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2019 Nov 20 15:54:51
Cheav Villa: Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_

2019 Nov 20 15:27:02
Johann: Nyom Villa

2019 Nov 20 14:18:59
Johann: A blessed Sila-day today, and may many take to possibility for services toward the tripple Gems while observing Silas.

2019 Nov 20 05:35:14
saddhamma: Avuso Moritz _/\_

2019 Nov 19 21:17:27
Cheav Villa:  :) _/\_

2019 Nov 19 19:13:02
Moritz: Upasaka Sadhamma _/\_

2019 Nov 19 19:12:54
Moritz: Bong Villa _/\_

2019 Nov 19 14:33:28
Johann: Ayasma Moritz

2019 Nov 19 14:18:50
Moritz: Mr. Vivek _/\_

2019 Nov 19 14:03:03
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2019 Nov 19 13:46:22
Moritz: Bong Villa _/\_

2019 Nov 19 07:36:38
Cheav Villa: Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_

2019 Nov 19 05:28:18
Johann: Being caught in relating, may they find the trace toward Unbond with ease and follow it eager for soon release.

2019 Nov 19 05:25:03
Johann: A meritful, joyful in Dhamma, Sila day today, those undertaking it today.

2019 Nov 18 05:41:01
Moritz: Chom reap leah, for now _/\_ May Bhante have a pleasent day. _/\_

2019 Nov 18 05:22:11
Johann: Nyom Moritz

2019 Nov 18 05:20:39
Moritz: Vandami Bhante _/\_

2019 Nov 16 21:59:56
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2019 Nov 16 20:43:25
Johann: Ayasma Moritz

2019 Nov 14 22:46:22
Johann: Atma leaves the paranimmita-vasavatti deva and nimmanarati deva now to find good birth by themself, no more power left.

2019 Nov 14 22:00:48
Cheav Villa: _/\_ _/\_ _/\_

2019 Nov 14 21:39:00
Johann: Duties and Silas are words of same meaning, denoting "proper conduct and giving in ones relations where ne desires to have a good and safe stand"

2019 Nov 14 21:25:51
Cheav Villa:  _/\_ _/\_ _/\_

2019 Nov 14 21:21:02
Johann: May all have good rest at the end of day, done ones duties or even a blessed done merits after that as well. My person is now off of energy and good to rest as well.

2019 Nov 14 13:43:11
Khemakumara:  _/\_ _/\_ _/\_

2019 Nov 14 10:35:51
Johann: Respecting the Devas one gains their respect and protection.

2019 Nov 14 10:34:40
Johann: Bhante. (Meawmane is a spirit from a Server in Bangkok)

2019 Nov 14 10:28:52
Khemakumara: Nyom Meawmane

2019 Nov 14 10:27:53
Khemakumara:  _/\_ _/\_ _/\_ Bhante

2019 Nov 13 20:44:51
Cheav Villa:  _/\_ _/\_ _/\_

2019 Nov 13 20:28:20
Johann: Bhante  _/\_ Nyom, Nyom

2019 Nov 13 13:19:14
Cheav Villa: Kana Bhante :) _/\_ _/\_ _/\_

2019 Nov 13 11:54:18
Johann: Mahā (written), not moha (following civil transliteration of khmer, very unuseful, better following pali transliteration) "Deluded Wisdom Monastery" could be understood while "Great Wisdom Monastery"  :)

2019 Nov 13 10:22:14
Johann: mudita

2019 Nov 13 09:56:41
Cheav Villa: Kana now at Panha Moha Viheara, waiting for  Bhikkuni

2019 Nov 13 09:47:10
Cheav Villa: Vandami Bhante _/\_ _/\_ _/\_

2019 Nov 12 08:01:41
Cheav Villa: Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_

2019 Nov 12 05:35:02
Khemakumara:  Sīlena nibbutiṁ yanti. Through virtue they go to Unbinding. May it be a fruit-and pathful Uposatha day.

2019 Nov 11 16:41:52
Varado: Happily indeed we live, we, for whom there is [nowhere] anything at all. We will feed on rapture like the Ābhassarā devas. Dh.v.200.

