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Open monastery, laity practice area- [Öffentliches Kloster, Laienpraxisbereich] (vata assama) => Admirable friend - [Großartiger Freund] kalyanamittata => Topic started by: Dhammañāṇa on January 30, 2013, 11:55:16 PM

Title: Admirable friend-Großartiger Freund-កល្យាណមិត្ត (kalyanamittata) [Forum Guide]
Post by: Dhammañāṇa on January 30, 2013, 11:55:16 PM
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Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]



* not written yet, feel invited to make a Guide for this forum
* Noch nicht ausgearbeitet. Fühlen Sie sich eingeladen vielleicht einen kurzen Guide für diese Forum zu schreiben

(https://forum.sangham.net/picture_library/Freundschaft.jpg)

* Please feel invited to write an introductive explaining about the admirable friends and some hints and tips in regard to this forum as an prerequisite on the path.
* Bitte fühlen Sie sich eingeladen eine einführende Erklärung über den großartigen Freund zu schreiben und damit ein paar Tips für den Gebrauch dieser Forums als eine Grundvoraussetzung auf dem Pfad.

Vorzügliche Freundschaft kalyanamittata (http://zugangzureinsicht.org/html/ptf/dhamma/sacca/sacca4/samma-ditthi/kalyanamittata.html) (suttas)
Title: Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
Post by: Dhammañāṇa on August 18, 2013, 09:39:01 AM
 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

Sambodhi Sutta
Selbst-Erwachen

Ich habe gehört, daß der Erhabene zu einem Anlaß in Anathapindikas Kloster, in Jetas Hain nahe Savatthi verweilte. Dort sagte er zu den Bhikkhus: „Bhikkhus, wenn euch Wanderer, die Mitglieder anderer Sekten sind, fragen würden: „What, Freunde, sind die Grunderfordernisse für das Entwickeln der Flügeln zum Selbst-Erwachen?“, was würdet ihr antworten?

"Für uns, Herr, haben die Lehren den Erhabenen als ihre Wurzeln, ihren Anleiter und Schlichter. Es wäre gut, wenn der Erhabene selbst die Bedeutung zu dieser Äußerung erläutern würde. Vom Erhabenen vernommen, werden sich die Bhikkus dessen erinnern."

"In diesem Fall, Bhikkhus, hört und zollt große Aufmerksamkeit. Ich werde sprechen."

"So wie ihr meint, Herr“, erwiderten die Bhikkhus.

Der Erhabene sagte: "Sollten euch Wanderer anderer Sekten fragen: 'Was, Freunde, sind die Grunderfordernisse für das Entwickeln der Flügeln zum Selbst-Erwachen?, solltet ihr antworten: 'Da ist der Fall, daß ein Bhikkhu großartige Freunde hat, großartige Kameraden, großartige Begleiter. Dies ist das erste Grunderfordernis, für das Entwickeln der Flügel zum Selbst-Erwachen.

"'Weiters, ist der Bhikkhu tugendhaft. Er verweilt beherrscht im Einklang mit dem Patimokkha, großartig in seinem Verhalten und in der Art seiner Beschäftigungen. Er übt sich selbst, die Übungsregeln angenommen, sieht Gefahr in den kleinsten Vergehen. Das ist das zweite Grunderfordernis für das Entwickeln der Flügel zum Selbst-Erwachen.

"'Weiters, hört er gewollt zu, leicht und ohne Schwierigkeit: Gespräch das wahrhaftig ernüchtern und förderlich für das Öffnen des Bewußtseins ist; daß sind Gespräche über Bescheidenheit, über Zufriedenheit, über Unverwirrtheit, über aufkommende Beharrlichkeit, über Tugend, über Konzentration, über Einsicht, über Lösung und über Wissen und Vision von Lösung. Das ist das dritte Grunderfordernis für das Entwickeln der Flügel zum Selbst-Erwachen.

"'Weiters, hält er seine Beharrlichkeit für das Aufgeben von ungeschickten geistigen Qualitäten und für das Annehmen von geschickten geistigen Qualitäten, aufrecht. Er ist standfest, solide in seiner Anstrengung, und schränkt seine Pflichten im Bezug auf geschickte geistige Qualitäten nicht ein. Dies ist das vierte Grunderfordernis für das Entwickeln der Flügel zum Selbst-Erwachen.

"'Weiters, ist er scharfsinnig, ausgestattet mit Einsicht über das Aufkommen und Vergehen – nobel, durchdringend, zum wahren Ende von Stress (dukkha) führend. Dies ist das fünfte Grunderfordernis für das Entwickeln der Flügel zum Selbst-Erwachen.'

"Bhikkhus, wenn ein Bhikkhu großartige Freunde hat, großartige Kameraden, großartige Begleiter, ist es zu erwarten, daß er tugendhaft werden wird, beherrscht im Einklang mit dem Patimokkha verweilen wird, großartig in seinem Verhalten und in der Art seiner Beschäftigungen sein wird, und sich selbst üben wird, die Übungsregeln angenommen, Gefahr sehend in den kleinsten Vergehen.

"Wenn ein Bhikkhu großartige Freunde hat, großartige Kameraden, großartige Begleiter, ist es zu erwarten, daß er gewollt zuhören wird, leicht und ohne Schwierigkeit: Gespräch das wahrhaftig ernüchtern und förderlich für das Öffnen des Bewußtseins ist, daß heißt Gespräche über Bescheidenheit, über Zufriedenheit, über Unverwirrtheit, über aufkommende Beharrlichkeit, über Tugend, über Konzentration, über Einsicht, über Lösung und über Wissen und Vision von Lösung.

"Wenn ein Bhikkhu großartige Freunde hat, großartige Kameraden, großartige Begleiter, ist es zu erwarten, daß er seine Beharrlichkeit, für das Aufgeben von ungeschickten geistigen Qualitäten und für das Annehmen von geschickten geistigen Qualitäten, aufrecht erhalten wird- standfest, solide in seiner Anstrengung, und schränkt seine Pflichten im Bezug auf geschickte geistige Qualitäten nicht ein.

"Wenn ein Bhikkhu großartige Freunde hat, großartige Kameraden, großartige Begleiter, ist es zu erwarten, daß er scharfsinnig sein wird, ausgestattet mit Einsicht über das Aufkommen und Vergehen – nobel, durchdringend, zum wahren Ende von Stress (dukkha) führend.

"Und weiters, Bhikkhus, wenn ein Bhikkhu diese fünf Qualitäten eingerichtet hat, sind da vier weitere Qualitäten, die er errichten sollte: Er sollte das Unschöne (betrachten), um Lust abzulegen, entwickeln. Er sollte Wohlwollen, zum Ablegen von Übelwollen, entwickeln. Er sollte Achtsamkeit auf das Ein- und Ausatmen, um ablenkendes Denken abzuschneiden, entwickeln. Er sollte die Vorstellung von Unbeständigkeit entwickeln, um die Wurzel des Dünkelns ‚Ich bin’ abzuschneiden. Für einen Bhikkhu der sich Unbeständigkeit vorstellt, ist die Vorstellung von Nicht-Selbst stabil gemacht. Einer der sich Nicht-selbst vorstellt, erreicht das Entwurzeln vom Dünkeln ‚Ich bin’ – Ungebunden hier und jetzt."
Quote from: übersetzt aus dem Pali von Thanissaro Bhikkhu / ins Deutsche von Laien auf ZzE (http://zugangzureinsicht.org/html/tipitaka/an/an09/an09.001.than.html)

Namo tassa bhagavato arahato sammā-sambuddhassa

Sambodhi Sutta
Selbst-Erwachen


I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There he said to the monks: "Monks, if wanderers who are members of other sects should ask you, 'What, friend, are the prerequisites for the development of the wings to self-awakening?' how would you answer them?"

"For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it."

"In that case, monks, listen & pay close attention. I will speak."

"As you say, lord," the monks responded.

The Blessed One said, "If wanderers who are members of other sects should ask you, 'What, friend, are the prerequisites for the development of the wings to self-awakening?' you should answer, 'There is the case where a monk has admirable friends, admirable companions, admirable comrades. This is the first prerequisite for the development of the wings to self-awakening.

"'Furthermore, the monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This is the second prerequisite for the development of the wings to self-awakening.

"'Furthermore, he gets to hear at will, easily & without difficulty, talk that is truly sobering & conducive to the opening of awareness, i.e., talk on modesty, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release. This is the third prerequisite for the development of the wings to self-awakening.

"'Furthermore, he keeps his persistence aroused for abandoning unskillful mental qualities and for taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. This is the fourth prerequisite for the development of the wings to self-awakening.

"'Furthermore, he is discerning, endowed with the discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. This is the fifth prerequisite for the development of the wings to self-awakening.'

"Monks, when a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will be virtuous, will dwell restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity, and will train himself, having undertaken the training rules, seeing danger in the slightest faults.

"When a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will get to hear at will, easily & without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on modesty, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge & vision of release.

"When a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will keep his persistence aroused for abandoning unskillful mental qualities, and for taking on skillful mental qualities — steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities.

"When a monk has admirable friends, admirable companions, admirable comrades, it is to be expected that he will be discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress.

"And furthermore, monks, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop [contemplation of] the unattractive so as to abandon lust. He should develop good will so as to abandon ill will. He should develop mindfulness of in-&-out breathing so as to cut off distractive thinking. He should develop the perception of inconstancy so as to uproot the conceit, 'I am.' For a monk perceiving inconstancy, the perception of not-self is made firm. One perceiving not-self attains the uprooting of the conceit, 'I am' — Unbinding in the here & now."
Quote from: translated from Pali by Thanissaro Bhikkhu / ZzE (http://zugangzureinsicht.org/html/tipitaka/an/an09/an09.001.than_en.html)

 :-*
Title: Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
Post by: Dhammañāṇa on August 18, 2013, 10:59:54 AM

Namo tassa bhagavato arahato sammā-sambuddhassa

ទុតិយសេខសូត្រ (៧.)

(៧. ទុតិយសេខសុត្តំ)


[១៧] ខ្ញុំ​បាន​ស្ដាប់​មក​ថា ព្រះ​មាន​ព្រះ​ភាគ ទ្រង់​ត្រាស់​ហើយ ព្រះ​អរហន្ត​សំដែង​ហើយ។ ម្នាល​ភិក្ខុ​ទាំង​ឡាយ កាល​បើ​ភិក្ខុ​ជា​សេក្ខៈ មិន​ទាន់​សម្រេច​អរហត្តផល​នៅ​ឡើយ ហើយ​ប្រាថ្នា​ធម៌​ជា​ទី​ក្សេម ចាក​យោគៈ​ដ៏​ប្រសើរ ម្នាល​ភិក្ខុ​ទាំង​ឡាយ តថាគត​ធ្វើ​បច្ច័យ​ខាង​ក្រៅ ឲ្យ​ជា​ហេតុ ហើយ​មិន​ឃើញ​ហេតុ​ដទៃ សូម្បី​តែ​ហេតុ​មួយ ដែល​មាន​ឧបការៈ​ច្រើន​យ៉ាង​នេះ ឲ្យ​ដូច​ជា​ភាព​នៃ​បុគ្គល​មាន​កល្យាណ​មិត្ត​នេះ​ឡើយ ម្នាល​ភិក្ខុ​ទាំង​ឡាយ ភិក្ខុ​មាន​កល្យាណ​មិត្ត ទើប​លះ​បង់​អកុសល ចំរើន​កុសល​បាន។

លុះ​ព្រះ​មាន​ព្រះ​ភាគ ទ្រង់​សំដែង​សេចក្ដី​នុ៎ះ​ហើយ។ ទ្រង់​ត្រាស់​គាថា​ព័ន្ធ​នេះ ក្នុង​សូត្រ​នោះ​ថា

ភិក្ខុ​ណា មាន​កល្យាណ​មិត្ត មាន​សេចក្ដី​កោត​ក្រែង ប្រកប​ដោយ​សេចក្ដី​គោរព ធ្វើ​តាម​ពាក្យ​របស់​កល្យាណ​មិត្ត ជា​អ្នក​មាន​សេចក្ដី​ដឹង​ខ្លួន មាន​ស្មារតី ភិក្ខុ​នោះ ទើប​គួរ​ដល់​នូវ​កិរិយា​អស់​សំយោជនៈ​ទាំង​ពួង ដោយ​លំដាប់​បាន។

ខ្ញុំ​បាន​ស្ដាប់​មក​ហើយ​ថា សេចក្ដី​នេះ​ឯង ព្រះ​មាន​ព្រះ​ភាគ បាន​ត្រាស់​ទុក​ហើយ។

សូត្រ ទី ៧។
Quote from: sut.kn.iti.017 | book_053 (https://sangham.net/km/tipitaka/sut/kn/iti/sut.kn.iti.017)

Namo tassa bhagavato arahato sammā-sambuddhassa

aus § 17 des
Itivuttaka:
Die Guppe der Einser


Dies wurde vom Befreiten gesagt, vom Arahant gesagt, so hab ich es gehört: "Mit Bezug zu äußeren Faktoren, zeichne ich keinen anderen Faktor als vorzügliche Freundschaft[1] heraus; vieles es wirkt, für einen Bhikkhu in Übung, der das Ziel des Herzens noch nicht erreicht, doch an der Absicht zur unübertroffenen Sicherheit von Unfreiheit fest hält. Ein Bhikkhu, der ein Freund von vorzüglichen Leuten ist, legt ab was ungeschickt und nimmt an was geschickt."

Ein Bhikkhu mit vorzüglichen Leuten
   als Freund
— der ehrerbietig, respektvoll ist,
tut, was seine Freunde raten —
achtsam, aufmerksam,
erreicht Schritt für Schritt
   das Ende aller Fessel.


Anmerkung
  •     In SN 45.2 sagt Buddha, daß "Vorzügliche Freundschaft... tatsächlich das ganze heilige Leben ausmacht... Es ist in Abhängigkeit von mir als vorzüglicher Freund, das Lebewesen Gegenstand von Geburt, Befreiung von Geburt... Altern... Tod... Elend, Klage, Schmerz, Bedrängnis und Verzweiflung, erreicht haben." Wie AN 8.54 aufzeigt, bedeutet vorzügliche Freundschaft nicht nur die Gesellschaft mit guten Leuten, sondern auch das Lernen von diesen und annehmen ihrer guten Qualitäten.
Quote from: übersetzt aus dem Pali von Thanissaro Bhikkhu / ins Deutsche von Laien auf ZzE (http://zugangzureinsicht.org/html/tipitaka/kn/iti/iti.1.001-027.than.html)


Namo tassa bhagavato arahato sammā-sambuddhassa

from § 17 of
Itivuttaka
The Group of Ones

This was said by the Blessed One, said by the Arahant, so I have heard: "With regard to external factors, I don't envision any other single factor like admirable friendship[1] as doing so much for a monk in training, who has not attained the heart's goal but remains intent on the unsurpassed safety from bondage. A monk who is a friend with admirable people abandons what is unskillful and develops what is skillful."

A monk with admirable people
   as friends
— who's reverential, respectful,
doing what his friends advise —
mindful, alert,
attains step by step
   the ending of all fetters.


Note
  •     In SN 45.2 the Buddha says, "Admirable friendship... is actually the whole of the holy life... It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth... aging... death... sorrow, lamentation, pain, distress, & despair." As AN 8.54 points out, admirable friendship means not only associating with good people, but also learning from them and emulating their good qualities.
Quote from: translated from Pali by Thanissaro Bhikkhu / ZzE (http://zugangzureinsicht.org/html/tipitaka/kn/iti/iti.1.001-027.than_en.html)
Title: Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
Post by: Dhammañāṇa on January 10, 2014, 09:16:39 PM
 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

២. ឧបឌ្ឍសុត្តំ

[៤] ខ្ញុំបានស្តាប់មក យ៉ាងនេះ។ សម័យមួយ ព្រះដ៏មានព្រះភាគ ទ្រង់គង់នៅ​ក្នុង​​​សក្ករនិគម របស់ពួកសក្យៈ ក្នុងដែនសក្យៈ។ គ្រានោះ ព្រះអានន្ទដ៏មានអាយុ ចូល​ទៅ​គាល់​ព្រះដ៏មានព្រះភាគ លុះចូលទៅដល់ ក្រាបថ្វាយបង្គំ​ព្រះដ៏មានព្រះភាគ ហើយ​អង្គុយក្នុងទីសមគួរ។ លុះព្រះអានន្ទដ៏មានអាយុ អង្គុយក្នុងទីសមគួរហើយ ក៏​ក្រាប​បង្គំ​ទូលព្រះដ៏មានព្រះភាគ ដូច្នេះថា បពិត្រព្រះអង្គដ៏ចំរើន គុណជាតឯណា  គឺ​ការ​មានមិត្តល្អ ការមានសំឡាញ់ល្អ    និងការមានក្លើល្អ គុណជាតនេះ ចាត់ជាពាក់​កណ្តាល នៃព្រហ្មចរិយធម៌។
[៥] ម្នាលអានន្ទ  អ្នកកុំពោលយ៉ាងនេះឡើយ ម្នាលអានន្ទ  អ្នកកុំពោល​យ៉ាង​នេះ​ឡើយ ម្នាលអានន្ទ  គុណជាតឯណា  គឺការមានមិត្តល្អ ការមានសំឡាញ់ល្អ    និងការ​មាន​ក្លើល្អ គុណជាតនេះឯង ចាត់ជាព្រហ្មចរិយធម៌ទាំងមូល។ ម្នាលអានន្ទ  ព្រហ្ម​ចរិយធម៌​​នេះឯង ប្រាកដដល់ភិក្ខុមានមិត្តល្អ មានសំឡាញ់ល្អ មានក្លើល្អ និង​ចំរើន នូវ​មគ្គ ដ៏ប្រសើរ  ប្រកបដោយអង្គ ៨ និងធ្វើឲ្យច្រើន នូវមគ្គដ៏ប្រសើរ​ ប្រកប​ដោយ​អង្គ ៨។

