Misunderstanding of Anumodana, Mudita

[No Name]

Aramika  

Dieses neue Thema (bzw. diese/r Beitrag/e) wurde  aus abgetrennten Beiträgen, ursprünglich in Sāmaggī for lightening the access paths សាមគ្គីសម្រាប់បំភ្លឺផ្លូវចូល , hinzugefügt. Für ev. ergänzende Informationen zur sehen Sie bitte das Ursprugsthema ein. Anumodana!

The new topic (or post/s) here are originaly from Sāmaggī for lightening the access paths សាមគ្គីសម្រាប់បំភ្លឺផ្លូវចូល . For eventual additionally information: please visit also the Topic of origin. Anumodana!

[Original post:]

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[Johann]

It's total common, that if practicing toward disenchantment certain lack of 'co-joy with fruits of deeds' arises.

If somebody gives for example a flower toward the Gems, so is such worthy of Anumodana (to the extend of giving, which might not always perfect in all factors), as well as mudita with the good deed of the giver. It's not so that, and that's maybe the trap, one would appreciate that a renouncing person gains sensual pleasures.

Another sample, if a being attached to sensuality, gain wished, that is the fruit of kusala deeds of past or present, and also worthy to appreciated to that extent "may no being be deprived from the fruits of good deeds". Mudita confirms that the receiver of good, better, 'is worthy' and gains it rightly, because of the law of Kamma.

To sensual objects further: for example a monk receives a beautiful robe. A person not knowing the danger of sensuality would co-rejoice with his gain "great that he had gained such a pleasure". Such a thought, to that extend, is still a wholesome one, yet not on the path. Another person, knowing the Dhamma, might rejoice that the monk gained a robe and may in addition think "may the Venerable not attached to it.

It's very importand to always divide giver and receiver, and the individual deed or fruit. It's not so that a transaction can be taken as oneButitmight be that it is on one side kusal, or on two, or on one side akusala, or on two, as well as it might be that a transaction might on one side purified, or on to, or not on both sides.

Disapprove of gain of somebody, or of giving of somebody, is mostly akusala. It either is connected with craving or disregard, and most often, in cases it seems reasonable for common people, to disapprove, simply wrong view, wrong understanding of kamma an vipaka, and so, rejecting right view "there are no related fruits of good and bad deeds" always akusala.

[Johann]

It's ahard work, this area. Atma knows from the past well, as well. It's actually the work out toward abounding the five lower fetters, or let's say, dwell upon the third Jhana, requiring very purified right view.

When currently in the turmoil of the fight against sensuality, and so seeking foremost in avoiding touch of pleasing objects, pleasures can be very disturbing and one easier give the reason for struggle to others and lesser seek the reason of "why am I upset when people go for sensual pleasures". Certain there is an amount of possible wishing others to help, not getting caught by Mara, as well. In cases one takes carethat those wishing for training get not to much touched with sensuality, such thought is a very good. Yet it's really a hard job to steady look after not letting pleasures grow out of control, and on the other side, make it also understandable for those wishing to give.

The ggod way here is always to relay on the Vinaya, to reject a giving of what's improper.

[Johann]

The time when on the edge to fight the battle with Mara's lures by beauty and good-seaming, as it's hard to quickly switch from one Brahma-Vihara to another, yet trying to maintain a Asubha-Nimitta, is actually the time for living renounced, at least monk-like, avoiding touch, and very hard if living among those delight in sensuality.

But it's mudita, or metta, or metta, at least Upekkhā, right view, gratitude, that allows one to not try to get involved or try to control, that gives one freedom by having given freedom in advanced. Right then, all ways open toward Brahmacariya, Brahmaviharas, seclusion, Jhana and release.

Something a constant challenge if somehow taking care of an environment, place, and from all sides, if doing so, always open for criticism, who ever steps into such 'duty', task.

Holding, but not to strong, hold strong, but not harming, and trying to get the right point where thinks can be modified without anybody feeling disregarded or rejected.

While the path, the middle way can be managed for oneself, by oneself, actually everywhere, or if required, elsewhere, it's certain not possible to provide an perfect environment for all all the time and requires simply trust.

The seeming as ups and down course between "party pooper" and "entertainer/motivator" might look like strange, yet it's not so that such is always to be seen as either kusala, akusala or both, yet it's be this steady right taking on of rejecting, taking, that one arrived at the path. The path can't not be reached by just equanimity, but by right effort, right discrimination. Steady Satipaṭṭhānā, knowing well one's mind stated, intentions, and remembering the Dhamma-path.

[Johann]

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And at 'least', it's most wise if seeing and gaining reminder of Asubha, most worthy to rejoice with one who sees the foul in beauty, the danger in delight in sensuality. Also worthy of highest approve, if one points out the dangers, yet many might not like it, and even get angry when telling about the disadvantages of delight in the worlds experiences.

Yet the Sage. just leaves the beauty in the world, has of course no desire to either take on it, or destruct it.

(just forgot the place, to cite the Sutta related to it)

[Johann]

found again:

Namo tassa bhagavato arahato sammā-sambuddhassa

សេចក្តីត្រេអរកើតឡើង ដោយអំណាចការត្រិះរិះ ជាកាមរបស់បុរស អារម្មណ៍ដ៏វិចិត្រ ក្នុងលោក មិនមែនកាមទេ សេចក្តីត្រេកអរកើតឡើង ដោយអំណាចការត្រិះរិះ ជាកាមរបស់បុរស អារម្មណ៍ដ៏វិចិត្រទាំងឡាយ តែងឋិតនៅក្នុងលោក ដោយប្រការដូច្នោះ តែអ្នកប្រាជ្ញទាំងឡាយ រមែងកំចាត់បង់ នូវសេចក្តីគាប់ចិត្ត ក្នុងអារម្មណ៍ទាំងឡាយនុ៎ះចេញ។


The passion for his resolves is a man's sensuality,
not the beautiful sensual pleasures
   found in the world.
The passion for his resolves is a man's sensuality.

The beauties remain as they are in the world,
while the wise, in this regard,
   subdue their desire.

Quote from: https://sangham.net/km/tipitaka/sut/an/06/sut.an.06.063 https://sangham.net/en/tipitaka/sut/an/an06/an06.063.than

[No Name]

  កូណា ឬព្រះអង្គ  ?

[Johann]

...or both, or non of both?

So letting it just remain as it arose in the world,
and in this regard, subdued desire.