2019 Nov 11 11:40:45
Johann: Ven. Sirs  _/\_ (Kana trust that leave for some rest will not reduce Bhantes releasing joy here)

2019 Nov 11 11:13:48
Cheav Villa: Sadhu Sadhu Sadhu  _/\_ _/\_ _/\_

2019 Nov 11 11:06:19
Johann: May it be an auspicious end of the Vassa of the Noble ones, a deep Anapanasati day today, for all conducting the full moon uposatha today.

2019 Nov 11 06:00:43
Johann: " Happy/peaceful the area/custom of the Arahats, craving and wandering on having layed aside"?

2019 Nov 11 03:22:11
Johann: Of which would mean what, Lok Ta, if not wishing to use google or not given means?

2019 Nov 10 23:54:03
Varado: Sukhino vata arahanto taṇhā tesaṃ na vijjati _/\_

2019 Nov 10 19:51:07
Khemakumara:  _/\_ _/\_ _/\_ Bhante Ariyadhammika

2019 Nov 10 17:54:44
Johann: ភនតេ វ៉ាលិ

2019 Nov 10 14:42:47
Johann: Lok Ta  _/\_

2019 Nov 09 16:31:12
Cheav Villa: Sadhu Sadhu Sadhu  :) _/\_ _/\_ _/\_

2019 Nov 09 16:25:14
Johann: May Nyom and all have a safe travel

2019 Nov 09 16:03:41
Cheav Villa: Kana and kids Plan to go to Aural tomorrow, will leave Phnom Penh at 5am  _/\_ _/\_ _/\_

2019 Nov 09 15:41:39
Cheav Villa: Vandami Bhante  _/\_ _/\_ _/\_

2019 Nov 09 15:37:40
Johann: Bhante Ariyadhammica, Nyom Villa

2019 Nov 09 15:35:16
Johann: Sadhu

2019 Nov 09 14:56:15
Varado: Homage to the Noble Sangha _/\_ _/\_ _/\_

2019 Nov 09 14:55:15
Varado: Blessed is the arising of Buddhas. Blessed is the explaining of the true teaching. Blessed is concord in the community of bhikkhus. Of those in concord, blessed is their practice of austerity.

2019 Nov 09 14:53:06
Johann: Ven Grandfather, Nyom Annaleana,

2019 Nov 09 01:57:47
Moritz: Vandami, Bhante Varado _/\_

2019 Nov 09 01:43:05
Varado: Pūjā ca pūjanīyānaṃ

2019 Nov 09 00:44:14
Johann: Worthy those on path or reached the aim

2019 Nov 08 22:36:29
Varado: Homage to those elder bhikkhus of long-standing who have long gone forth, the fathers and leaders of the Sangha. _/\_

2019 Nov 08 20:16:23
Johann: May the Venerables allow my persons leave, running out of battery.  _/\_

2019 Nov 08 20:09:51
Johann: Sadhu, Sadhu!

2019 Nov 08 20:09:14
Varado: Homage to Good Friends. For this is the entire holy life. _/\_ _/\_ _/\_

2019 Nov 08 20:07:04
Varado: Homage to the Good Friends. For this is the entire holy life. _/\_ _/\_ _/\_

2019 Nov 08 19:29:09
Varado: Thanks for summary. I send article on milk. Anything else?

2019 Nov 08 18:53:24
Varado: Also greed, hatred, and delusion. Tīni akusalamūlāni: lobho akusalamūlaṃ doso akusalamūlaṃ moho akusalamūlaṃ (D.3.214).

2019 Nov 08 18:36:34
Johann: So does it, so does it, for Bhikkhus, layman, laywoman as well. And what is the root of stinginess? Ingratitude (wrong view).

2019 Nov 08 18:30:56
Varado: Possessing five qualities, a bhikkhuni is deposited in hell as if brought there. What five? She is miserly with dwellings, families, gains, praise, and the Dhamma (A.3.139). Pañcahi bhikkhave dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye: katamehi pañcahi: Āvāsamaccha

2019 Nov 08 18:23:39
Varado: Macchariya for lodgings, maybe?

2019 Nov 08 18:01:17
Johann: Kana saw that Bhikkhunis has even a rule in regard of macchariya, for Vineyya in their Vinaya.