[៦] ម្នាលអានន្ទ  ចុះភិក្ខុមានមិត្តល្អ មានសំឡាញ់ល្អ មានក្លើល្អ ចំរើន នូវមគ្គ ដ៏ប្រសើរ  ប្រកបដោយអង្គ  ៨  ធ្វើឲ្យច្រើន នូវមគ្គដ៏ប្រសើរ  ប្រកបដោយអង្គ  ៨  តើដូច​ម្តេច។ ម្នាលអានន្ទ  ភិក្ខុក្នុងសាសនានេះ ចំរើន នូវសម្មាទិដ្ឋិ ដែលអាស្រ័យ  នូវ​សេច​ក្តី​ស្ងប់ស្ងាត់ អាស្រ័យ នូវសេចក្តីនឿយណាយ អាស្រ័យ នូវសេចក្តីរលត់ មានកិរិយា​បង្អោនទៅ ដើម្បីលះបង់ ចំរើននូវសម្មាសង្កប្បៈ ដែលអាស្រ័យ  នូវសេចក្តី​ស្ងប់​ស្ងាត់។បេ។ ចំរើន នូវសម្មាវាចា។បេ។ ចំរើន នូវសម្មាកម្មន្តៈ។បេ។ ចំរើន នូវ​សម្មា​អាជីវៈ។បេ។ ចំរើននូវសម្មាវាយាមៈ។បេ។ ចំរើន នូវសម្មាសតិ។បេ។ ចំរើន នូវ​សម្មា​សមាធិ ដែលអាស្រ័យ នូវសេចក្តីស្ងប់ស្ងាត់ អាស្រ័យ នូវសេចក្តី​នឿយណាយ អាស្រ័យ នូវសេចក្តី​រលត់ មានកិរិយាបង្អោនទៅ ដើម្បីលះបង់។ ម្នាល​អានន្ទ ភិក្ខុមានមិត្តល្អ មាន​សំឡាញ់​ល្អ មានក្លើល្អ ចំរើន នូវមគ្គដ៏ប្រសើរ​  ប្រកបដោយ​អង្គ  ៨  ធ្វើឲ្យច្រើន នូវមគ្គ ដ៏ប្រសើរ ប្រ​កបដោយអង្គ ៨ យ៉ាងនេះឯង។

[៧]​ ម្នាលអានន្ទ  អ្នកគប្បីដឹងសេចក្តីនោះ ដោយបរិយាយនេះចុះថា នេះជា​ព្រហ្មចរិយធម៌ទាំងមូល គឺការមានមិត្តល្អ ការមានសំឡាញ់ល្អ   និងការមានក្លើល្អ។ ម្នាលអានន្ទ ព្រោះអាស្រ័យតថាគត ដែលជាមិត្តល្អ បានជាពួកសត្វ ដែលមានជាតិជាធម្មតា រួចស្រឡះ ចាកជាតិទៅបាន ពួកសត្វ ដែលមានជរា ជាធម្មតា រួចស្រឡះ ចាក​ជរាទៅបាន ពួកសត្វ ដែលមានមរណៈ ជាធម្មតា រួចស្រឡះ ចាកមរណៈ​ទៅ​បាន ពួក​សត្វ ដែលមានសោក ខ្សឹកខ្សួល លំបាកកាយ លំបាកចិត្ត   និងសេចក្តី​ចង្អៀត​ចង្អល់​ចិត្ត ជាធម្មតា រួចស្រឡះ ចាកសោក ខ្សឹកខ្សួល លំបាកកាយ លំបាកចិត្ត   និង​សេចក្តី​ចង្អៀតចង្អល់ចិត្តទៅបាន។ ម្នាលអានន្ទ អ្នកគប្បីដឹងសេចក្តីនុ៎ះ​ដោយបរិយាយ​នេះ​ចុះថា នេះជាព្រហ្មចរិយធម៌ទាំងមូល គឺការមានមិត្តល្អ ការមាន​សំឡាញ់ល្អ   និងការ​មានក្លើល្អ។
Quote from: https://sangham.net/km/tipitaka/book_037

Namo tassa bhagavato arahato sammā-sambuddhassa

Upaddha Sutta: Half (of the Holy Life)

I have heard that on one occasion the Blessed One was living among the Sakyans. Now there is a Sakyan town named Sakkara. There Ven. Ananda went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."[1]

"Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & comrades, he can be expected to develop & pursue the noble eightfold path.

"And how does a monk who has admirable people as friends, companions, & comrades, develop & pursue the noble eightfold path? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops right resolve... right speech... right action... right livelihood... right effort... right mindfulness... right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. This is how a monk who has admirable people as friends, companions, & colleagues, develops & pursues the noble eightfold path.

"And through this line of reasoning one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life: It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, pain, distress, & despair have gained release from sorrow, lamentation, pain, distress, & despair. It is through this line of reasoning that one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life."

Notes

1.    As AN 8.54 (http://zugangzureinsicht.org/html/tipitaka/an/an08/an08.054.than_en.html) points out, this means not only associating with good people, but also learning from them and emulating their good qualities.
Quote from: translated from Pali by Thanissaro Bhikkhu / ZzE (http://zugangzureinsicht.org/html/tipitaka/sn/sn45/sn45.002.than_en.html)


Namo tassa bhagavato arahato sammā-sambuddhassa

Das Halbe (heilige Leben)

Ich habe gehört, daß der Befreiten zu einer Begebenheit unter den Sakyans verweilte. Nun ist da eine Sakyan Stadt Namens Sakkara. Dort ging der Ehrwürdige Ananda zum Befreiten und mit Ankunft, sich vor ihm verneigt, setzte er sich an eine Seite. Als er dort saß, sagte der Ehrw. Ananda zum Befreiten: “Dies ist das halbe heilige Leben, Herr: Vorzügliche Freundschaft, vorzügliche Gefährtenschaft, vorzügliche Kameradschaft.” [1]

“Sagt das nicht, Ananda. Sagt das Nicht. Vorzügliche Freundschaft, vorzügliche Gefährtenschaft, vorzügliche Kameradschaft sind tatsächlich das Ganze heilige Leben. Wenn ein Bhikkhu vorzügliche Leute als Freunde, Gefährten und Kameraden hat, kann von ihm angenommen werden, daß er den Noblen Achtfachen Pfad entwickelt und weiterverfolgt.

“Und wie entwickelt und weiterverfolgt ein Bhikkhu, der vorzügliche Leute als Freunde, Gefährten und Kameraden hat, den Noblen Achtfachen Pfad? Da ist der Fall, daß ein Bhikkhu rechte Ansicht entwickelt, bedingt durch Zurückgezogenheit, bedingt durch Nichtbegehren, bedingt durch Beendigung, in Abtretung resultierend. Er entwickelt rechte Entschlossenheit... rechte Rede... rechte Handlung... rechten Lebensunterhalt... rechte Anstrengung... Rechte Achtsamkeit... Rechte Konzentration, bedingt durch Zurückgezogenheit, bedingt durch Nichtbegehren, bedingt durch Beendigung, in Abtretung resultierend. Dies ist wie ein Bhikkhu, der vorzügliche Freunde, Gefährten und Kameraden hat, den Noblen Achtfachen Pfad entwickelt und weiterverfolgt.

“Und aufgrund dieser Reihe von Begründung, mag einer wissen wie vorzügliche Freundschaft, vorzügliche Gefährtenschaft, vorzügliche Kameradschaft tatsächlich das ganze Heilige Leben ist: Es ist Abhängigkeit von mir als einen vorzüglichen Freund, das Lebewesen, der Geburt unterworfen, Befreiung von Geburt erlangt haben, das Lebewesen, dem Altern unterworfen, Befreiung vom Altern erlangt haben, das Lebewesen, dem Tod unterworfen, Befreiung von Tod erlangt haben, das Lebewesen Kummer, Wehklage, Schmerz, Verzweiflung und Bedrängnis unterworfen, Befreiung von Kummer, Wehklage, Schmerz, Verzweiflung und Bedrängnis erlangt haben. Es ist aufgrund dieser Reihe von Begründung, daß einer wissen mag wie vorzügliche Freundschaft, vorzügliche Gefährtenschaft, vorzügliche Kameradschaft tatsächlich das ganze heilige Leben ist.”

Anmerkung:

1.   Wie AN 8.54 (http://zugangzureinsicht.org/html/tipitaka/sn/sn45/sn45.002.than.html) aufzeigt, daß dies nicht nur bedeuten, sich mit guten Leuten abzugeben, sondern auch von ihnen zu lernen und ihren guten Eigenschaften nacheifert.
Quote from: übersetzt aus dem Pali von Thanissaro Bhikkhu / ins Deutsche von Laien auf ZzE (http://zugangzureinsicht.org/html/tipitaka/sn/sn45/sn45.002.than.html)

[Bemerkungen abgetrennt und hier hin verlagert (http://forum.sangham.net/index.php?topic=1015.msg3847#msg3847)]
Title: Meghiya Sutta: Über Meghiya - About Meghiya (Ud 4.1)
Post by: Dhammañāṇa on January 14, 2014, 02:54:03 PM
 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

Meghiya Sutta: Über Meghiya

Ich habe gehört, daß der Befreite zu einer Begebenheit unter den Cālikans, am Cālikā-Berg, verweilte. Und zu dieser Begebenheit, war der Ehrw. Meghiya sein Gehilfe. Da ging der Ehrw. Meghiya zum Befreiten und mit Ankunft, sich vor ihm verneigt, stand er an einer Seite. Als er dort stand, sagte er zum Befreiten: “Ich möchte in das Dorf Jantu um Almosen gehen.”

“Dann tut, Meghiya, was Ihr gedenkt, daß es nun an der Zeit ist, zu tun.”

Dann, früh am Morgen, richtete der Ehrw. Meghiya seine Unterrobe und, seine Schale und Roben tragend, ging er in das Dorf Jantu um Almosen. Nachdem er in das Dorf Jantu gegangen war, nach dem Mahl, zurückkommend von seiner Almosenrunde, ging er zum Ufer des  Kimikālā-Flusses. Als er das Ufer hinauf und hinunter ging, um seine Füße zu ertüchtigen, sah er einen erfreuenden, reizenden Mangohain. Diesen sehend, kam der Gedanke in ihm auf: “Wie erfreuend und reizend dieser Mangohain! Er ist reichlich für einen jungen Mann aus guter Familie, selbst bestrebt in Betätigung um sich [in Meditation] zu betätigen. Wenn der Befreiten mir die Erlaubnis erteilt, würde ich mich gerne selbst in diesem Mangohain [in Meditation] betätigen.”

So ging der Ehrw. Meghiya zum Befreiten und mit Ankunft, sich vor ihm verneigt, setze er sich an eine Seite. Als er dort saß, sagte er zum Befreiten: “Gerade nun, früh am Morgen, richtete ich meine Unterrobe und, meine Schale und Robe tragend, ging ich in das Dorf Jantu um Almosen. Nachdem ich in das Dorf Jantu gegangen war, nach dem Mahl, zurückkommend von meiner Almosenrunde, ging ich zum Ufer des Kimikālā-Flusses. Als ich das Ufer hinauf und hinunter ging, um meine Füße zu ertüchtigen, sah ich einen erfreuenden, reizenden Mangohain. Diesen sehend, kam der Gedanke in mir auf: 'Wie erfreuend und reizend dieser Mangohain! Er ist reichlich für einen jungen Mann aus guter Familie, selbst bestrebt in Betätigung um sich [in Meditation] zu betätigen. Wenn der Befreiten mir die Erlaubnis erteilt, würde ich gerne in den Mangohain gehen, um mich selbst [in Meditation] zu betätigen.'

Als dies gesagt war, antwortete der Befreite dem Ehrw. Meghiya: “Solange ich noch alleine bin, bleibt hier, bis andere Bhikkhus kommen.”

Und ein zweites Mal, sagte der Ehrw. Meghiya zum Befreiten: “Herr, der Befreite hat nichts weiter zu tun und nichts weiter zu ergänzen, zu dem was er getan. Ich, wie auch immer, habe etwas weiter zu tun und etwas weiter zu ergänzen, zu dem was ich getan habe. Wenn der Befreite mir Erlaubnis erteilt, würde ich gerne in den Mangohain gehen, um mich selbst [in Meditation] zu betätigen.”

Ein zweites Mal, erwiderte der Befreite dem Ehrw. Meghiya: “Solange ich noch alleine bin, bleibt hier, bis andere Bhikkhus kommen.”

Und ein drittes Mal, sagte der Ehrw. Meghiya zum Befreiten: “Herr, der Befreite hat nichts weiter zu tun und nichts weiter zu ergänzen, zu dem was er getan. Ich, wie auch immer, habe etwas weiter zu tun und etwas weiter zu ergänzen, zu dem was ich getan habe. Wenn der Befreite mir Erlaubnis erteilt, würde ich gerne in den Mangohain gehen, um mich selbst [in Meditation] zu betätigen.”

“Weil Ihr über Betätigung sprecht, Meghiya, was gibt es da zu sagen? Tut was Ihr gedenkt, daß es nun an der Zeit ist, zu tun.”

Dann ging der Ehrw. Meghiya, sich von seinem Sitz erhebend, vor dem Befreiten verbeugend und ihn an der Rechten umringend, zu dem Mangohain. Mit Ankunft, tief in den Hain gegangen, setzte er sich an die Wurzel eines bestimmten Baumes, für des Tages Verbleib.

Nun, während der Ehrw. Meghiya im Mangohain verweilte, war er zumeist von drei Arten von ungeschickten Gedanken belagert: Gedanken der Sinnlichkeit, Gedanken des Übelwollens und Gedanken Verletzungen zu tun. Der Gedanke kam ihn auf: “Wie verblüffend! Wie erstaunlich! Auch wenn es in dem Glauben war, daß ich aus dem Hause in die Hauslosigkeit gezogen bin, bin ich noch immer von diesen drei Arten von ungeschickten Gedanken überwältigt: Gedanken über Sinnlichkeit, Gedanken über Übelwollen und Gedanken Verletzungen zu tun.”

Aufgekommen aus seiner Zurückgezogenheit, am späten Nachmittag, ging er zum Befreiten und mit Ankunft, sich vor ihm verneigt, setzte er sich an eine Seite. Als er dort saß, sagte er zum Befreiten: “Grade nun, während ich im Mangohain verweilte, war ich zumeist von drei Arten von ungeschickten Gedanken belagert: Gedanken der Sinnlichkeit, Gedanken des Übelwollens und Gedanken Verletzungen zu tun. Dann kam mir der Gedanke auf: 'Wie verblüffend! Wie erstaunlich! Auch wenn es in dem Glauben war, daß ich aus dem Hause in die Hauslosigkeit gezogen bin, bin ich noch immer von diesen drei Arten von ungeschickten Gedanken überwältigt: Gedanken über Sinnlichkeit, Gedanken über Übelwollen und Gedanken Verletzungen zu tun.'”

“Meghiya, in einem dessen Wesensdrangbefreiung noch unreif ist, bringen fünf Qualitäten sie zum Reifen. Welche fünf?

“Da ist der Fall, daß ein Bhikkhu vorzügliche Leute als Freunde, Gefährten und Kameraden hat. In einem dessen Wesensdrangbefreiung noch unreif ist, ist diese die erste Qualität, die sie zum Reifen bringt.

“Außerdem, ist der Bhikkhu tugendhaft. Er verweilt gezügelt im Einklang mit dem Pāṭimokkha, vollkommen in seinem Verhalten und Bereich seine Beschäftigung. Er übt sich selbst, sich der Ausbildungsregeln angenommen, sieht er Gefahr im geringsten Vergehen. In einem dessen Wesensdrangbefreiung noch unreif ist, ist diese die zweite Qualität, die sie zum Reifen bringt.

“Außerdem, hört er willentlich, leicht und ohne Schwierigkeiten, Gesprächen zu, die wahrlich ernüchternd und dienlich für das Öffnen des Wesens sind, das sind Gespräche über Bescheidenheit, Zufriedenheit, Zurückgezogenheit, Nichtverwicklung, aufkommende Beharrlichkeit, Tugend, Konzentration, Einsicht, Befreiung und das Wissen und Vision über Befreiung. In einem dessen Wesensdrangbefreiung noch unreif ist, ist diese die dritte Qualität, die sie zum Reifen bringt.

“Außerdem, hält er seine Beharrlichkeit für das Ablegen von ungeschickten [geistigen] Qualitäten und für das Annehmen von geschickten Qualitäten aufrecht. Er ist standfest, solide in seiner Anstrengung, und schränkt seine Pflichten, im Bezug auf geschickte geistige Qualitäten, nicht ein. In einem dessen Wesensdrangbefreiung noch unreif ist, ist diese die vierte Qualität, die sie zum reifen bringt.

“Außerdem ist er scharfsinnig, ausgestattet mit Einsicht über das Aufkommen und Vergehen – nobel, durchdringend, zum wahren Ende von Stress führend. In einem dessen Wesensdrangbefreiung noch unreif ist, ist diese die fünfte Qualität, die sie zum reifen bringt.

“Meghiya, in einem dessen Wesensdrangbefreiung noch unreif ist, sind diese fünf Qualitäten jene, die sie zum reifen bringen.

“Meghiya, wenn ein Bhikkhu vorzügliche Leute als Freunde, Gefährten und Kameraden hat, ist es zu erwarten, daß er tugendhaft wird, im Einklang mit dem Pāṭimokkha, vollkommen in seinem Verhalten und Bereich seine Beschäftigung, verweilen wird und sich selbst, der Ausbildungsregeln angenommen, die Gefahr im geringsten Vergehen sehend, üben wird.

“Wenn ein Bhikkhu vorzügliche Leute als Freunde, Gefährten und Kameraden hat, ist es zu erwarten, daß er willentlich, leicht und ohne Schwierigkeiten, Gesprächen zuhören wird, die wahrlich ernüchternd und dienlich für das Öffnen des Wesens sind, das sind Gespräche über Bescheidenheit, Zufriedenheit, Zurückgezogenheit, Nichtverwicklung, aufkommende Beharrlichkeit, Tugend, Konzentration, Einsicht, Befreiung und das Wissen und Vision über Befreiung.

