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Topic Summary

Posted by: Dhammañāṇa
« on: November 23, 2019, 11:47:23 AM »

One may consider also this topic for oneself, in regard of reasons of adhammic, cause and effect denying tendency and behaviour that gives much space for harmful behaviour and one debenefit: Headless and mystery people .

Being perceived as such, with no tendency willing to change and reasonable not to be regarded as sick, one may expect not to be taught and if it's not really to be regarded as something given for the Sangha, not for their ease and good esteem.
Posted by: Dhammañāṇa
« on: October 04, 2018, 04:43:35 PM »

Quote from: Deva gus
Please forgive me  bhante if I have made you tired. I don't like to accumulate akusala by making a monk tired in expecting a naughty chicken to be a good duck.

Okasa dwarattayena katam sabbam accayam Khamtu me bhante!

Yet I appreciate and pay vandana for your care and advice on openness.
Vandami.

If bhante didn't let the weak person to live in avatar/deva mode, then he will lose both openness and connection. Up to now I have secured at least the connection.
Vandami.

1. Sadhu
2. again, everybody is invited to come and see, take a rest, heal his wonds, no matter if anonumous, with fake face, or simply as he/she "is".
3. Does a fear to lose connection exist in the domain of the Noble? Would there be practice of improper things in this domain for the sake of becoming and to maintain? No. But if one is wise, one fears strongly to lose the connection if in a border land and stays as much as possible near as possible, even if feeling to appear ugly or burdenssome. It's foolish to avoid school, as long not perfect, it's foolish to avoid doctor and hospital and cool shadows as long as not completely healed.
4. It's not possible without debts, so wise to accumulate only toward that of what pulls one toward liberation. See "debts, but to whom".

Is this now understood, Deva gus ? Still doubts? Don't hestitate and be quick, this connection is neither secure nor will this body, a "Dhammakaya" last and it seldom appears, even fields toward such might no more seen.

People who seek for fat ducks and avoid naughty chicken, people who do not focus on simple causes rather then to look out for what they believe it's goid for them, since not knowing the homeless state, having defiled ideas of liberation and the path, will, if appearing in borderlands, do so simply accidently, outwardly, and soon fall away again.

So there is no reason to fear that anything could burden or trouble the Domain of the Noble ones, but there is much to fear is looking after fat ducks rather to give causes to be able to meet a tiny "loser", a chicken dressed without garlands, feathers and what ever might be attractive for fools since they would only harm them selfes.

Could this be understood, dwelling in the "I'am nothing"-house of Jains? In the pride of destruction and vi-bhava? Could this be understood for one resolved in destruction all connections before reaching any shore?

Deva gus , don't spin around, time is running, faster and the spin get nurished in outwardly lands, florishing Domains of death, Mara.

How could One avoiding all yanas be stopped, be reached it not simply stopping as well. How or what could be hurt?
Posted by: Dhammañāṇa
« on: October 04, 2018, 04:28:21 PM »

- Namo tassa bhagavato arahato sammā-sambuddhassa -

"This is the purpose for conversation, this is the purpose for consultation, this is the purpose of apprenticeship, this is the purpose for lending ear: the liberation of the mind through non-clinging.

Abandoning idle chatter, one abstains from idle chatter. One speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, & the Vinaya. One speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal."

On what are good topics to speak about, to nurish, to entertain oneself and others, to sacrifices into it, see:

Noble Conversation: A Study Guide

Neverever should one have fear or shame to give into that and if giving into that and others don't like this, simply leave, seek for others or stay alone.

As in regard of what and why Noble domain might appear harmful and violent, extreme, right-wing and unpleasant for one:

Namo tassa bhagavato arahato sammā-sambuddhassa

Abhaya Sutta: To Prince Abhaya
(On Right Speech)

Translator's Introduction
In this discourse, the Buddha shows the factors that go into deciding what is and is not worth saying. The main factors are three: whether or not a statement is true, whether or not it is beneficial, and whether or not it is pleasing to others. The Buddha himself would state only those things that are true and beneficial, and would have a sense of time for when pleasing and unpleasing things should be said. Notice that the possibility that a statement might be untrue yet beneficial is not even entertained.

This discourse also shows, in action, the Buddha's teaching on the four categories of questions and how they should be answered (see AN 4.42). The prince asks him two questions, and in both cases he responds first with a counter-question, before going on to give an analytical answer to the first question and a categorical answer to the second. Each counter-question serves a double function: to give the prince a familiar reference point for understanding the answer about to come, and also to give him a chance to speak of his own intelligence and good motives. This provides him with the opportunity to save face after being stymied in his desire to best the Buddha in argument. The Commentary notes that the prince had placed his infant son on his lap as a cheap debater's trick: if the Buddha had put him in an uncomfortable spot in the debate, the prince would have pinched his son, causing him to cry and thus effectively bringing the debate to a halt. The Buddha, however, uses the infant's presence to remove any sense of a debate and also to make an effective point. Taking Nigantha Nataputta's image of a dangerous object stuck in the throat, he applies it to the infant, and then goes on to make the point that, unlike the Niganthas — who were content to leave someone with a potentially lethal object in the throat — the Buddha's desire is to remove such objects, out of sympathy and compassion. In this way, he brings the prince over to his side, converting a potential opponent into a disciple.

