilsam; Enthalten von Tratsch ist heilsam; Nichtbegehrlichkeit ist heilsam; Nichtübelwollen ist heilsam; rechte Sicht, ist heilsam. Dieses wird das Heilsame genannt.
7. "Und was ist die Wurzel des Heilsamen? Nichtgier, ist die Wurzel des Heilsamen; Nichthaß, ist die Wurzel des Heilsamen; Nichtverwirrung ist die Wurzel des Heilsamen. Dieses wird die Wurzel des Heilsamen genannt.
8. "Wenn ein nobler Schüler so das Unheilsame verstanden hat, die Wurzel des Unheilsamen, das Heilsame, und die Wurzel des Heilsamen, verwirft er gänzlich die zugrundeliegende Neigung von Lust, er hebt die zugrundeliegende Neigung von Ablehnung auf, er rottet die zugrundeliegende Neigung zur Sicht und Dünkel 'ich bin' aus, und mit dem Verwerfen von Unwissenheit und dem Aufkommen von Wissen, macht er Hier und Jetzt, dem Leiden ein Ende. Auch in dieser Weise ist einer mit rechter Sicht, dessen Sicht geradlinig ist, einer der perfekte Zuversicht in das Dhamma hat, und in diesem wahren Dhamma angekommen ist."
Namo tassa bhagavato arahato sammā-sambuddhassa
The Story of Tissa
While residing at the Jetavana monastery, the Buddha uttered Verses (249) and (250) of this book, with reference to Tissa, a young bhikkhu.
Tissa, a young bhikkhu, had a very bad habit of disparaging other people's charities and good deeds. He even criticized the charities given by such renowned donors like Anathapindika and Visakha. Besides, he boasted that his relatives were very rich and were like a well where anyone could come for water. Hearing him boast thus, other bhikkhus were very sceptical; so they decided to find out the truth.
Some young bhikkhus went to the village from where he came and made enquiries. They found out that Tissa's relatives were all poor and that all this time Tissa had only been making a vain boast. When the Buddha was told about this, he said, "Bhikkhus, a bhikkhu who is displeased with others receiving gifts and offerings can never attain Magga and Phala."
Then the Buddha spoke in verse as follows:
Verse 249 People give according to their faith and their devotion; one who is displeased with others receiving food and drink cannot attain concentration (samadhi) by day or by night.
Verse 250 He who has this feeling of displeasure cut off, uprooted and removed, will surely attain concentration (samadhi) by day or by night.
Namo tassa bhagavato arahato sammā-sambuddhassa
AN 5.257-263: Macchariya Suttas — Stinginess (4)
"Without abandoning these five qualities, one is incapable of entering & remaining in the second jhana... the third jhana ... the fourth jhana; incapable of realizing the fruit of stream-entry... the fruit of once-returning... the fruit of non-returning... arahantship. Which five? Stinginess as to one's monastery [lodgings]... one's family [of supporters]... one's gains... one's status, and stinginess as to the Dhamma. Without abandoning these five qualities, one is incapable of entering & remaining in the second jhana... the third jhana... the fourth jhana; one is incapable realizing the fruit of stream-entry... the fruit of once-returning... the fruit of non-returning... arahantship.
"With the abandoning of these five qualities, one is capable of entering & remaining in the second jhana... the third jhana... the fourth jhana; capable of realizing the fruit of stream-entry... the fruit of once-returning... the fruit of non-returning... arahantship. Which five? Stinginess as to one's monastery [lodgings]... one's family [of supporters]... one's gains... one's status, and stinginess as to the Dhamma. With the abandoning of these five qualities, one is capable of entering & remaining in the second jhana... the third jhana... the fourth jhana; capable realizing the fruit of stream-entry... the fruit of once-returning... the fruit of non-returning... arahantship."