“Wenn ein Bhikkhu vorzügliche Leute als Freunde, Gefährten und Kameraden hat, ist es zu erwarten, daß er seine Beharrlichkeit, für das Ablegen von ungeschickten [geistigen] Qualitäten und für das Annehmen von geschickten Qualitäten, aufrecht erhalten wird, standfest, solide in seiner Anstrengung, und seine Pflichten, im Bezug auf geschickte geistige Qualitäten, nicht einschränkend.

“Wenn ein Bhikkhu vorzügliche Leute als Freunde, Gefährten und Kameraden hat, ist es zu erwarten, daß er scharfsinnig sein wird, ausgestattet mit Einsicht über das Aufkommen und Vergehen – nobel, durchdringend, zum wahren Ende von Stress führend.

Und weiters, wenn ein Bhikkhu diese fünf Qualitäten eingerichtet hat, sind da diese vier weiteren Qualitäten, die er entwickeln sollte. Er sollte [die Besinnung] über das Unschöne entwickeln, um damit Begehren abzulegen. Er sollte Wohlwollen entwickeln, um damit Übelwollen abzulegen. Er sollte Achtsamkeit über das Ein-und-Ausatmen entwickeln, um damit Denken abzuschneiden. Er sollte die Vorstellung über Unbeständigkeit entwickeln, um damit den Dünkel 'Ich bin' abzuschneiden. [1] Für einen Bhikkhu der sich Unbeständigkeit vorstellt, ist die Vorstellung Nicht-Selbst sicher gemacht. Einer der sich Nicht-Selbst vorstellt, erreicht das Entwurzeln von dem Dünkel 'Ich bin', Ungebundenheit gerade im Hier-und-Jetzt.”

Dann, die Dringlichkeit dessen erkennend, rief der Befreite zu diesem Anlaß aus:

Kleine Gedanken, subtile Gedanken
        wenn gefolgt, das Herz aufrühren.
Die Gedanken des Herzens nicht verstehen,
        läuft er nach hier und nach da,
        außer Kontrolle der Geist.
Aber die Gedanken des Herzens verstehend,
        ist einer begeistert, achtsam,
        diesen widersteht.
Wenn, gefolgt, rühren sie das Herz auf,
        einer der erwacht,
        läßt sie ohne Verfolgung gehen.

Anmerkung

1.  Siehe Ud 1.1, Anm. 3 (http://zugangzureinsicht.org/html/tipitaka/kn/ud/ud.1.01.than.html#fn-3)

Siehe auch: SN 45.2 (http://zugangzureinsicht.org/html/tipitaka/sn/sn45/sn45.002.than.html); AN 8.2 (http://zugangzureinsicht.org/html/tipitaka/an/an08/an08.002.than.html); AN 9.1. (http://zugangzureinsicht.org/html/tipitaka/an/an09/an09.001.than.html)
Quote from: Ud 4.1, übersetzt von Thanissaro Bhikkhu, ins Deutsche von Laien auf ZzE (http://zugangzureinsicht.org/html/tipitaka/kn/ud/ud.4.01.than.html)

Namo tassa bhagavato arahato sammā-sambuddhassa

Meghiya Sutta: About Meghiya

I have heard that on one occasion the Blessed One was staying among the Cālikans, at Cālikā Mountain. And on that occasion Ven. Meghiya was his attendant. Then Ven. Meghiya went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As he was standing there he said to the Blessed One, "I would like to go into Jantu Village for alms."

"Then do, Meghiya, what you think it is now time to do."

Then in the early morning, Ven. Meghiya adjusted his under robe and — carrying his bowl & robes — went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from his alms round, he went to the bank of the Kimikālā River. As he was walking up & down along the bank of the river to exercise his legs, he saw a pleasing, charming mango grove. Seeing it, the thought occurred to him: "How pleasing & charming this mango grove! It's enough for a young man of good family intent on exertion to exert himself [in meditation]. If the Blessed One gives me permission, I would like to exert myself [in meditation] in this mango grove."

So Ven. Meghiya went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Just now, in the early morning, I adjusted my under robe and — carrying my bowl & robes — went into Jantu Village for alms. Having gone for alms in Jantu Village, after the meal, returning from my alms round, I went to the bank of the Kimikālā River. As I was walking up & down along the bank of the river to exercise my legs, I saw a pleasing, charming mango grove. Seeing it, the thought occurred to me: 'How pleasing & charming this mango grove! It's enough for a young man of good family intent on exertion to exert himself [in meditation]. If the Blessed One gives me permission, I would like to exert myself [in meditation] in this mango grove.' If the Blessed One gives me permission, I would like to go to the mango grove to exert myself [in meditation]."

When this was said, the Blessed One responded to Ven. Meghiya, "As long as I am still alone, stay here until another monk comes."

A second time, Ven. Meghiya said to the Blessed One, "Lord, the Blessed One has nothing further to do, and nothing further to add to what he has done. I, however, have something further to do, and something further to add to what I have done. If the Blessed One gives me permission, I would like to go to the mango grove to exert myself [in meditation]."

A second time, the Blessed One responded to Ven. Meghiya, "As long as I am still alone, stay here until another monk comes."

A third time, Ven. Meghiya said to the Blessed One, "Lord, the Blessed One has nothing further to do, and nothing further to add to what he has done. I, however, have something further to do, and something further to add to what I have done. If the Blessed One gives me permission, I would like to go to the mango grove to exert myself [in meditation]."

"As you are talking about exertion, Meghiya, what can we say? Do what you think it is now time to do."

Then Ven. Meghiya, rising from his seat, bowing down to the Blessed One and, circling him to the right, went to the mango grove. On arrival, having gone deep into the grove, he sat down at the root of a certain tree for the day's abiding.

Now while Ven. Meghiya was staying in the mango grove, he was for the most part assailed by three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm. The thought occurred to him: "How amazing! How astounding! Even though it was through faith that I went forth from home to the homeless life, still I am overpowered by these three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm."

Emerging from his seclusion in the late afternoon, he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "Just now, while I was staying in the mango grove, I was for the most part assailed by three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm. The thought occurred to me: 'How amazing! How astounding! Even though it was through faith that I went forth from home to the homeless life, still I am overpowered by these three kinds of unskillful thoughts: thoughts of sensuality, thoughts of ill will, and thoughts of doing harm.'"

"Meghiya, in one whose awareness-release is still immature, five qualities bring it to maturity. Which five?

"There is the case where a monk has admirable people as friends, companions, & colleagues. In one whose awareness-release is still immature, this is the first quality that brings it to maturity.

"Furthermore, the monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & range of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. In one whose awareness-release is still immature, this is the second quality that brings it to maturity.

"Furthermore, he gets to hear at will, easily and without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release. In one whose awareness-release is still immature, this is the third quality that brings it to maturity.

"Furthermore, he keeps his persistence aroused for abandoning unskillful [mental] qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. In one whose awareness-release is still immature, this is the fourth quality that brings it to maturity.

"Furthermore, he is discerning, endowed with the discernment related to arising & passing away — noble, penetrating, leading to the right ending of stress. In one whose awareness-release is still immature, this is the fifth quality that brings it to maturity.

"Meghiya, in one whose awareness-release is still immature, these are the five qualities that bring it to maturity.

"Meghiya, when a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will be virtuous, will dwell restrained in accordance with the Pāṭimokkha, consummate in his behavior & range of activity, and will train himself, having undertaken the training rules, seeing danger in the slightest faults.

"When a monk has admirable people as friends & colleagues, it is to be expected that he will get to hear at will, easily and without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.

"When a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will keep his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities — steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.

"When a monk has admirable people as friends, companions, & colleagues, it is to be expected that he will be discerning, endowed with the discernment relating to arising & passing away — noble, penetrating, leading to the right ending of stress.

"And furthermore, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop [contemplation of] the unattractive so as to abandon passion. He should develop good will so as to abandon ill will. He should develop mindfulness of in-&-out breathing so as to cut off thinking. He should develop the perception of inconstancy so as to uproot the conceit, 'I am.' [1] For a monk perceiving inconstancy, the perception of not-self is made steady. One perceiving not-self attains the uprooting of the conceit, 'I am' — unbinding right in the here-&-now."

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

Little thoughts, subtle thoughts,
   when followed, stir up the heart.
Not comprehending the thoughts of the heart,
   one runs here & there,
   the mind out of control.
But comprehending the thoughts of the heart,
   one who is ardent, mindful,
   restrains them.
When, followed, they stir up the heart,
   one awakened
   lets them go without trace.

Note

1.  Siehe Ud 1.1, Anm. 3 (http://zugangzureinsicht.org/html/tipitaka/kn/ud/ud.1.01.than_en.html#fn-3)

See also: SN 45.2 (http://zugangzureinsicht.org/html/tipitaka/sn/sn45/sn45.002.than_en.html); AN 8.2 (http://zugangzureinsicht.org/html/tipitaka/an/an08/an08.002.than_en.html); AN 9.1. (http://zugangzureinsicht.org/html/tipitaka/an/an09/an09.001.than_en.html)
Quote from: Ud 4.1, translated by Thanissaro Bhikkhu, on ZzE (http://zugangzureinsicht.org/html/tipitaka/kn/ud/ud.4.01.than_en.html)

Title: Hiri Sutta: Gewissen - Conscience
Post by: Dhammañāṇa on January 17, 2014, 01:13:34 PM

 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

Hiri Sutta: Gewissen

Einer der,
spottend, verachtend
jeden Sinn für Gewissen,
sagt: "Ich bin dein Freund"
aber nicht begreift
was er [zur Hilfe] tun könnt':
   kenne ihn als
   "Nicht meinen Freund."

   Einer der,
unter Freunden,
gewinnende Worte spricht
an die er nicht hält,
   der Weise erkennt es
   als Gerede ohne zu tun.

Er ist kein Freund,
jener, der stets misstrauisch ist,
eine Spaltung argwöhnt,
sich nur auf Eure Schwächen konzentriert.
Doch jener, auf dem Ihr Euch verlassen könnt,
wie ein Kind sich auf der Elterns Brust:
   dies ist ein wahrer Freund
   denn andere nicht von Euch zu trennen vermögen.

Seine eigenen vielen Mühen tragend,
die Früchte und Vergütungen sich entwickeln,
die Grundlage die Euch erfreuen vermag,
jenes Glück das Lobpreis bringt.

Die Nahrung trinkend,
   den Geschmack,
von Zurückgezogenheit und Stille,
ist einer befreit vom Schlechten, leer
   der Bedrängnis,
erfrischt von der Nahrung
des Entzückens im Dhamma.
Quote from: Sn 2.3 Hiri Sutta: Gewissen, übersetzt aus dem Pali von Thanissaro Bhikkhu auf ZzE (http://zugangzureinsicht.org/html/tipitaka/kn/snp/snp.2.03.than.html)


Namo tassa bhagavato arahato sammā-sambuddhassa

Hiri Sutta: Conscience

One who,
flouting, despising
a sense of conscience,
saying, "I am your friend,"
but not grasping
what he could do [to help]:
   know him as
   "Not my friend."

   One who,
among friends,
speaks endearing words
to which he doesn't conform,
   the wise recognize
   as speaking without doing.

He's not a friend
who's always wary,
suspecting a split,
focusing just on your weakness.
But him on whom you can depend,
like a child on its parent's breast:
   that's a true friend
   whom others can't split from you.

Carrying one's manly burden,
the fruits & rewards develop
the conditions that make for joy,
the bliss that brings praise.

Drinking the nourishment,
   the flavor,
of seclusion & calm,
one is freed from evil, devoid
   of distress,
refreshed with the nourishment
of rapture in the Dhamma.
Quote from: Sn 2.3 Hiri Sutta: Conscience, transl. form Pali by Thanissaro Bhikkhu on ZzE (http://zugangzureinsicht.org/html/tipitaka/kn/snp/snp.2.03.than_en.html)

Title: Die Vorzüge von Freundschaft (Mittanisamsa) - The Advantages of Friendship
Post by: Dhammañāṇa on January 25, 2014, 01:51:19 PM

Namo tassa bhagavato arahato sammā-sambuddhassa

Die Vorzüge von Freundschaft (Mittanisamsa)
   

Diese Zehn (Strophen), welche die nützlichen Effekte von Freundschaft aufzählen, sind im Magapakkha (Temiya) Jataka, vol. vii. Nr. 538 (http://zugangzureinsicht.org/html/tipitaka/kn/j/j11/j538.html#para-12) zu finden.

1. Jener der aufrichtige Freundschaft pflegt (und nicht hinterlistig gegenüber Freunden ist) wird, wenn immer er fern von zu Hause geht, Reichhaltigkeit und Gastfreundschaft empfangen. Viele werden durch ihn ihren Lebensunterhalt erwirtschaften.

2. Jener der aufrichtige Freundschaft pflegt wird, welches Land, Dorf oder Stadt er auch besucht, geehrt werden.

3. Jener der aufrichtige Freundschaft pflegt, Räuber werden ihn nie überwältigen. Die Hoheiten werden nicht nach ihm suchen. Er wird über alle Feinde triumphieren.

4. Jener der aufrichtige Freundschaft pflegt, kehr nach Hause mit Gefühlen von Freundschaftlichkeit, freut sich über Zusammentreffen von Leuten und wird zum Leiter seiner Angehörigen.

5. Jener der aufrichtige Freundschaft pflegt, gastfreundlich zu anderen ist, wird im Gegenzug Gastfreundschaft erfahren. Respektvoll zu anderen sich gebend, wird er im Gegenzug Respekt erfahren. Er genießt beides, Lob und Ruhm.

6. Jener der aufrichtige Freundschaft pflegt, ein Gönner ist, wird im Gegenzug Geschenke bekommen. Andere ehrend, wird er in Gegenzug geehrt. Er erreicht Wohlstand und Ruhm.

7. Jener der aufrichtige Freundschaft pflegt, leuchtet (in Glorie), wie das Feuer und stahlt wie eine Gottheit. Niemals wird Wohlstand ihm verlassen.

8. Jener der aufrichtige Freundschaft pflegt, für ihn werden da viele züchtende Rinder sein. Was auf den Felder gesät wurde, wird gedeihen. Die Früchte jenes Gesäten wird er genießen.[1]

9. Jener der aufrichtige Freundschaft pflegt, sollte er von einen Steilhang oder einem Berg oder einem Baum fallen, beschützt wird er (und nicht verletzt werden).

10. Jener der aufrichtige Freundschaft pflegt, kann von Feinden nicht gestürzt werden, gleich dem tief verwurzelten Banyan Baumes, den der Wind nicht stürzt.
Quote from: aus dem "Buch der Schutzvorkehrungen", vom Ehrw. Piyadassi Thera, ZzE (http://zugangzureinsicht.org/html/lib/authors/piyadassi/protection.html#s7)

Namo tassa bhagavato arahato sammā-sambuddhassa

7. The Advantages of Friendship (Mittanisamsa) 


These ten gathas (stanzas) recounting the beneficial effects of friendship, are found in the Magapakkha (Temiya) Jataka, vol. vii.  No. 538 (http://zugangzureinsicht.org/html/tipitaka/kn/j/j11/j538.html#para-12).

1. He who maintains genuine friendship (who is not treacherous towards friends) will, whenever he goes far out of his home, receive abundance of hospitality. Many will obtain their living through him.

2. He who maintains genuine friendship will, whatever country, village or town he visits, be honored.

3. He who maintains genuine friendship — robbers will not overpower him. Royalty will not look down upon him. He will triumph over all his enemies.

4. He who maintains genuine friendship, returns home with feeling of amity, rejoices in the assemblies of people, and becomes the chief among his kinsmen.

5. He who maintains genuine friendship, being hospitable to others, in turn, receives hospitality. Being respectful to others, in turn, receives respect. He enjoys both praise and fame.

6. He who maintains genuine friendship, being a giver, in turn, receives gifts himself. Being worshipful to others, in turn, himself is worshipped. He attains prosperity and fame.

7. He who maintains genuine friendship, shines (in glory) like the fire, and is radiant as a deity. Never will prosperity forsake him.

8. He who maintains genuine friendship, to him there will be many breeding cattle. What is sown in the field will flourish. The fruit of that which is sown he enjoys.[1]

9. He who maintains genuine friendship, should he fall from a precipice or mountain or tree, he will be protected (will not be harmed).

10. He who maintains genuine friendship cannot be overthrown by enemies even as the deep-rooted banyan tree cannot be overthrown by the wind.
Quote from: from the "Book of Protection", by Ehrw. Piyadassi Thera, ZzE (http://zugangzureinsicht.org/html/lib/authors/piyadassi/protection_en.html#s7)
Title: Paṇḍita Sutta: The Wise - Der Weise
Post by: Dhammañāṇa on January 26, 2014, 12:51:16 AM
 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

Paṇḍita Sutta: Der Weise

"Diese drei Dinge wurden von weisen Leuten, Leuten von Rechtschaffenheit, bekannt gemacht. Welche drei? Großzügigkeit, wurden von weisen Leuten, Leuten von Rechtschaffenheit, bekannt gemacht. Fortziehen [aus dem Hausleben], wurde von weisen Leuten, Leuten von Rechtschaffenheit, bekannt gemacht. Und Dienste für Mutter und Vater, wurde von weisen Leuten, Leuten von Rechtschaffenheit, bekannt gemacht. Diese drei Dinge wurden von weisen Leuten, Leuten von Rechtschaffenheit, bekannt gemacht."
Quote from: AN 3.45 übersetzt vom Ehrw. Thanissaro Bhikkhu, ZzE (http://www.zugangzureinsicht.org/html/tipitaka/an/an03/an03.045.than.html)

Namo tassa bhagavato arahato sammā-sambuddhassa

Paṇḍita Sutta: The Wise

"These three things have been promulgated by wise people, by people of integrity. Which three? Generosity... going-forth [from the home life]... & service to one's mother & father. These three things have been promulgated by wise people, by people of integrity."
Quote from: AN 3.45 translated from Pali by Ven. Thanissaro Bhikkhu, ZzE (http://www.zugangzureinsicht.org/html/tipitaka/an/an03/an03.045.than_en.html)
Title: Mitta Sutta: Ein Freund - A Friend
Post by: Dhammañāṇa on January 26, 2014, 01:13:18 AM

 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

Mitta Sutta: Ein Freund

"Bhikkhus, ein Freund bestückt mit diesen sieben Eigenschaften, ist des Umgangs wert. Welche sieben? Er gibt, was schwer zu geben ist. Er tut, was schwer zu tun ist. Er erduldet, was schwer zu erdulden ist. Er enthüllt dir seine Geheimnisse. Wenn Unglück zuschlägt, verläßt er dich nicht. Wenn du verkommen bist, sieht er nicht auf dich hinab. Ein Freund bestückt mit diesen sieben Eigenschaften, ist des Umgangs wert."