2019 Nov 08 17:58:14
Johann: So does it dear Ven. Grandfather, so does it. Amacchariya is the domain of the Noble Ones, beginning by the stream to the complete of stinginess's root.

2019 Nov 08 17:51:33
Varado: Having eliminated the stain of stinginess together with its origin, they are beyond criticism.

2019 Nov 08 17:35:15
Johann: ...and "Vineyya maccheramalaṁ samūlaṁ aninditā"

2019 Nov 08 17:29:21
Johann: These Devas and Brahmas...  :) mudita

2019 Nov 08 16:53:41
Varado: May the Buddha bless you. May the Dhamma shine on you. May Wat Ayum be a refuge to many. For any possible help with questions, please email. My pleasure.

2019 Nov 08 13:55:57
Johann: ..."This shows that the Buddha would not be troubled by those who become angry and resentful, but by those who are strongly opinionated and who relinquish their views reluctantly...."

2019 Nov 08 09:27:01
Johann: Ven. Bhantes

2019 Nov 08 09:23:11
Khemakumara:   _/\_ _/\_ _/\_ Bhante Ariyadhammika

2019 Nov 08 06:26:12
Johann: It was four days after closing that decreased in last instance

2019 Nov 08 06:15:13
Moritz: The bot traffic is not decreasing.

2019 Nov 08 06:15:10
Johann: Ayasma Moritz

2019 Nov 08 06:14:53
Moritz: (was logged in long time before, but not at PC)

2019 Nov 08 06:14:52
Johann: Ayasama Moritz

2019 Nov 08 06:14:06
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2019 Nov 08 02:08:55
Moritz: Sadhu _/\_ May Bhante bear and overcome all sickness well _/\_ _/\_ _/\_

2019 Nov 08 02:05:42
Khemakumara: Khantı paramaṁ tapo tītikkhā. Patient forbearance is the highest austerity

2019 Nov 08 02:01:46
Khemakumara: lack of energy because of sickness of the body (boils) Nyom Moritz

2019 Nov 08 01:53:48
Khemakumara: Meister Moritz

2019 Nov 08 01:52:12
Moritz: Hoping Bhante is well _/\_

2019 Nov 08 01:51:55
Moritz: Vandami Bhante (Khemakumara) _/\_ _/\_ _/\_

2019 Nov 07 20:02:22
Johann: enery, battery saysfinish for now... may there be food for liberation be found and got touched by many independently.

2019 Nov 07 20:00:16
Johann: Every being, even without capacity to gain higher, is worthy of metta, worthy to be not harmed in existance, worthy to help in times of needing the four paccayas, Ven. Grandfather.

2019 Nov 07 19:37:39
Visitor: Let us treat those with Buddhanature with the respect appropriate to future Buddhas.

2019 Nov 07 19:01:03
Johann: Maybe an inspirig topic on the matter How should I express Mudita or Joy for all beings? for all having access (upanissaya).

2019 Nov 07 18:56:59
Johann: Sadhu, Sadhu. That's how mudita is good understood in relation with "Buddhanature"

2019 Nov 07 18:54:52
Visitor: Homage to all those with Buddhanature. _/\_ _/\_ _/\_

2019 Nov 07 18:53:59
Visitor:  Homage to all the Buddhas.  _/\_ _/\_ _/\_

2019 Nov 07 18:28:47
Johann: Dear lok ta Visitor

2019 Nov 07 17:29:02
Cheav Villa:  _/\_  _/\_ _/\_

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Recent Posts

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It should be clarified that among the Dhammapada collections in the Canon, only the Dhammapada verses are trustworthy as belonging to the Buddha’s Teachings. The Dhammapada stories come from the traditional commentaries so any dhamma teachings in them should be cross-checked with the suttas and vinaya to filter out any counterfeit dhamma.

Did Nyom saddhamma cross-checked, reflect, the above Dhammapada commentary story? Maybe he likes to share particular on it, some self - reflections. Where he sees "him" and what he seens in relation with release. Right here and now, timeless.