AN 5.264: Macchariya Sutta — Stinginess (5)
"Without abandoning these five qualities, one is incapable of entering & remaining in the first jhana. Which five? Stinginess as to one's monastery [lodgings], stinginess as to one's family [of supporters], stinginess as to one's gains, stinginess as to one's status, and ingratitude. Without abandoning these five qualities, one is incapable of entering & remaining in the first jhana.
"With the abandoning of these five qualities, one is capable of entering & remaining in the first jhana..."
Namo tassa bhagavato arahato sammā-sambuddhassa
បឋមឈានសូត្រ ទី៦*
[១៥៦] ម្នាលភិក្ខុទាំងឡាយ បុគ្គលមិនលះបង់ធម៌ ៥ យ៉ាង មិនគួរដើម្បីបានបឋមជ្ឈាន។ ធម៌ ៥ យ៉ាង គឺអ្វីខ្លះ។ គឺកំណាញ់អាវាស ១។ កំណាញ់ត្រកូល ១ កំណាញ់លាភ ១ កំណាញ់គុណ ១ កំណាញ់ធម៌ ១។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលមិនលះបង់ធម៌ ទាំង ៥ យ៉ាងនេះ មិនគួរដើម្បីបានបឋមជ្ឈានឡើយ។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលលះបង់ធម៌ ៥ យ៉ាងនេះ គួរដើម្បីបានបឋមជ្ឈាន។ ធម៌ ៥ យ៉ាង គឺអ្វីខ្លះ។ គឺសេចក្តីកំណាញ់អាវាស ១ កំណាញ់ត្រកូល ១ កំណាញ់លាភ ១ កំណាញ់គុណ ១ កំណាញ់ធម៌ ១។ ម្នាលភិក្ខុទំាងឡាយ បុគ្គលលះបង់ធម៌ទាំង ៥ យ៉ាងនេះ គួរដើម្បីបានបឋមជ្ឈាន។
ទុតិយឈានសុត្តាទិសត្តកំ ទី៧-ទី១៣*
[១៥៧] ម្នាលភិក្ខុទាំងឡាយ បុគ្គលមិនលះបង់ធម៌ ៥ យ៉ាង មិនគួរដើម្បីធ្វើឲ្យជាក់ច្បាស់ នូវទុតិយជ្ឈាន … នូវតតិយជ្ឈាន … នូវចតុត្ថជ្ឈាន … នូវសោតាបត្តិផល … នូវសកទាគាមិផល … នូវអនាគាមិផល … នូវអរហត្ត។ ធម៌ ៥ យ៉ាង គឺអ្វីខ្លះ។ គឺកំណាញ់អាវាស ១ កំណាញ់ត្រកូល ១ កំណាញ់លាភ ១ កំណាញ់គុណ ១ កំណាញ់ធម៌ ១។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលមិនលះបង់ធម៌ ៥ យ៉ាងនេះឯង មិនគួរដើម្បីធ្វើឲ្យជាក់ច្បាស់ នូវអរហត្តទ្បើយ។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គលលះបង់ធម៌ ៥ យ៉ាង គួរដើម្បីធ្វើឲ្យជាក់ច្បាស់ នូវអរហត្តបាន។ ធម៌ ៥ យ៉ាង គឺអ្វីខ្លះ។ គឺកំណាញ់អាវាស ១ កំណាញ់ត្រកូល ១ កំណាញ់លាភ ១ កំណាញ់គុណ ១ កំណាញ់ធម៌ ១។ ម្នាលភិក្ខុទាំងទ្បាយ បុគ្គលលះបង់ធម៌ ៥ យ៉ាងនេះឯង គួរដើម្បីធ្វើឲ្យជាក់ច្បាស់ នូវអរហត្តបាន។
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ថ្វាយបង្គំព្រះអង្គ
ហេតុ នាំកើតសេចក្តីកំណាញ់? ព្រោះមិនមានមេត្តា ករុណា មុទិតា ឧបេក្ខា? _/\_
Aramika