Thus this discourse is not only about right speech, but also shows right speech in action.


have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary.

Then Prince Abhaya went to Nigantha Nataputta and on arrival, having bowed down to him, sat to one side. As he was sitting there, Nigantha Nataputta said to him, "Come, now, prince. Refute the words of Gotama the contemplative, and this admirable report about you will spread afar: 'The words of Gotama the contemplative — so mighty, so powerful — were refuted by Prince Abhaya!'"

"But how, venerable sir, will I refute the words of Gotama the contemplative — so mighty, so powerful?"

"Come now, prince. Go to Gotama the contemplative and on arrival say this: 'Lord, would the Tathagata say words that are unendearing & disagreeable to others?' If Gotama the contemplative, thus asked, answers, 'The Tathagata would say words that are unendearing & disagreeable to others,' then you should say, 'Then how is there any difference between you, lord, and run-of-the-mill people? For even run-of-the-mill people say words that are unendearing & disagreeable to others.' But if Gotama the contemplative, thus asked, answers, 'The Tathagata would not say words that are unendearing & disagreeable to others,' then you should say, 'Then how, lord, did you say of Devadatta that "Devadatta is headed for destitution, Devadatta is headed for hell, Devadatta will boil for an eon, Devadatta is incurable"? For Devadatta was upset & disgruntled at those words of yours.' When Gotama the contemplative is asked this two-pronged question by you, he won't be able to swallow it down or spit it up. Just as if a two-horned chestnut[1] were stuck in a man's throat: he would not be able to swallow it down or spit it up. In the same way, when Gotama the contemplative is asked this two-pronged question by you, he won't be able to swallow it down or spit it up."

Responding, "As you say, venerable sir," Prince Abhaya got up from his seat, bowed down to Nigantha Nataputta, circumambulated him, and then went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. As he was sitting there, he glanced up at the sun and thought, "Today is not the time to refute the Blessed One's words. Tomorrow in my own home I will overturn the Blessed One's words." So he said to the Blessed One, "May the Blessed One, together with three others, acquiesce to my offer of tomorrow's meal."

The Blessed One acquiesced with silence.

Then Prince Abhaya, understanding the Blessed One's acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, and left.

Then, after the night had passed, the Blessed One early in the morning put on his robes and, carrying his bowl and outer robe, went to Prince Abhaya's home. On arrival, he sat down on a seat made ready. Prince Abhaya, with his own hand, served & satisfied the Blessed One with fine staple & non-staple foods. Then, when the Blessed One had eaten and had removed his hand from his bowl, Prince Abhaya took a lower seat and sat to one side. As he was sitting there he said to the Blessed One, "Lord, would the Tathagata say words that are unendearing & disagreeable to others?"

"Prince, there is no categorical yes-or-no answer to that."

"Then right here, lord, the Niganthas are destroyed."

"But prince, why do you say, 'Then right here, lord, the Niganthas are destroyed'?"

"Just yesterday, lord, I went to Nigantha Nataputta and... he said to me...'Come now, prince. Go to Gotama the contemplative and on arrival say this: "Lord, would the Tathagata say words that are unendearing & disagreeable to others?"... Just as if a two-horned chestnut were stuck in a man's throat: he would not be able to swallow it down or spit it up. In the same way, when Gotama the contemplative is asked this two-pronged question by you, he won't be able to swallow it down or spit it up.'"

Now at that time a baby boy was lying face-up on the prince's lap. So the Blessed One said to the prince, "What do you think, prince: If this young boy, through your own negligence or that of the nurse, were to take a stick or a piece of gravel into its mouth, what would you do?"

"I would take it out, lord. If I couldn't get it out right away, then holding its head in my left hand and crooking a finger of my right, I would take it out, even if it meant drawing blood. Why is that? Because I have sympathy for the young boy."

"In the same way, prince:

[1] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he does not say them.

[2] In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.

[3] In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them.

[4] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.

[5] In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.

[6] In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings."

"Lord, when wise nobles or brahmans, householders or contemplatives, having formulated questions, come to the Tathagata and ask him, does this line of reasoning appear to his awareness beforehand — 'If those who approach me ask this, I — thus asked — will answer in this way' — or does the Tathagata come up with the answer on the spot?"

"In that case, prince, I will ask you a counter-question. Answer as you see fit. What do you think: are you skilled in the parts of a chariot?"

"Yes, lord. I am skilled in the parts of a chariot."

"And what do you think: When people come & ask you, 'What is the name of this part of the chariot?' does this line of reasoning appear to your awareness beforehand — 'If those who approach me ask this, I — thus asked — will answer in this way' — or do you come up with the answer on the spot?"

"Lord, I am renowned for being skilled in the parts of a chariot. All the parts of a chariot are well-known to me. I come up with the answer on the spot."

