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Namo tassa bhagavato arahato sammā-sambuddhassa

៤. រាជាយតនកថា*
(??)*

[៦] លុះថ្ងៃ៧កន្លងទៅហើយ លំដាប់នោះ ព្រះដ៏មានជោគ ទ្រង់ក្រោកចេញចាក​សមាធិ​នោះហើយ យាង​ចេញពីម្លប់ដើមរាំង ហើយយាងចូលទៅកាន់ដើមរាជាយតនៈ​[1] លុះចូល​ទៅ​ដល់​ហើយ ទ្រង់​គង់ដោយព្រះភ្នែនតែមួយ បង្គុយអស់៧ថ្ងៃក្រោមម្លប់ដើម​រាជាយតនៈ ទ្រង់សោយវិមុត្តិសុខ (គឺសុខក្នុងផលសមាបត្តិ)។

សម័យនោះឯង មានពាណិជពីរនាក់ (ជាបងប្អូន​នឹងគ្នាបង្កើត) ឈ្មោះតបុស្សៈ១ ភល្លិកៈ១ ជាអ្នកដើរផ្លូវឆ្ងាយ ចេញអំពី​ឧក្កលជនបទ សំដៅទៅកាន់ប្រទេសនោះ។ គ្រានោះ មានទេវតាជាញាតិសាលោហិត​[2] របស់តបុស្សៈ និងភល្លិកៈពាណិជ បាននិយាយពាក្យនេះ​នឹង​តបុស្សៈ ភល្លិកៈពាណិជថា ម្នាលគ្នាយើង ព្រះដ៏មានព្រះភាគអង្គនេះ ទើបនឹងបាន​ត្រាស់​ជាដម្បូង ឥឡូវ​ព្រះអង្គគង់នៅក្រោមម្លប់រាជាយតនៈ (ឯណោះ) អ្នកទាំងឡាយ គួរចូល​ទៅបូជាព្រះដ៏មានព្រះភាគអង្គនោះ​ដោយសដូវផង់ និងសដូវដុំចុះ ការបូជា​នោះនឹង​បានជា​ប្រយោជន៍ និងសេចក្តីសុខ​ដល់អ្នកទាំងឡាយ​អស់កាលយូរអង្វែង។ គ្រានោះ តបុស្សៈ និងភល្លិកៈពាណិជ ក៏នាំយកនូវសដូវផង់ និងសដូវដុំចូលទៅរកព្រះដ៏មានព្រះភាគ លុះចូលទៅ​ដល់ហើយ ថ្វាយបង្គំ​ព្រះដ៏មានព្រះភាគ ហើយឋិតនៅ​ក្នុងកន្លែង​ដ៏សមគួរ។ លុះ​តបុស្សៈ និងភល្លិកៈពាណិជឋិតនៅ​ក្នុងកន្លែង​ដ៏សមគួរហើយ ទើបពោលពាក្យនេះ​នឹង​ព្រះដ៏មានព្រះភាគថា បពិត្រព្រះអង្គដ៏ចំរើន សូម​ព្រះដ៏មានព្រះភាគទទួលនូវ​សដូវផង់ និងសដូវ​ដុំ​របស់យើងខ្ញុំ ព្រោះថា ការទទួល​នឹងបានជាប្រយោជន៍​ និងសេចក្តីសុខដល់​យើង​ខ្ញុំ​ទាំងឡាយអស់កាលយូរអង្វែង។ គ្រានោះ ព្រះដ៏មានព្រះភាគ ទ្រង់ត្រិះរិះថា ធម្មតា ព្រះតថាគត​ទាំងឡាយមិនដែលទទួល (អាមិសៈ) ផ្ទាល់នឹងដៃឡើយ បើដូច្នោះ តើ តថាគត​គួរទទួល​នូវសដូវផង់ និងសដូវដុំដោយវត្ថុអ្វីហ្ន៎។ គ្រានោះ មហារាជ​​[3]​ទាំង៤ ទ្រង់ជ្រាបព្រះតម្រិះរបស់​ព្រះដ៏មានព្រះភាគ (ដោយចិត្តរបស់ខ្លួន) ទើបនាំនូវបាត្រថ្មកែវ​ទាំងឡាយ៤ អំពីទិសទាំង៤ បង្អោន​ចូលមកថ្វាយព្រះដ៏មានព្រះភាគ ដោយពាក្យថា បពិត្រព្រះអង្គដ៏ចំរើន សូមព្រះដ៏មាន​ព្រះភាគទទួល​នូវសដូវផង់ និងសដូវដុំ​ដោយបាត្រនេះចុះ។ ព្រះដ៏មានព្រះភាគ ក៏ទ្រង់ទទួល​នូវសដូវផង់ និងសដូវដុំ ដោយបាត្រថ្មកែវ​ទាំងឡាយដ៏មានដំឡៃច្រើន លុះទទួល​ស្រេចហើយ ក៏ទ្រង់សោយ (ក្នុងពេលនោះ)។ គ្រានោះ តបុស្សៈ និងភល្លិកៈពាណិជ​បាននិយាយ​ពាក្យនេះ​នឹងព្រះដ៏មានព្រះភាគថា បពិត្រព្រះដ៏មានព្រះភាគ​ដ៏ចំរើន យើងខ្ញុំទាំង​ឡាយនេះ សូមដល់នូវ​ព្រះដ៏មានព្រះភាគ និងព្រះធម៌ជាទីរឭក សូមព្រះអង្គទ្រង់ជ្រាបនូវ​យើងខ្ញុំ​ទាំងឡាយ​ថាជាឧបាសក​បានដល់​នូវទីរឭកស្មើដោយជីវិត ក្នុងកាលមានថ្ងៃនេះ​ជាដើម​តរៀងទៅ។ ក៏ឯពាណិជ​ទាំងពីរនាក់នោះបាន​នាមបញ្ញត្តិថា ទ្វេវាចិកឧបាសក​[4] ជាដម្បូងក្នុងលោក។
 1. ដើមកែស
 2. ញាតិសាលោហិតនោះ គឺជន​ដែលធ្លាប់ជាញាតិ​របស់ពាណិជ​ទាំងនោះ​មកកើតជាទេវតា។
 3. លោកបាលទេវបុត្តទាំង៤ ដែលជាស្តេច​ធំក្នុងស្ថានសួគ៌ឈ្មោះ​ចាតុម្មហារាជិកៈ
 4. ឧបាសក​បានបញ្ចេញ​វាចាប្តេជ្ញាខ្លួនយក​ព្រះពុទ្ធ និងព្រះធម៌​ទាំងពីរ​ជាទីពឹងទីរឭក ព្រោះក្នុងពេលនោះ មិនទាន់មានព្រះសង្ឃនៅឡើយ។

ចប់ រាជាយតនកថា។

Namo tassa bhagavato arahato sammā-sambuddhassa

4. rājāyatanakathā (Mv.I.4.1)
The Discussion of the Rājāyatana [King’s Realm] (Tree)

[6] Then, with the passing of seven days, after emerging from that concentration, the Blessed One went from the root of the Mucalinda (tree) to the Rājāyatana (tree) and sat at the root of the Rājāyatana tree for seven days in one session, sensitive to the bliss of release.

(Mv.I.4.2) Now on that occasion the merchants Tapussa and Bhallika were traveling on the road from Ukkalā to that district. Then a devatā who had been a blood-relative of Tapussa and Bhallika said to the merchants, “There is the Blessed One, my dears, staying at the root of the Rājāyatana tree, newly fully awakened. Go and serve the Blessed One cooked grain-meal and honey balls. That will be for your long-term welfare & happiness.”

(Mv.I.4.3) Then the merchants Tapussa and Bhallika, taking cooked grain-meal and honey balls, went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As they were standing there, the merchants Tapussa and Bhallika said to the Blessed One, “Lord, May the Blessed One accept our cooked grain-meal and honey balls, for that will be for our long-term welfare & happiness.”

(Mv.I.4.4) Then the thought occurred to the Blessed One, “Tathāgatas do not accept things with their hands. How shall I accept the cooked grain-meal and honey balls?” Then the Four Great Kings, having known with their awareness the train of thought in the Blessed One’s awareness, presented four stone bowls from the four directions to the Blessed One, (thinking) “May the Blessed One accept the cooked grain-meal and honey balls here [in the bowls].” The Blessed One accepted the exquisite stone bowls and the cooked grain-meal and honey balls. Having accepted them, he consumed them.

(Mv.I.4.5) Then the merchants Tapussa and Bhallika [ME: knowing that the Blessed One had finished his meal and withdrawn his hand from the bowl, fell down with their heads at the Blessed One’s feet and] said to the Blessed One, “We go to the Blessed One for refuge, & to the Dhamma. May the Blessed One remember us as lay followers who have gone for refuge from this day forward, for life.”

And they were the first two-statement[5] lay followers in the world.
 5. dvevācikā: As the third member of the triple gem, the Noble Saṅgha, had not yet arisen, they went for refuge in the Buddha and Dhamma.

Rājāyatanakathā niṭṭhitā.
The Discussion of the Rājāyatana (Tree) is finished.

Namo tassa bhagavato arahato sammā-sambuddhassa

4. rājāyatanakathā (Mv.I.4.1)
Die Rājāyatana [Königsreich] (-Baum) - Unterredung

[6] Dann, mit dem Verstreichen von sieben Tagen, nachdem aus dieser Konzentration aufgetaucht, ging der Befreite, vom Fuße des Mucalinda-Baumes, zum Rājāyatana (-Baum), und setzte sich an den Fuß des Rājāyatana-Baumes, für sieben Tage in einer Sitzung, empfindsam gegenüber dem Wohl von Befreiung.

(Mv.I.4.2) Nun, zu dieser Begebenheit reisten die Kaufleute Tapussa und Bhallika, auf der Straße von Ukkalā, in diesen Bezirk. Da sprach eine Devatā, welche ein Blutsverwandter von Tapussa und Bhallika war, zu den Kaufleuten: "Da ist der Befreite, meine Lieben, am Fuße des Rājāyatana-Baumes verweilend, kürzlich völlig erwacht. Geht und bedient den Befreiten mit gekochter Kornspeise und Hönigbällen. Dieses würde für Euer langfristiges Wohl und Glück sein."

(Mv.I.4.3) Dann nahmen die Kaufleute Tapussa und Bhallika gekochte Kornspeise und Honigbälle, gingen zum Befreiten, und mit Ankunft, sich vor ihm verneigt habend, standen sie (passend) an der Seite. Als sie dort standen, sprachen die Kaufleute Tapussa und Bhallika zum Befreiten: "Herr, möge der Befreite unsere gekochte Kornspeise und Honigbälle annehmen, denn dieses würde für unser langfristiges Wohl und Glück sein."

