Every joy leads to certain release, but...!

[Johann]

Johann: Every joy leads to certain release. But it's just right joy that leads toward lasting, right release.

Vilā: ការបានរូចខ្លនពីអន្ទាក់ ជាភាពរីករាយ។ ពួកគេនឹងជាប់អន្ទាក់ដោយ សារឃើញនុយ ដែលចូលចិត្ត

Vilā: ប្រសិនបើឃើញអន្ទាក់ថា ជាអន្ទាក់ហើយចេះដើរ ដោយសុវត្ថិភាព តាមវិធីរបស់ខ្លួន មានអីមិនល្អ?

Johann: To reflect: And what are the joys like snares? Release on joy in Sign is a snare, ...sound is a snare..., smell, taste, bodily touch, release by joy over ideas is a snare, leading to birth, aging, sickness, death and seperation, again and again.

Only when right view is complete till right living, the path with joy at the beginningjoy in the middle, joy at the end arises.

[Johann]

សត្វទាំងឡាយមានកម្ម ជារបស់ខ្លន

Beings are heir of their actions (kamma)

With the ending of taking on delight in the five strings, beings are snared outwardly, toward the Brahmas joy. With the ending of taking on even refined objects, the end of new kamma has been reached, the deathlessness, and old, if not yet, will work to it's end in the Pure realms.

[Vilā]

កូណា គ្រាន់តែមើល និងឃើញ អ្នកខ្លាចរកទីពឹង អ្នកខូច ស្លូតសិន
ជាធម្មតា។ សំខាន់នាំគ្នា ធ្វើការងារ ក្នុងប្រយោជន៍ រៀងខ្លួន។
កូណា អត់​មាន​ចំណូលចិត្ត លេងទៀតទេ ឈរមើលសើច...

[Vilā]

កូណា មិនចង់ទៅព្រហ្ម តាមវិធីអត់សប្បាយអ៊ីចឹងទេ។
កូណានឹងរកផ្លូវទៅដោយ រីករាយ ប្រសើរជាង 
 
សូម្បីតែនៅកន្លែងសង្ឃ ក៏មានអ្នកបួសល្បិចច្រើន ច្រណែនយាយជីពិបាកជាងរស់នៅក្នុងផ្ទះ។ មានអី គួរជ្រះថ្លាទៀត? ឬគួរសង្វេគ ដើម្បីឆាប់ឃើញធម៌? កំសត់ពេកហើយ

[Vilā]

កូណា បាន​ឲ្យ​អ្វីដែលគេចង់បានអស់ហើយ។
 ការរស់នៅដើម្បីផ្គាប់ចិត្ត ពិបាករស់ណាស់
កូណា ក៏ចង់រស់ដោយសប្បាយចិត្ត តាមរបៀបខ្លួនដែរ។


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[Johann]

កូណា គ្រាន់តែមើល និងឃើញ អ្នកខ្លាចរកទីពឹង អ្នកខូច ស្លូតសិន
ជាធម្មតា។ សំខាន់នាំគ្នា ធ្វើការងារ ក្នុងប្រយោជន៍ រៀងខ្លួន។
កូណា អត់​មាន​ចំណូលចិត្ត លេងទៀតទេ ឈរមើលសើច...

Just dwelling at the Brahmaviharas/in Jhana is the best, once having made Dhamma his own. No duty to return. And if simply out of compassion.

កូណា មិនចង់ទៅព្រហ្ម តាមវិធីអត់សប្បាយអ៊ីចឹងទេ។
កូណានឹងរកផ្លូវទៅដោយ រីករាយ ប្រសើរជាង 

All on the path, and especially those on higher, dwell at the Brahmas (especially in Sunnata) and the Buddha encouraged such. Why? Because dwelling elsewhere isn't pleasing.
 

សូម្បីតែនៅកន្លែងសង្ឃ ក៏មានអ្នកបួសល្បិចច្រើន ច្រណែនយាយជីពិបាកជាងរស់នៅក្នុងផ្ទះ។ មានអី គួរជ្រះថ្លាទៀត? ឬគួរសង្វេគ ដើម្បីឆាប់ឃើញធម៌? កំសត់ពេកហើយ

That's the area outside the Brahma or when abonding the Brahmacariya.

កូណា បាន​ឲ្យ​អ្វីដែលគេចង់បានអស់ហើយ។
 ការរស់នៅដើម្បីផ្គាប់ចិត្ត ពិបាករស់ណាស់
កូណា ក៏ចង់រស់ដោយសប្បាយចិត្ត តាមរបៀបខ្លួនដែរ។


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Bhava, vibhava. That's a wheel Nyom. Why would one at ease, knowing as it arises and decay, knowing that there isn't anybody in charge of the world, run, or stop, having about the wandering through the three worlds, using just given, remain accessable for all who desire for such.

Maybe a talk on Seeds of becoming .

Namo tassa bhagavato arahato sammā-sambuddhassa

“And how is one made pure in three ways by mental action? There is the case where a certain person is not covetous. He does not covet the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears no ill will and is not corrupt in the resolves of his heart. [He thinks,] 'May these beings be free from animosity, free from oppression, free from trouble, and may they look after themselves with ease!' He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how one is made pure in three ways by mental action.”

AN 10.176

Quote from: https://sangham.net/en/ptf/dhamma/sacca/sacca4/samma-sankappo/index

The Brahmas require 'just' to let go, and train to let go, of sensual desires, to leave stand and abound holding on it, on house. Such the Brahmas dwell on given and faultless ground, where ever they resist, penatrating the whole world with thoughts of goodwill, compassion, appreciation, equanimity, no more touch-able and a shadow for those seeking it, like parents doing their task between desirous running around children.