Er gib was schön ist, 
   schwer zu geben,
tut was schwer zu tun,
erträgt schmerzvolles, böswilliges Wort.

Seine Geheimnisse er dir erzählt,
deine Geheimnisse er halt.

Wenn Unglück zuschlägt,
   verläßt er dich nicht;
wenn du verkommen bist,
   sieht er nicht auf dich hinab.

Eine Person in der diese Züge zu finden sind,
ist ein Freund der zu pflegen
von jedem der wartet auf einen Freund.
Quote from: Ehrw. Ajahn Thanissaro, ZzE (http://zugangzureinsicht.org/html/tipitaka/an/an07/an07.035.than.html)

Namo tassa bhagavato arahato sammā-sambuddhassa

Mitta Sutta: A Friend

"Monks, a friend endowed with seven qualities is worth associating with. Which seven? He gives what is hard to give. He does what is hard to do. He endures what is hard to endure. He reveals his secrets to you. He keeps your secrets. When misfortunes strike, he doesn't abandon you. When you're down & out, he doesn't look down on you. A friend endowed with these seven qualities is worth associating with."

He gives what is beautiful,
   hard to give,
does what is hard to do,
endures painful, ill-spoken words.

His secrets he tells you,
your secrets he keeps.

When misfortunes strike,
   he doesn't abandon you;
when you're down & out,
   doesn't look down on you.

A person in whom these traits are found,
is a friend to be cultivated
by anyone wanting a friend.
Quote from: Ven. Ajahn Thanissaro, ZzE (http://zugangzureinsicht.org/html/tipitaka/an/an07/an07.035.than_en.html)
Title: Nava Sutta: Ein Boot / Ein Boot
Post by: Dhammañāṇa on February 13, 2014, 08:45:07 PM

 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

Nava Sutta: Ein Boot


Anmerkung des Übersetzers: Auch wenn es oft in den Übersetzungen verloren geht, hat dieses Gedicht in Pali eine klare ausgedrückte darüberliegende Struktur. Die ersten sieben Verse, kommend aus dem "weil" (yasma), führen die Gründe an, während der letzte Vers, mit dem "deshalb/so" (tasma), den Rückschuß zieht: finde einen guten Lehrer und übe im Dhamma.



Weil:
wenn Ihr ehrt
— wie die Devas, Indra —
einen von dem
Ihr das Dhamma lernen mögt,
er, erfahren, geehrt,
Zuversicht in Euch,
   zeigt Euch das Dhamma.

   Ihr, aufgeklärt, gewissenhaft,
macht Freundschaft mit einem Lehrer wie dies,
   das Dhamma im Einklang mit dem Dhamma ausübend,
   abwägend,
   ihm Vorzug gebend,
werde
   gutunterrichtet,
   geistesklar,
   weise.

Aber wenn Ihr mit einem mickrigen Dummkopf verkehrt
der    neidisch,
   das Ziel nicht erreicht,
werdet Ihr zu Tode kommen,
ohne   das Dhamma genau hier frei gemacht,
mit   Eurem Zweifel, ungeschlichtet.

Wie ein Mann, zum Flusse hinunter gegangen —
turbulent, absinkend, flink-fließend —
und von der Strömung weggeschwemmt:
   wie kann er anderen helfen zu queren?

Eben so:
er, der nicht
   das Dhamma frei gemacht,
   bedacht der Bedeutung,
      von der die Belehrten sprechen,
   seine Zweifel nicht überquert:
wie kann er andere dazu bringen
zu verstehen?

Doch einer der eingeschifft,
   auf einem robusten Boot,
   mit Ruder und Riemen,
würde — achtsam, geschickt,
die notwendigen Techniken kennend —
   viele andere hinüber bringen,

eben so
ein Erreicher-des-Wissens, erfahren,
selbst-entwickelt, standhaft
kann andere Leute zum verstehen bringen —
   wenn diese gewillt sind zuzuhören,
   bereit zu lernen.

   So:
solltet Ihr euch anfreunden
mit eine Person von Rechtschaffenheit —
   erfahren, intelligent.
So ausübend
im Hinblick das Ziel zu kennen,
wenn Ihr das Dhamma wahrgenommen habt,

   kommt Ihr zum Glück.
Quote from: Sn 2.08, original vom Ehrw. Thanissaro Bhikkhu (http://zugangzureinsicht.org/html/tipitaka/kn/snp/snp.2.08.than.html)


Namo tassa bhagavato arahato sammā-sambuddhassa

Nava Sutta: A Boat

Translator's note: Although it is often lost in translation, this poem in the Pali has a clearly articulated over-all structure. The first seven verses — coming under the "because" (yasma) — state reasons, while the last verse, under the "so" (tasma), draws the conclusion: find a good teacher and practice the Dhamma.



Because:
when you honor
— as the devas, Indra —
one from whom
you might learn the Dhamma,
he, learned, honored,
confident in you,
   shows you the Dhamma.

   You, enlightened, heedful,
befriending a teacher like that,
   practicing the Dhamma in line with the Dhamma,
   pondering,
   giving it priority,
become
   knowledgeable,
   clear-minded,
   wise.

But if you consort with a piddling fool
who's   envious,
   hasn't come to the goal,
you'll go to death
without   having cleared up the Dhamma right here,
with   your doubts unresolved.

Like a man gone down to a river —
turbulent, flooding, swift-flowing —
and swept away in the current:
   how can he help others across?

Even so:
he who hasn't
   cleared up the Dhamma,
   attended to the meaning
      of what the learned say,
   crossed over his doubts:
how can he get others
to comprehend?

But as one who's embarked
   on a sturdy boat,
   with rudder & oars,
would — mindful, skillful,
knowing the needed techniques —
   carry many others across,

even so
an attainer-of-knowledge, learned,
self-developed, unwavering
can get other people to comprehend —
   if they're willing to listen,
   ready to learn.

   So:
you should befriend
a person of integrity —
   learned, intelligent.
Practicing so
as to know the goal,
when you've experienced the Dhamma,

   you get bliss.
Quote from: Sn 2.08, transl. by Ven. Thanissaro Bhikkhu (http://zugangzureinsicht.org/html/tipitaka/kn/snp/snp.2.08.than_en.html)
Title: Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
Post by: Dhammañāṇa on August 29, 2014, 04:48:02 PM
Ein paar hilfreiche Erklärungen und Links zum großartigen Freund, geteilt von der werten Anagarika Kusaladhamma im Satinanda forum: Was Bedeutet das wort kalyanamitta (http://www.satinanda.de/phpbb/viewtopic.php?f=38&p=6185&sid=6b007fd9b7a7b10812cd5dbcfb721c34#p6184)
Title: Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
Post by: Dhammañāṇa on September 22, 2014, 03:58:28 PM

Namo tassa bhagavato arahato sammā-sambuddhassa

“Wenn man eine Person finden, die einem die eigenen Fehler aufzeigt und einen tadelt, sollte man solch einem Weisen und scharfsinnig Berater folgen, wie man einem Führer zu einem versteckten Schatz folgt. (Dhp. 76).
Quote from: Übersetzung vom ehrw. Bhante Boddhi, aus Umgang mit Weisen (http://zugangzureinsicht.org/html/lib/authors/bodhi/bps-essay_26.html)

Namo tassa bhagavato arahato sammā-sambuddhassa

"If one finds a person who points out one's faults and who reproves one, one should follow such a wise and sagacious counselor as one would a guide to hidden treasure" (Dhp. 76).
Quote from: Transl. by Ven. Bhante Boddhi,  Association with the Wise (http://zugangzureinsicht.org/html/lib/authors/bodhi/bps-essay_26_en.html)
Title: Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
Post by: Dhammañāṇa on September 22, 2014, 04:31:55 PM

Namo tassa bhagavato arahato sammā-sambuddhassa



“Diese vier Freunde, junger Haushälter, sollten als Feind in der Verkleidung eines Freundes verstanden sein:

(A) einer, der den Besitz einer Freunde nachstellt,
(B) einer, der schöne Worte und viele Versprechen macht,
(C) einer, der schmeichelt,
(D) einer, der Ruin bringt.

(A) "Auf vier Arten, junger Haushälter, sollte man jemand, als einer, der den Besitz seiner Freunde nachstellt, als ein Feind in der Verkleidung eines Freundes, verstanden sehen:

(i) er macht sich den Reichtum der Freunde zu Nutzen,
(ii) er gibt wenig, aber fragt nach vielem,
(iii) er erfüllt seine Pflichten nur aus Angst,
(iv) er steht nur zu seinem Zwecke bei.

(B) “Auf vier Arten, junger Haushälter, sollte man jemand, als einen, der schöne Worte und viele Versprechen macht, als ein Feind in der Verkleidung eines Freundes, verstanden sehen:

(i) er erfüllt freundlich Dienste als Gegenleistung aus der Vergangenheit,
(ii) er erfüllt freundlich Dienste als eine Vorleistung für die Zukunft,
(iii) er versucht Ansehen durch leere Worte zu gewinnen,
(iv) wenn eine Möglichkeit für einen Dienst ansteht, erklärt er, es sei nicht fähig oder mittellos.

(C) “Auf vier Arten, junger Haushälter, sollte man jemand, als einen, der schmeichelt, als ein Feind in der Verkleidung eines Freundes, verstanden sehen:

(i) er steht hinter den schlechten Taten seiner Freunde,
(ii) er lobpreist die guten Taten seiner Freunde nicht,
(iii) er lobt einen in Anwesenheit,
(iv) er redet schlecht in seiner Abwesenheit.

(D) “Auf vier Arten, junger Haushälter, sollte jemand, als einen, der Ruin bringt, als ein Feind in der Verkleidung eines Freundes, verstanden sehen:

(i) er ist ein Kumpane in der Hingabe zu Berauschendem, welches Betörung und Kopflosigkeit erzeugt,
(ii) er ist ein Kumpane im Herumziehen durch die Straßen zu unpassenden Zeiten,
(iii) er ist ein Kumpane beim Besuchen vergnüglicher Veranstaltungen,
(iv) er ist ein Kumpane in der Hingabe zum Spiel, das Kopflosigkeit erzeugt."

So sprach der Erhabene. Und als der Meister dies gesprochen hatte, fuhr er fort:

Der Freund, der begehrt,
der Freund, der viel erzählt,
der Freund, der schmeichelt,
der Freund, der einem Ruin bringt,
diese vier sind Feinde, der Weise erzählt:
'Vermeide diese schon aus der Ferne als den Pfad der Gefahr.'

"Diese vier, junger Haushälter, sollten man als warmherzige Freunde verstanden sehen:

(E) einer, der ein Helfer ist,
(F) einer, der gleich ist, ob nun in Freude oder Schmerz,
(G) einer, der gute Ratschläge gibt,
(H) einer, der nachempfinden kann.

(E) "Auf vier Arten, junger Haushälter, sollte man jemand als einen, der ein Helfer ist, als warmherziger Freund, verstanden sehen:

(i) er beschützt den Unachtsamen,
(ii) er schützt den Wohlstand des Unachtsamen,
(iii) er wird zur Zuflucht, wenn du in Gefahr bist,
(iv) wenn da eine Schuld entstanden ist, versorgt er mit dem Doppelten als benötigt.

(F) "Auf vier Arten, junger Haushälter, sollte man jemanden, als einen, der gleich ist, ob nun in Freude oder Schmerz, als ein warmherziger Freund, verstanden sehen:

(i) er legt seine Geheimnisse offen,
(ii) er hält die Geheimnisse des anderen bewahrt,
(iii) im Unglück läßt er einen nicht im Stich,
(iv) selbst sein Leben opfert er.

(G) "Auf vier Arten, junger Haushälter, sollte man jemanden, als einen, der gute Ratschläge gibt, als ein warmherziger Freund, verstanden sehen:

(i) einer, der einem von ungeschickten Taten abhält,
(ii) einer, der zum Geschickten anregt,
(iii) einer, der einen aufklärt, was man nicht weiß,
(iv) einer, der den Pfad nach oben weist.

(H) "Auf vier Arten, junger Haushälter, sollte man jemanden, als einen, der nachempfinden kann, als ein warmherziger Freund, verstanden sehen:

(i) er erfreut sich nicht an seinem Leid,
(ii) er erfreut sich an dessen Erfolg,
(iii) er hält andere ab schlecht über einen zu sprechen,
(iv) er würdigt jene, die Gutes über einen erzählen."

So sprach der Erhabene. Und als der Meister dies gesprochen hatte, fuhr er fort:

Die Freunde, die Helfer sind,
Freunde im Glück und im Leid,
Freunde die gute Ratschläge tun,
Freunde, die auch mitfühlend sind –
diese vier Freunde halten die Weisen hoch,
und schätzen sie demütig,
wie eine Mutter ihr eigenes Kind.

Diese Weisen und Tugendhaften strahlen wie ein loderndes Feuer.
Er, der seinen Wohlstand in harmloser Weise erwirbt,
wie Bienen den Honig[6] erstehen,
Reichtum sich anhäuft
wie ein Ameisenhügel wächst.

Mit Reichtum auf diese Art gewonnen,
ist ein Laie für das Heimleben recht,
In vier Teile teilt er seinen Verdienst:
so er Freunde gewinnt.

Einen Teil für das, was er selbst gebraucht,
zwei Teile, dass sein Geschäft weiter läuft, [7]
und den vierten wahrt er für schlechte Zeiten auf.
Quote from: Auszug aus: Sigalovada Sutta: Die Lehrrede an Sigala (http://)

Detailerklärungen zu den einzelnen Punkten und Diskussion (http://forum.sangham.net/index.php/topic,763.0.html)


Namo tassa bhagavato arahato sammā-sambuddhassa

"These four, young householder, should be understood as foes in the guise of friends:


(1) he who appropriates a friend's possessions,
(2) he who renders lip-service,
(3) he who flatters,
(4) he who brings ruin.
(1) "In four ways, young householder, should one who appropriates be understood as a foe in the guise of a friend:


(i) he appropriates his friend's wealth,
(ii) he gives little and asks much,
(iii) he does his duty out of fear,
(iv) he associates for his own advantage.
(2) "In four ways, young householder, should one who renders lip-service be understood as a foe in the guise of a friend:


(i) he makes friendly profession as regards the past,
(ii) he makes friendly profession as regards the future,
(iii) he tries to gain one's favor by empty words,
(iv) when opportunity for service has arisen, he expresses his inability.
(3) "In four ways, young householder, should one who flatters be understood as a foe in the guise of a friend:


(i) he approves of his friend's evil deeds,
(ii) he disapproves his friend's good deeds,
(iii) he praises him in his presence,
(iv) he speaks ill of him in his absence.
(4) "In four ways, young householder, should one who brings ruin be understood as a foe in the guise of a friend:


(i) he is a companion in indulging in intoxicants that cause
infatuation and heedlessness,
(ii) he is a companion in sauntering in streets at unseemly hours,
(iii) he is a companion in frequenting theatrical shows,
(iv) he is a companion in indulging in gambling which causes heedlessness."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:


The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold,
avoid them from afar as paths of peril.
"These four, young householder, should be understood as warm-hearted friends:


(1) he who is a helpmate,
(2) he who is the same in happiness and sorrow,
(3) he who gives good counsel,
(4) he who sympathises.
(1) "In four ways, young householder, should a helpmate be understood as a warm-hearted friend:


(i) he guards the heedless,
(ii) he protects the wealth of the heedless,
(iii) he becomes a refuge when you are in danger,
(iv) when there are commitments he provides you with double the
supply needed.
(2) "In four ways, young householder, should one who is the same in happiness and sorrow be understood as a warm-hearted friend:


(i) he reveals his secrets,
(ii) he conceals one's own secrets,
(iii) in misfortune he does not forsake one,
(iv) his life even he sacrifices for one's sake.
(3) "In four ways, young householder, should one who gives good counsel be understood as a warm-hearted friend:


(i) he restrains one from doing evil,
(ii) he encourages one to do good,
(iii) he informs one of what is unknown to oneself,
(iv) he points out the path to heaven.
(4) "In four ways, young householder, should one who sympathises be understood as a warm-hearted friend:


(i) he does not rejoice in one's misfortune,
(ii) he rejoices in one's prosperity,
(iii) he restrains others speaking ill of oneself,
(iv) he praises those who speak well of oneself."
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again:


The friend who is a helpmate,
the friend in happiness and woe,
the friend who gives good counsel,
the friend who sympathises too  —
these four as friends the wise behold
and cherish them devotedly
as does a mother her own child.

The wise and virtuous shine like a blazing fire.
He who acquires his wealth in harmless ways
like to a bee that honey gathers,[6]
riches mount up for him
like ant hill's rapid growth.

With wealth acquired this way,
a layman fit for household life,
in portions four divides his wealth:
thus will he friendship win.