Most modern, not thinking on their things first, on own duties in their relations, may assume that the old Brahmin has rights and the bad have been the monks not giving. But actually it's because he had already feeded Nissaya previous, he could gain his teacher. Note that most teaching are toward monks to correct and turn out into poision if contexts is missused.

There are many teachings included here and here in this tread, for many different relations but not seen if no proper attention and wrong stand, mistaken.
Atma took all the bond Yogis here into the boat, Nyom. And knows well who said, yet it's "just" a common pattern that speaks.

Nyom Ebo. Again, my person "didn't fall from heaven", or say, even, the heaven had causes, to appear and has a way behind that you might not know yet, yet he knows where you are an what your troubles causes are. Atma lifes already without Nissaya and such isn't gained, can not be maintained, it neglecting ones family, culture.

May Nyom take his list and prove it further. First to fall: Theragata, -gita. Secound, Ittivuttha ("that has been said"), Dhammapada... Vinaya... oh, it falls all off, is dependent originated, compiled carried on. And then? After having cut off yourself and it turns out that the great love is also impure?

If really having found the other shore, would you shout back "don't use this boot, it's a manufactured, subject to break."

Your parents are not able to keep you from destroying your heritage and act for your own way's cut off. There are many still on household and releations depending fools around, resting in luxurious resorts stolen from the Gems, who use other householders conceit to maintain the trade on cultur-marxism.

Where and from whom did Nyom get all his ideas and inspirations? From people who had left all societies or from people who even live in improper dependency?

It would really not help if just wishing to run away from what is a formation, but to leave one level after another, with gratitude to a refined.

It's really not for ones benefit f having heared of liberty caught in a prison and urge for revolts, suggesting others are the reason for ones situation, although modern and worlds heros ways, lead neither to better for oneself nor to anybodies release.

Does Nyom desire to become another fool like Ghandi, Malcom, Stalin, Hitler,, Pol Pot, Devadatta, to win favor and then ending up in hell by one self?

A father can advice a child, introduce one into tradition, but he has no control over the child whether understanding, maintaining and make proper use of it, for own liberation and to leave a trace behind in the world.

So follow the schizophrenia and suicide tending and improving ones or those who give one a place of stand, a tradiin and healthy food till the path can be walked alone to it's end?

Are you able to relay just on one Dhamma, when hearing it, finally renounce with no return?

Or are you, and Atma uses you and not Nyom, still after food providing for habitual home, nurishing ones own stand, "this and nothing else".

Meanwhile my person will go on to care on to do some housekeeping, prepear given Dhamma to be easy read and shareable while the transcendent Yogis may care about higher as thinking deserving and earned rightly already ... one living in a palace or leaving home, yet still the keys in ones bag, havn't met the four messages, will again and again relay on "bad" friend...

If a father would likes his sons to go through the same hardshipps, of course he wouldn't tell stories of the past in relation with releasing Dhamma, but just the stories, let them find out by huge suffering by themselves.

May you all find time to investigate links and sidestories to get always a broad and clear picture of your ancestors, parents, great teachers and not only use them off for own ideas.

If you are smart, try to follow the other Brahmas here, doning services, focus on Sila and giving into rather to defend positions or worship ones fake modesty dwelling in self-pitty.

Become a skilled servant, giver to loosen the gross conceit. Vipassana needs falling for first and observes that by doing. From cross to fine, one single Dhamma, pattern.

 _/\_ _/\_ _/\_ _/\_ _/\_ _/\_

We mustn't fight or debate or argue. Whatever one likes s/he can write here ,it's better to read only for reader ,if having questions then ask otherwise if agree or not agree mustn't have any quarrel over such.

We all are free to put our ideas/faith here.

Aavusa Saddhamma,
I didn't feel the idea of books recommended inside your quote that's why didn't reply.

Because I have some strong arguments regarding few topics on Vinaypitaka, Majjhima Nikaya,... Regarding reading of AN 14.180 ,yes,  I am trying to find/look it over internet... still my preference is to remain dependent on core teachings of buddha which are 5 sheela at body & mind level, impermanence, 4 noble truths, 8 fold noble path, Anapaana . Along with this, I also self-practised meditation while doing free service(involving hard physical work at a religious place) during previous spiritual journey.