(Mv.I.4.4) Dann kam dem Befreiten der Gedanke auf: "Tathāgatas nehmen Dinge nicht mit deren Händen an. Wie mag ich wohl die gekochte Kornspeise und Honigbälle annehmen?" Dann boten die Vier Großen Könige, mit deren Wesen die Reihe der Gedanken, in des Befreitens Wesen, erfaßt habend, vier Steinschalen, aus den vier Richtungen, dem Befreiten dar (, denkend): "Möge der Befreite die gekochte Kornspeise und Honigbälle hier [in den Schalen] annehmen." Der Befreite nahm die exquisiten Steinschalen und die gekochte Kornspeise und Honigbälle an. Es angenommen habend, verbrauchte er es.

(Mv.I.4.5) Dann, sprachen die Kaufleute Tapussa und Bhallika, [ME: wissend, daß der Befreite sein Mahl beendet und seine Hand von der Schale entfernt hat, und warfen sich mit deren Köpfen zu den Füssen des Befreiten nieder,]  zum Befreiten: "Wir nehmen den Befreiten als Zuflucht, und das Dhamma. Möge sich der Befreite an uns als Laienanhänger, die von diesem Tag an, für ein Leben, Zuflucht genommen haben, erinnern."

Und diese waren die ersten Zwei-Aussagen[6]-Laienanhänger in der Welt.
 6. dvevācikā: Nachdem das dritte Mitglied der Drei Juwelen, die Noble Saṅgha, noch nicht aufgekommen war, nahmen sie im Buddha und dem Dhamma Zuflucht.
Quote from: übersetzt aus dem Englischen von sj

Rājāyatanakathā niṭṭhitā.
Die Rājāyatana [Königsreich] (-Baum) - Unterredung endet hier.

Namo tassa bhagavato arahato sammā-sambuddhassa

4. Rājāyatanakathā

6. Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā mucalindamūlā yena rājāyatanaṃ tenupasaṅkami, upasaṅkamitvā rājāyatanamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī. Tena kho pana samayena tapussa[7] bhallikā vāṇijā ukkalā taṃ desaṃ addhānamaggappaṭipannā honti. Atha kho tapussabhallikānaṃ vāṇijānaṃ ñātisālohitā devatā tapussabhallike vāṇije etadavoca – ‘‘ayaṃ, mārisā, bhagavā rājāyatanamūle viharati paṭhamābhisambuddho; gacchatha taṃ bhagavantaṃ manthena ca madhupiṇḍikāya ca patimānetha; taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā’’ti. Atha kho tapussabhallikā vāṇijā manthañca madhupiṇḍikañca ādāya yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tapussabhallikā vāṇijā bhagavantaṃ etadavocuṃ – ‘‘paṭiggaṇhātu no, bhante, bhagavā manthañca madhupiṇḍikañca, yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā’’ti. Atha kho bhagavato etadahosi – ‘‘na kho tathāgatā hatthesu paṭiggaṇhanti. Kimhi nu kho ahaṃ paṭiggaṇheyyaṃ manthañca madhupiṇḍikañcā’’ti? Atha kho cattāro mahārājāno bhagavato cetasā cetoparivitakkamaññāya catuddisā cattāro selamaye patte bhagavato upanāmesuṃ – ‘‘idha, bhante, bhagavā paṭiggaṇhātu manthañca madhupiṇḍikañcā’’ti. Paṭiggahesi bhagavā paccagghe selamaye patte manthañca madhupiṇḍikañca, paṭiggahetvā paribhuñji. Atha kho tapussabhallikā vāṇijā bhagavantaṃ onītapattapāṇiṃ viditvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ (onītapattapāṇiṃ viditvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ)[8] etadavocuṃ – ‘‘ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca, upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti. Te ca loke paṭhamaṃ upāsakā ahesuṃ dvevācikā.
 7. tapassu (sī.)
 8. ( ) sī. syā. potthakesu natthi
Quote from: sangham CSCD

Rājāyatanakathā niṭṭhitā.
2
 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

៣. មុចលិន្ទកថា*
(??)*

[៥] លុះថ្ងៃ៧កន្លងទៅហើយ លំដាប់នោះ ព្រះដ៏មានព្រះភាគ ទ្រង់ក្រោកចាក​សមាធិ​នោះ ហើយទ្រង់​ចេញអំពីម្លប់អជបាលនិគ្រោធព្រឹក្ស យាងចូលទៅកាន់ដើមរាំង លុះចូល​ទៅ​ដល់​ហើយ ទ្រង់​គង់ដោយព្រះភ្នែនតែមួយ បង្គុយអស់៧ថ្ងៃក្រោមម្លប់រាំង សោយវិមុត្តិសុខ (គឺសុខក្នុងផលសមាបត្តិ)។

សម័យនោះឯង មហាមេឃពុំជួកាល ក៏បណ្តាល​ឡើងជាភ្លៀង។ មានភ្លៀងរលឹម​អស់​៧ថ្ងៃ បណ្តាលឲ្យអាប់ពន្លឺព្រះអាទិត្យ ដោយអំណាចខ្យល់ត្រជាក់។ គ្រានោះ មុចលិន្ទនាគរាជ​ចេញអំពីលំនៅរបស់ខ្លួន ហើយពេនព័ទ្ធព្រះកាយព្រះដ៏មានព្រះភាគ៧ជុំ ដោយភ្នេន (របស់ខ្លួន) ហើយលើកពពារដ៏ធំបាំង​ពីខាងលើព្រះសីរ្ស​ព្រះដ៏មានព្រះភាគ ហើយឋិតនៅ​ដោយគិតថា រងាកុំបីបៀតបៀនព្រះដ៏មានព្រះភាគ ក្តៅក៏កុំបីបៀតបៀន​ព្រះដ៏មានព្រះភាគ សម្ផស្ស របោមមូល ខ្យល់ កំដៅថ្ងៃ ពស់តូច ពស់ធំ ក៏កុំបីបៀតបៀន​ព្រះដ៏មានព្រះភាគ​ឡើយ។ លុះថ្ងៃ៧កន្លងទៅហើយ លំដាប់នោះ មុចលិន្ទនាគរាជដឹងថា ភ្លៀង​រាំងហើយ មេឃ​ស្រឡះហើយ ក៏រំសាយ​ភ្នេនចេញចាក​ព្រះកាយព្រះដ៏មានព្រះភាគ ហើយប្រែភេទ​របស់​ខ្លួន និម្មិតជាភេទមាណព​[1] ឈរប្រណម្យអញ្ជលី នមស្ការព្រះដ៏មានព្រះភាគ​ពីខាង​ទីចំពោះ​ព្រះភក្ត្រ​ព្រះអង្គ។ គ្រានោះ ព្រះដ៏មានព្រះភាគ ទ្រង់ជ្រាប​សេចក្តីនេះហើយ ក៏បន្លឺនូវឧទានគាថា ក្នុងវេលានោះថា

សេចក្តីស្ងាត់ចាកកិលេស​របស់បុគ្គលអ្នកត្រេកអរ (ដោយមគ្គញ្ញាណ) មានធម៌​ប្រាកដហើយ បានឃើញធម៌ (ដោយញាណចក្ខុ) ជាគុណឲ្យកើតសេចក្តីសុខ សេចក្តីមិនព្យាបាទ និងសេចក្តី​សង្រួម មិនបៀតបៀនសត្វទាំងឡាយ ក៏ជាគុណ​ឲ្យ​កើតសេចក្តី​សុខក្នុងលោក សេចក្តីណាយចាករាគៈ និង​ការប្រព្រឹត្ត​កន្លងកាម​ទាំងឡាយ ជាគុណឲ្យកើតសេចក្តីសុខក្នុងលោក កិរិយា​កំចាត់បង់នូវ​អស្មិមានះ កិរិយាកំចាត់បង់នូវ​អស្មិមានះនុ៎ះ ជាសុខយ៉ាងក្រៃលែង។

 1. មនុស្សកំឡោះ។

ចប់ មុចលិន្ទកថា។

Namo tassa bhagavato arahato sammā-sambuddhassa

3. mucalindakathā (Mv.I.3.1)
The Discussion of the Mucalinda (Tree)

[5] Then, with the passing of seven days, after emerging from that concentration, the Blessed One went from the root of the Goatherd’s Banyan tree to the Mucalinda (tree) and sat at the root of the Mucalinda tree for seven days in one session, sensitive to the bliss of release.

(Mv.I.3.2) And on that occasion a great, out-of-season storm-cloud rose up, with seven days of rainy weather, cold winds, & intense darkness. Then Muccalinda the nāga king—leaving his dwelling place and encircling the Blessed One’s body seven times with his coils—stood with his great hood spread over the Blessed One, (thinking,) “Don’t let the Blessed One be disturbed by cold. Don’t let the Blessed One be disturbed by heat. Don’t let the Blessed One be disturbed by the touch of flies, mosquitoes, wind, sun, & creeping things.”

(Mv.I.3.3) Then, with the passing of seven days, Muccalinda the nāga king, realizing that the sky had cleared and was free of clouds, unraveled his coils from the body of the Blessed One, abandoned his own appearance and, assuming the appearance of a young man, stood in front of the Blessed One with hands before his heart, paying homage.

(Mv.I.3.4) Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

“Blissful is solitude
for one who’s content,
who has heard the Dhamma,
who sees.
Blissful is non-affliction
with regard for the world,
restraint for living beings.
Blissful is dispassion
with regard for the world,
the overcoming of sensuality.
But the subduing of the conceit “I am”
That is truly
the ultimate bliss.”

Quote from: Translated by Khematto Bhikkhu

Mucalindakathā niṭṭhitā.
The Discussion of the Mucalinda (Tree) is finished.

Namo tassa bhagavato arahato sammā-sambuddhassa

3. mucalindakathā (Mv.I.3.1)
Die Mucalinda (Baum) - Unterredung

[5] Dann, mit dem Verstreichen von sieben Tagen, nachdem aus dieser Konzentration aufgetaucht, ging der Befreite, vom Fuße des Banyan-Baumes der Ziegenhirten, zum Mucalinda (-Baum), und setzte sich an den Fuß des Mucalinda-Baumes, für sieben Tage in einer Sitzung, empfindsam gegenüber dem Wohl von Befreiung.

(Mv.I.3.2) Und zu dieser Begebenheit kam eine große, der Jahreszeit ungemäße, Sturmwolke auf, mit sieben Tagen des Regenwetters, kalten Winden und intensiver Dunkelheit. Dann stand der Nāga-König Muccalinda, seine Verweilstätte verlassend und des Befreitens Körper, mit seinen Windungen, sieben Mal umringend, seine große Haube über den Befreiten ausgebreitet (,denkend): "Möge der Befreite nicht von Kälte gestört werden. Möge der Befreite nicht von Hitze gestört werden. Möge der Befreite nicht von der Berührung von Fliegen, Moskitos, Wind, Sonne und Kriechendem gestört werden."