One portion for his wants he uses,[7]
two portions on his business spends,
the fourth for times of need he keeps.
Quote from: from the Sigalovada Sutta: The Discourse to Sigala (http://zugangzureinsicht.org/html/tipitaka/dn/dn.31.0.nara_en.html)

Explainings to the detail points (in German) (http://forum.sangham.net/index.php/topic,763.0.html)




Title: Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
Post by: Sophorn on September 24, 2014, 09:38:06 PM
 _/\_ _/\_ _/\_
Title: Antw:Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
Post by: Dhammañāṇa on June 19, 2015, 01:20:46 PM

Namo tassa bhagavato arahato sammā-sambuddhassa

8. Kalyāṇamittādivaggo

កល្យាណមិត្តាទិវគ្គ (https://forum.sangham.net/index.php/topic,7903.msg11688.html#msg11688)*

[៧២] ម្នាលភិក្ខុទាំងឡាយ តថាគតរំពឹងរកមិនឃើញសភាវៈដទៃ សូម្បីតែសភាវៈ ១ ដែលញុំាងពួកកុសលធម៌មិនទាន់កើតឡើង ឲ្យកើតឡើងបានក្តី ពួកអកុសលធម៌ ដែលកើត ឡើងហើយ ឲ្យសាបសូន្យទៅក្តី ដូចការមានកល្យាណមិត្តនេះសោះឡើយ ម្នាលភិក្ខុទាំង ឡាយ កាលបើបុគ្គលមានកល្យាណមិត្ត ពួកកុសលធម៌ ដែលមិនទាន់កើតឡើង ក៏រមែង កើតឡើងបានផង ដែលមិនទានើកើតឡើង ក៏រមែងកើតឡើងផង ពួកកុសលធម៌ដែលកើតឡើងហើយ រមែងសាបសូន្យទៅផង ។ពួក  នអកុសលធម៌ ដែលកើតឡើងហើយ រមែងសាបសូន្យទៅផង។

[៧៣] ម្នាលភិក្ខុទាំងឡាយ តថាគតរំពឹងរកមិនឃើញសភាវៈដទៃ សូម្បីតែសភាវៈ ១ ដែលញុំាងពួកអកុសលធម៌មិនទាន់កើតឡើង ឲ្យកើតឡើងបានក្តី ពួកកុសលធម៌ ដែលកើត ឡើងហើយ ឲ្យសាបសូន្យទៅក្តី ដូចកិរិយាប្រកបរឿយៗ នូវអកុសលធម៌  និងកិរិយាមិន ប្រកបរឿយៗ នូវកុសលធម៌នេះសោះឡើយ ម្នាលភិក្ខុទាំងឡាយ ពួកអកុសលធម៌ ដែលមិន ទាន់កើតឡើង ក៏រមែងកើតឡើងបានផង ដែលមិនទានើកើតឡើង ក៏រមែងកើតឡើងផង ពួកកុសលធម៌ដែលកើតឡើងហើយ រមែងសាបសូន្យទៅផង ។ពួក  នកុសលធម៌ ដែលកើតឡើងហើយ ក៏រមែង សាបសូន្យទៅផង ព្រោះកិរិយាប្រកបរឿយៗ នូវអកុសលធម៌ និងកិរិយាមិនប្រកបរឿយៗ នូវកុសលធម៌។

[៧៤] ម្នាលភិក្ខុទាំងឡាយ តថាគតរំពឹងរកមិនឃើញសភាវៈដទៃ សូម្បីតែសភាវៈ ១ ដែលញុំាងពួកកុសលធម៌មិនទាន់កើតឡើង ឲ្យកើតឡើងបានក្តី ពួកអកុសលធម៌ ដែលកើត ឡើងហើយ ឲ្យសាបសូន្យទៅក្តី ដូចកិរិយាប្រកបរឿយៗ នូវកុសលធម៌  និងកិរិយាមិនប្រកប រឿយៗ នូវអកុសលធម៌នេះសោះឡើយ ម្នាលភិក្ខុទាំងឡាយ ពួកកុសលធម៌ ដែលមិនទាន់ កើតឡើង ក៏រមែងកើតឡើងបានផង ដែលមិនទានើកើតឡើង ក៏រមែងកើតឡើងផង ពួកកុសលធម៌ដែលកើតឡើងហើយ រមែងសាបសូន្យទៅផង ។ពួក  នអកុសលធម៌ ដែលកើតឡើងហើយ ក៏រមែង សាបសូន្យទៅផង ព្រោះកិរិយាប្រកបរឿយៗ នូវកុសលធម៌  និងកិរិយាមិនប្រកបរឿយៗ នូវអកុសលធម៌។

[៧៥] ម្នាលភិក្ខុទាំងឡាយ តថាគតរំពឹងរកមិនឃើញសភាវៈដទៃ សូម្បីតែសភាវៈ ១ ដែលញុំាងពោជ្ឈង្គទាំងឡាយ មិនទាន់កើតឡើង មិនឲ្យកើតឡើងបានក្តី ពោជ្ឈង្គទាំងឡាយ ដែលកើតឡើងហើយ ក៏មិនឲ្យដល់នូវការបរិបូណ៌ ដោយភាវនាក្តី ដូចការធ្វើទុកក្នុងចិត្ត ខុសទំនងនេះសោះឡើយ ម្នាលភិក្ខុទាំងឡាយ កាលបើបុគ្គល ធ្វើទុកក្នុងចិត្តខុសទំនង ពោជ្ឈង្គទាំងឡាយ ដែលមិនទាន់កើតឡើង ក៏កើតឡើងមិនបានផង ពោជ្ឈង្គទាំងឡាយដែលមិនទានើកើតឡើង ក៏រមែងកើតឡើងផង ពួកកុសលធម៌ដែលកើតឡើងហើយ រមែងសាបសូន្យទៅផង ។ ដែល កើតឡើងហើយ ក៏មិនដល់នូវការបរិបូណ៌ ដោយភាវនាផង។

[៧៦] ម្នាលភិក្ខុទាំងឡាយ តថាគតរំពឹងរកមិនឃើញសភាវៈដទៃ សូម្បីតែសភាវៈ ១ ដែលញុំាងពោជ្ឈង្គទាំងឡាយ មិនទាន់កើតឡើង ឲ្យកើតឡើងបានក្តី ពោជ្ឍង្គទាំងឡាយ ដែលកើតឡើងហើយ ឲ្យដល់នូវការបរិបូណ៌ ដោយភាវនាក្តី ដូចការធ្វើទុកក្នុងចិត្ត​ត្រូវទំនងនេះ សោះឡើយ ម្នាលភិក្ខុទាំងឡាយ កាលបើបុគ្គលធ្វើទុកក្នុងចិត្តត្រូវទំនង ពោជ្ឈង្គទាំងឡាយ ដែលមិនទាន់កើតឡើង ក៏រមែងកើតឡើងបានផង ពោជ្ឈង្គទាំងឡាយ ដែលកើតឡើងហើយ ក៏រមែងដល់ នូវការបរិបូណ៌ដោយភាវនាផង។

[៧៧] ម្នាលភិក្ខុទាំងឡាយ ការសាបសូន្យចាកញាតិនេះ ជាការសាបសូន្យបន្តិចបន្តួច ទេ ម្នាលភិក្ខុទាំងឡាយ ឯការសាបសូន្យចាកបញ្ញានេះ ទើបជាការសាបសូន្យដ៏លាមក ជាង ការសាបសូន្យទាំងអស់។

[៧៨] ម្នាលភិក្ខុទាំងឡាយ សេចក្តីចំរើនដោយញាតិនេះ ជាសេចក្តីចំរើនបន្តិចបន្តួចទេ ម្នាលភិក្ខុទាំងឡាយ ឯសេចក្តីចំរើនដោយបញ្ញានេះ ទើបជាសេចក្តីចំរើនប្រសើរជាង សេចក្តី​ចំរើនទាំងអស់ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុនោះ ភិក្ខុក្នុងសាសនានេះ គួរសិក្សាយ៉ាង​នេះថា យើងទាំងឡាយ នឹងចំរើនដោយបញ្ញាវុឌ្ឍិ ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ គួរសិក្សាយ៉ាងនេះឯង។

[៧៩] ម្នាលភិក្ខុទាំងឡាយ ការសាបសូន្យចាកទ្រព្យនេះ ជាការសាបសូន្យបន្តិចបន្តួចទេ  ម្នាលភិក្ខុទាំងឡាយ ឯការសាបសូន្យចាកបញ្ញានេះ ទើបជាការសាបសូន្យដ៏លាមក ជាងការ សាប​សូន្យទាំងអស់។

[៨០] ម្នាលភិក្ខុទាំងឡាយ សេចក្តីចំរើនដោយទ្រព្យនេះ ជាសេចក្តីចំរើនបន្តិចបន្តួចទេ  ម្នាលភិក្ខុទាំងឡាយ ឯសេចក្តីចំរើនដោយបញ្ញានេះ ទើបជាសេចក្តីចំរើនប្រសើរ ជាងសេចក្តី​ចំរើនទាំងអស់ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុនោះ ភិក្ខុក្នុងសាសនានេះ គួរសិក្សា​យ៉ាងនេះថា យើងទាំងឡាយ នឹងចំរើនដោយបញ្ញាវុឌ្ឍិ ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ គួរសិក្សាយ៉ាងនេះឯង។

[៨១] ម្នាលភិក្ខុទាំងឡាយ ការសាបសូន្យចាកយសនេះ ជាការសាបសូន្យបន្តិចបន្តួចទេ  ម្នាលភិក្ខុទាំងឡាយ ឯការសាបសូន្យចាកបញ្ញានេះ ទើបជាការសាបសូន្យដ៏លាមក ជាងការ សាបសូន្យទាំងអស់។

[៨២] ម្នាលភិក្ខុទាំងឡាយ សេចក្តីចំរើនដោយយសនេះ ជាសេចក្តីចំរើនបន្តិចបន្តួចទេ  ម្នាលភិក្ខុទាំងឡាយ ឯសេចក្តីចំរើនដោយបញ្ញានេះ ទើបជាសេចក្តីចំរើនប្រសើរ ជាង​សេចក្តី​ចំរើនទាំងអស់ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុនោះ ភិក្ខុក្នុងសាសនានេះ គួរសិក្សាយ៉ាងនេះថា យើងទាំងឡាយ នឹងចំរើនដោយបញ្ញាវុឌ្ឍិ ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំង ឡាយ គួរសិក្សាយ៉ាងនេះឯង។


Good companionship and others

71. "Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as good companionship. Good companions arouse non arisen merit and fades arisen demerit. This is the first.

72. "Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as evil companionship. Evil companions arouse non-arisen demerit and fades arisen merit. This is the second.

73. "Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as attending to merit and not attending to demerit. Attention to merit and non attention to demerit arouses non arisen merit and fades arisen demerit. This is the third.

74. "Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as attending to demerit and not attending to merit. Attention to demerit and non attention to merit arouses non-arisen demerit and fades arisen merit. This is the fourth.

75. "Bhikkhus, I do not know anything else that arouses non arisen enlightenment factors and develops and completes arisen enlightenment factors as wise thinking. Bhikkhus, someone thinking wisely, arouses non-arisen enlightenment factors and develops and completes arisen enlightenment factors. This is the fifth.

76. "Bhikkhus, the misery from the decrease of relations is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the sixth.

77. "Bhikkhus, the increase of relations is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom. This is the seventh.

78. "Bhikkhus, the misery from the decrease of wealth is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the eighth.

79. "Bhikkhus, the increase of wealth is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom. This is the ninth.

80. "Bhikkhus, the misery from the decrease of fame is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the tenth."




Gute Kameradschaft und mehr

71. "Bhikkhus, ich kenne nichts darüber hinaus, daß nicht aufgekommene Verdienste[1] aufkommen läßt und aufgekommene Schulden[2] schwinden läßt, als gute Kameradschaft. Dies zum Ersten.

72. "Bhikkhus, ich kenne nichts darüber hinaus, daß nicht aufgekommene Schulden aufkommen läßt und aufgekommene Verdienste schwinden läßt, als schlechte Kameradschaft. Dies zum Zweiten.

73. "Bhikkhus, ich kenne nichts darüber hinaus, daß nicht aufgekommene Verdienste aufkommen läßt und aufgekommene Schulden schwinden läßt, als sich Verdiensten anzunehmen und sich von Schulden abzuwenden. Zuwendung zu Verdiensten und Abwendung gegenüber Schulden, läßt unaufgekommene Verdienste aufkommen und aufgekommene Schulden schwinden. Dies zum Dritten.

74. "Bhikkhus, ich kenne nichts darüber hinaus, daß nicht aufgekommene Schulden, aufkommen läßt und aufgekommene Verdienste schwinden läßt, als sich Schulden anzunehmen .und sich von Verdiensten abzuwenden. Zuwendung zu Schulden und Abwendung gegenüber Verdiensten, läßt unaufgekommene Schulden aufkommen und aufgekommene Verdienste schwinden. Dies zum Vierten.

75. "Bhikkhus, ich kenne nichts darüber hinaus, daß nicht aufgekommene Faktoren der Erleuchtung, aufkommen läßt und das Aufkommen der Faktoren der Erleuchtung vervollständigt, als weises Denken. Bhikkhus, einer der weise denkt, läßt nicht aufgekommene Faktoren der Erleuchtung aufkommen und vervollständigt die Faktoren der Erleuchtung. Dies zum Fünften.

76. "Bhikkhus, das Elend durch das Schwinden von Beziehungen, steht in keinem Verhältnis zum Schwinden von Weisheit. Bhikkhus, im Bezug auf Schwinden, ist das Schwinden von Weisheit elend. Dies zum Sechsten.

77. "Bhikkhus, das Mehren von Beziehungen, steht in keinem Verhältnis zum Mehren von Weisheit. Deshalb solltet Ihr Euch üben: Wir werden Weisheit Mehren. Dies zum Siebenten.

78. "Bhikkhus, das Elend durch das Schwinden von Wohlstand, steht in keinem Verhältnis zum Schwinden von Weisheit. Bhikkhus, im Bezug auf Schwinden, ist das Schwinden von Weisheit elend. Dies zum Achten.

79. "Bhikkhus, das Mehren von Wohlstand, steht in keinem Verhältnis zum Mehren von Weisheit. Deshalb solltet Ihr Euch üben: Wir werden Weisheit Mehren. Dies zum Neunten.

80. "Bhikkhus, Elend aus dem Schwinden von Ansehen, steht in keinem Verhältnis zum Schwinden von Weisheit. Bhikkhus, im Bezug auf Schwinden ist Schwinden von Weisheit elend. Dies zum Zehnten."


Namo tassa bhagavato arahato sammā-sambuddhassa

8. Kalyāṇamittādivaggo

71. ‘‘Nāhaṃ , bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamittassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī’’ti. Paṭ­hamaṃ.

72. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. Anuyogā, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogā kusalānaṃ dhammānaṃ anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī’’ti. Dutiyaṃ.

73. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. Anuyogā, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogā akusalānaṃ dhammānaṃ anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī’’ti. Tatiyaṃ.

74. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā nuppajjanti uppannā vā bojjhaṅgā na bhāvanāpāripūriṃ gacchanti yathayidaṃ, bhikkhave, ayonisomanasikāro. Ayoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā nuppajjanti uppannā ca bojjhaṅgā na bhāvanāpāripūriṃ gacchantī’’ti. Catutthaṃ.

75. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā uppajjanti uppannā vā bojjhaṅgā bhāvanāpāripūriṃ gacchanti yathayidaṃ, bhikkhave, yonisomanasikāro . Yoniso , bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā uppajjanti uppannā ca bojjhaṅgā bhāvanāpāripūriṃ gacchantī’’ti. Pañcamaṃ.

76. ‘‘Appamattikā esā, bhikkhave, parihāni yadidaṃ ñātiparihāni. Etaṃ patikiṭ­ṭ­haṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī’’ti. Chaṭ­ṭ­haṃ.

77. ‘‘Appamattikā esā, bhikkhave, vuddhi yadidaṃ ñātivuddhi. Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘paññāvuddhiyā vaddhissāmā’ti. Evañhi vo, bhikkhave , sikkhitabba’’nti. Sattamaṃ.

78. ‘‘Appamattikā esā, bhikkhave, parihāni yadidaṃ bhogaparihāni. Etaṃ patikiṭ­ṭ­haṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī’’ti. Aṭ­ṭ­hamaṃ.

79. ‘‘Appamattikā esā, bhikkhave, vuddhi yadidaṃ bhogavuddhi. Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘paññāvuddhiyā vaddhissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Navamaṃ.

80. ‘‘Appamattikā esā, bhikkhave, parihāni yadidaṃ yasoparihāni. Etaṃ patikiṭ­ṭ­haṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī’’ti. Dasamaṃ.


Kalyāṇamittādivaggo aṭ­ṭ­hamo.
Quote from: Ekakanipātapāḷi- AN / CSCD (http://forum.sangham.net/index.php/page,s0401m.mul7_latn.html)
 1. kusala dhamma, verdienstbringende Dinge/Phänomene/Lehren
 2. akusala Dhamma, schuldbringende Dinge/Phänomene/Lehren
Quote from: Ekakanipātapāḷi- AN / aus dem Pali ins Englische von Ehrw. Schwester Uppalavanna und frei ins Deutsche übersetzt (http://forum.sangham.net/index.php/page,s0401m.mul7_en_uppa.html)
Title: Itivuttaka §76
Post by: Dhammañāṇa on October 29, 2015, 04:17:10 PM

 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

This was said by the Blessed One, said by the Arahant, so I have heard: "Aspiring to these three forms of bliss, a wise person should guard his virtue. Which three? [Thinking,] 'May praise come to me,' a wise person should guard his virtue. [Thinking,] 'May wealth come to me,' a wise person should guard his virtue. [Thinking,] 'At the break-up of the body, after death, may I reappear in a good destination, in heaven,' a wise person should guard his virtue. Aspiring to these three forms of bliss, a wise person should guard his virtue."

Intelligent,
you should guard your virtue,
aspiring to three forms of bliss:
   praise;
   the obtaining of wealth;
   and, after death, rejoicing
in heaven.

Even if you do no evil
but seek out one who does,
you're suspected of evil.
Your bad reputation
   grows.
   The sort of person you make a friend,
   the sort you seek out,
that's the sort you yourself become —
for your living together is of
   that sort.

The one associated with,
the one who associates,
the one who's touched,
the one who touches another
   — like an arrow smeared with poison —
contaminates the quiver.
So, fearing contamination, the enlightened
should not be comrades
with evil people.

A man who wraps rotting fish
in a blade of kusa grass
makes the grass smelly:
   so it is
   if you seek out fools.
But a man who wraps powdered incense
in the leaf of a tree
makes the leaf fragrant:
   so it is
   if you seek out
   the enlightened.

