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Talkbox

2019 Sep 20 07:29:23
Johann:  _/\_ Bhante Varado

2019 Sep 19 14:52:03
Johann: Bhante

2019 Sep 19 14:36:44
Khemakumara: Nyom saddhamma

2019 Sep 19 14:35:55
Khemakumara: _/\_ _/\_ _/\_ Bhante

2019 Sep 19 09:58:15
Cheav Villa:  _/\_ _/\_ _/\_ Bhante

2019 Sep 19 04:31:27
Khemakumara: Nyom Cheav Villa

2019 Sep 19 01:47:48
Khemakumara: _/\_ _/\_ _/\_ Bhante

2019 Sep 18 16:44:10
Johann:  _/\_ Bhante Ariyadhammika

2019 Sep 18 06:35:53
Khemakumara:  _/\_ _/\_ _/\_ Kana, Bhante and kana are well!

2019 Sep 18 06:32:01
Johann: Bhante  _/\_ Is he and Bhante well?

2019 Sep 18 04:25:43
Khemakumara: _/\_ _/\_ _/\_ Bhante

2019 Sep 18 04:10:57
Johann: Nyom Villa.

2019 Sep 18 02:48:47
Cheav Villa: Welcome, upasaka sadhamma _/\_

2019 Sep 18 02:47:31
Cheav Villa: Master Moritz _/\_

2019 Sep 18 02:47:15
Cheav Villa: Vandami Bhante _/\_ _/\_ _/\_

2019 Sep 18 01:59:53
Moritz: Good night _/\_

2019 Sep 18 01:59:44
Moritz: _/\_ Bong Villa

2019 Sep 18 01:41:47
Johann: Nyom Moritz

2019 Sep 18 01:30:08
Moritz: Welcome, upasaka sadhamma _/\_

2019 Sep 18 01:29:43
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2019 Sep 14 01:20:37
Johann: (no problem at all) A blessed and meritful conducted Uposatha those observing it today.

2019 Sep 13 16:07:47
Cheav Villa: សុំទោស _/\_

2019 Sep 13 16:06:36
Cheav Villa:  _/\_

2019 Sep 13 15:53:17
Cheav Villa: Vandami Bhante _/\_ _/\_ _/\_ Bhante Varado _/\_ _/\_ _/\_

2019 Sep 13 15:51:32
Johann:  _/\_ Bante Varado. Nyom Morotz, Nyom Villa.

2019 Sep 13 15:50:03
Cheav Villa: Master Morit  :) _/\_

2019 Sep 13 15:47:31
Moritz: _/\_ _/\_ _/\_ Bhante Varado _/\_ _/\_ _/\_ Bhante Johann _/\_ Bong Villa

2019 Sep 13 00:35:39
Khemakumara:  _/\_ _/\_ _/\_

2019 Sep 12 20:36:10
Johann: Beyound birth, stand, age, gender, lay or in robes.

2019 Sep 12 20:33:57
Johann: No way for one not gained relation at time.

2019 Sep 12 20:33:01
Johann: Beings, indeed, find only that what they are looking for, and seldom, very seldom, it's related upwatdly, even release in unbond.