(Mv.I.3.3) Dann, mit dem Verstreichen von sieben Tagen, erkennend, daß sich der Himmel geklärt hat und frei von Wolken war, wickelte er seine Windungen von des Befreitens Körper ab, legte seine eigene Erscheinung ab, und die Erscheinung eines jungen Mannes annehmend, stand er, mit den Händen vor seinem Herzen, vor dem Befreiten, Ehrbietung erweisend.

(Mv.I.3.4) Dann, mit dem Erkennen der Wichtigkeit dessen, verlautbarte der Befreite zu diesem Anlaß:

“Glückselig ist Zurückgezogenheit,
für einen der zufrieden,
der das Dhamma gehört,
der sieht.

Glückselig ist Nichtbedrängtheit
im Bezug auf die Welt,
zwängend für Lebewesen.
Glückselig ist Begierdelosigkeit
im Bezug auf die Welt,
das Überwinden von Sinnlichkeit.

Doch das Entfernen vom Dünkel "Ich bin"
Dieses ist wahrlich
das allerhöchste Wohl."

Quote from: übersetzt aus dem Englischen von Samana Johann

Mucalindakathā niṭṭhitā.
Die Mucalinda (Baum) - Unterredung endet hier.

Namo tassa bhagavato arahato sammā-sambuddhassa

3. Mucalindakathā

5.[2] Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā ajapālanigrodhamūlā yena mucalindo tenupasaṅkami, upasaṅkamitvā mucalindamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī. Tena kho pana samayena mahā akālamegho udapādi, sattāhavaddalikā sītavātaduddinī. Atha kho mucalindo nāgarājā sakabhavanā nikkhamitvā bhagavato kāyaṃ sattakkhattuṃ bhogehi parikkhipitvā uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsi – ‘‘mā bhagavantaṃ sītaṃ, mā bhagavantaṃ uṇhaṃ, mā bhagavantaṃ ḍaṃsamakasavātātapasarīsapasamphasso’’ti[3]. Atha kho mucalindo nāgarājā sattāhassa accayena viddhaṃ vigatavalāhakaṃ devaṃ viditvā bhagavato kāyā bhoge viniveṭhetvā sakavaṇṇaṃ paṭisaṃharitvā māṇavakavaṇṇaṃ abhinimminitvā bhagavato purato aṭṭhāsi pañjaliko bhagavantaṃ namassamāno. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

[4]‘‘Sukho viveko tuṭṭhassa, sutadhammassa passato;
Abyāpajjaṃ sukhaṃ loke, pāṇabhūtesu saṃyamo.

[5]‘‘Sukhā virāgatā loke, kāmānaṃ samatikkamo;
Asmimānassa yo vinayo, etaṃ ve paramaṃ sukha’’nti.
 4. kathā. 338 kathāvatthupāḷiyampi
 5. kathā. 338 kathāvatthupāḷiyampi

 2. udā. 11
 3. …siriṃ sapa… (sī. syā. kaṃ.)
Quote from: sangham CSCD

Mucalindakathā niṭṭhitā.
3
 *sgift*

Namo tassa bhagavato arahato sammā-sambuddhassa

២. អជបាលនិគ្រោធកថា (អជបាលកថា)*
(??)*

[៤] លុះថ្ងៃ៧កន្លងទៅហើយ គ្រានោះ ព្រះដ៏មានព្រះភាគ ទ្រង់ចេញចាកសមាធិនោះ ហើយទ្រង់​ចេញពីម្លប់ពោធិព្រឹក្ស យាងចូលទៅកាន់ដើមអជបាលនិគ្រោធ លុះចូលទៅដល់​ហើយ ទ្រង់​គង់ពែនភ្នែនតែមួយ បង្គុយអស់៧ថ្ងៃ ក្រោមម្លប់អជបាលនិគ្រោធព្រឹក្ស​[1] សោយវិមុត្តិសុខ (គឺសុខក្នុង​ផលសមាបត្តិ)។

គ្រានោះ មានព្រាហ្មណ៍ម្នាក់ឈ្មោះហុំហុំកជាតិកៈ (មានជាតិជាអ្នក​ធ្វើនូវសំឡេង​គម្រាបថា ហុំហុំ) ចូលទៅគាល់ព្រះដ៏មានព្រះភាគ លុះចូលទៅដល់ហើយ ក៏រីករាយ​មួយអន្លើដោយ​ព្រះដ៏មានព្រះភាគ លុះធ្វើពាក្យគួរជាទីរីករាយ គួរជាទីរលឹកឲ្យសម្រេចហើយ ក៏ឋិតនៅ​ក្នុងកន្លែង​ដ៏​សមគួរ។ លុះព្រាហ្មណ៍នោះ ឋិតនៅក្នុងកន្លែង​ដ៏សមគួរហើយ ទើប​និយាយ​​ពាក្យនេះនឹង​ព្រះដ៏មានព្រះភាគថា បពិត្រព្រះគោតមដ៏ចម្រើន បុគ្គលដែល​បាន​ឈ្មោះ​ថាព្រាហ្មណ៍ ដោយហេតុប៉ុន្មានយ៉ាង ម្យ៉ាងទៀត ធម៌អ្វីខ្លះ​សម្រាប់ធ្វើ​បុគ្គល​ឲ្យជា​ព្រាហ្មណ៍។ គ្រានោះ ព្រះដ៏មានព្រះភាគ​ទ្រង់ជ្រាបច្បាស់នូវ​សេចក្តីនេះហើយ ក៏បន្លឺនូវ​ឧទាន​គាថា​នេះ ក្នុងវេលានោះថា

ព្រាហ្មណ៍ណាមាន​បាបធម៌​បណ្តែតចោល​ហើយ មានសំឡេង​គម្រាម​ថា ហុំហុំ លះចោលហើយ មាន​ទឹក​ម្ចត់​គឺ​រាគា​ទិក្កិលេស​លះ​ចោល​ហើយ មាន​ចិត្ត​សង្រួម​ហើយ ចេះ​ចប់​នូវ​វេទ (គឺមគ្គញាណទាំង៤) មាន​មគ្គព្រហ្មចរិយៈ នៅរួច​ហើយ ម្យ៉ាង​ទៀត ព្រាហ្មណ៍​ណា ​មិន​មាន​គំនរ ​គឺ​រាគាទិក្កិលេស​ក្នុងអារម្មណ៍​បន្តិច​បន្តួច​ក្នុងលោកសន្និវាស ព្រាហ្មណ៍នោះ គួរនឹងហៅខ្លួនថា ជាព្រាហ្មណ៍​ដោយ​ធម៌​បាន។
 1. ដើម​ជ្រៃ​ដែលជាទី​ជ្រកអាស្រ័យ​នៃពួក​ជនអ្នកឃ្វាលពពែ។

ចប់ អជបាលកថា។

Namo tassa bhagavato arahato sammā-sambuddhassa

2. ajapālakathā (Mv.I.2.1)
The Discussion of the Goatherd’s (Banyan Tree)

[4] Then, with the passing of seven days, after emerging from that concentration, the Blessed One went from the root of the Bodhi tree—the tree of awakening—to the Goatherd’s Banyan tree, and sat at the root of the Goatherd’s Banyan tree for seven days in one session, sensitive to the bliss of release.

(Mv.I.2.2) Then a certain overbearing brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side.
As he was standing there, he said to the Blessed One, “To what extent, Master Gotama, is one a brahman? And which are the qualities that make one a brahman?”

(Mv.I.2.3) Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

“Any brahman
who has banished evil qualities,[2]
—not overbearing,
not stained,
his mind controlled—
gone to the end of wisdom,[3]
the holy life completed:
Rightly would that brahman
speak the holy teaching.
He has no swelling of pride[4]
anywhere in the world.” [Ud 1:4]
 2. This line contains a wordplay on the words brāhmaṇa and bāhita (banished)–the same wordplay used in Dhp 388 and Ud 1:5.
 3. This line plays with the term vedanta, which can mean “end of wisdom,” “end of the Vedas,” or “supplement to the Vedas.” In the latter two cases, it would be a term referring to a brahman-by-birth who has studied all the Vedas and their supplements, but the Buddha is obviously giving this term a different meaning here.
 4. See Sn 4:10 and Sn 4:14.

Quote from: Translated by Khematto Bhikkhu

Ajapālanigrodhakathā niṭṭhitā.
The Discussion of the Goatherd’s Banyan Tree is finished.

Namo tassa bhagavato arahato sammā-sambuddhassa

2. ajapālakathā (Mv.I.2.1)
Die Ziegenshirten's (Banyan-Baum) - Unterredung

[4] Dann, mit dem Verstreichen von sieben Tagen, nachdem aus dieser Konzentration aufgetaucht, ging der Befreite vom Fuße des Bodhi-Baumes, dem Baum des Erwachens, zum Banyan-Baum der Ziegenhirten, und setzte sich an den Fuß des Banyan-Baumes der Ziegenhirten, für sieben Tage in einer Sitzung, empfindsam gegenüber dem Wohl von Befreiung.

(Mv.I.2.2) Dann ging ein gewisser überheblicher Brahmane zum Befreiten, und mit Ankunft, tauschte er zuvorkommende Grüße mit ihm aus. Nach einem Austasch von freundlichen Grüßen und Höflichkeiten, stand er (passend) an der Seite.

Als er dort stand, sprach er zum Befreiten: "In welchem Ausmaß, Meister Gotama, ist jemand ein Brahmane? Und was sind die Eigenschaften, die einen zu einem Brahmanen machen?"

(Mv.I.2.3) Dann, mit dem Erkennen der Wichtigkeit dessen, verlautbarte der Befreite zu diesem Anlaß:

“Jeder Brahmane
der verbannt hat böse Qualitäten,[5]
— nicht überheblich,
unbefleckt,
seinen Geist kontrolliert—
an das Ende von Weisheit gegangen,[6]
das Heilige Leben erfüllt:
Recht würde dieser Brahmane,
die Heilige Lehre sprechen.
Er hat kein Aufquellen von Stolz[7]
irgendwo in der Welt.” [Ud 1:4]
 5. Diese Zeile enthält ein Wortspiel im Bezug auf das Wort Brāhma a und bāhita (verbannt), das selbe Wortspiel wie in Dhp 388 und Ud 1:5.
 6. Diese Zeile spielt mit dem Begriff Vedanta, welches "Ende der Weisheit", "Ende der Vedas", oder "Ergänzung zu den Vedas" bedeuten kann. In den letzteren zwei Fällen würde es ein Begriff sein, der sich auf Brahmane-von-Geburt bezieht, der alle Vedas, und deren Ergänzungen studiert hat, doch der Buddha gibt diesem Begriff sichtlich eine andere Bedeutung hier.
 7. Siehe Sn 4:10 und Sn 4:14.

Quote from: übersetzt aus dem Englischen von Samana Johann

Ajapālanigrodhakathā niṭṭhitā.
Die Ziegenshirten's (Banyan-Baum) - Unterredung endet hier.