   So,
knowing your own outcome
as like the leaf-wrapper's,
you shouldn't seek out
those who aren't good.
The wise would associate
with those who are.
Those who aren't good
lead you to hell.
The good help you reach
a good destination.
Quote from: Iti §76 (http://zugangzureinsicht.org/html/tipitaka/kn/iti/iti.3.050-099.than_en.html#iti-076)

Namo tassa bhagavato arahato sammā-sambuddhassa

Dieses wurde vom Befreiten gesagt, vom Arahat gesagt, so habe ich es gehört:: "Nach diesen drei Arten von Segen trachtend, sollte eine weise Person seine Tugend bewachen. Welche drei? [Denkend:] 'Möge Lob über mich kommen', eine weise Person, seine Tugend bewachen sollte. [Denkend:] 'Möge Wohlstand über mich kommen', eine weise Person, seine Tugend bewachen sollte. [Denkend:] 'Mit dem Zerfall des Körpers, nach dem Tod, möge ich an einen guten Bestimmungsort, im Himmel, wiedererscheinen', eine weise Person, seine Tugend bewachen sollte. Nach diesen drei Arten von Segen trachtend, sollte eine weise Person seine Tugend bewachen"

Intelligent,
solltet Ihr Eure Tugend bewachen,
nach drei Formen von Segen trachtend:
   Lob;
   das Erlangen von Wohlstand;
   und, nach dem Tod, Erfreuen
im Himmel.

Selbst wenn Ihr kein Schlechtes tun
aber an einen haltet der tut,
seid ihre des Bösen in Verdacht.
Eurer schlechter Ruf
   wächst.
   Die Art von Personen, Ihr zu Freunden macht,
   die Art an der Ihr halten tut,
das ist die Art zu der Ihr selbst werdet,
den Euer Leben zusammen ist
   von dieser Art.

Jener der damit sich abgibt,
jener, der sich abgibt,
jener, der berührt,
jener, der andere berührt
   — wie ein Pfeil beschmiert mit Gift —
verseucht den Köcher.
So, Verseuchung fürchtend, der erleuchtete
sollte nicht mit schlechten Leuten
Kamerad sein.

Ein Mann der verrotten Fisch hüllt
in den Halm von Kusa-Gras,
macht des Gras stinkend:
   so ist es,
   wenn Ihr an Dummköpfen hält.
Doch ein Mann, pulfrigen Weihrauch einhüllt,
in das Blatt eines Baumes,
das Blatt duftend macht:
   so ist es,
   wenn Ihr haltet,
   an die Erleuteten.

   So,
Eure eigenes Auswirken kennend,
wie die Einhüller in Blätter,
solltet Ihr nicht halten,
an jene, die nicht gut.
Der Weise sich abgeben würde,
mit jenen, die es sind.
Jene die nicht gut
zur Hölle Euch führen.
Die Guten helfen Euch zu erreichen
einen guten Ankunftsort.
Quote from: Iti §76 (http://zugangzureinsicht.org/html/tipitaka/kn/iti/iti.3.050-099.than.html#iti-076)
Title: Itivattaka §78
Post by: Dhammañāṇa on October 29, 2015, 04:54:58 PM

 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

This was said by the Blessed One, said by the Arahant, so I have heard: "It is in accordance with their properties that beings come together & associate with one another. Beings of low dispositions come together & associate with beings of low dispositions. Beings of admirable dispositions come together & associate with beings of admirable dispositions. In the past, it was in accordance with their properties that beings came together & associated with one another... In the future, it will be in accordance with their properties that beings will come together & associate with one another... And now at present, it is in accordance with their properties that beings come together & associate with one another. Beings of low dispositions come together & associate with beings of low dispositions. Beings of admirable dispositions come together & associate with beings of admirable dispositions."

The underbrush born
of association
is cut away
by non-association.
Just as one riding
a small wooden plank
   would sink
in the great sea,
so does even one of right living
   sink,
associating with the lazy.

So avoid the lazy,
those with low persistence.
Live with the noble ones —
secluded, resolute, absorbed in jhana,
their persistence constantly aroused
         : the wise.
Quote from: Iti §78 (http://zugangzureinsicht.org/html/tipitaka/kn/iti/iti.3.050-099.than_en.html#iti-078)

Namo tassa bhagavato arahato sammā-sambuddhassa

Dieses wurde vom Befreiten gesagt, vom Arahat gesagt, so habe ich es gehört:: "Es ist aufgrund deren Beschaffenheit, daß Lebewesen zusammen kommen und mit einander verkehren. Lebewesen von niedriger Veranlagung, kommen zusammen und verkehren mit Lebewesen von niedrieger Veranlagung. Lebewesen von vorzüglicher Veranlagung, kommen zusammen und verkehren miteinander... In der Zukunft, wird es im Einklang mit deren Beschaffenheiten sein, daß Lebewesen zusammen kommen werden und miteinander verkehren... Und nun in der Gegenwart, ist es im Einklang mit deren Beschaffenheiten, daß Lebewesen zusammen kommen und miteinander verkehren. Lebewesen von niedriger Veranlagung, kommen zusammen und verkehren mit Lebewesen von niedriger Veranlagung. Lebewesen von vorzüglicher Veranlagung, kommen zusammen und verkehren mit Lebewesen von vorzüglicher Veranlagung."

Das Unterholz geboren
aus Verkehren
ist weggeschnitten
durch Nichtverkehren.
Wie wenn jemand gleitet
auf einem kleinen Holzbrett
   sinken wurde
in der großen See,
so selbst einer von rechtem Leben
   sinkt,
mit den Faulen verkehrend.

So die Faulen meidend,
jene mit wenig Beharrlichkeit.
Lebt mit den Noblen,
zurückgezogen, entschlossen, vertieft in Jhana,
deren Beharrlichkeit stets aufgekommen:
         Weise.
Quote from: Iti §78 (http://zugangzureinsicht.org/html/tipitaka/kn/iti/iti.3.050-099.than.html#iti-078)
Title: Antw:Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
Post by: Dhammañāṇa on November 06, 2015, 06:28:46 PM

 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

Dies wurde vom Befreiten gesagt, vom Arahat gesagt, so hab ich es gehört: "Jene Bhikkhus, die vollkommen in Tugend sind, vollkommen in Konzentration, vollkommen in Einsicht, vollkommen in Befreiung, vollkommen in Wissen und Vision von Befreiung: die ermahnen, vorzeigen, anweisen, drängen, wachrufen und ermutigen, die kundig genau zum Punkt aus dem wahren Dhamma sind: diese sehend, sage ich Euch, verwirklicht ein großes Geschäft; hört ihnen zu, wartet sie auf, wohn ihnen bei, sich ihnen wiedererinnernd, folgt ihnen im weiter Gehen ein großes Geschäft zu verwirklichen. Warum ist das?

"Mit dem Verkehren mit Bhikkhus dieser Sorte, mit ihnen teilen, sich deren annehmen, die wie-jetzt-ungegipfelte Ansammlung von Tugend, kommt zum Gipfel seiner Entwicklung, die wie-jetzt-ungegipfelte Ansammlung von Konzentration, kommt zum Gipfel seiner Entwicklung, die wie-jetzt-ungegipfelte Ansammlung von Einsicht, kommt zum Gipfel seiner Entwicklung, die wie-jetzt-ungegipfelte Ansammlung von Befreiung, kommt zum Gipfel seiner Entwicklung, die wie-jetzt-ungegipfelte Ansammlung von Wissen und Vision über Befreiung, kommt zum Gipfel seiner Entwicklung. Bhikkhus dieser Sorte, werden Lehrer genannt, Führer, Ableger von Verletzung, Zerstreuer von Dunkelheit, Erzeuger von Licht, Erzeuger von Strahlung, Erzeuger von Helligkeit, Erzeuger von Glanz, Bringer von Erleuchtung, Noble, bestückt mit dem Auge das sieht."

Dieses ist ein Umstand,
Erfeuen erzeugend
für jene die wissen:
das Dhamma lebend,
der Noblen,
   gelassen,
die das wahre Dhamma erhellen,
es beleuchten,   glänzend scheinend,
die   Erzeuger des Lichtes sind,
      erleuchtet,
      Ableger von Verletzung,
die Augen haben
die sehen.
Deren Botschaft gehört
mit rechter Erkenntnis, der Weise
direkt wissend,
das Enden von Geburt,
   zu keinem weitern Werden kommen.
Quote from: Iti §104 (http://zugangzureinsicht.org/html/tipitaka/kn/iti/iti.4.100-112.than.html#iti-104)

Namo tassa bhagavato arahato sammā-sambuddhassa

This was said by the Blessed One, said by the Arahant, so I have heard: "Those monks who are consummate in virtue, consummate in concentration, consummate in discernment, consummate in release, consummate in the knowledge & vision of release; who exhort, demonstrate, instruct, urge, rouse & encourage; who are competent rightly to point out the true Dhamma: seeing them, I tell you, accomplishes a great deal; listening to them, approaching them, attending to them, recollecting them, following them in going forth accomplishes a great deal. Why is that?

"By associating with monks of this sort, sharing with them, attending on them, the as-yet-unculminated aggregate of virtue goes to the culmination of its development, the as-yet-unculminated aggregate of concentration goes to the culmination of its development, the as-yet-unculminated aggregate of discernment goes to the culmination of its development, the as-yet-unculminated aggregate of release goes to the culmination of its development, the as-yet-unculminated aggregate of knowledge & vision of release goes to the culmination of its development. Monks of this sort are said to be teachers, leaders, abandoners of harm, dispellers of darkness, makers of light, makers of radiance, makers of brightness, makers of brilliance, bringers of illumination, noble ones, endowed with eyes that see."

This is a condition
creating joy
for those who know:
living the Dhamma
of the noble ones,
   composed,
who brighten the true Dhamma,
illumine it,   shining brilliantly,
who are   makers of light,
      enlightened,
      abandoners of harm,
who have eyes
that see.
Having heard their message
with right gnosis, the wise
directly knowing
the ending of birth,
   come to no further becoming.
Quote from: Iti §104 (http://zugangzureinsicht.org/html/tipitaka/kn/iti/iti.4.100-112.than_en.html#iti-104)
Title: The Verses on Friends - Die Verse über Freunde
Post by: Dhammañāṇa on March 01, 2016, 11:14:49 PM

Namo tassa bhagavato arahato sammā-sambuddhassa

The Verses on Friends  - Die Verse über Freunde

Aññadatthu haro mitto
One who makes friends only to cheat them,
Einer der Freundschaft schließt, nur um sie zu betrügen,

Yo ca mitto vacī-paramo,
one who is good only in word,
einer der nur dem Wort nach Gutes tut,

Anupiyañca yo āhu,
one who flatters & cajoles,
einer der schmiegt und schmeichelt,

Apāyesu ca yo sakhā,
and a companion in ruinous fun:
und ein Gefährte in verderblichem Spaß:

Ete amitte cattāro
Iti viññāya paṇḍito

These four the wise know as non-friends.
Diese vier, der Weise als Nichtfreunde kennt.

Ārakā parivajjeyya [Achtung! Das was "Buddhisten" las Zertrennende Rede meinen]
Avoid them from afar,
Vermeidet sie aus der Ferne,

Maggaṃ paṭibhayaṃ yathā.
like a dangerous road.
wie eine gefährliche Straße.

Upakāro ca yo mitto,
A friend who is helpful,
Ein Freund der hilfreich ist,

Sukha-dukkho ca yo sakhā,
one who shares in your sorrows & joys,
einer der Ihre Sorgen und Freuden teilt,

Atthakkhāyī ca yo mitto,
one who points you to worthwhile things,
einer der Ihnen Erstrebenswertes aufzeigt,

Yo ca mittānukampako,
one sympathetic to friends:
einer einfühlend gegenüber Freunden:

Etepi mitte cattāro
Iti viññāya paṇḍito

These four, the wise know as true friends.
Diese vier, der Weise als wahre Freunde kennt.

Sakkaccaṃ payirupāseyya
Attend to them earnestly,
Umsorgt sie aufrichtig,

Mātā puttaṃ va orasaṃ.
as a mother her child.
wie eine Mutter ihr Kind.
Quote from: Rezitationshilfe (http://zugangzureinsicht.org/html/lib/authors/dhammayut/chanting.html#friends)
Title: Antw:Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
Post by: Dhammañāṇa on April 08, 2017, 09:40:27 PM

Namo tassa bhagavato arahato sammā-sambuddhassa

„Lohnenswert ist der Umgang mit einem Freund oder einer Freundin, der/die drei Eigenschaften besitzt. Welche drei Eigenschaften? Sie/er gibt, was schwer zu geben ist, tut, was schwer zu tun ist, erträgt, was schwer zu ertragen ist. Lohnenswert ist der Umgang mit einem Freund oder einer Freundin, der/die diese drei Eigenschaften besitzt.“



"A friend endowed with these three qualities is worth associating with. Which three? He/she gives what is hard to give, does what is hard to do, endures what is hard to endure. A friend endowed with these three qualities is worth associating with."
Quote from: AN3.113 in Studienführer zum Stromeintritt (http://zugangzureinsicht.org/html/lib/study/into_the_stream.html#association)

Title: Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
Post by: Dhammañāṇa on May 14, 2018, 10:08:38 PM

Namo tassa bhagavato arahato sammā-sambuddhassa

"Bhikkhus, these three persons are evident in the world. What three? Bhikkhus, there is a person that should not be associated, there is one that should be associated, and there is another that should be honoured and revered and associated.

"Bhikkhus, who is the person that should not be associated? Bhikkhus, a certain person is below par in virtues, concentration and wisdom. Such should not be associated unless out of sympathy and compassion.

"Bhikkhus, who is the person that should be associated? Bhikkhus, a certain person is par in virtues, concentration and wisdom. Such should be associated. What is the reason? Those par in virtues converse on virtues, those par in concentration converse on concentration and those par in wisdom converse on wisdom. For them it becomes a pleasant abiding, therefore they should be associated.

"Bhikkhus, who is the person that should be honoured, revered and associated? Bhikkhus, a certain person is much above in virtues, concentration and wisdom. Such should be honoured, revered and associated. What is the reason? 'I will complete virtues not yet completed, and will wisely assist my completed virtues. I will complete my concentration not yet completed and I will wisely assist my completed concentration. I will complete my wisdom not yet completed and I will wisely assist my completed wisdom. Therefore, bhikkhus, such persons should be honoured, revered and associated. Bhikkhus, these three persons are evident in the world."

"Associating with someone low
is deterioration,
Associating an equal
there's no deterioration
Therefore bend down to a superior,
It is quick growth."
"Bhikkhus, diese drei Personen sind in der Welt anzutreffen. Welche drei? Bhikkhus, da ist eine Person, mit der man sich nicht abgeben sollte, da ist jene, mit der man sich abgeben sollte, und da ist jene, die gewürdigt und geehrt werden und mit der man sich abgeben sollte.

"Bhikkhus, welche ist eine Person, mit der man sich nicht abgeben sollte? Bhikkhus, da ist der Fall, daß eine Person unter Gleichheit in Tugend, Konzentration und Weisheit ist. Mit solch einer Person sollte man sich nicht abgeben, es sei den aus Fürsorge und Mitgefühl.

"Bhikkhus, welche ist die Person, mit der man sich Abgeben sollte? Bhikkhus, da ist der Fall, daß eine gewisse Person gleich in Tugend, Konzentration und Weisheit ist. Mit dieser sollte man sich abgeben. Aus welchem Grund? Jene gleich in Tugend, erhalten/unterhalten (die eigene) Tugend, jene gleich in Konzentration, erhalten Konzentration, jene gleich in Weisheit, erhalten Weisheit. Für einen wird es zu einem angenehmen Aufenthalt, deshalb sollte man sich mit ihnen abgeben.

"Bhikkhus, welche ist die Person, die gewürdigt und geehrt werden und mit der man sich abgeben sollte? Bhikkhus, da ist der Fall, daß eine Person erhabener in Tugend, Konzentration und Weisheit ist. Solch eine sollte gewürdigt und geehrt werden und mit dieser sollte man sich abgeben. Aus welchem Grund? 'Ich werde meine Tugend vervollständigen, die jetzt noch nicht vollständigt, und werde weise bereits vervollständigter Tugend dienen. Ich werde meine Konzentration vervollständigen, die jetzt noch nicht vollständigt, und werde weise bereits vervollständigter Konzentration dienen. Ich werde meine Weisheit vervollständigen, die jetzt noch nicht vollständigt, und werde weise bereits vervollständigter Weisheit dienen.' Deshalb, Bhikkhus, sollte einer solch eine Person würdigen und ehren, und sich mit ihr abgeben. Bhikkhus, dieses sind die drei Personen, die in der Welt zu finden sind."