2019 Sep 12 17:35:22
Johann: (Delayed) Bhante.

2019 Sep 12 16:16:22
Khemakumara: _/\_ _/\_ _/\_ Bhante Johann

2019 Sep 12 16:16:03
Khemakumara:  _/\_ _/\_ _/\_ Bhante Varado

2019 Sep 12 10:25:12
Cheav Villa: សូមសុខ សុវត្ថិភាពតាមផ្លូវ _/\_

2019 Sep 12 10:14:50
Chanroth:  _/\_ _/\_ _/\_ខ្ញុំទៅ v.n​ ដេីម្បីព្យាបាលជម្ងឺក្រពះ របស់ម្ដាយខ្ញុំ

2019 Sep 12 09:45:43
Johann: Bhante. May Bhante look at his Kuti .

2019 Sep 12 09:02:52
Varado: Thanks for fixing that. May you be well.

2019 Sep 12 08:41:30
Varado: Is the Glossary still available for download?

2019 Sep 12 08:26:31
Cheav Villa: Vandami Bhate _/\_ _/\_ _/\_ How is Bhante's health?  _/\_  _/\_ _/\_

2019 Sep 09 13:03:42
Johann:  _/\_ Bhante Varado

2019 Sep 07 11:49:16
Vithou:  _/\_

2019 Sep 07 09:12:43
Chanroth:  :( :( :(

2019 Sep 07 09:11:31
Chanroth:  _/\_ _/\_ _/\_

2019 Sep 07 09:11:27
Chanroth:  _/\_ _/\_ _/\_

2019 Sep 07 01:50:59
Cheav Villa:  _/\_ _/\_ _/\_

2019 Sep 07 00:53:49
Johann: A meritful Uposatha observance those who undertake it today.

2019 Sep 06 11:58:54
Johann:  _/\_ Bhante. Might have been an auto mail (and not so importand). He could share it in his kuti, if wishing.

2019 Sep 06 11:53:04
Yocakkhuma: There was an email in German I didn't get the meaning..?!

2019 Sep 06 11:49:40
Yocakkhuma: Hi everyone, may all beings be happy

2019 Sep 06 08:29:17
Ieng Puthy: ករុណា ព្រះអង្គ _/\_ _/\_ _/\_

2019 Sep 06 08:08:29
Johann: Atma's health is dhammata, nothing special, Nyom.

2019 Sep 06 08:06:42
Johann: Nyom Buddhi. Mudita that she could access again.

2019 Sep 06 07:41:15
Ieng Puthy:  _/\_How is Bhante health?

2019 Sep 06 07:35:57
Ieng Puthy:  _/\_ អរព្រះគុណ ព្រះអង្គ Vandami Bhante

2019 Sep 06 07:32:24
Ieng Puthy: Chum Reap Sour   _/\_Mr Moritz

2019 Sep 06 07:30:55
Ieng Puthy: ករុណាសូមថ្វាយបង្គំុ Khemakumara Bhante _/\_ _/\_ _/\_

2019 Sep 06 07:21:17
Ieng Puthy: Vandami Bhante  _/\_  _/\_ _/\_

2019 Sep 06 06:20:55
Johann: mudita

2019 Sep 06 06:01:57
Cheav Villa: Kana Prah Ang, She forgot username' password. And kana had sent her already about the info. _/\_ _/\_ _/\_

2019 Sep 06 05:51:33
Johann: Did Nyom get the email? If any question, she may not hesitate to raise.

2019 Sep 06 04:55:56
Cheav Villa:  _/\_ _/\_ _/\_

2019 Sep 06 04:49:44
Johann: It's like practicing Jhana. Importand to remember how to enter, how to leave.

2019 Sep 06 04:47:12
Johann: Ieng Puthy  :) Atma had send Nyom an email for her access datas.

2019 Sep 06 04:39:34
Cheav Villa: She forgot username's password _/\_ _/\_ _/\_

2019 Sep 06 04:35:33
Cheav Villa: Kana had sent her email and password already, she could not accessible _/\_ _/\_ _/\_

2019 Sep 06 04:18:55
Johann: Good. Atma thinks it's easier to make it new and then send an email to Nyom Villa.

2019 Sep 06 04:15:27
Johann: but Atma had send Nyom a PM once, right? Maybe, if Nyom gave her access, she can look into her PM's. again.