Namo tassa bhagavato arahato sammā-sambuddhassa

2. Ajapālakathā

4.[8] Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami, upasaṅkamitvā ajapālanigrodhamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī. Atha kho aññataro huṃhuṅkajātiko brāhmaṇo yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so brāhmaṇo bhagavantaṃ etadavoca – ‘‘kittāvatā nu kho, bho gotama, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā[9] dhammā’’ti? Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

[10] Yo brāhmaṇo bāhitapāpadhammo;
Nihuṃhuṅko nikkasāvo yatatto;
Vedantagū vusitabrahmacariyo;
Dhammena so brahmavādaṃ vadeyya;
Yassussadā natthi kuhiñci loke’’ti.
 10. netti. 103

 8. udā. 4
 9. brāhmaṇakārakā (ka.) brāhmaṇakarāṇā (?)

Ajapālakathā niṭṭhitā.
4
[⇪Select language]

 *sgift*

មហាខន្ធកៈ

Namo tassa bhagavato arahato sammā-sambuddhassa

១. ពោធិកថា*
(??)*

[១] សម័យនោះ ព្រះសម្ពុទ្ធដ៏មានជោគ បានត្រាស់ដឹង​ជាដម្បូង ទ្រង់គង់នៅក្រោម​ម្លប់​ពោធិព្រឹក្ស ក្បែរឆ្នេរ​ស្ទឹងនេរញ្ជរា ក្នុងឧរុវេលាប្រទេស។ គ្រានោះឯង ព្រះដ៏មានព្រះភាគ​ទ្រង់​គង់ដោយព្រះភ្នែន​តែមួយអស់៧ថ្ងៃ ក្រោមម្លប់ពោធិព្រឹក្ស ទ្រង់សោយវិមុត្តិសុខ (គឺសុខ​ក្នុងផល​សមាបត្តិ)។ វេលានោះ ព្រះដ៏មានព្រះភាគ ទ្រង់រំពឹងនូវ​បដិច្ចសមុប្បាទធម៌ ជាអនុលោមប្បដិលោម គឺពិចារណាបណ្តោយចុះ និងច្រាសឡើង អស់បឋមយាមនៃ​រាត្រី ដោយន័យ​ថា សង្ខារ​[1] ទាំងឡាយកើតមាន ព្រោះមានអវិជ្ជា​[nb]ដែលហៅថា អវិជ្ជានោះ បានខាងសេចក្តី​មិនដឹងក្នុងសច្ចៈ​ទាំង៤ មានទុក្ខសច្ចៈជាដើម។ (នេះជាបរិយាយក្នុងសូត្រ ឯបរិយាក្នុងអភិធម្មថា) បានខាងសេចក្តី​មិនដឹងនូវវត្ថុ៨ មាន មិនដឹងក្នុងចំណែកខាង​អតីតជាដើម ម្យ៉ាងទៀតថា បានខាងមោហចេតសិក មានលក្ខណៈធ្វើ​ចិត្ត​ឲ្យវង្វេង​ក្នុងអារម្មណ៍។/nb] ​ជាហេតុ វិញ្ញាណកើតមាន ព្រោះមានសង្ខារជាហេតុ នាមរូបកើតមាន ព្រោះមានវិញ្ញាណជាហេតុ សឡាយតនៈកើតមាន ព្រោះមាននាមរូបជាហេតុ ផស្សៈកើតមាន ព្រោះមានសឡាយតនៈជាហេតុ វេទនាកើតមាន ព្រោះមានផស្សៈជាហេតុ តណ្ហាកើតមាន ព្រោះមានវេទនាជាហេតុ ឧបាទានកើតមាន ព្រោះមានតណ្ហាជាហេតុ ភពកើតមាន ព្រោះមានឧបាទានជាហេតុ ជាតិកើតមាន ព្រោះមានភពជាហេតុ សេចក្តីចាស់ ស្លាប់ សោក ខ្សឹកខ្សួល លំបាកកាយ លំបាកចិត្ត និងសេចក្តី​ចង្អៀតចង្អល់​ទាំងឡាយ​កើតមាន ព្រោះមានជាតិ​ជាហេតុ សេចក្តី​កើតឡើងនៃកងទុក្ខទាំងអស់នេះ រមែង​មានយ៉ាងនេះឯង ម្យ៉ាងទៀតសេចក្តីរលត់សង្ខារកើតមាន ព្រោះវិនាសនិងរលត់​មិនមាន​សេសសល់​នៃអវិជ្ជា សេចក្តីរលត់វិញ្ញាណកើតមាន ព្រោះរលត់សង្ខារ សេចក្តីរលត់នាមរូបកើតមាន ព្រោះរលត់​វិញ្ញាណ សេចក្តីរលត់សឡាយតនៈកើតមាន ព្រោះរលត់នាមរូប សេចក្តីរលត់ផស្សៈ​កើតមាន ព្រោះរលត់សឡាយតនៈ សេចក្តីរលត់វេទនាកើតមាន ព្រោះរលត់ផស្សៈ សេចក្តីរលត់​តណ្ហា​កើតមាន ព្រោះរលត់វេទនា សេចក្តីរលត់ឧបាទានកើតមាន ព្រោះរលត់តណ្ហា សេចក្តីរលត់​ភពកើតមាន ព្រោះរលត់ឧបាទាន សេចក្តីរលត់ជាតិកើតមាន ព្រោះរលត់ភព សេចក្តីចាស់ ស្លាប់ សោក ខ្សឹកខ្សួល លំបាកកាយ លំបាកចិត្ត និងចង្អៀតចង្អល់​ចិត្តទាំងឡាយក៏សឹង​តែរលត់ទៅ ព្រោះ​រលត់​នៃជាតិ សេចក្តីរលត់នៃកងទុក្ខ​ទាំងអស់នេះ តែងមានយ៉ាងនេះ។ គ្រានោះ ព្រះដ៏មានព្រះភាគ ទ្រង់ជ្រាបច្បាស់សេចក្តីនេះហើយ ទើបបន្លឺនូវឧទានគាថានេះ ក្នុងវេលានោះថា

ធម៌​[2] ទាំងឡាយ រមែង​ប្រាកដដល់ខីណាសវព្រាហ្មណ៍ អ្នកមានព្យាយាមញុំាងកិលេសឲ្យក្តៅ អ្នកដុតបង់នូវកិលេស​ក្នុងកាលណា សេចក្តីសង្ស័យ​ទាំងឡាយ​ទាំងពួង​របស់ខីណាសវព្រាហ្មណ៍នោះក៏សឹង​តែរម្ងាប់​អស់ទៅក្នុងកាលនោះ ព្រោះថា ខីណាសវព្រាហ្មណ៍​នោះ ដឹងច្បាស់នូវ​ធម៌​ព្រមទាំងហេតុ។
 2. អដ្ឋកថា ថា បានដល់ពោធិបក្ខិយធម៌ និងចតុរារិយសច្ចធម៌។


   [២] គ្រានោះឯង ព្រះដ៏មានព្រះភាគ ​ទ្រង់រំពឹងនូវ​បដិច្ចសមុប្បាទធម៌ ជាអនុលោមប្បដិលោម គឺពិចារណាបណ្តោយចុះ និងច្រាសឡើង អស់មជ្ឈិមយាមនៃ​រាត្រី ដោយន័យ​ថា សង្ខារ​ទាំងឡាយ​កើត​មាន ព្រោះមានអវិជ្ជា​ជាបច្ច័យ វិញ្ញាណកើតមាន ព្រោះមានសង្ខារជាបច្ច័យ នាមរូបកើតមាន ព្រោះ​មាន​វិញ្ញាណជាបច្ច័យ សឡាយតនៈកើតមាន ព្រោះមាននាមរូបជាបច្ច័យ ផស្សៈកើតមាន ព្រោះមាន​សឡាយតនៈជាបច្ច័យ វេទនាកើតមាន ព្រោះមានផស្សៈជាបច្ច័យ តណ្ហាកើតមាន ព្រោះមានវេទនា​ជា​បច្ច័យ ឧបាទានកើតមាន ព្រោះមានតណ្ហាជាបច្ច័យ ភពកើតមាន ព្រោះមានឧបាទានជាបច្ច័យ ជាតិកើតមាន ព្រោះមានភពជាបច្ច័យ សេចក្តីចាស់ ស្លាប់ សោក ខ្សឹកខ្សួល លំបាកកាយ លំបាកចិត្ត ​ចង្អៀតណែនក្នុងចិត្ត​ទាំងឡាយ​កើតមាន ព្រោះមានជាតិ​ជាបច្ច័យ សេចក្តី​កើតឡើងនៃកងទុក្ខ​ទាំងអស់​នេះ រមែងកើត​មានយ៉ាងនេះឯង ម្យ៉ាងទៀត សេចក្តីរលត់សង្ខារកើតមាន ព្រោះវិនាសនិងរលត់​មិន​មាន​​សេសសល់​នៃអវិជ្ជា សេចក្តី​រលត់​វិញ្ញាណកើតមាន ព្រោះរលត់សង្ខារ សេចក្តីរលត់​នាមរូប​កើត​មាន ព្រោះរលត់វិញ្ញាណ សេចក្តី​រលត់សឡាយតនៈកើតមាន ព្រោះរលត់នាមរូប សេចក្តីរលត់ផស្សៈ​កើតមាន ព្រោះ​រលត់​សឡាយតនៈ សេចក្តីរលត់វេទនាកើតមាន ព្រោះរលត់ផស្សៈ សេចក្តីរលត់​តណ្ហា​កើតមាន ព្រោះរលត់វេទនា សេចក្តីរលត់ឧបាទានកើតមាន ព្រោះរលត់តណ្ហា សេចក្តីរលត់​ភពកើតមាន ព្រោះរលត់ឧបាទាន សេចក្តីរលត់ជាតិកើតមាន ព្រោះរលត់ភព សេចក្តីចាស់ ស្លាប់ សោក ខ្សឹកខ្សួល លំបាកកាយ លំបាកចិត្ត និងចង្អៀតចង្អល់​ចិត្តទាំងឡាយក៏សឹង​តែរលត់ទៅ ព្រោះ​រលត់​នៃជាតិ សេចក្តីរលត់នៃកងទុក្ខ​ទាំងអស់នេះ រមែងមាន​យ៉ាង​នេះឯង។ គ្រានោះ ព្រះដ៏មានព្រះភាគ ទ្រង់ជ្រាបច្បាស់សេចក្តីនេះហើយ ទើបបន្លឺនូវឧទានគាថានេះ ក្នុងវេលានោះថា