"Sich mit Niedrigeren abgeben,
ist Verfall,
Sich mit Gleichen abgeben,
kein Verfall,
Deshalb gebt Euch einem Erhabeneren hin,
Rasch ist das Gedeihen."
Quote from: http://zugangzureinsicht.org/html/tipitaka/an/an03/an03.026.uppa_en.html
Title: Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
Post by: Dhammañāṇa on November 19, 2019, 03:50:42 PM
[⇧change language | ប្ដូរ​ភាសា ]

 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

៦. តយោធម្មសូត្រ

[៧៦] ម្នាលភិក្ខុទាំងឡាយ (ប្រសិនបើ) ធម៌ទាំង ៣ នេះ មិនមាន​ក្នុងលោកទេ ព្រះតថាគត​អរហន្ត​សម្មាសម្ពុទ្ធ ក៏មិនគប្បី​កើតឡើង ក្នុង​លោកឡើយ ទាំង​ធម្មវិន័យ ដែល​ព្រះតថាគត​សំដែង​ហើយ ក៏មិនភ្លឺ​ច្បាស់ក្នុង​លោកដែរ។ ធម៌ទាំង ៣ តើដូចម្តេច។ គឺ​ជាតិ ១ ជរា ១ មរណៈ  ១។ ម្នាលភិក្ខុ​ទាំងឡាយ (ប្រសិនបើ) ធម៌ទាំង ៣ នេះ មិនមាន​ក្នុង​លោកទេ ព្រះតថាគត​អរហន្ត​សម្មាសម្ពុទ្ធ ក៏មិនគប្បី​កើតឡើង​ក្នុងលោក ទាំង​ធម្មវិន័យ ដែល​ព្រះតថាគត​សំដែងហើយ ក៏មិនភ្លឺច្បាស់ ក្នុងលោកនេះ​ដែរ។ ម្នាលភិក្ខុ​ទាំងឡាយ ធម៌ទាំង ៣ នេះ រមែង​មានក្នុងលោក ព្រោះ​ហេតុណា ព្រោះហេតុនោះ ទើប​ព្រះតថាគត អរហន្ត​សម្មាសម្ពុទ្ធ កើត​ឡើងក្នុងលោក ព្រោះ​ហេតុនោះ ទើប​ធម្មវិន័យ ដែល​ព្រះតថាគត​សំដែង​ហើយ ភ្លឺច្បាស់​ក្នុងលោកដែរ។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលមិន​បានលះបង់​ធម៌ទាំង ៣ ហើយ មិនគួរ​លះបង់ជាតិ លះបង់ជរា លះបង់​មរណៈ​បានទេ។ ធម៌ទាំង ៣ តើដូចម្តេច។ គឺមិន​លះបង់រាគៈ ១ មិន​លះបង់​ទោសៈ ១ មិនលះបង់​មោហៈ ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល កាលមិន​លះបង់​ធម៌ទាំង ៣ នេះចេញ​ហើយ មិនគួរ​លះបង់ជាតិ លះបង់​ជរា លះបង់​មរណៈ​បានទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលមិនលះ​បង់ធម៌ទាំង ៣ ចេញហើយ មិនគួរ​លះបង់រាគៈ លះបង់​ទោសៈ លះបង់​មោហៈ​បានទេ។ ធម៌ទាំង ៣ តើដូចម្តេច។ គឺមិនលះបង់​សក្កាយទិដ្ឋិ ១ មិនលះបង់​វិចិកិច្ឆា ១ មិនលះបង់​សីលព្វតបរាមាសៈ ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គលកាល​មិនលះបង់​ធម៌ទាំង ៣ នេះហើយ មិនគួរ​លះបង់រាគៈ លះបង់​ទោសៈ លះបង់​មោហៈ​បានទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គលកាល​មិនលះបង់​ធម៌ទាំង ៣​ ​ហើយ មិនគួរ​លះបង់​សក្កាយទិដ្ឋិ លះបង់​វិចិកិច្ឆា លះបង់​សីលព្វតបរាមាសៈ​បានទេ។ ធម៌ទាំង​ ៣ តើដូចម្តេច។ គឺមិន​លះបង់ នូវការធ្វើ​ទុកក្នុងចិត្ត​ដោយមិនមែន​ឧបាយ ១ មិនលះបង់​នូវកិរិយា​សេពគប់​នូវផ្លូវខុស ១ មិនលះបង់​នូវភាពរួញរា​នៃចិត្ត ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលមិនបាន​លះបង់​ធម៌ទាំង ៣ នេះ​ចេញហើយ មិនគួរ​លះបង់​សក្កាយទិដ្ឋិ លះបង់​វិចិកិច្ឆា លះបង់​សីលព្វតបរាមាសៈ​បានទេ។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គល​កាលមិន​បានលះបង់​ធម៌ទាំង ៣ ចេញហើយ មិនគួរលះបង់​នូវការធ្វើទុក​ក្នុងចិត្ត ដោយ​មិនមែន​ឧបាយ លះបង់​នូវកិរិយាសេពគប់​នូវផ្លូវខុស លះបង់​នូវភាពរួញរា​នៃចិត្តបានទេ។ ធម៌​ទាំង ៣ តើដូចម្តេច។ គឺមិន​លះបង់​ការភ្លេចស្មារតី ១ មិនលះបង់​សេចក្តី​មិនដឹង​ខ្លួន ១ មិនលះបង់​សេចក្តី​រវើរវាយ​នៃចិត្ត ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល កាលមិន​បានលះបង់​ធម៌​ទាំង ៣ នេះហើយ មិនគួរ​លះបង់នូវ​ការធ្វើទុក​ក្នុងចិត្ត ដោយ​មិនមែនឧបាយ លះបង់​នូវកិរិយា​សេពគប់​នូវផ្លូវខុស លះ​បង់នូវភាព​រួញរា​នៃចិត្តបានទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលមិន​បានលះបង់​ធម៌ទាំង ៣ ហើយ មិនគួរ​លះបង់​នូវការ​ភ្លេចស្មារតី លះបង់​នូវសេចក្តី​មិនដឹងខ្លួន លះបង់​នូវសេចក្តី​រវើរវាយ​នៃចិត្តបានទេ។ ធម៌​ទាំង ៣ តើដូចម្តេច។ គឺលះបង់​នូវភាព​នៃសេចក្តី​ប្រាថ្នា ដើម្បីមិន​ឃើញនូវព្រះ​អរិយៈ​ទាំងឡាយ ១ មិនលះបង់​នូវភាពនៃ​សេចក្តីប្រាថ្នា ដើម្បី​មិនស្តាប់​នូវអរិយធម៌ ១ មិនលះបង់​នូវភាព​នៃចិត្តប្រកាន់ ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលមិនបាន​លះបង់​ធម៌ទាំង ៣ នេះហើយ មិនគួរ​លះបង់នូវការ​ភ្លេចស្មារតី លះបង់​នូវសេចក្តី​មិនដឹងខ្លួន លះបង់​នូវ​សេចក្តី​រវើរវាយ នៃ​ចិត្តបានទេ។ ម្នាលភិក្ខុទាំងឡាយ បុគ្គល​កាលមិន​បានលះបង់​ធម៌ទាំង ៣ ចេញ​ហើយ មិនគួរ​លះបង់​នូវភាព​នៃសេចក្តីប្រាថ្នា ដើម្បី​មិនឃើញ​នូវ​ព្រះអរិយៈ​ទាំងឡាយ លះបង់នូវភាព​នៃសេចក្តី​ប្រាថ្នា ដើម្បីមិន​ស្តាប់នូវ​អរិយធម៌ លះបង់​នូវភាពនៃ​ចិត្តប្រកួត​ប្រកាន់បានទេ។ ធម៌ទាំង ៣ តើ​ដូចម្តេច។ គឺមិនលះបង់​នូវ​សេចក្តី​រវើរវាយ ១ មិនលះបង់​នូវសេចក្តី​មិន​សង្រួម ១ មិនលះបង់​នូវភាព​ទ្រុស្តសីល ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលមិន​បានលះបង់​ធម៌ទាំង ៣ នេះ​ហើយ មិនគួរ​លះបង់​នូវភាពនៃ​សេចក្តីប្រាថ្នា ដើម្បី​មិនឃើញ​នូវព្រះអរិយៈ​ទាំងឡាយ លះបង់​នូវភាពនៃ​សេចក្តីប្រាថ្នា ដើម្បីមិន​ស្តាប់នូវ​អរិយធម៌​ទាំងឡាយ លះបង់នូវ​ភាពនៃ​ចិត្ត​ប្រកួតប្រកាន់​បានទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គលកាល​មិនបានលះ​បង់ធម៌ទាំង ៣ ហើយ មិនគួរ​លះបង់នូវ​ចិត្តរវើរវាយ លះបង់​នូវសេចក្តី​មិនសង្រួម លះបង់​នូវភាព​ទ្រុស្តសីល​បានទេ។ ធម៌ទាំង ៣ តើដូចម្តេច។ គឺមិនលះបង់​នូវភាពមិន​មានសទ្ធា ១ មិនលះបង់​នូវភាព​មិនដឹង​នូវពាក្យ​ពោល ១ មិនលះបង់​នូវសេចក្តីខ្ជិល ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គលកាល​មិនបាន​លះបង់ធម៌ ៣ នេះហើយ មិនគួរ​លះបង់​នូវសេចក្តី​រវើរវាយ លះបង់​នូវ​សេចក្តី​មិនសង្រួម លះបង់​នូវភាពទ្រុស្តសីល​បានទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គលកាល​មិនបាន​លះបង់ធម៌​ទាំង ៣ ចេញហើយ មិនគួរ​លះបង់​នូវភាព​មិនមានសទ្ធា លះបង់​នូវភាពមិន​ដឹងពាក្យពោល លះបង់​នូវសេចក្តី​ខ្ជិលបានទេ។ ធម៌​ទាំង ៣ តើដូចម្តេច។ គឺមិនលះបង់​នូវសេចក្តី​មិនអើពើ ១ មិនលះបង់​នូវភាពជា​អ្នកប្រដៅ​ក្រ ១ មិនលះបង់​នូវភាពនៃ​បាបមិត្រ ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលមិន​បាន​លះបង់​ធម៌ទាំង ៣ នេះហើយ មិនគួរលះបង់​នូវភាព​មិនមានសទ្ធា លះបង់​នូវភាព​មិនដឹង​ពាក្យពោល លះបង់​នូវសេចក្តី​ខ្ជិលបានទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល កាល​មិនបាន​លះបង់​ធម៌ទាំង ៣ ហើយ មិនគួរលះបង់​នូវសេចក្តី​អើពើ លះបង់ភាព​នៃបាបមិត្រ​បានទេ។ ធម៌ទាំង ៣ តើ​ដូចម្តេច។ គឺមិនលះ​បង់​នូវសេចក្តី​មិនអៀនខ្មាស​នឹង​អំពើ​ទុច្ចរិត ១ មិនលះបង់​នូវសេចក្តីក្តៅ​ក្រហាយ​នឹងអំពើទុច្ចរិត ១ មិនលះបង់​នូវសេចក្តី​ធ្វេស​ប្រហែស ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គលមិន​បានលះបង់​ធម៌ទាំង ៣ នេះហើយ មិនគួរ​លះបង់​នូវសេចក្តីមិនអើពើ លះបង់​នូវភាពជា​អ្នកប្រដៅក្រ លះបង់​នូវភាព​នៃបាបមិត្រ​បានទេ។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គលនេះ ជាអ្នកមិន​មានសេចក្តី​អៀនខ្មាស មិនមាន​សេចក្តី​ក្តៅក្រហាយ​នឹងអំពើ​ទុច្ចរិត ជាអ្នក​ប្រមាទ។ កាលបើ​បុគ្គលនោះ ជាអ្នក​ប្រមាទ​ហើយ មិនគួរ​លះបង់នូវ​សេចក្តី​មិនអើពើ លះបង់​នូវភាព​ជាអ្នក​ប្រដៅក្រ លះបង់​នូវភាព​នៃបាបមិត្រ​បានទេ។ កាលបើបុគ្គល​នោះ មានបាបមិត្រ​ហើយ មិនគួរលះបង់​នូវភាព​​មិនមានសទ្ធា លះបង់​នូវភាពមិន​ដឹងពាក្យពោល លះបង់នូវ​សេចក្តីខ្ជិល​បានទេ។ កាលបើ​បុគ្គលនោះ មានសេចក្តី​ខ្ជិលហើយ មិនគួរ​លះបង់នូវ​សេចក្តីរវើរវាយ លះបង់​នូវសេចក្តី​មិនសង្រួម លះបង់​នូវភាពទ្រុស្តសីល​បានទេ។ កាល​បើបុគ្គលនោះ មានភាព​ជាអ្នកទ្រុស្តសីល​ហើយ មិនគួរ​លះបង់ភាព​នៃសេចក្តីប្រាថ្នា ដើម្បី​មិនឃើញ​ព្រះអរិយៈ​ទាំងឡាយ លះ​បង់នូវភាព​នៃសេចក្តី​ប្រាថ្នា ដើម្បីមិន​ស្តាប់នូវ​អរិយធម៌ លះបង់នូវភាព​នៃចិត្ត​ប្រកួតប្រកាន់​បានទេ។ កាលបើ​បុគ្គលនោះ មានភាព​នៃចិត្តប្រកួត​ប្រកាន់ហើយ មិនគួរ​លះបង់នូវ​ការភ្លេចស្មារតី លះបង់​នូវសេចក្តី​មិនដឹង​ខ្លួន លះបង់​នូវចិត្ត​រវើរវាយ​បានទេ។ កាលបើ​បុគ្គលនោះ មានចិត្ត​រវើរវាយហើយ មិនគួរ​លះបង់នូវ​ការធ្វើទុក​ក្នុងចិត្ត ដោយ​មិនមែន​ឧបាយ លះបង់​នូវកិរិយា​សេពគប់​នូវផ្លូវខុស លះបង់​នូវសេចក្តី​រួញរា​នៃចិត្ត​បានទេ។ កាលបើ​បុគ្គលនោះ មាន​ចិត្តរួញរា មិនគួរ​លះបង់​នូវសក្កាយទិដ្ឋិ លះបង់​នូវ​វិចិកិច្ឆា លះបង់​នូវ​សីលព្វតបរាមាសៈ​បានទេ។ កាលបើ​បុគ្គលនោះ មានវិចិកិច្ឆា មិនគួរ​លះបង់​រាគៈ លះបង់​ទោសៈ លះបង់​មោហៈ​បានទេ។ កាលបើ​មិនបាន​លះបង់​រាគៈ មិនបាន​លះបង់​ទោសៈ មិនបាន​លះបង់​មោហៈ មិនគួរ​លះបង់​ជាតិ លះបង់​ជរា លះបង់​មរណៈ​បានឡើយ។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គលកាល​លះបង់ធម៌​ទាំង ៣ បាន​ហើយ ទើបគួរ​លះបង់ជាតិ លះបង់ជរា លះបង់​មរណៈ​បាន។ ធម៌ទាំង ៣ តើដូចម្តេច​ខ្លះ។ គឺ​លះបង់​រាគៈ ១ លះបង់​ទោសៈ ១ លះបង់​មោហៈ ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​លះបង់​ធម៌ទាំង ៣ នេះចេញ​បានហើយ ទើបគួរលះ​បង់ជាតិ លះបង់ជរា លះបង់​មរណៈ​បាន។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល កាល​លះបង់ធម៌​ទាំង ៣ បានហើយ ទើបគួរ​លះបង់​រាគៈ លះបង់​ទោសៈ លះបង់​មោហៈបាន។ ធម៌ទាំង ៣ តើដូចម្តេច។ គឺលះបង់​សក្កាយទិដ្ឋិ ១ លះបង់​វិចិកិច្ឆា ១ លះបង់​សីលព្វតបរាមាសៈ ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលលះបង់​ធម៌ទាំង ៣ នេះ​បានហើយ ទើបគួរ​លះបង់រាគៈ លះ​បង់ទោសៈ លះបង់​មោហៈបាន។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលលះបង់​ធម៌ទាំង ៣ បានហើយ ទើបគួរ​លះបង់​សក្កាយទិដ្ឋិ លះបង់​វិចិកិច្ឆា លះបង់​សីលព្វតបរាមាសៈ​បាន។ ធម៌ទាំង ៣ តើដូច​ម្តេច។ គឺលះបង់​ការធ្វើទុក​ក្នុងចិត្តដោយ​មិនមែនឧបាយ ១ លះបង់​ការសេព​គប់ផ្លូវខុស ១ លះបង់​សេចក្តីរួញ​រានៃចិត្ត ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលលះបង់​ធម៌​ទាំង ៣ នេះបាន​ហើយ ទើបគួរលះ​បង់សក្កាយទិដ្ឋិ លះបង់​វិចិកិច្ឆា លះបង់​សីលព្វតបរាមាសៈ​បាន។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលលះបង់​ធម៌ទាំង ៣ បាន​ហើយ ទើបគួរ​លះបង់ការ​ធ្វើទុកក្នុងចិត្ត ដោយ​មិន​មែនឧបាយ លះបង់​នូវ​ការសេព​គប់នូវ​ផ្លូវខុស លះបង់​នូវសេចក្តី​រួញរានៃ​ចិត្តបាន។ ធម៌ទាំង ៣ តើដូចម្តេច។ គឺលះបង់​នូវការ​ភ្លេច​ស្មារតី ១ លះ​បង់នូវ​សេចក្តី​មិនដឹងខ្លួន ១ លះបង់​នូវសេចក្តី​រវើរវាយ​នៃចិត្ត ១។ ម្នាល​ភិក្ខុ​ទាំងឡាយ បុគ្គលកាល​លះបង់ធម៌​ទាំង ៣ បានហើយ ទើបគួរលះ​បង់​នូវការ​ធ្វើទុក​ក្នុងចិត្ត ដោយមិន​មែន​ឧបាយ លះបង់​នូវការសេព​គប់នូវ​ផ្លូវខុស លះបង់​នូវ​សេចក្តីរួញ​រានៃចិត្ត​បាន។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលលះបង់​ធម៌ទាំង ៣ បាន​ហើយ ទើបគួរ​លះបង់នូវ​ការភ្លេច​ស្មារតី លះបង់​នូវសេចក្តី​មិនដឹងខ្លួន លះបង់​នូវសេចក្តី​រវើរវាយ​នៃចិត្ត​បាន។ ធម៌ ទាំង ៣ តើដូចម្តេច។ គឺលះបង់​នូវសេចក្តី​ប្រាថ្នា ដើម្បី​មិនឃើញ​នូវព្រះ​អរិយៈ​ទាំងឡាយ ១ លះបង់​នូវសេចក្តី​ប្រាថ្នា ដើម្បី​មិនស្តាប់​នូវ​អរិយធម៌ ១ លះបង់​នូវចិត្តប្រកួត​ប្រកាន់ ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គលកាលលះ​បង់​ធម៌ទាំង ៣ នេះ​បានហើយ ទើបគួរ​លះបង់នូវ​ការភ្លេចស្មារតី លះបង់​នូវ​សេចក្តិ​មិនដឹង​ខ្លួន លះបង់​នូវសេចក្តី​រវើរវាយ​នៃចិត្តបាន។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលលះបង់​ធម៌ទាំង ៣ បាន​ហើយ ទើបគួរ​លះបង់​សេចក្តីប្រាថ្នា ដើម្បី​មិនឃើញ​នូវព្រះអរិយៈ​ទាំងឡាយ លះបង់​នូវសេចក្តី​ប្រាថ្នា ដើម្បីមិន​ស្តាប់នូវ​អរិយធម៌ លះបង់​នូវចិត្ត​ប្រកួត​ប្រកាន់​បាន។ ធម៌​ទាំង ៣ តើដូចម្តេច។ គឺលះបង់​នូវសេចក្តី​រវើរវាយ ១ លះបង់​នូវសេចក្តី​មិន​សង្រួម ១ លះបង់​នូវភាព​ទ្រុស្តសីល ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាល​លះបង់​ធម៌ទាំង ៣ នេះបាន​ហើយ ទើបគួរ​លះបង់​នូវសេចក្តីប្រាថ្នា ដើម្បី​មិនឃើញ​នូវព្រះអរិយៈ​ទាំងឡាយ លះបង់​នូវសេចក្តី​ប្រាថ្នា ដើម្បី​មិនស្តាប់​នូវអរិយធម៌ លះបង់​នូវចិត្ត​ប្រកួតប្រកាន់​បាន។ ម្នាលភិក្ខុ​ទាំង​ឡាយ បុគ្គលកាល​លះបង់​ធម៌ទាំង ៣ បាន​ហើយ ទើបគួរ​លះបង់នូវ​សេចក្តីរវើរវាយ លះបង់​នូវសេចក្តី​មិនសង្រួម លះបង់​នូវភាព​ទ្រុស្តសីល។ ធម៌ទាំង ៣ តើ​ដូចម្តេច។ គឺលះបង់​នូវភាព​មិនមានសទ្ធា ១ លះបង់​នូវ​សេចក្តី​មិនដឹងនូវ​ពាក្យពោល ១ លះបង់​នូវសេចក្តី​ខ្ជិល ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាល​លះបង់​ធម៌ទាំង ៣ នេះបាន​ហើយ ទើបគួរលះ​បង់នូវសេចក្តី​រវើរវាយ លះបង់​នូវសេចក្តី​មិនសង្រួម លះបង់​នូវភាពទ្រុស្ត​សីលបាន។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គល​កាលលះបង់​ធម៌ទាំង ៣ បាន​ហើយ ទើបគួរ​លះបង់​នូវភាព​មិនមានសទ្ធា លះបង់​នូវសេចក្តី​មិនដឹង​នូវ​ពាក្យពោល លះបង់​នូវសេចក្តី​ខ្ជិលបាន។ ធម៌​ទាំង ៣ តើដូចម្តេច។ គឺ​លះបង់​នូវសេចក្តី​មិនអើពើ ១ លះបង់​នូវភាពជា​អ្នកប្រដៅក្រ ១ លះបង់​នូវភាព​នៃ​បាបមិត្ត ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គលកាល​លះបង់ធម៌​ទាំង ៣ បានហើយ ទើបគួរ​លះបង់នូវ​ភាពមិន​មានសទ្ធា លះបង់​នូវភាពមិន​ដឹង​នូវពាក្យពោល លះបង់​នូវសេចក្តី​ខ្ជិលបាន។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គលកាល​លះបង់​ធម៌ទាំង ៣ បានហើយ ទើបគួរ​លះបង់​នូវសេចក្តី​មិន​អើពើ លះបង់​នូវភាពជា​អ្នកប្រដៅក្រ លះបង់​នូវភាព​នៃ​បាបមិត្ត​បាន។ ធម៌ទាំង ៣ តើដូចម្តេច។ គឺលះបង់​នូវសេចក្តី​មិនអៀនខ្មាស​នឹងអំពើ​ទុច្ចរិត ១ លះបង់​នូវសេចក្តី​មិនក្តៅ​នឹងអំពើ​ទុច្ចរិត ១ លះបង់នូវ​សេចក្តីធ្វេស​ប្រហែស ១។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គលកាល​លះបង់ធម៌​ទាំង ៣ បាន​ហើយ ទើបគួរ​លះបង់​នូវសេចក្តី​មិនអើពើ លះបង់​នូវភាពជា​អ្នកប្រដៅក្រ លះបង់​នូវភាព​នៃបាបមិត្ត​បាន។ ម្នាលភិក្ខុ​ទាំងឡាយ បុគ្គលនេះ ជាអ្នក​មានសេចក្តី​អៀនខ្មាស​នឹងអំពើទុច្ចរិត ក្តៅនឹង​អំពើទុច្ចរិត មិន​ប្រមាទ។ កាលបើ​បុគ្គលនោះ មិន​ប្រមាទហើយ ទើបគួរ​ដើម្បីលះបង់​នូវ​សេចក្តី​មិន​អើពើ លះបង់នូវ​ភាពជាអ្នក​ប្រដៅក្រ លះបង់នូវភាព​នៃបាបមិត្តបាន។ កាលបើ​បុគ្គលនោះ មាន​កល្យាណមិត្ត​ហើយ ទើបគួរ​ដើម្បីលះ​បង់នូវ​ភាពមិន​មានសទ្ធា លះបង់​នូវសេចក្តី​មិនដឹង​នូវពាក្យ​ពោល លះ​បង់នូវ​សេចក្តី​ខ្ជិលបាន។ កាលបើ​បុគ្គល​នោះ មានសេចក្តី​ព្យាយាម​ប្រារព្ធ​ហើយ ទើបគួរ​ដើម្បីលះបង់​នូវសេចក្តី​រវើរវាយ លះបង់​នូវការ​មិនសង្រួម លះ​បង់នូវភាព​ទ្រុស្តសីល​បាន។ កាលបើ​បុគ្គលនោះ មានសីល ទើប​គួរ​ដើម្បី​លះបង់នូវ​សេចក្តីប្រាថ្នា ដើម្បីមិន​ឃើញនូវ​ព្រះអរិយៈ​ទាំងឡាយ លះបង់​នូវ​សេចក្តី​ប្រាថ្នា ដើម្បីមិន​ស្តាប់នូវ​អរិយធម៌ លះបង់​នូវចិត្តប្រកួត​ប្រកាន់​បាន។ កាល​បើបុគ្គល​នោះ មិនមានចិត្ត​ប្រកួតប្រកាន់​ហើយ ទើបគួរ​ដើម្បីលះបង់​នូវការភ្លេច​ស្មារតី លះបង់​នូវសេចក្តី​មិនដឹងខ្លួន លះបង់​នូវ​សេចក្តី​រសាប់រសល់​នៃចិត្តបាន។ កាលបើ​បុគ្គល​នោះ មិនមាន​ចិត្តរសាប់រសល់​ហើយ ទើបគួរ​ដើម្បីលះបង់​នូវកិរិយា​ធ្វើទុកក្នុងចិត្ត ដោយ​មិនមែន​ឧបាយ លះបង់​នូវការសេពគប់​នូវផ្លូវខុស លះបង់​នូវសេចក្តី​រួញរានៃចិត្ត​បាន។ កាលបើ​បុគ្គលនោះ មិនមាន​ចិត្តរួញរា​ហើយ ទើបគួរ​ដើម្បីលះ​បង់​នូវសក្កាយទិដ្ឋិ លះបង់​នូវវិចិកិច្ឆា លះបង់​នូវសីលព្វតបរាមាសៈ​បាន។ កាលបើ​បុគ្គលនោះ មិនមាន​វិចិកិច្ឆា​ហើយ ទើបគួរ​ដើម្បី​លះបង់រាគៈ លះបង់​ទោសៈ លះបង់​មោហៈបាន។ កាលបើ​បុគ្គល​នោះ លះបង់​រាគៈ លះបង់​ទោសៈ លះបង់​មោហៈហើយ ទើបគួរ​ដើម្បី​លះបង់ជាតិ លះបង់​ជរា លះបង់​មរណៈបាន។
Quote from: http://accesstoinsight.eu/km/tipitaka/book_050