2019 Sep 06 04:13:41
Cheav Villa: Kana  _/\_ _/\_  _/\_

2019 Sep 06 04:11:05
Johann: She can either use the link "forgot passwort" and will get an email. Or, if no access to email, Atma could make a new pass word. (My person thought so, that it got lost))

2019 Sep 06 03:07:38
Cheav Villa: Sister Puthy, in this morning asked Kana she forgot her login password into Sangham.net  _/\_ _/\_ _/\_

2019 Sep 06 03:06:19
Cheav Villa: Vandami Bhante _/\_ _/\_ _/\_

2019 Sep 06 01:50:10
Cheav Villa:  _/\_ _/\_ _/\_

2019 Sep 06 01:45:46
Johann: A pleasing and meritful Uposatha, those observing it today.

2019 Sep 05 12:00:09
Johann: Nyom Moritz

2019 Sep 05 10:10:57
Moritz: Vandami Bhante _/\_

2019 Aug 30 03:50:22
Johann: Seams as if the rain leaves way to make a round

2019 Aug 30 02:34:32
Cheav Villa:  _/\_ _/\_ _/\_

2019 Aug 30 01:33:20
Johann: and may those observing it today enjoy the rest in doing merits as well

2019 Aug 29 02:10:10
Cheav Villa: Sadhu Sadhu _/\_ _/\_ _/\_

2019 Aug 29 01:58:34
Johann: An admirable New-moon Uposatha observing all those conducting it today.

2019 Aug 25 15:07:04
Vithou:  _/\_

2019 Aug 23 06:28:14
Cheav Villa:  _/\_ _/\_ _/\_

2019 Aug 23 06:06:18
Johann: At least here in the vally, people celebrate the Uposatha today. May it be blessed and meritful spend by those taking part.

2019 Aug 22 12:53:30
Cheav Villa:  _/\_

2019 Aug 22 10:04:46
Moritz: Chom reap leah _/\_

2019 Aug 22 10:01:05
Moritz: Vandami Bhante _/\_ _/\_ _/\_
Bong Villa _/\_

2019 Aug 21 10:59:03
Johann: May Sukha come to fulfillment, Nyom.

2019 Aug 21 10:44:55
Moritz: Chom reap leah, Bhante _/\_ I have some other stuff to do now and will come back later. _/\_ _/\_ _/\_

2019 Aug 21 09:15:49
Johann: Nyom Moritz

2019 Aug 21 08:22:24
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2019 Aug 20 11:46:26
Cheav Villa: Vandami Bhante  _/\_  _/\_ _/\_

2019 Aug 20 11:25:55
Johann: Nyom Villa

2019 Aug 16 12:51:30
Johann: Does she have any technical difficulty? Just because such could be.

2019 Aug 16 12:50:14
Johann: Nyom Anneliese

2019 Aug 15 04:29:20
Khemakumara:  _/\_ _/\_ _/\_ Sadhu

2019 Aug 15 03:49:34
Cheav Villa:  _/\_ _/\_ _/\_

2019 Aug 15 00:36:44
Johann: A blessed full moon Upusatha and much joy in merits

2019 Aug 11 14:35:01
Mohan Gnanathilake: Dear The Most Reverend Samanera Johann, Dhamma Greetings from Sri Lanka! Sehr ehrwürdiger Samanera Johann, Dhamma Grüße an Sie aus Sri Lanka!

2019 Aug 11 14:32:29
Mohan Gnanathilake: Dear The Most Reverend Samanera Johann, Dhamma Greetings from Sri Lanka!

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Topic Summary

Posted by: Johann
« on: January 25, 2019, 04:52:12 PM »

* Johann : That's, this share, has (possible be caused by) absence (requires absence) from Lābha macchariya - stinginess of ones gains/acquisition (here mental). Sadhu
Posted by: Cheav Villa
« on: January 25, 2019, 04:20:50 PM »

សាធុ _/\_ _/\_ _/\_
កូណាជាញឹកញាប់ រលឹកឃើញ មរណានុស្សតិ តាំងពីនៅរៀនថ្នាក់ទី9 _/\_


Sadhu

I, Brah Karuṇa, have qickly gathered together (re-collected my mind), invisioning maraṇānussati (reflexion on death), (like I did) when I was still learning at the 9th grade.


* Johann : translation draft added.
Posted by: Johann
« on: October 08, 2018, 09:34:16 AM »

What is a boarderland, how to recognice?