ធម៌ទាំងឡាយ ​ប្រាកដដល់ខីណាសវព្រាហ្មណ៍ អ្នកមានព្យាយាម​ញុំាង​កិលេស​ឲ្យក្តៅ អ្នកដុតបង់នូវកិលេស​ក្នុងកាលណា សេចក្តីសង្ស័យ​ទាំងឡាយ​ទាំងពួង​របស់​ខីណាសវ​ព្រាហ្មណ៍នោះ ​តែងរម្ងាប់​អស់ទៅក្នុងកាលនោះ ព្រោះថា ខីណាសវព្រាហ្មណ៍​នោះ បាន​ដឹងច្បាស់នូវព្រះនិព្វាន​ជាទីអស់​ទៅនៃបច្ច័យ។


   [៣] គ្រានោះឯង ព្រះដ៏មានព្រះភាគ ​ទ្រង់រំពឹងនូវ​បដិច្ចសមុប្បាទធម៌ ជា​អនុលោមប្បដិលោម គឺពិចារណាបណ្តោយចុះ និងច្រាសឡើង អស់បច្ឆិមយាមនៃ​រាត្រី ដោយ​ន័យ​ថា សង្ខារ​ទាំងឡាយ​កើត​មាន ព្រោះមានអវិជ្ជា​ជាបច្ច័យ វិញ្ញាណកើតមាន ព្រោះមាន​សង្ខារ​ជាបច្ច័យ នាមរូបកើតមាន ព្រោះ​មាន​វិញ្ញាណជាបច្ច័យ សឡាយតនៈកើតមាន ព្រោះមាន​នាមរូបជាបច្ច័យ ផស្សៈកើតមាន ព្រោះមាន​សឡាយតនៈជាបច្ច័យ វេទនាកើតមាន ព្រោះមានផស្សៈជាបច្ច័យ តណ្ហាកើតមាន ព្រោះមានវេទនា​ជា​បច្ច័យ ឧបាទានកើតមាន ព្រោះ​មានតណ្ហាជាបច្ច័យ ភពកើតមាន ព្រោះមានឧបាទានជាបច្ច័យ ជាតិកើតមាន ព្រោះ​មាន​ភពជាបច្ច័យ សេចក្តីចាស់ ស្លាប់ សោក ខ្សឹកខ្សួល លំបាកកាយ លំបាកចិត្ត និង​ចង្អៀតណែនក្នុងចិត្ត​ទាំងឡាយ​កើតមាន ព្រោះមានជាតិ​ជាបច្ច័យ សេចក្តី​កើតឡើងនៃកងទុក្ខ​ទាំងអស់​នេះ រមែង​មានយ៉ាងនេះឯង ម្យ៉ាងទៀត សេចក្តីរលត់សង្ខារកើតមាន ព្រោះវិនាស​និងរលត់​​មិន​​មាន​​សេសសល់​នៃអវិជ្ជា សេចក្តីរលត់វិញ្ញាណកើតមាន ព្រោះរលត់សង្ខារ សេចក្តី​រលត់​នាមរូប​កើត​មាន ព្រោះរលត់វិញ្ញាណ សេចក្តីរលត់សឡាយតនៈកើតមាន ព្រោះរលត់នាមរូប សេចក្តីរលត់ផស្សៈ​កើតមាន ព្រោះរលត់សឡាយតនៈ សេចក្តីរលត់​វេទនា​កើតមាន ព្រោះរលត់ផស្សៈ សេចក្តីរលត់​តណ្ហាកើតមាន ព្រោះរលត់វេទនា សេចក្តីរលត់​ឧបាទាន​កើតមាន ព្រោះរលត់តណ្ហា សេចក្តីរលត់​ភពកើតមាន ព្រោះរលត់​ឧបាទាន សេចក្តី​រលត់ជាតិកើតមាន ព្រោះរលត់ភព សេចក្តីចាស់ ស្លាប់ សោក ខ្សឹកខ្សួល លំបាកកាយ លំបាកចិត្ត និងចង្អៀតចង្អល់​ចិត្តទាំងឡាយ ក៏សឹង​តែរលត់ទៅ ព្រោះ​រលត់​នៃជាតិ សេចក្តី​រលត់នៃកងទុក្ខ​ទាំងអស់នេះ រមែងមានយ៉ាងនេះឯង។គ្រានោះ ព្រះដ៏មានព្រះភាគ ទ្រង់ជ្រាប​ច្បាស់សេចក្តីនេះហើយ ក៏បន្លឺនូវឧទានគាថានេះ ក្នុងវេលានោះថា

ធម៌ទាំងឡាយ ​ប្រាកដដល់ខីណាសវព្រាហ្មណ៍ អ្នកមានព្យាយាម​ញុំាងកិលេស​ឲ្យ​ក្តៅ អ្នកដុតបង់នូវកិលេស​ក្នុងកាលណា ​ខីណាសវ​ព្រាហ្មណ៍នោះ រមែង​កំចាត់​បង់​នូវមារ​ ព្រមទាំងសេនាមារ ហើយឋិតនៅក្នុងកាលនោះ បីដូច​ព្រះអាទិត្យ​រះឡើង​ ធ្វើអាកាស​ឲ្យរុងរឿង​ដោយរស្មី​របស់ខ្លួន កំចាត់បង់នូវ​ងងឹត ឋិតនៅ​ ដូច្នោះឯង។
 1. ក្នុងគម្ពីរវិសុទ្ធិមគ្គថា សង្ខារ៣ គឺបុញ្ញាភិសង្ខារ១ អបុញ្ញាភិសង្ខារ១ អនេញ្ជាភិសង្ខារ១។ បុញ្ញាភិសង្ខារនោះ បានខាងចេតនា១៣ គឺកាមាវចរកុសលចេតនា៨ និងរូបាវចរកុសលចេតនា៥ ប្រព្រឹត្តទៅដោយអំណាចភាវនា ឯអបុញ្ញាភិសង្ខារ បានខាង​អកុសល​ចេតនា១២។ អនេញ្ជាភិសង្ខារ គឺអរូបាវចរកុសលចេតនា៤ ប្រព្រឹត្តទៅដោយអំណាច​ភាវនា រួមទាំងអស់ជា២៩។

ចប់ ពោធិកថា។
Mahāvagga
I. mahākhandhako
The Great Khandhaka


vinayapiṭake mahāvaggassa paṭhamo bhāgo
namo tassa bhagavato arahato sammāsambuddhassa.


The first section of the Mahāvagga in the Vinaya Piṭaka
Homage to the Blessed One, worthy and rightly self-awakened.

Namo tassa bhagavato arahato sammā-sambuddhassa

1. bodhikathā (Mv.I.1.1)

The Discussion of the Bodhi (Tree)

Now on that occasion the Buddha, the Blessed One, was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Bodhi tree—the tree of awakening—newly fully awakened. Then he sat at the root of the Bodhi tree for seven days in one session, sensitive to the bliss of release.

Then, in the first watch of the night, he gave close attention to dependent co-arising in forward and reverse order:

From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness.From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of suffering & stress.
From the remainderless fading and cessation of ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of suffering & stress.

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

“As phenomena grow clear
to the brahman—ardent, in jhāna—
his doubts all vanish
when he discerns
a phenomenon with its cause.” [Ud 1:1]


(Mv.I.1.4) [2]

Then, in the middle watch of the night, he gave close attention to dependent co-arising in forward and reverse order:

From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of suffering & stress. From the remainderless fading and cessation of ignorance comes the cessation of fabrications.
From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of suffering & stress.

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

“As phenomena grow clear
to the brahman—ardent, in jhāna—
his doubts all vanish
when he penetrates the ending
of requisite conditions.” [Ud 1:2]


(Mv.I.1.6) [3]

Then, in the last watch of the night, he gave close attention to dependent co-arising in forward and reverse order:

From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of suffering & stress.
From the remainderless fading and cessation of ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of suffering & stress.

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

“As phenomena grow clear
to the brahman—ardent, in jhāna—
he stands,
routing Māra’s army,
as the sun,
illumining the sky.” [Ud 1:3]
Quote from: Translated by Ven. Khematto Bhikkhu

The Discussion of the Bodhi (Tree) is finished.
Mahāvagga
I. mahākhandhako
Das Große Khandhaka


vinayapiṭake mahāvaggassa paṭhamo bhāgo
namo tassa bhagavato arahato sammāsambuddhassa.


Der erste Abschnitt des Mahāvagga im Vinaya Piṭaka
Verneigung gegenüber dem Befreiten, würdig und rechtens Selbst-Erwachten.

Namo tassa bhagavato arahato sammā-sambuddhassa

1. bodhikathā (Mv.I.1.1)

Die Bodhi (baum)-Unterredung

Nun, zu einem Anlaß verweilte der Buddha, der Befreite, in Uruvelā, am Ufer des Nerañjarā-Flusses, am Fuße des Bohi-Baumes, der Baum des Erwachens, kürzlich völlig erwacht. Dann saß er am Fuße des Bodhi-Baumes für sieben Tage in einer Sitzung, empfindsam gegenüber dem Wohl von Befreiung.

Dann, in der ersten Wache der Nacht, richtete er genaue Aufmerksamkeit auf bedingtes Mitaufkommen, in vor- und rückwertiger Reihenfolge:
Von Unwissenheit, als eine erforderliche Bedingung, kommen Gestaltungen. Von Gestaltungen, als eine erforderliche Bedingung, kommt Bewußtsein. Von Bewußtsein, als eine erforderliche Bedingung, kommt Name-und-Form. Von Name-und-Form, als eine erforderliche Bedingung, kommen die sechs Sinnesträger. Von den sechs Sinnesträgern, als eine erforderliche Bedingung, kommt Berührung. Von Berührung, als eine erforderliche Bedingung, kommt Gefühl. Von Gefühl, als eine erforderliche Bedingung, kommt Verlangen. Von Verlangen, als eine Erforderliche Bedingung, kommt Festhalten/Unterhaltung. Von Festhalten/Unterhaltung, als eine erforderliche Bedingung, kommt Werden. Von Werden, als eine erforderliche Bedingung, kommt Geburt. Von Geburt, als eine erforderliche Bedingung, kommt dann Altern-und-Tod, Kummer, Wehklage, Schmerz, Bedrängnis und Verzweiflung ins Spiel. So ist die Entstehung dieser gesamten Masse an Leiden und Streß.
Vom rückstandslosen Schwinden und Beenden von Unwissenheit, kommt die Beendigung von Gestaltungen. Von der Beendigung von Gestaltungen, kommt die Beendigung von Bewußtsein. Von der Beendigung von Bewußtsein, kommt die Beendigung von Name-und-Form. Von der Beendigung von Name-und-Form, kommt die Beendigung von den sechs Sinnesträgern. Von der Beendigung der sechs Sinnesträger, kommt die Beendigung von Berührung. Von der Beendigung von Berührung, kommt die Beendigung von Gefühl. Von der Beendigung von Gefühl, kommt die Beendigung von Verlangen. Von der Beendigung von Verlangen, kommt die Beendigung von Festhalten/Unterhaltung. Aus der Beendigung von Festhalten/Unterhaltung, kommt die Beendigung von Werden. Aus der Beendigung von Werden, kommt die Beendigung von Geburt. Aus der Beendigung von Geburt, endet dann alles Altern und Tod, Kummer, Wehklage, Schmerz, Bedrängnis und Verzweiflung. So ist die Beendigung dieser gesamten Masse von Leiden und Streß.

