Posted by: Ieng Puthy
« on: January 28, 2019, 09:33:04 PM »🙏🏻🙏🏻🙏🏻
Another day, another possibility. We don't know what tomorrow might be. _()_
Ein neuer Tag, wieder eine Möglichkeit. Wir wissen nicht was morgen sein wird. _()_
ថ្ងៃ ថ្មី មួូយ ជា ឳកាស ថ្មី មួយ ទៀត។ យើង មិន អាច ដឹង មុន នូវ អ្វី ដែល នឹង កើតឡើង ថ្ងៃ ស្អែក
"Dhammo have rakkhati dammacāriṁ"
"N'atthi santi param sukham"
Namo tassa bhagavato arahato sammā-sambuddhassa
Bala Sutta: Fools
"Monks, 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."
ពាលវគ្គ
[៣៤៣] ម្នាលភិក្ខុទាំងឡាយ ជនពាលទាំងឡាយនេះ មានពីរពួក។ ជនពាលពីរពួក តើដូចម្ដេច។ គឺជនពាលតែងទទួលភារៈ ដែលមិនទាន់មកដល់[1] ១ ជនពាល តែងមិនទទួលភារៈ ដែលមកដល់ហើយ[2] ១។ ម្នាលភិក្ខុទាំងឡាយ ជនពាលទាំងឡាយ មានពីរពួកនេះឯង។
1. បានដល់ភារៈ ទាំង១០ គឺ បោសរោងឧបោសថ១ អុជប្រទីប១ ដំកល់ទឹកឆាន់ ទឹកប្រើប្រាស់១ ក្រាលអាសនៈ១ នាំឆន្ទៈ១ នាំបារិសុទ្ធិ១ ប្រាប់រដូវ១ រាប់ចំនួនភិក្ខុ១ ឲ្យឱវាទភិក្ខុនី១ សំដែងបាតិមោក្ខ១ ជាភារៈរបស់ព្រះថេរៈ ៗ មិនទាន់បានអារាធនា ស្រាប់តែភិក្ខុថ្មីទៅធ្វើ ហៅថាទទួលភារៈ ដែលមិនទាន់មកដល់។ 2. បានដល់ភារៈ ទាំង១០ របស់ព្រះថេរៈ ៗ មិនធ្វើខ្លួនឯង ឬមិនបង្គាប់អ្នកដទៃឲ្យធ្វើ ហៅថា មិនទទួលភារៈ ដែលមកដល់ហើយ។
Namo tassa bhagavato arahato sammā-sambuddhassa
"Abandon what is unskillful, monks. It is possible to abandon what is unskillful. If it were not possible to abandon what is unskillful, I would not say to you, 'Abandon what is unskillful.' But because it is possible to abandon what is unskillful, I say to you, 'Abandon what is unskillful.' If this abandoning of what is unskillful were conducive to harm and pain, I would not say to you, 'Abandon what is unskillful.' But because this abandoning of what is unskillful is conducive to benefit and pleasure, I say to you, 'Abandon what is unskillful.'
"Develop what is skillful, monks. It is possible to develop what is skillful. If it were not possible to develop what is skillful, I would not say to you, 'Develop what is skillful.' But because it is possible to develop what is skillful, I say to you, 'Develop what is skillful.' If this development of what is skillful were conducive to harm and pain, I would not say to you, 'Develop what is skillful.' But because this development of what is skillful is conducive to benefit and pleasure, I say to you, 'Develop what is skillful.'"
— AN 2.19
[២៦៥] ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរលះអកុសលចេញ ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ គង់អាចនឹងលះអកុសលចេញបាន ម្នាលភិក្ខុទាំងឡាយ ប្រសិនបើអ្នកទាំងឡាយ មិនអាចនឹងលះអកុសលនោះចេញបានទេ តថាគត ក៏មិនគប្បីពោល យ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរលះអកុសលចេញឡើយ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុតែអ្នកទាំងឡាយ អាចនឹងលះអកុសលចេញបាន បានជាតថាគត ពោលយ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរលះអកុសលចេញ ម្នាលភិក្ខុទាំងឡាយ បើអកុសលនេះ ដែលបុគ្គលលះរួចហើយ នៅតែប្រព្រឹត្តទៅ ដើម្បីមិនជាប្រយោជន៍ ដើម្បីសេចក្តីទុក្ខដដែល តថាគត ក៏មិនគប្បីពោល យ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរលះអកុសលចេញឡើយ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុតែអកុសល ដែលបុគ្គលលះរួចហើយ តែងប្រព្រឹត្តទៅ ដើម្បីជាប្រយោជន៍ និងសេចកី្តសុខមែន បានជាតថាគត ពោលយ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរលះអកុសលចេញ ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរចំរើនកុសលចុះ ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ អាចនឹងចំរើនកុសលបាន ម្នាលភិក្ខុទាំងឡាយ ប្រសិនបើអ្នកទាំងឡាយ មិនអាចនឹងចំរើន កុសលនុ៎ះបានទេ តថាគត ក៏មិនគប្បីពោល យ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរចំរើនកុសលចុះ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុតែអ្នកទាំងឡាយ អាចនឹងចំរើនកុសលបាន បានជាតថាគត ពោលយ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរចំរើនកុសលចុះ ម្នាលភិក្ខុទាំងឡាយ បើកុសលនេះ ដែលបុគ្គលចំរើនហើយ នៅតែប្រព្រឹត្តទៅ ដើម្បីមិនជាប្រយោជន៍ និងសេចកី្តទុក្ខដដែល តថាគត ក៏មិនគប្បីពោលយ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរចំរើនកុសលឡើយ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុតែកុសល ដែលបុគ្គលចំរើនហើយ ប្រព្រឹត្តទៅ ដើម្បីជាប្រយោជន៍ និងសេចកី្តសុខ បានជាតថាគត ពោលយ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរចំរើនកុសលចុះ។
អធិករណវគ្គ
As these [wrong!]explanations have percolated through modern culture, both among people who identify themselves as Buddhist and among those who don’t, they’ve given rise to three widespread understandings of the Buddha’s teachings on clinging and how it is best avoided so as to stop suffering:1. Because there is no self, there is no agent. People are essentially on the receiving end of experience, and they suffer because they cling to the idea that they can resist or control change.