A monastery, traditional Wat (pi: vatta) is an outwardly Boarderland, sometimes called Wat-Aram, (derived from ārammaṇa). Vatta means tradition or duty, so a place of practicing traditional/fulfill duties (in this case like the wise praise). Ārāma could be explained as means area, space, and Ārammaṇa als "living, or existence place", where certain identification gets space, where the mind can dwell. One could "translate" it as "tradition awarness".

If wishing to find a Wat, monastery, an area which can be used as boderland outwardly, it has to start inwardly by having faith into certain factors and characteristics a borderland, outwardly by form and signs (speech by sound and gesture), and inwardly by remembering them.

There are three main-indices which pointing toward borderlands. Boderlands can be also understood as "access-concentration".

What ever can be used as boderland, whether outwardly (place, room, country, single person, group, society) and inwardly, ways of thinking and perceptions upholds and praises:

signs of

The Sublime Buddha (representing the Noble Domain, teacher toward it)

The Sublime well-gone/following Sangha of Bhikkhus (the following temporary or fully have left home)

The Sublime Dhamma (the teaching of what should be done/associated with and what should be avoided to do/assosociate with it, to reach/stay in boarderlands and to reach and remain in Noble Domain)

  • Sila (abstaining from taking existence of beings, abstaining of taking what is not given, abstaining from abuse for sensuality, abstaining from speaking {incl. giving outward order or approve by gesture, signs, letters...} what is not true, abstaining from indulgence of nurishing on what causes heedlessness)
  • Generosity (giving, gross (material, physical) or fine (e.g. mental, intelectual, time, skills...)
  • Going forth (into homeless state, meaning leaving what ever kind of trade behind to maintain ones identity)
  • Rendering help for parents (respecting those having prepared ones coming into being and recognizing the goodness and fulfilling the duties toward them; this incl. teacher, leader, gods, priests, contemplatives, according to ones dependency/society one feeds of/got/gets feeded for good way forward)


If such a boarderland, and it's importand to maintain, gain access and association outwardly as long no foodhold in the Noble domain, is not traceable around one, one should not waste time even a minute to go on searching for it and focus on getting free of debts to be able to get closer or even totally change ones dwelling in such borderlands, where right views is uphold and no topic to doubt it.

Again, what is right view:

Namo tassa bhagavato arahato sammā-sambuddhassa

He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.'

A "boarderland" is a "state" between home and homelessness, outer lands and noble domain, outwardly and inwardly. Remember the 10 anussati or reflections. As one might understand, to remember something, it requires to have seen it, to have erected it previously. So for the most this perceptions are still defilet.

To get probably best perceptions of what moral (sīla), generosity (dāna), and the virtuos equal that of Devas are, they need to be practiced. If having not performed, developed this areas around boarderlands, if not having done merits, in times where cut of current existence and change into new, one can get totaly lost, and may no more find borderlands at all for a long long time.

Be clear that it a matter of strong condition causes, to be touched by such, yet where possible dwelling in the middle out outer lands. And it's because one has cut himself totally off, that even when getting in contact, even if touched, will not take it serious and remains on his sinking island, made of pride and conceit, woven by defilements, feeling total secure where his mind resist, where he/she dwells in and on.

May you and all beings be touched by it on whatever small rest of upanissaya, lasting previous and current conditions toward heal and liberation. May the Devas forward this possibility to "catch awarness", "catch" this "vatta-ārammaṇa" and by dwelling in it rejoice having accessed a boarderland here and now for oneself.

Anumodana (take part on) puñña (the merits/rejoicment/delightment) kusala (in what is skilfull/good/conductive for long term happiness!)
[/en]
[⇧siehe Englische Version.

Noch keine übersetzung vorhanden]
Posted by: Johann
« on: October 08, 2018, 02:05:06 AM »

[⇧ Language/Sprache]

When ever you have found a borderland (puñña vatthu), stay in it. No matter how much others seems to try to send you away. No matter how much your defilments argue to leaf, no matter how much Mara tries to confess you that you gained the Noble domain.