Dann, mit dem Erkennen der Wichtigkeit dessen, verlautbarte der Befreite zu diesem Anlaß:

"Wenn Erscheinungen klar werden
dem Brahmanen, begeistert, in Jhāna,
all sein Zweifel schwindet,
wenn er eine Erscheinung,
mit ihrer Ursache erkennt." [Ud 1:1]


(Mv.I.1.4) [2]

Dann, in der mittleren Wache der Nacht, richtete er genaue Aufmerksamkeit auf bedingtes Mitaufkommen, in vor- und rückwertiger Reihenfolge:

Von Unwissenheit, als eine erforderliche Bedingung, kommen Gestaltungen. Von Gestaltungen, als eine erforderliche Bedingung, kommt Bewußtsein. Von Bewußtsein, als eine erforderliche Bedingung, kommt Name-und-Form. Von Name-und-Form, als eine erforderliche Bedingung, kommen die sechs Sinnesträger. Von den sechs Sinnesträgern, als eine erforderliche Bedingung, kommt Berührung. Von Berührung, als eine erforderliche Bedingung, kommt Gefühl. Von Gefühl, als eine erforderliche Bedingung, kommt Verlangen. Von Verlangen, als eine Erforderliche Bedingung, kommt Festhalten/Unterhaltung. Von Festhalten/Unterhaltung, als eine erforderliche Bedingung, kommt Werden. Von Werden, als eine erforderliche Bedingung, kommt Geburt. Von Geburt, als eine erforderliche Bedingung, kommt dann Altern-und-Tod, Kummer, Wehklage, Schmerz, Bedrängnis und Verzweiflung ins Spiel. So ist die Entstehung dieser gesamten Masse an Leiden und Streß.
Vom rückstandslosen Schwinden und Beenden von Unwissenheit, kommt die Beendigung von Gestaltungen. Von der Beendigung von Gestaltungen, kommt die Beendigung von Bewußtsein. Von der Beendigung von Bewußtsein, kommt die Beendigung von Name-und-Form. Von der Beendigung von Name-und-Form, kommt die Beendigung von den sechs Sinnesträgern. Von der Beendigung der sechs Sinnesträger, kommt die Beendigung von Berührung. Von der Beendigung von Berührung, kommt die Beendigung von Gefühl. Von der Beendigung von Gefühl, kommt die Beendigung von Verlangen. Von der Beendigung von Verlangen, kommt die Beendigung von Festhalten/Unterhaltung. Aus der Beendigung von Festhalten/Unterhaltung, kommt die Beendigung von Werden. Aus der Beendigung von Werden, kommt die Beendigung von Geburt. Aus der Beendigung von Geburt, endet dann alles Altern und Tod, Kummer, Wehklage, Schmerz, Bedrängnis und Verzweiflung. So ist die Beendigung dieser gesamten Masse von Leiden und Streß.

Dann, mit dem Erkennen der Wichtigkeit dessen, verlautbarte der Befreite zu diesem Anlaß:

"Wenn Erscheinungen klar werden
dem Brahmanen, begeistert, in Jhāna,
all sein Zweifel schwindet,
wenn er durchdringt das Enden,
von erforderlichen Bedingungen.” [Ud 1:2]


(Mv.I.1.6) [3]

Dann, in der letzten Wache der Nacht, richtete er genaue Aufmerksamkeit auf bedingtes Mitaufkommen, in vor- und rückwertiger Reihenfolge:

Von Unwissenheit, als eine erforderliche Bedingung, kommen Gestaltungen. Von Gestaltungen, als eine erforderliche Bedingung, kommt Bewußtsein. Von Bewußtsein, als eine erforderliche Bedingung, kommt Name-und-Form. Von Name-und-Form, als eine erforderliche Bedingung, kommen die sechs Sinnesträger. Von den sechs Sinnesträgern, als eine erforderliche Bedingung, kommt Berührung. Von Berührung, als eine erforderliche Bedingung, kommt Gefühl. Von Gefühl, als eine erforderliche Bedingung, kommt Verlangen. Von Verlangen, als eine Erforderliche Bedingung, kommt Festhalten/Unterhaltung. Von Festhalten/Unterhaltung, als eine erforderliche Bedingung, kommt Werden. Von Werden, als eine erforderliche Bedingung, kommt Geburt. Von Geburt, als eine erforderliche Bedingung, kommt dann Altern-und-Tod, Kummer, Wehklage, Schmerz, Bedrängnis und Verzweiflung ins Spiel. So ist die Entstehung dieser gesamten Masse an Leiden und Streß.
Vom rückstandslosen Schwinden und Beenden von Unwissenheit, kommt die Beendigung von Gestaltungen. Von der Beendigung von Gestaltungen, kommt die Beendigung von Bewußtsein. Von der Beendigung von Bewußtsein, kommt die Beendigung von Name-und-Form. Von der Beendigung von Name-und-Form, kommt die Beendigung von den sechs Sinnesträgern. Von der Beendigung der sechs Sinnesträger, kommt die Beendigung von Berührung. Von der Beendigung von Berührung, kommt die Beendigung von Gefühl. Von der Beendigung von Gefühl, kommt die Beendigung von Verlangen. Von der Beendigung von Verlangen, kommt die Beendigung von Festhalten/Unterhaltung. Aus der Beendigung von Festhalten/Unterhaltung, kommt die Beendigung von Werden. Aus der Beendigung von Werden, kommt die Beendigung von Geburt. Aus der Beendigung von Geburt, endet dann alles Altern und Tod, Kummer, Wehklage, Schmerz, Bedrängnis und Verzweiflung. So ist die Beendigung dieser gesamten Masse von Leiden und Streß.

Dann, mit dem Erkennen der Wichtigkeit dessen, verlautbarte der Befreite zu diesem Anlaß:

"Wenn Erscheinungen klar werden
dem Brahmanen, begeistert, in Jhāna,
steht er,
Māras Armee vertreibend,
so wie die Sonne,
den Himmel erstrahlt.” [Ud 1:3]
Quote from: Übersetzung aus dem Englischen von Samana Johann

Die Bodhi (baum)-Unterredung endet hier.

Namo tassa bhagavato arahato sammā-sambuddhassa

1. bodhikathā (Mv.I.1.1)

1.[3] Tena samayena buddho bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Atha kho bhagavā bodhirukkhamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī[4]. Atha kho bhagavā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsi – ‘‘avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti – evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘‘Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho , upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti – evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

‘‘Yadā have pātubhavanti dhammā;
Ātāpino jhāyato brāhmaṇassa;
Athassa kaṅkhā vapayanti sabbā;
Yato pajānāti sahetudhamma’’nti.


2.[5] Atha kho bhagavā rattiyā majjhimaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsi – ‘‘avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hotī…pe… nirodho hotī’’ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

‘‘Yadā have pātubhavanti dhammā;
Ātāpino jhāyato brāhmaṇassa;
Athassa kaṅkhā vapayanti sabbā;
Yato khayaṃ paccayānaṃ avedī’’ti.


3.[6] Atha kho bhagavā rattiyā pacchimaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsi – ‘‘avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti…pe… nirodho hotī’’ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

‘‘Yadā have pātubhavanti dhammā;
Ātāpino jhāyato brāhmaṇassa;
Vidhūpayaṃ tiṭṭhati mārasenaṃ;
Sūriyova[7] obhāsayamantalikkha’’nti.
 7. suriyova (sī. syā. kaṃ.)

 3. udā. 1 ādayo
 4. vimuttisukhaṃ paṭisaṃvedī (ka.)
 5. udā. 2
 6. udā. 3

Bodhikathā niṭṭhitā.
5

 *sgift*
Quote from: ZzE
Wisdom and the Seventy-Three Kinds of Mundane and Supramundane Knowledge , by Ven. Ñāṇadassana Bhikkhu (2003; 86 pp./261KB)  [PDF icon]
This work contains a detail description of the kind of knowledges attained by practicing the path and is dedicated for the support of insight-meditation. It contains also comprehensive tables for comfortable overview of the single relations.
6
This Years Ānāpānasati-Day falls on Nov. the 3rd
Der diesjährige Ānāpānasati-Tag fällt auf den 3. November.
7
Open Vihara - [Offenes Vihara] / Dhamma der Zweifler, Quatscher und Widerspenstigen.
« Last post by Johann on October 19, 2017, 09:35:17 AM »
Es war sehr erfreulich und vielleicht auch für andere ein zugängliches Geschenk für Mitfreude und Ermutigung hier von Nyom Marcel zu lesen, als meine Person, Atma, gerade dieses Thema am Eröffnen war:

In einem der zum Zweifeln gegenseitig ermütigendem Forum hatte Atma gestern den Titel Ein Mönch der die Wahrheit spricht und sich gedacht "na das wird ja wieder ins Umfeld passen.

Heute etwas in den "Talk" eines Mönches hineingehört, wo man sich denkt, wozu redet er, warum sich um andere annehmen, wenn es einem selbst völlig an Vertrauen, nicht zu sprechen von Zuversicht oder gar Wissen fehlt. Na vielleicht sind ja auch nützliche und nicht nur sozialisierende und Gunst- wie Zusprucherweisende Abschnitte für Gleichgesinnte Zweifler, ungehört enthalten...

Jedenfalls kam meine Person gestern auch über ein Sutta, daß ihm beim Hören der "Mimosenprädigt" wieder in den Geist kam, und so dachte er, es wäre gut es zu übersetzen.

Namo tassa bhagavato arahato sammā-sambuddhassa

Khalunga Sutta: Widerspenstig

"Bhikkhus, ich werde Euch die acht widerspenstigen Pferde und acht Makel an Pferden, die acht widerspenstigen Menschen und acht Makel an Menschen lehren. Hört und gebt gut acht. Ich werde sprechen."

"Wie Ihr sagt, Herr", erwiderten die Bhikkhus.

Der Befreite sprach: "Nun, welches sind die widerspenstigen Pferde und acht Makel an Pferden?

"Da ist der Fall, in dem manche widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, zurück drängen und den Wagen mit deren Hinterteil zurück stoßen. Manche widerspenstige Pferde sind wie dieses. Dieses ist der erste Makel an einem Pferd.

"Dann weiter sind da manche widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, zurück springen, die Wand des Wagens treffen, die Schwelle zerbrechen. Manche widerspenstige Pferde sind wie dieses. Dieses ist der zweite Makel an einem Pferd.

"Dann weiter sind da widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, auf des Wagens Deichsel treten und darauf herumtrampeln. Manche widerspenstige Pferde sind wie dieses. Dieses ist der dritte Makel an einem Pferd.