Namo tassa bhagavato arahato sammā-sambuddhassa

6. Tayodhammasuttaṃ

76. Bhikkhus, if these three things were not evident, the Thus Gone One rightfully enlightened would not have been born in the world. The discipline declared by the Thus Gone One would not have taken root. What three?

Birth, decay and death- Bhikkhus, if these three things were not evident in the world, the Thus Gone One rightfully enlightened, would not have been born in the world. The discipline declared by the Thus Gone One would not have taken root. Bhikkhus, since these three things are evident in the world, the Thus Gone One rightfully enlightened is born in the world. The discipline declared by the Thus Gone One has taken root.

Bhikkhus, without dispelling three things, it is not possible to dispel birth, decay and death. What three? Greed, hate and delusion. Bhikkhus, without dispelling these three things, it is not possible to dispel birth, decay and death.

Bhikkhus, without dispelling three things, it is not possible to dispel greed, hate and delusion. What three? View of a self, doubts and grasping virtues as the highest aim. Bhikkhus, without dispelling these three things, it is not possible to dispel greed, hate and delusion.

Bhikkhus, without dispelling three things, it is not possible to dispel the view of a self, doubts and grasping virtues as the highest aim. What three? Unwise attention, practising in the wrong path and the mind's immobility Bhikkhus, without dispelling these three things, it is not possible to dispel the view of a self, doubts and grasping virtues as the highest aim.

Bhikkhus, without dispelling three things, it is not possible to dispel unwise atttention practising in the wrong path and the mind's immobility. What three? Forgetfulness, lack of mindful awareness and derangement of mind.. Bhikkhus, without dispelling these three things, it is not possible to dispel unwise attention, practising in the wrong path and the mind's immobility.

Bhikkhus, without dispelling three things, it is not possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.. What three? Dislike to see noble ones, dislike to hear the noble Teaching and the reproaching mind.. Bhikkhus, without dispelling these three things, it is not possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.

Bhikkhus, without dispelling three things, it is not possible to dispel the dislike to see noble ones, to hear the noble teaching and the reproaching mind. What three? Excitement, lack of restraint and evil virtues Bhikkhus, without dispelling these three things, it is not possible to dispel the dislike to see noble ones, to hear the noble Teaching and the reproaching mind.

Bhikkhus, without dispelling three things, it is not possible to dispel excitement, lack of restraint and evil virtues. What three? Lack of faith, stinginess and laziness. Bhikkhus, without dispelling these three things, it is not possible to dispel excitement, lack of restraint and evil virtues.

Bhikkhus, without dispelling three things, it is not possible to dispel lack of faith, stinginess and laziness. What three? Disrespect, unruliness and evil friendship. Bhikkhus, without dispelling these three things, it is not possible to dispel lack of faith, stinginess and laziness.

Bhikkhus, without dispelling three things, it is not possible to dispel disrespect, unruliness and evil friendship. What three? Lack of shame, lack of remorse and negligence. Bhikkhus, without dispelling these three things, it is not possible to dispel disrespect, unruliness and evil friendship.

Bhikkhus, the shameless one without remorse becomes negligent It is not possible for the negligent one to dispel direspect, unruliness and evil friendship. It is not possisble for the one associating evil friends to gain faith, dispel stinginess and laziness. It is not possible for the lazy one to dispel excitement, lack of restraint and evil virtues. It is not possible for the unvirtuous one to dispel the dislike to see noble ones, to hear the teaching of the noble ones and dispel the reproaching mind. It is not possible for one with a reproaching mind to dispel forgetfulness, lack of mindful awareness and the derangement of mind. It is not possible for one with deranged mind to dispel unwise attention, practising in the wrong path and the mind's immobility. It is not possible for one with a sluggish mind to dispel the view of a self, doubts, and grasping virtues as the highest aim. It is not possible for the doubting one to dispel greed, hate and delusion. Without dispelling greed, hate and delusion it is not possible to dispel birth, decay and death.

Bhikkhus, dispelling three things, it is possible to dispel birth, decay and death. What three? Greed, hate and delusion. Bhikkhus, dispelling these three things, it is possible to dispel birth, decay and death.

Bhikkhus, dispelling three things, it is possible to dispel greed, hate and delusion. What three? View of a self, doubts and grasping virtues as the highest aim. Bhikkhus, dispelling these three things, it is possible to dispel greed, hate and delusion.

Bhikkhus, dispelling three things, it is possible to dispel the view of a self, doubts and grasping virtues as the highest aim. What three? Unwise attention, practising in the wrong path and the mind's immobility Bhikkhus, dispelling these three things, it is possible to dispel the view of a self, doubts and grasping virtues as the highest aim.

Bhikkhus, dispelling three things, it is possible to dispel unwise atttention practising in the wrong path and the mind's immobility. What three? Forgetfulness, lack of mindful awareness and derangement of mind.. Bhikkhus, dispelling these three things, it is possible to dispel unwise attention, practising in the wrong path and the mind's immobility.

Bhikkhus, dispelling three things, it is possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.. What three? Dislike to see noble ones, dislike to hear the noble Teaching and the reproaching mind.. Bhikkhus, dispelling these three things, it is possible to dispel forgetfulness, lack of mindful awareness and derangement of mind.

Bhikkhus, dispelling three things, it is possible to dispel the dislike to see noble ones, to hear the noble teaching and the reproaching mind. What three? Excitement, lack of restraint and evil virtues Bhikkhus, dispelling these three things, it is possible to dispel the dislike to see noble ones, to hear the noble Teaching and the reproaching mind.

Bhikkhus, dispelling three things, it is possible to dispel excitement, lack of restraint and evil virtues. What three? Lack of faith, stinginess and laziness. Bhikkhus, dispelling these three things, it is possible to dispel excitement, lack of restraint and evil virtues.

Bhikkhus, dispelling three things, it is possible to dispel lack of faith, stinginess and laziness. What three? Disrespect, unruliness and evil friendship. Bhikkhus, dispelling these three things, it is possible to dispel lack of faith, stinginess and laziness.

Bhikkhus, dispelling three things, it is possible to dispel disrespect, unruliness and evil friendship. What three? Lack of shame, lack of remorse and negligence. Bhikkhus, dispelling these three things, it is possible to dispel disrespect, unruliness and evil friendship.

Bhikkhus, the shameful one with remorse becomes diligent It is possible for the diligent one to dispel direspect, unruliness and evil friendship. It is possisble for the one associating spiritual friends to gain faith, dispel stinginess and laziness. It is possible for the one with aroused effort to dispel excitement, lack of restraint and evil virtues. It is possible for the virtuous one to dispel the dislike to see noble ones, to hear the Teaching of the noble ones and dispel the reproaching mind. It is possible for one without a reproaching mind to dispel forgetfulness, lack of mindful awareness and the derangement of mind. It is possible for one without deranged mind to dispel unwise attention, practising in the wrong path and the mind's immobility. It is possible for one with a mobile mind to dispel the view of a self, doubts, and grasping virtues as the highest aim. It is possible for one without doubts to dispel greed, hate and delusion. Dispelling greed, hate and delusion it is possible to dispel birth, decay and death.
Quote from: AN 10.76, Ven Uppalavanna, pali (http://accesstoinsight.eu/cs-rm/tipitaka/sut/an/10/sut.an.10.v08#._tayodhammasuttaṃ)
Title: Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
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Title: Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
Post by: Dhammañāṇa on November 24, 2019, 11:33:58 AM
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Namo tassa bhagavato arahato sammā-sambuddhassa

មិត្តសូត្រ ទី៦

[៤៦]​​​​​​​​​​​ ម្នាលភិក្ខុទាំងឡាយ ភិក្ខុប្រកបដោយធម៌ ៥ យ៉ាង មិនគួរគប់រកយកជាមិត្រឡើយ។ ប្រកបដោយធម៌ ៥ យ៉ាង ដូចម្តេចខ្លះ។  គឺភិក្ខុប្រើឲ្យធ្វើការងារ ១ បង្កអធិករណ៍ ១ ជាសឹកសត្រូវ ក្នុងពួកភិក្ខុជាប្រធាន ១ ត្រេចទៅក្នុងទីឆ្ងាយ និងទីមិនមានកំណត់រឿយៗ ១ មិនអង់អាច ដើម្បីពន្យល់ឲ្យកាន់តាម ឲ្យអាចហាន ឲ្យរីករាយ ដោយធម្មីកថា តាមកាលគួរ ១។ ម្នាលភិក្ខុទាំងឡាយ ភិក្ខុប្រកបដោយធម៌ ៥ យ៉ាងនេះ មិនគួរគប់រកយកជាមិត្រឡើយ។ ម្នាលភិក្ខុទាំងឡាយ ភិក្ខុប្រកបដោយធម៌ ៥ យ៉ាង គួរគប់រកយកជាមិត្របាន។ ប្រកបដោយធម៌ ៥ យ៉ាង ដូចម្តេចខ្លះ។  គឺភិក្ខុមិនប្រើឲ្យធ្វើការងារ ១ មិនបង្កអធិករណ៍ ១ មិនជាសឹកសត្រូវ ក្នុងពួកភិក្ខុជាប្រធាន ១ មិនត្រេចទៅក្នុងទីឆ្ងាយ និងទីមិនមានកំណត់រឿយៗ ១ ជាអ្នកអង់អាច ដើម្បីពន្យល់ឲ្យកាន់តាម ឲ្យអាចហាន ឲ្យរីករាយ ដោយធម្មីកថា តាមកាលគួរ ១។ ម្នាលភិក្ខុទាំងឡាយ ភិក្ខុប្រកបដោយធម៌ ៥ យ៉ាងនេះឯង គួរគប់រកយកជាមិត្របាន។
Quote from: http://accesstoinsight.eu/km/tipitaka/book_045

Namo tassa bhagavato arahato sammā-sambuddhassa

6. Mittasuttaṁ
Friendship


[015.06] Bhikkhus, a bhikkhu endowed with five things should not associate a friend What five?

He makes a livelihood, manages affairs, stands aloof from the Community of bhikkhus, is engaged in a long, non-stop tour. From time to time he is not capable to give a talk of inciteful advise to lighten the hearts. Bhikkhus, a bhikkhu endowed with these five things should not associate a friend.

Bhikkhus, a bhikkhu endowed with five things should associate a friend What five?

He does not make a livelihood, does not manage affairs, does not stand aloof from the Community of bhikkhus, is not engaged in a long, non-stop tour. From time to time he is capable to give a talk of inciteful advise to lighten the hearts. Bhikkhus, a bhikkhu endowed with these five things should associate a friend.
Quote from: Sister Uppalavanna, AN 5.v15
Title: Re: Admirable friend - Großartiger Freund (kalyanamittata) [Forum Guide]
Post by: អរិយវង្ស on November 24, 2019, 04:50:42 PM
Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_