And if not able yet to dwell in the Brahmas, when ever wished, it requires to complet the Satipaṭṭhānā, of which would be hard to do elsewhere than in the holly live, requiring blameless virtue and sense restrain first, being a task of 24h, once at least, and a protection not to appart withamuddled mind.

If both isn't posdible yet, the 6 and five reflection, after periodical merits and Uposatha, help to, at least, come into borderlands. It's not at all wrong to be all the time at Punnakirya vatthu and then to use the opening once arises to change the livelihood at all. If far from the border, openings, even arising, would be out of quick reach.

So what else then desires after sensuality holds one back, makes one stingy or able to fall for wrong view? Gods make others happy, at least of being present and a shadow for others, like parents even if. no more join playing around.

So for now giving anothe Ahara-hant ( Bhante Subhadhamma) leave to try to walk alone... who will then soon return again, if not got lost. The different is that living in the house one is mostly not aware of all desires and bonds and misses to timely free oneself, win over defilements.

[Johann]

As long tthere is still desire and hope to grasp something to put it under one's control, not seeing the requirment of dependency, developing wrong view, people act aversive when illusion of having control fades.

That's the reason why there is so much destruction in the world "either I can conrol or destroy", this starts within oneself.
Only when holding strong on right view, and with a mind of gratitude the Brahmas, Jhanas, paths, fruits, going forth, can be attained. And once this state is reached, one grows even worthy for gift, being bond to release and in no long becomes one beyond relaying on joy that is faulty, till the point where one even receives gross without any debt anywhere.

While it's more the praise worthy to leave facebook and co, it's total out of reasoning why abonding given for release before having complet the task.

Dwelling alone, if Samadhi hasn't been gained, a rabbit get's either lost in the water of Mara or just does the rabbit task in being cleaver to jump from here to there as long as possible.

Engaging in Dhamma talks or work on it, reading it, maintaining it, is the other duty if not able or willing to dwell alone in the Brahmas.

Common joy, offered by Mara assoon as doubt arises, will last only a short time, gotten trapped again and again.

Joyful services, services, strong kepping precepts and doing all of one's task, this is the base for any lokuttara-joy. Householder and monks like-a-like. No joy if there is no object of devotion, no going on if not happy with oneself and blameless. So cleaning and cleaning again, is most important and ends just at Arahata fruit.

[Johann]

Namo tassa bhagavato arahato sammā-sambuddhassa

sut.kn.uda.15 | ភាគទី ៥២

(៥. ឧបាសកសុត្តំ)

[៥៥] ខ្ញុំបានស្តាប់មកយ៉ាងនេះ។ សម័យមួយ ព្រះមានព្រះភាគ ទ្រង់គង់នៅក្នុងវត្តជេតពន របស់អនាថបិណ្ឌិកសេដ្ឋី ទៀបក្រុងសាវត្ថី។ សម័យនោះឯង ឧបាសកម្នាក់ នៅក្នុងស្រុកឥច្ឆានង្គលៈ បានទៅដល់នគរសាវត្ថី ដោយកិច្ចនីមួយ។ លុះឧបាសកនោះ បានសំរេចកិច្ចនោះស្រេច ក្នុងនគរសាវត្ថីហើយ ក៏ឆៀងចូលទៅគាល់ព្រះមានព្រះភាគ លុះចូលទៅដល់ហើយ ក៏ថ្វាយបង្គំព្រះមានព្រះភាគ រួចអង្គុយក្នុងទីសមគួរ។ លុះឧបាសកនោះ អង្គុយក្នុងទីសមគួរហើយ ព្រះមានព្រះភាគ ត្រាស់យ៉ាងនេះថា ម្នាលឧបាសក ខ្លួនអ្នកធ្វើហេតុជាទំនង ដើម្បីមកទីនេះជាយូរអង្វែងហើយ។ ឧបាសកនោះ ទូលថា បពិត្រព្រះអង្គដ៏ចំរើន ខ្ញុំព្រះអង្គប្រុងនឹងចូលមកគាល់ព្រះមានព្រះភាគ ជាយូរហើយ ប៉ុន្តែខ្ញុំព្រះអង្គ ជាអ្នកខ្វល់ខ្វាយមិនដាច់ ដោយកិច្ចការនីមួយ ទើបមិនអាចឆ្លៀតចូលមកគាល់ព្រះមានព្រះភាគបានសោះ។ លុះព្រះមានព្រះភាគ ទ្រង់ជ្រាបច្បាស់នូវសេចក្តីនុ៎ះហើយ ទើបទ្រង់បន្លឺឧទាននេះ ក្នុងវេលានោះថា

    កិលេស គ្រឿងខ្វល់ខ្វាយណាមួយ មិនមានដល់បុគ្គលអ្នកមានធម៌ពិចារណាហើយ ជាពហូសូត្រ នុ៎ះឯងជាសុខ អ្នកចូរមើលបុគ្គលអ្នកប្រកបដោយកង្វល់ កំពុងតែលំបាកចំពោះអ្នកផង ច្រើនតែមានសភាពជាប់ចំពាក់ចំពោះអ្នកផង។

ចប់ សូត្រ ទី៥។

Quote from: https://sangham.net/km/tipitaka/sut/kn/uda/sut.kn.uda.15