"Dann weiter sind da manche widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, von der Straße abkommen und den Wagen zum Überschlagen bringen. Manche widerspenstige Pferde sind wie dieses. Dieses ist der vierte Makel an einem Pferd.

"Dann weiter sind da manche widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, sich aufrichten und die Hufen in der Luft schlagen. Manche widerspenstige Pferde sind wie dieses. Dieses ist der fünfte Makel an einem Pferd.

"Dann weiter sind da manche widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, der Rute nicht folgen, sich mit ihren Zähnen durch das Mundstück beißen und dort hinziehen wohin sie wollen. Manche widerspenstige Pferde sind wie dieses. Dieses ist der sechste Makel an einem Pferd.

"Dann weiter sind da manche widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, weder vorwärts noch rückwärts gehen, doch genau dort wie ein Pfosten stehen. Manche widerspenstige Pferde sind wie dieses. Dieses ist der siebente Makel an einem Pferd.

"Dann weiter sind da manche widerspenstige Pferde, wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, ihre Vorderläufe einziehen, ihre Hinterläufe einziehen, und sich genau dort, auf deren vier Beine nieder setzen. Manche widerspenstige Pferde sind wie dieses. Dieses ist der achte Makel an einem Pferd.

"Dieses, Bhikkhus, sind die acht widerspenstigen Pferde und acht Makel an Pferden."

"Und welche sind die acht widerspenstigen Menschen und acht Makel an Menschen?

"Da ist der Fall, in dem Bhikkhus einen Bhikkhu eines Vergehens bezichtigen. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, bestreitet das Vergehen [, sagend]: 'Ich erinnere mich nicht. Ich erinnere mich nicht.' Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, zurück drängt und den Wagen mit deren Hinterteil zurück stößt. Manche widerspenstige Menschen sind wie dieses. Dieses ist der erste Makel an einem Mensch.

"Dann weiter, die Bhikkhus bezichtigen einen Bhikkhus eines Vergehens. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, greift den Bezichtiger an: 'Was für ein Nutzen ist da in Eurem Wort, Ihr unerfahrener Dummkopf. Denkt über Euch selbst, würdig zu sein, angesprochen zu werden.' Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, zurück springt, die Wand des Wagens trifft, die Schwelle zerbricht. Manche widerspenstige Menschen sind wie dieses. Dieses ist der zweite Makel an einem Mensch.

"Dann weiter, die Bhikkhus bezichtigen einen Bhikkhus eines Vergehens. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, bezichtigt den Bezichtiger im Gegenzug: 'Auch Ihr, habt ein Vergehen dieses Namens begangen. Tut Ihr eine Wiedergutmachung dafür zuerst.' Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, auf des Wagens Deichsel tritt und darauf herumtrampelt. Manche widerspenstige Menschen sind wie dieses. Dieses ist der dritte Makel an einem Mensch.

"Dann weiter, die Bhikkhus bezichtigen einen Bhikkhus eines Vergehens. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, verläuft sich von einer Sache zur anderen, kommt vom Thema ab, zeigt Verärgerung, Erregung und Verdrossenheit. Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, von der Straße abkommt und den Wagen zum Überschlagen bringt. Manche widerspenstige Menschen sind wie dieses. Dieses ist der vierte Makel an einem Mensch.

"Dann weiter, die Bhikkhus bezichtigen einen Bhikkhus eines Vergehens. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, mit schwenkenden Armen in Mitten der Sangha spricht. Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, sich aufrichtet und die Hufen in der Luft schlägt. Manche widerspenstige Menschen sind wie dieses. Dieses ist der fünfte Makel an einem Mensch.

"Dann weiter, die Bhikkhus bezichtigen einen Bhikkhus eines Vergehens. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, der Sangha nicht folgt, seinen Bezichtiger nicht beachtet, sich davon macht wohin er will, immer noch ein Missetäter. Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, der Rute nicht folgt, sich mit ihren Zähnen durch das Mundstück beißt und dort hinzieht wohin es will. Manche widerspenstige Menschen sind wie dieses. Dieses ist der sechste Makel an einem Mensch.

"Dann weiter, die Bhikkhus bezichtigen einen Bhikkhus eines Vergehens. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, [nach dem sagend:] 'Ich habe weder ein Vergehen begangen, noch habe ich ein Vergehen begangen',  die Sangha, mit ins Schweigen verfallend, verärgert. Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, weder vorwärts noch rückwärts geht, doch genau dort wie ein Pfosten steht. Manche widerspenstige Menschen sind wie dieses. Dieses ist der siebende Makel an einem Mensch.

"Dann weiter, die Bhikkhus bezichtigen einen Bhikkhus eines Vergehens. Er, von den Bhikkhus eines Vergehens bezichtigt seiend, dieses spricht: 'Warum verfolgt Ihr Ehrwürdigen mich so sehr? Ich lege die Ausübung ab und kehre zum niedrigeren Leben zurück.' Die Ausübung abgelegt habend und zum niedrigeren Leben zurückgekehrt, sagt er: 'Ich hoffe Ihr Ehrwürdigen seid nun zufrieden gestellt damit.' Er, sage ich Euch, ist genau so wie das wiederspenstige Pferd, daß wenn angespornt, angeordnet und "Marsch!", vom Wagenlenker, erklärt, seine Vorderläufe einziehen, seine Hinterläufe einziehen, und sich genau dort, auf seinen vier Beinen nieder setzt. Manche widerspenstige Menschen sind wie dieses. Dieses ist der siebende Makel an einem Mensch.

"Dieses, Bhikkhus, sind die acht widerspenstigen Menschen und acht Makel an Menschen.

8
Mudita und Sadhu!

Ist alles als Grundlage für den Pfad, zur Freude und Reuelosigkeit, für die Perfektion des ersten Pfadabschnittes, eine Frage des Rechten Lebensunterhaltes für den Körper und setzt sich dann fort, vertieft sich, für den Unterhalt des Geistes. Bis zum Erwachen, Schritt für Schritt. Es tut gut Leute zu vernehmen, die sich nicht nur stets im Zweifel steigern. Ein Geschenk gut geteilt!

Verdienstvolle Uposatha-Tage, ihnen Nyom Marcel und allen anderen, entweder heute oder morgen, oder gleich jetzt: Grundlagen errichten.

(Atma wird dann wieder mal Verdienste tun, und die Texte auch ins Englische übersetzen...  ^-^ , die meisten sind ja meist im Streß zu ver-dienen.)
9
 _/\_ hiermit möchte ich meine verdienste mit ihnen teilen _/\_

letzte nacht wieder mal nicht zum schlafen gekommen, früher habe ich mich immer über solche nächte aufgeregt. habe aber mal beobachtet und gemerkt, wenn ich nicht schlafen kann, es entweder kurz vor oder direkt an dem tag ist, wenn uposatha ist! so auch letzte nacht, nicht schlafen könnend dachte ich so bei mir:" oh, es kann sein dass uposatha ist! und siehe da! welch eine freude!!!!

ich habe nahrung geteilt und halte mich an die 8 silas!! ich widme und teile diese verdienste mit dem buddha,dhamma, sangha, alles devas, allen lebewesen!!! mögen sie sich daran erfreuen und dadurch motiviert sein, dukkha so schnell wie möglich ein ende zu bereiten!!!

ich habe heute morgen, das handschriftliche dhamma-dana (rechter lebensunterhalt- tugend ist möglich. schritt für schritt)von dem ehrwürdigen samana Johann aus dem jahr 28.12.016 in die hände bekommen. es hat auch diesmal wieder genau gepasst! in einem moment der geistigen wankelmütigkeit kam mir dieses geschenk entgegen und hat mich wieder "aufgerichtet"

ANUMODANA!!! WAS FÜR EIN TAG!!! VIELEN VIELEN DANK!!!

 _/\_ _/\_ _/\_
10
Open Vihara - [Offenes Vihara] / [Q&A] Buddhism and Procrastination
« Last post by Johann on October 19, 2017, 06:32:06 AM »
Since falling into the same range:

Quote from: Eggman on BSE
Buddhism and Procrastination

I have two simple questions.

1) What is the Buddhist view on procrastination, and its solution ?

2) What is the solution to a specific lack of motivation, e.g. school work ? Something not related to an overarching goal, or even linked with spiritual values. In other words, how does one prime oneself to do something

get a lot of support and nobody has an inherent duty to give that suppot. All is given by others. It's a matter gratidute at least to care about you duties timely.

To say "oh it's not of great value" is fine, but than one should also stop to receive for that paticula task. And it's for sure not so, that at times one does not work on "low" duties, one is actually practicing for the higher.

If not able to manage simply tasks which are given with generous exchange of all requisites for life-maintaines, even including certain sensual pleasure, if that lazy, if lacking that much on persistance, how would you like to be able to master the Dhamma?

Those high and noble aims require people with effort who master the hindrances. If not able to master them even on this level, being busy with doubt, sensuality, lazyness, ill will... all this "spiritual-monster-ego"-things, how to master anything?

It would be certainly good to get known the sacrifies need to be done, which are done, by one self and others, to get the value of that understood.

There is for sure no problem in living a live of a "beggar" but are you sure that you might receive enough to maintain a life for higher purpose? Would a live of required arosen persistance, effort and no wordily rewards at all be possible to be lived by one constantly giving improper attention to feelings, thought... what ever leads to be astray?

It's good to be very honest to one self and do not misuse high truth for low aims and leave a lane build on defilements cheating.

As for the case that one really takes on the "burdens" of a special beggar, is really willing, than there are always aims.

Don't become one in big debts, don't be or become a so called "(derogative) welfare parasite". It brings joy if free of debts. It is a "hopeless" way if just accumulating debts. So work where you are and what's you duty for now and even a little more.

Having, having enjoyed rightly gained wealth it not only a joy to share it but also to let go of it later, out of wisdom, without any remorse and not based on possible excusses.

See: "AN 4.62: Anana Sutta — Debtless " for more on that.

"(only skillful) labor makes free ", and only if done Voluntary.

So good to stop certain "ego-trip" and start to work at the actually state and place where one is, because:

- Namo tassa bhagavato arahato sammā-sambuddhassa -

"These two are fools. Which two? The one who takes up a burden that hasn't fallen to him, and the one who doesn't take up a burden that has. These two are fools. (AN 2.98 )

On procrastination and delay:

What ever is not done at proper time, what ever has not been made suddenly, one will later be very sad having not done this merits. What is gone, chances, are gone... just think of how less beings have that much "luck" you have and now, what do you do with that?

See also (especially the later part of the topic): Delayed deeds, above, first post.

"In the youth not managed whealth, in the age not renounced, such is indeed a wasted life", which does not mean that it's not even the best to renounce the fist part in the youth, if honestly. Today many accumulate debts by pseudo-renouncing and feeding on given in the youth and when older they have become really burdened slaves.