If it happens, that you fall appart, put all effort into entering again.
Wenn immer Sie ein Grenzland (puñña vatthu) gefunden haben, Ganz egal wie andere sehr es erscheint, daß andere versuchen Sie fortzuschicken. Ganz egal wie stark Ihre Trübungen argumentieren aufzubrechen. Ganz egal wie stark Mara versucht Sie zu überzeugen, daß Sie bereits die Noble Domain erreicht haben.

Wenn es passiert, daß sie herausfallen, stecken Sie alle Anstrengung hinein es wieder zu betreten.
Posted by: Johann
« on: October 08, 2018, 01:46:54 AM »

[⇧Language/Sprache]

RÄUDE

Buddha sagte: „Mönche, habt ihr nicht jeden Abend den Schakal hier herumlaufen sehen? Habt ihr ihn nicht gesehen? Still stehend leidet er. Herumlaufend leidet er. Sich setzend leidet er. Wenn er sich hinlegt, leidet er. Wenn er in die Spalte eines Baumes kriecht, leidet er. Sich in eine Höhle zurückziehend, fühlt er sich krank wie stets. Er leidet seiner Gedanken wegen, 'Hier stehen ist nicht gut‘, 'Sitzen ist nicht gut‘, 'Hinlegen ist nicht gut‘, 'Dieser Busch ist nicht gut‘, 'Dieser Baumspalt ist nicht gut‘, 'Diese Höhle ist nicht gut‘. So bleibt er die ganze Zeit am Laufen. In Wahrheit hat der Schakal die Räude. Sein Unwohlsein kommt nicht von dem Busch oder der Baumspalte, oder der Höhle, dem Sitzen, dem Stehen oder Hinlegen. Es kommt von der Räude.“

Ihr Mönche seid genau so. Euer Unwohlsein kommt von euren falschen Sichtweisen. Ihr haltet an Ideen fest, die giftig sind, und deshalb seid ihr gequält. Ihr strengt euch nicht an, Herr über eure Sinne zu werden, und kritisiert lieber andere Dinge. Ihr wisst nicht, was in euch selbst vorgeht. Wenn ihr hier in Wat Nong Pah Pong seid, leidet ihr. Ihr geht nach Amerika und leidet. Ihr geht nach London und leidet. Ihr geht ins Wat Bung Wai und leidet. Ihr geht in irgend ein anders Kloster und leidet. Wo immer ihr hingeht, leidet ihr. Das kommt von der falschen Sichtweise, die noch immer in euch ruht. Eure Sichtweisen sind falsch und ihr haltet an Ideen fest, die Gift für eure Herzen sind. Wo immer ihr hingeht, leidet ihr. Ihr seid wie der Schakal.

Jedoch einmal von der Räude geheilt, könnt ihr entspannt sein, wo immer ihr hingeht: Entspannt in der Ferne, entspannt in der Wildnis. Ich denke sehr oft an das und bleibe daran, euch dies zu lehren, weil dieser Punkt des Dhammas ein sehr nützlicher ist.

MADEN

Wenn wir rechte Sichtweise in unserem Herzen gedeihen lassen, können wir entspannt sein, wo immer wir sind. Es liegt daran, dass wir immer noch falsche Sichtweisen haben, immer noch an Gedanken festhalten, die giftig sind, dass wir nicht zur Entspannung kommen. In solch einer Weise festzuhalten, ist wie eine Made zu sein. Dort, wo sie lebt, ist es schmutzig; ihre Nahrung ist schmutzig. Ihre Nahrung würden wir nicht als Nahrung bezeichnen, aber es scheint passend für eine Made zu sein. Versuch es, nimm einen Stock und schubse sie aus den Exkrementen, an denen sie sich nährt, und beobachte, was passiert. Sie windet sich und windet sich, voller Streben, den Haufen Exkremente, an dem sie zuvor war, wieder zu erreichen. Nur dann fühlt sie sich recht.