Namo Buddhaya,
Dear Bhante Johann,
I am the one who quoted the late Venerable Nanavira so any questions or points that need clarifications about my post would be more fruitful if directed to me. Bhante's opinion about Venerable Nanavira cannot help put any doubts Bhante have about my post to rest.

May Bhante please be more precise about what objections Bhante would like to raise about my advice to Avuso Vivek to rely on the Mahapadesa sutta in the absence of a true kalyanamitta as instructed by the Buddha in order to straighten his view. Is Bhante's objecting to cross-checking any purported dhamma against what is found in Suttavibhanga, Mahāvagga, Cūlavagga of the Vinayapitaka; or Dīghanikāya, Majjhimanikāya, Samyuttanikāya, Anguttaranikāya, Suttanipāta, Dhammapada verses, Udāna, Itivuttaka, Theragāthā and Therīgāthā of the Suttapitaka to make sure it is not counterfeit dhamma, or is Bhante objecting that the list of references is missing some books that are highly praised by the elders in Bhante's tradition?
Of those who gained firm stand in this domain, even if having left it later in released manner or to work of debts on other places, followed quickly those basic advices.

Of those who denied and rejected the law of generosity on Sila first, or could not find faith on focus on the basics and maintain a proper and healthy gift of identification didn't find any foothold in this domain and still wander elsewhere unprotected around, live on debts or thieves and find no fields when desire to work them out again.

So it's really importand to give oneself a proper position and identification, proper self-esteem.

The gain of such is yet generosity and Sila as well. Only when taking on the position of giver one grows for oneself and grows for others as well. There is not reason to think that you couldn't be a giver. To know the path of release, how ever, one needs to put it into practice.

Market in the world will always look for ways to let you consume and feel not indebting yourself at the same time and even restrict you from giving till strong bond.

Remember that you may not feel fine to sacrifices toward a certain person but that you do well if sacrifices toward Sublime, the Buddha, the Dhamma and the Sangha, juwels which are only discovered in their essence when covering yourself up.

The first thing a novice would learn after having received going forth, enter another society, is not how to gain food, how to hide, but how to dress proper and appear, walk, stand, eat, adress, for either causing fear nor shame for oneself and others, and suitable to ones new relation, neither naked ascetics, punks not bombasts or outwardly heros.

Yet again, one should not feel forced to lay down the usual clothers and ways used to in ones relation still bond to, but nevertheless aware that ones ways to be good guided are limited as long as holding on outward the Noble Domains usual ways.

Ones gain of liberty depends on ones liberality, given one gains and there is a domain that really ask not anybody to give into but simply remains there, out of compassion, as long the domain, the tradition, is nurished, maintained.

Namo tassa bhagavato arahato sammā-sambuddhassa

The Story of Thera Radha

While residing at the Jetavana monastery, the Buddha uttered Verse (76) of this book, with reference to Thera Radha, who was at one time a poor old Brahmin.

Radha was a poor brahmin who stayed in the monastery doing small services for the bhikkhus. For his services he was provided with food and clothing and other needs, but was not encouraged to join the Order, although he had a strong desire to become a bhikkhu.

One day, early in the morning, when the Buddha surveyed the world with his supernormal power, he saw the poor old brahmin in his vision and knew that he was due for arahatship. So the Buddha went to the old man, and learned from him that the bhikkhus of the monastery did not want him to join the Order. The Buddha therefore called all the bhikkhus to him and asked them, “Is there any bhikkhu here who recollects any good turn done to him by this old man?” To this question, the Venerable Sariputta replied, “Venerable Sir, I do recollect an instance when this old man offered me a spoonful of rice.” “If that be so,” the Buddha said, “shouldn't you help your benefactor get liberated from the ills of life?” Then the Venerable Sariputta agreed to make the old man a bhikkhu and he was duly admitted to the Order. The Venerable Sariputta guided the old bhikkhu and the old bhikkhu strictly followed his guidance. Within a few days, the old bhikkhu attained arahatship.