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Johann

October 19, 2017, 02:41:38 PM
Wenn jemand über das Layout des Entwurfes blicken möchte, ob es im eigenen Browser paßt und übersichtlich ist: Wisdom
 

Johann

October 16, 2017, 05:40:03 PM
Sokh chomreoun, Nyom. (Mag sukha sich für Nyom mehren). Thoamada (Dhammada - naturly, gewohnt). At mean ay pisech te (nichts besonders). Klach dukkh, klach sokh (wohl und weh wechseln sich ab). Nyom sokh sabay dea te? Sokh leumom dea te?
 

Marcel

October 16, 2017, 04:13:43 PM
 :-* ehrwürdiger samana johann! wie ist ihr befinden?  :-*
 

Marcel

October 07, 2017, 01:56:00 PM
 :-* :-* :-*
 

Johann

October 07, 2017, 02:48:39 AM
Der Tathagata tut das, wenn man ihn in seinem Dhamma sieht, und dieser, entgegen Personen, kommt auf wenn man ihn nährt, und einmal da, geht er für einen nicht mehr verloren, bleibt Tor zur Todlosigkeit.
 

Marcel

October 06, 2017, 11:37:24 PM
 :-*
 

Marcel

October 06, 2017, 11:36:31 PM
 :-* ehrwürdiger samana johann :-* mögen sie noch lange leben,   für das wohl vieler.... anumodana, ich freue mich sehr! sie decken auf, was vorher verdeckt. so das vijja entstehen kann, und avijja gehen muss!! geht direkt ins herz!
 

Johann

October 06, 2017, 04:19:37 PM
Nyom Marcel.
 

Sophorn

September 28, 2017, 03:51:05 AM
 :-* :-* :-*
 

Johann

September 27, 2017, 12:17:53 PM
Nyom Sophorn, Roben mag man immer geben können. Im Monat nach dem Vassa Ende, ist es für jene Mönche, die den Vassa gehalten haben, möglich und einfacher für den Eigenbedarf Roben anzunehmen.
 

Sophorn

September 27, 2017, 07:01:23 AM
Bhante, ist dann die Robengabe möglich ab dem 5. Okt. bid zum nächsten Vollmond oder darf man auch danach Roben geben? :-*
 

Sophorn

September 27, 2017, 05:44:45 AM
Wie geht es Bhante heute? Haben die Tropfen geholfen?
 ::) :-*
 

Johann

September 05, 2017, 01:21:44 AM
Gerestet: funktioniert tadellos. Nochmal alle Zugangsdaten gemailt, Nyom.
 

Sophorn

September 04, 2017, 02:06:42 PM
Kana hat mit U. Chamroeun das Login mit neuem Passwort erfolglos versucht.
Daraufhin versuchten kana das über die Veränderung über E-mail, aber da erschien, dass die E-mailadresse nicht gültig war (die hatten Bhante auch an kana in der Mail bestätigt)
 :-* :-* :-*
 

Johann

September 04, 2017, 11:52:03 AM
Sollte email im Posteingang haben, Nyom Sophorn.
 

Johann

September 04, 2017, 11:41:14 AM
Kann nicht antworten auf was, Nyom Maria? Was und wo genauer?

Nyom Sophorn. Nyom Chomroeun kann kurzlich email Daten bekommen. Mal annehmend das PW auch vergessen, (abgesenhen von der Möglichkeit, link zu drücken wenn) wird Atma ein neues anlegen und ihm mailen.
 

Maria

September 04, 2017, 11:30:41 AM
 :-*
Werther Bhante , selbiges Problem was ich schon einmal hatte, Login geht aber kann nicht antworten, bin am Nachmittag bei neuen Computer, dieser hier ist schon über 12 Jahre alt.
 

Sophorn

September 04, 2017, 11:23:14 AM
Kana hat das File runtergeladen und U. Chamroeun gegeben,  der sich um die Kprrektur annehmen möchte. Kana wird auch gern das File den anderen Schülern zum Lesen teilen. Ev. sehen mehr Augen mehr.
 :-* :-* :-*
 

Sophorn

September 04, 2017, 11:17:06 AM
Verehrter Bhante, Chamroeun kann sich nicht einloggen. Ist das Passwort für E-mail oder sangham.net? In beiden Fällen haben kana das erfolglos probiert.
 :-* :-* :-*
 

Sophorn

September 04, 2017, 11:08:26 AM
 :-* :-* :-*
 

Johann

August 20, 2017, 01:37:40 AM
Es ist vielleicht gut eine Pause zu tun, doch kann es gut sein, daß man nicht zurückkehrt, für ein gutes oder schlechtes, für sich selbt und andere. Gut dort wo gut genährt und unterstützt und for allem Konzentration steigt, oder dort wo satt in jeder Hinsicht.
 

Johann

August 10, 2017, 11:31:40 AM
Wenn jemand Lust hat, oder anderen etwas Gutes oder Besseres tun kann und möchte: Korrekturlesen http://sangham.net/index.php/topic,1018.msg9625.html#msg9625 Baue nach und nach, so gut wie möglich ein auf ZzE.
 

Johann

August 07, 2017, 02:24:55 AM
Einen ausübungsreichen Vollmond-Uposatha and Gelegenheit die Mönche zu besuchen wünscht meine Person.
 

Sophorn

July 25, 2017, 03:59:03 PM
... versteht und womöglich sieht, wenn er nicht den Weg hierher
findet.

Großer Dank an alle im Hintergrund.

Mögen all diese Früchte vielfach zurückkommen und inspirieren.

Ayu vanno sukkham balam

 :-* :-* :-*
 

Sophorn

July 25, 2017, 03:55:25 PM
 :-* :-* :-*
karuna tvay bongkum Preah metschah

Herzliches Hallo an alle nach sehr langem!

Ein herzliches Dankeschön aus tiefsten Herzen an alle, die sich hier aktiv und indirekt hier beteiligen. Vor allem ein großes Sadhu an Bhante, der unvergleichliche Arbeit leistet, die kaum jemand ver
 

Johann

July 24, 2017, 03:15:56 AM
Fehlinvestition: Was immer man nicht in die Juwelen, in den Pfad investiert, ist vergeude Mühe, schnurrr einen fest im Rad des Leidens. Prüfen Sie es!   :) Wiederholungstäter...
 

Johann

July 17, 2017, 01:50:17 AM
Moritz
 

Moritz

July 16, 2017, 02:28:02 PM
Namasakara, Bhante _/\_
 

Johann

July 14, 2017, 07:07:17 AM
Moritz. Gut ihn früh Morgens und nicht bis in den frühen Morgen zu sehen.
 

Moritz

July 14, 2017, 07:03:53 AM
Namasakara, Bhante _/\_
 

Johann

July 13, 2017, 08:12:46 AM
Moritz.
 

Moritz

July 13, 2017, 07:42:39 AM
Chom reap lea
_/\_
 

Moritz

July 13, 2017, 07:40:46 AM
Namasakara, Bhante _/\_
 

Johann

July 08, 2017, 02:26:09 AM
Vor mehr als 2500 Jahen wurde a diesem Vollmondtag das Rad des Dhammas in bewegung gesetzt. Anumodana!
 

Mohan Gnanathilake

July 02, 2017, 08:24:13 AM
Sehr ehrwürdiger Samanera Johann,

ich bedanke mich bei Ihnen für Ihre nette Erklärung.

Dhamma Grüße an Sie aus Sri Lanka!

 

Johann

July 01, 2017, 07:43:41 PM
Nyom Mohan. Besser: "Ich hoffe, daß es Ihnen gut geht." und bestens (ohne suggerieren, wenn interessiert) "Wie geht es Ihnen." Oder: "Möge es Ihnen Gut gehen." (wenn metta ausdrücken wollend)
 

Mohan Gnanathilake

July 01, 2017, 10:43:15 AM
Sehr ehrwürdiger Samanera Johann,

ich glaube, dass es Ihnen gut geht.

Dhamma Grüße an Sie aus Sri Lanka!
 

Mohan Gnanathilake

July 01, 2017, 10:32:46 AM
Werter Micro,
herzliche Grüße aus Sri Lanka nach Deutschland!
 

Johann

July 01, 2017, 10:32:17 AM
Nyom Mohan.
 

Johann

June 25, 2017, 01:38:38 PM
Alles Zufälle. Nissaya. Und wenn da keine starke Grundlagenursache aufkommt, upanissayapaccayena, na dann war's das, und alles is weg. Lebewesen sind Erben ihrer Taten (im Geist, Wort und Körper).
 

Johann

June 25, 2017, 01:27:24 PM
Schwupps und weg. Waffen und Nahrung geholt.

Oh, was sag ich. Wenn man's doch nehmen kann, auch ohne das Gefühl zu nehmen... Unsinn hier. Hat doch keiner interesse Verdienste zu tun.
 

Johann

June 25, 2017, 01:21:28 PM
Mirco. Wie geht es?
 

Johann

June 25, 2017, 01:20:43 PM
Es ist doch viel angenehmer, wenn man sich nehmen kann was und wann immer man will, oder? Warum sollte man sich so viel antun, da sind genügend die Anbieten.
 

Johann

June 14, 2017, 06:45:07 PM
Jetzt aber vorerst. Möge jeder guten Unterhalt (ung) im Dhamma und Stärkung finden uud sich davon reichlich nehmen.
 

Mohan Gnanathilake

June 11, 2017, 08:24:45 AM
Werter Harry,

ich freue mich darüber, nach einigen Monaten wieder auf sangham.net Sie zu grüßen.

Herzliche Grüße aus Sri Lanka nach Deutschland!
 

Johann

June 09, 2017, 05:05:59 PM
Mögen sich alle, möge sich Guest der Uposatha-Einhaltung nicht nur heute annehmen, und glücksverheißende Zeit verbringen.

May all, may Guest not only today observe the Uposatha and spend auspicious time
 

Mohan Gnanathilake

June 03, 2017, 01:48:08 AM
Sehr ehrwürdiger Samanera Johann,

es geht mir zur Zeit gut. Ich glaube, dass es Ihnen auch gut geht.

Dhamma Grüße an Sie aus Sri Lanka!
 

Johann

June 02, 2017, 11:19:32 PM
Wie geht es Upasaka Mohan?
 

Mohan Gnanathilake

June 02, 2017, 10:51:50 PM
Wie sehr ehrwürdiger Samanera Johann geschrieben hat, hatte ich am 10. Mai 2017 meinen  Geburtstag, an dem Tag  in diesem Jahr das Wesakfest gefeiert wurde.
Beste Grüße an Sie aus Sri Lanka!
Mohan Barathi Gnanathilake
 

Johann

June 02, 2017, 12:33:54 PM
Wußte doch, daß so Nahrung immer gefressen werden will.  :)
"Sehr gut, weiter hungern."

Freut das Nyom Marcel wohlauf ist.

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