Das ist dasselbe mit euch Mönchen und Novizen. Ihr habt nach wie vor falsche Sichtweisen. Lehrer kommen und geben euch Anweisungen, wie man zu rechten Sichtweisen kommt, aber es fühlt sich für euch nicht recht an. Ihr fahrt damit fort, zu euren Exkrementhaufen zurück zu gelangen. Rechte Sichtweise scheint nicht recht zu sein, da ihr an euren alten Haufen Exkremente gewöhnt seid. So lange die Made den Schmutz nicht sieht, in dem sie lebt, kann sie nicht entkommen. Dasselbe ist mit uns. So lange wir die Gefahren in den Dingen nicht erkennen, können wir ihnen nicht entkommen. Das macht es schwierig, zu praktizieren.
MANGE

The Buddha said, “Monks, did you see the jackal running around here in the evening? Did you see him? Standing still it suffered. Running around it suffered. Sitting down it suffered. Lying down it suffered. Going into the hollow of a tree, it suffered. Going into a cave, it felt ill at ease. It suffered because it thought, 'Standing here isn't good. Sitting isn't good. Lying down isn't good. This bush isn't good. This tree hollow isn't good. This cave isn't good.' So it kept running all the time. Actually, that jackal has mange. Its discomfort doesn't come from the bush or the tree hollow or the cave, from sitting, standing, or lying down. It comes from the mange.”

You monks are the same. Your discomfort comes from your wrong views. You hold onto ideas that are poisonous and so you're tormented. You don't exert restraint over your senses, so you blame other things. You don't know what's going on inside you. When you stay here at Wat Nong Pah Pong, you suffer. You go to America and suffer. You go to London and suffer. You go to Wat Bung Wai and suffer. You go to every branch monastery and suffer. Wherever you go, you suffer. This comes from the wrong views that still lie within you. Your views are wrong and you hold onto ideas that are poisonous in your hearts. Wherever you go you suffer. You're like that jackal.

Once you recover from your mange, though, you can be at ease wherever you go: at ease out in the open, at ease in the wild. I think about this often and keep teaching it to you because this point of Dhamma is very useful.

MAGGOTS

When we give rise to right view in our hearts, we can be at ease wherever we are. It's because we still have wrong views, still hold onto ideas that are poisonous, that we're not at ease. Holding on in this way is like being a maggot. Where it lives is filthy; its food is filthy. Its food isn't fit to be food — but it seems fitting to the maggot. Try taking a stick and flicking it out of the excrement where it's feeding, and see what happens. It'll wiggle and wriggle, eager to get back to the pile of excrement where it was before. Only then does it feel right.

It's the same with you monks and novices. You still have wrong views. Teachers come and advise you on how to have right view, but it doesn't feel right to you. You keep running back to your pile of excrement. Right view doesn't feel right because you're used to your old pile of excrement. As long as the maggot doesn't see the filth in where it's living, it can't escape. It's the same with us. As long as we don't see the drawbacks of those things, we can't escape from them. They make it difficult to practice.[/en]
Posted by: Johann
« on: October 08, 2018, 01:39:40 AM »

[⇧Language/Sprache]

„Dhamma ist einfach wie dies hier: erklären in Parabeln, da das Dhamma nichts an sich hat. Es ist weder rund, noch hat es Ecken. Es gibt keinen Weg, mit ihm bekannt zu werden, außer durch Vergleiche wie diese hier. Wenn du das hier verstehst, verstehst du das Dhamma.“

„Denke nicht, dass das Dhamma weit weg von dir ist. Es ist in dir drinnen; es handelt von dir. Sieh nur: Eine Minute fröhlich, die nächste Minute traurig, zufrieden, verärgert über diese Person, dann jene Person hassend: Das alles ist Dhamma…“
“…The Dhamma is just like this, talking in similes, because the Dhamma doesn't have anything. It isn't round, doesn't have any corners. There's no way to get acquainted with it except through comparisons like this. If you understand this, you understand the Dhamma.

“Don't think that the Dhamma lies far away from you. It lies right with you; it's about you. Take a look. One minute happy, the next minute sad, satisfied, then angry at this person, hating that person: It's all Dhamma…”[/en]