When the Buddha next came to see the bhikkhus, they reported to him how strictly the old bhikkhu followed the guidance of the Venerable Sariputta. To them, the Buddha replied that a bhikkhu should be amenable to guidance like Radha, and should not resent when rebuked for any fault or failing.

Then the Buddha spoke in verse as follows:

Verse 76: One should follow a man of wisdom who rebukes one for one's faults, as one would follow a guide to some buried treasure. To one who follows such a wise man, it will be an advantage and not a disadvantage.

There are not useless and sometimes quite supportive to understands ones own situation, stories on topics like here. Not always for those direct involved but always for those observant, reflective and coming later accross as well.

One wouldn't gain relation to the Sangha if not having given into it previously.
You really have to think about why running around headless, without willing to give, yet still on search for food... how did this indebting came about? This desire for Not-being?

To seek out for like minded does change the fact that Uposatha of the Jains is still Uposatha of the Jains, Nyom Vivek , saddhamma , Grandfather Varado . It wouldn't work in hunter and collector ways and althought as well not much of glory, the Uposatha of the cowards still has openings toward the Ariya one and isn't that harmful and biased like pseudo-liberality in-liberal toward near relatives.

And where do you go now? Fedding on anonymous... in realms where Dhamma can not be gained. A perfect target for cheaters dwelling in resorts build by headless.

You would just appear again in another womb, relation, whether realizing it or not.

As noted by the late Venerable Nanavira in his book, “Clearing the Path”, and I quote:

These books of the Pali Canon correctly represent the Buddha's Teaching, and can be regarded as trustworthy throughout. (Vinayapitaka:) Suttavibhanga, Mahāvagga, Cūlavagga; (Suttapitaka:) Dīghanikāya, Majjhimanikāya, Samyuttanikāya, Anguttaranikāya, Suttanipāta, Dhammapada, Udāna, Itivuttaka, Theratherīgāthā. (The Jātaka verses may be authentic, but they do not come within the scope of these Notes.) No other Pali books whatsoever should be taken as authoritative; and ignorance of them (and particularly of the traditional Commentaries) may be counted a positive advantage, as leaving less to be unlearned.

This is well said by the venerable one, not badly said. It is connected with welfare, not unconnected.

Aside of the binld and foolish bias of the modern suicide tradition, which likes to deny their ancestors, isn't it simply another commentary from a person who really doesn't shine at all, Nyom saddhamma ? So how authentically are those approaches?

My person would't advice anybody to associate with suicide appovers, Jains, headless and other Nihilist, who are yet, so conceit in their views, still not dare to take what isn't given, not to speak from incapable of basic generosity put simply traders, householder increasing their debts till suicide (vi-bhava) remains as their last opinion, having block off all ways out with their ideas that gaining freedom wouldn't require getting in debts with the near supporter, the Sangha, teacher.

Ven. Nanavira is surely another good sample of a Yogi who was incapable to find good friends and has fallen into troubles by on oneside trading with the heritage while denying his parents. Dwelling alone with the scripts, which couldn't of course not point on and provoke out his defilments, he was another lost yogi.

To give the line of causes in poor outwardly, but given way further:

Namo tassa bhagavato arahato sammā-sambuddhassa

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.

This being the reason, being the cause, a faithful householder trains himself in straighten view by observing the Silas (vipassana) while training giving, letting go on it. More and more refined so that ones relation get more and more refined, to touch then punna kiriya vatthu, a borderland, Vatta, next the Noble domain and then, if free of outer debts, would leave home under the Sangha, a teacher, of this ancestorship.

So to get familar with the burdensome, troublesome, near friend of the King, is very needed and can not be neglect or gained on other way by thief and in ways of ingratitude.

That's your family and you wouldn't gain another of what "deserveing". By ways of ingratitude you wouldn't abound kamma.

Maybe a good talk for one after being able to leave home in proper way, home is that where you gain your food (sense and thoughts), and turn toward a more refined, if coming to conclusion that the current relation harms yourself and others, willing to give up that food, at first place:


Ven Nanavira, btw., preferred PM, email and other hidden ways of trade as well and flew of the most governing principles and protection of the Sangha next to his near teacher, got in improper relation and dependency by it.