2. To cling means to hold on to something with the misunderstanding that it’s permanent. For this reason, as long as you understand that things are impermanent, you can embrace them briefly as they arise in the present moment and it doesn’t count as clinging. If you embrace experiences in full realization that you’ll have to let them go so as to embrace whatever comes next, you won’t suffer. As long as you’re fully in the moment with no expectations about the future, you’re fine
These two understandings are often illustrated with the image of a perfectly fluid dancer, happily responsive to changes in the music decided by the musicians, switching partners with ease.
A recent bestseller that devoted a few pages to the place of Buddhism in world history illustrated these two understandings of the Buddhist approach to suffering with another image: You’re sitting on the ocean shore, watching the waves come in. If you’re stupid enough to want to cling to “good” waves to make them permanent and to push “bad” waves away, you’ll suffer. But if you accept the fact that waves are just waves, fleeting and incessant, and that there’s no way you can either stop or keep them, you can be at peace as you simply watch, with full acceptance, as they do their thing.
3. The third widespread understanding about the Buddhist stance on clinging is closely related to the other two: Clinging means holding on to fixed views. If you have set ideas about what’s right or wrong, or about how things should be—even about how the Buddha’s teachings should be interpreted—you’ll suffer. But if you can let go of your fixed views and simply accept the way things are as the way they have to be, you’ll be fine.
At each stage of this "gradual training" (anupubbi-sikkha), the practitioner discovers a new and important dimension of the law of cause-and-effect — kamma, the cornerstone of Right View. It is thus a very useful organizing framework with which to view the entirety of the Buddha's teachings.
The gradual training begins with the practice of generosity, which helps begin the long process of weakening the unawakened practitioner's habitual tendencies to cling — to views, to sensuality, and to unskillful modes of thought and behavior. This is followed by the development of virtue, the basic level of sense-restraint that helps the practitioner develop a healthy and trustworthy sense of self. The peace of mind born from this level of self-respect provides the foundation for all further progress along the path. The practitioner now understands that some kinds of happiness are deeper and more dependable than anything that sense-gratification can ever provide; the happiness born of generosity and virtue can even lead to rebirth in heaven — either literal or metaphorical. But eventually the practitioner begins to recognize the intrinsic drawbacks of even this kind of happiness: as good as rebirth in wholesome states may be, the happiness it brings is not a true and lasting one, for it relies on conditions over which he or she ultimately has no control. This marks a crucial turning point in the training, when the practitioner begins to grasp that true happiness will never be found in the realm of the physical and sensual world. The only possible route to an unconditioned happiness lies in renunciation, in turning away from the sensual realm, by trading the familiar, lower forms of happiness for something far more rewarding and noble. Now, at last, the practitioner is ripe to receive the teachings on the Four Noble Truths, which spell out the course of mental training required to realize the highest happiness: nibbana.
🙏🏻🙏🏻🙏🏻ព្រះអង្គ Bhante . ករុណាយល់ថា ផ្គងចិត្តឡេីង កាន់យករូបមកមេីល ដោយយោនិសោមនសិការ ប្រកបដោយសតិនិងសម្បជញ្ញ ហេីយសឡឹងមេីលថារូបនោះ ពិតឬមិនពិត បេីឃេីញការកេីតនិងការរលត់ ឃេីញអនិច្ចំ គឺភាពមិនទៀង ទេីបលះបង់នូវសេចក្តីប្រកាន់ក្នុងរូបនោះចេញ។
ករុណាយល់បានដូច្នេះ ព្រោះករុណាមិនបានអានអត្ថបទនេះពីមុនមកមានសាច់រឿងអ្វីខ្លះទេព្រះអង្គ។
🙏🏻🙏🏻🙏🏻សូមព្រះអង្គជួយពន្យល់ករុណាបន្ថែម ឱ្យបានជាក់ច្បាស់ផង!
The Broken Glass
You may say, "Don't break my glass!" But you can't prevent something breakable from breaking. If it doesn't break now, it'll break later on. If you don't break it, someone else will. If someone else doesn't break it, one of the chickens will! The Buddha says to accept this. He penetrated all the way to seeing that this glass is already broken. This glass that isn't broken, he has us know as already broken. Whenever you pick up the glass, put water in it, drink from it, and put it down, he tells you to see that it's already broken. Understand? The Buddha's understanding was like this. He saw the broken glass in the unbroken one. Whenever its conditions run out, it'll break. Develop this attitude. Use the glass; look after it. Then one day it slips out of your hand: "Smash!" No problem. Why no problem? Because you saw it as broken before it broke. See?
But usually people say, "I've taken such good care of this glass. Don't ever let it break." Later on the dog breaks it, and you hate the dog. If your child breaks it, you hate him, too. You hate whoever breaks it — because you've dammed yourself up so that the water can't flow. You've made a dam without a spillway. The only thing the dam can do is burst, right? When you make a dam, you have to make a spillway, too. When the water rises up to a certain level, it can flow off safely to the side. When it's full to the brim, it can flow out the spillway. You need to have a spillway like this. Seeing inconstancy is the Buddha's spillway. When you see things this way, you can be at peace. That's the practice of the Dhamma.
Aramika