"In the same way, prince, when wise nobles or brahmans, householders or contemplatives, having formulated questions, come to the Tathagata and ask him, he comes up with the answer on the spot. Why is that? Because the property of the Dhamma is thoroughly penetrated by the Tathagata. From his thorough penetration of the property of the Dhamma, he comes up with the answer on the spot." [2]

When this was said, Prince Abhaya said to the Blessed One: "Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life."

Notes

1. A two-horned chestnut is the nut of a tree (Trapa bicornis) growing in south and southeast Asia. Its shell looks like the head of a water buffalo, with two nasty, curved "horns" sticking out of either side.

2. This statement is apparently related to the more abstract statement in AN 4.24, that what the Tathagata knows is not "established" in him. In other words, he does not define himself or the awakened mind in terms of knowledge or views, even concerning the Dhamma, although the knowledge that led to his awakening is fully available for him to draw on at any time.

See also: AN 4.24; AN 4.42; AN 4.183.
Quote from: ??

It's the teaching of the Ninganthas, the Jain, of islands having drifted away even from borderlands, who teach comfort for the sake of freedom, who deal with fake liberation simply for their gains. Such is the Domain of those having fallen from access for long long time.

When they approach with their pleasing voices and there Dhamma of destruction and Nihilism, than either for gain or to trade for existence in borderlands.
Posted by: Dhammañāṇa
« on: October 04, 2018, 04:06:33 PM »


Quote from: Deva gus
Okasa bhante, Isn't there at least single way to stay anonymous without making you angry?
Vandami.

Quote from: Johann
No one is able to make my person (really) angry, which does not mean that he would not appear angry so to possible prevent from doing what is not conductive for liberation, even lead in lower states. Nothing to worry, but also no invitation to test it foolish since it could hurt one self and others.

(Also one should remember, that poision only can penetrate if wounds are not healed by Silas first, and that sometime just old kamma is ripping, having nothing to do with the situation)

Quote from: Johann
(if) Different asked "why is Bhante not happy, dwell not in outwardly seeming being not touched?" Because it would not only confirm and show sign of aggreement of unwise acts, but also very incompassionate and cruel. Also place for suspecting corrupt ways and invite others to follow the comfortable dwelling of cows and sheeps together, to spend useless times and heritage of the Noble ones, the Gems.
Posted by: Dhammañāṇa
« on: October 04, 2018, 03:49:49 PM »

Aramika   *

Dieses neue Thema (bzw. diese/r Beitrag/e) wurde  aus abgetrennten Beiträgen, ursprünglich in Avatar and User placements - Avatar und Benutzereinstellungen , hinzugefügt. Für ev. ergänzende Informationen zur sehen Sie bitte das Ursprugsthema ein. Anumodana!
The new topic (or post/s) here are originaly from Avatar and User placements - Avatar und Benutzereinstellungen . For eventual additionally information: please visit also the Topic of origin. Anumodana!

[Original post:]

From the shoutbox:

Quote from: Deva gus
Arakkhasampadaa-hetu
Anaamiko bhavissami, Antara-jaale.

Okasam detu me bhante anaaiko viharitum, anukampam upadaya.

Quote from: Johann
When speaking and recitating in a language that others not understand, it's best, if even, to nurish becoming and sensuality. Like listening music.

If a language, saññas are not firm established in one who listen, it needs to be explained to avoid confusions and misunderstandings.

And to put much into such sacrifies of giving ones honor, ones dwelling, ones source of food (family), one possession (even intelectual), the Dhamma one has made his own doing so based on gratitude without just trading in giving, or out of duty in a relation one resits, one is able to get not only to the borders, but into Noble ones domain.

Quote from: Deva gus
Khamatu me bhante!
My previous  post was this.
"Please forgive me and give birth to kindness ao as to let me live here anonymous "

Quote from: Johann
What ever one does, holds as refuge or abounds, either good or bad refuge, one does for one self. Ones own choices, ones own fruits, ones own limitations, hindrances.

If, just to think about, one lives deliberatly with sign showing a rejection of firm trust in kamma, one lives in nurishing the danger of falling into grave wrong views and give ways that others follow what is improper to do. Just to reflect. How ever wishing to do.

Never would people of integrity send away pets, petas or sick, for they are not able to change for now but possible can gain of what they need to change.

But they would not feed them in ways which might look as nurishing relations for wordly sake directly, for people not understanding would think "look, he is herding, carry for his cattle, he wasts the gift of the land, the heritage of the Gems for his becoming and own gain. Understood?
Total no problem to dwell and lay down in the cool shadow to heal at all and no need to ask for pardon when intended for progressing and to get fit for the battles so hard to win.

It would be more than good if teaching others a lot on the topic vandami (paying respect) and khamatu (asking for forgiviness) since unknown and not practiced here around this field of merits in compassion to former relatives, Deva gus.

Quote from: Deva gus
Bhante, is that mean you don't like me to talk about higher subjects and like to talk about basics only?

Quote from: Johann
What ever Deva gus feels inspired. It's oneones personal domain and all giving is good in the distance of the brigh cool moon. One should not fear, should not be shy to do what is good and praised by the wise but be quick!

corr: "it's, the domain of the Noble Ones, is nobody's personal domain" there are no wards (soldies, guards, police, ...) around real fields for merits and no tickets to pay, no trade required.