When your lasting relation is just a book and when you cut your self off from other relations, having long term denied them, then, when no more able to find ways further you may follow the exit of vi-bhava there as well. If this tradition of the Noble Ones would live on in this world without direct living relation, then the Buddha would have spend the rest of his life to writte is Dhamma into stones or by focus on sutta-central and do fondraising and trade to do so...

Sila, relay more and more on given, that what wears the lable "not for trade" and generosity, all the way till liberation.

When coming from vipassana, householder tradition, it works all by the opposit, "paying" just if feel indebt later, yet possible then run out already not only of all capacity by also off paccaya, means, merits, for proper trade toward Independency.

A topic that requires much self honesty, looking => vipassana there where not willing to look and hold a stand, feel annoyed.

How will you be able to let go in meditation, if not even able to give your face or stinginess of other kinds, headed all by ingratitude?

No need to study anything aside there if "pushed" to look where it could be seen.

You can not trust anything finally or absolute, yet still you need to relay on that which is in Khema domain or heading, pulling, toward it.

It should be clarified that among the Dhammapada collections in the Canon, only the Dhammapada verses are trustworthy as belonging to the Buddha’s Teachings. The Dhammapada stories come from the traditional commentaries so any dhamma teachings in them should be cross-checked with the suttas and vinaya to filter out any counterfeit dhamma.

  *head bend, looking forward* Don't relay on commentaries... and never tell the story about the circumstances something was said in this topic. "Here! Look another windmile-monster. Run! Don't eat it, come my way, I am already independend of food."

Peels & Husks

I'll give you a simple comparison. Suppose you've bought a banana or a coconut in the market and you walk along carrying it. Someone asks you, "Why did you buy the banana?"

"I bought it to eat it."

"But do you have to eat the peel, too?"


"I don't believe you. If you're not going to eat the peel, why are you carrying it too?"

Or suppose you're carrying a coconut:

"Why are you carrying the coconut?"

"I'm carrying it home to make a curry."

"And you're going to curry the husk too?"


"Then why are you carrying it?"

So. How are you going to answer his question?

Through desire. If there's no desire, you can't give rise to ingenuity, to discernment.

That's the way it is as we make an effort in our meditation. Even though we do this through letting go, it's like the banana or the coconut: Why are you carrying the peel or the husk? Because the time hasn't come yet to throw it away. It's still protecting the inner flesh. The time hasn't come yet to throw it away, so you hold onto it for the time being.

The same with our practice: Suppositions and release have to be mixed together, just as the coconut has a husk mixed together with a shell and the flesh, so you carry them all together. If they accuse us of eating the coconut husk, so what? We know what we're doing.
It should be clarified that among the Dhammapada collections in the Canon, only the Dhammapada verses are trustworthy as belonging to the Buddha’s Teachings. The Dhammapada stories come from the traditional commentaries so any dhamma teachings in them should be cross-checked with the suttas and vinaya to filter out any counterfeit dhamma.
Avuso Vivek,
I am afraid meditating on your own for even a hundred years without a purified virtue and a view that is straight will not help you to make the breakthrough if you want to take advantage of the Buddha’s teachings. The only way to straighten your view is to know how to distinguish the counterfeit dhamma from the true dhamma, for which the Buddha gives Mahapadesa sutta (AN 4.180) as guidance if you don’t have a true kalyanamitta to guide you. As noted by the late Venerable Nanavira in his book, “Clearing the Path”, and I quote:

Quote from: ??
These books of the Pali Canon correctly represent the Buddha's Teaching, and can be regarded as trustworthy throughout. (Vinayapitaka:) Suttavibhanga, Mahāvagga, Cūlavagga; (Suttapitaka:) Dīghanikāya, Majjhimanikāya, Samyuttanikāya, Anguttaranikāya, Suttanipāta, Dhammapada, Udāna, Itivuttaka, Theratherīgāthā. (The Jātaka verses may be authentic, but they do not come within the scope of these Notes.) No other Pali books whatsoever should be taken as authoritative; and ignorance of them (and particularly of the traditional Commentaries) may be counted a positive advantage, as leaving less to be unlearned.

This is well said by the venerable one, not badly said. It is connected with welfare, not unconnected.
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