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Open monastery, laity practice area- [Öffentliches Kloster, Laienpraxisbereich] (vata assama) => Down to earth - [Ganz bodenständig] manussaloko => Topic started by: Cheav Villa on February 14, 2020, 04:06:23 PM

Title: Saṃvega សេចក្តីសង្វេគ
Post by: Cheav Villa on February 14, 2020, 04:06:23 PM

Aramika   *

Dieses neue Thema (bzw. diese/r Beitrag/e) wurde  aus abgetrennten Beiträgen, ursprünglich in Bhante Johann's health (http://forum.sangham.net/index.php?topic=9615.0), hinzugefügt. Für ev. ergänzende Informationen zur sehen Sie bitte das Ursprugsthema ein. Anumodana!
The new topic (or post/s) here are originaly from Bhante Johann's health (http://forum.sangham.net/index.php?topic=9615.0). For eventual additionally information: please visit also the Topic of origin. Anumodana!
[Original post:]


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ខ្ញុំកូណា មានសេចក្តីសង្វេគ បានឃើញសេចក្តីទុក្ខអំពីរាងកាយ ដែលបានកើតឡើង
អំពីរោគ អំពីការព្យាបាលរោគ និងបានគិតថាបើសេចក្តីទុក្ខទាំងអស់នោះ បានកើតឡើង
លើខ្ញុំកូណា តើនឹងលំបាកទ្រាំ អាចនឹងឈឺចាប់ យ៉ាងណា..


I, Kana, am possessed by the quality of Saṃvega, as I have seen the quality of dukkha around the body (kāya) that has been arosen from sickness, from treatment of sickness, and thought so that the quality of dukkha of all this kind has also arosen for me and will be hard to bear, how painful can it be...

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Title: Re: Saṃvega សេចក្តីសង្វេគ
Post by: Johann on February 14, 2020, 06:38:17 PM
Good Nyom Cheav Villa ,

Bodily pain is not for sure, so is bodily pleasure not, as well bodily equanimity. The more one is attached to the perception that body is constant, ones own, feeling arising on the body are lasting, ones own, the more suffering. The more and deeper observed and not just avoided with outwardly support (which often cause others to suffer or oneself to gain it) but observed as it is, maintaining satī best as possible to recall on yonisomanasikāra, the easier to bear. My person s actually very grateful that his parents never gave much into a lot of attention and affection when sick and used to say "a Native (Amerikan) indian does not know pain", when I used to mention unpleasing feeling, and so inspired certain pride, even better when refecting the Arahats, to bear it as well, of which is actually the Sublime Buddhas training advice in regard of phenomenas, defilements to be overcome by bearing:

Namo tassa bhagavato arahato sammā-sambuddhassa

..."[2] And what are the fermentations to be abandoned by restraining? There is the case where a monk, reflecting appropriately, dwells restrained with the restraint of the eye-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the eye-faculty do not arise for him when he dwells restrained with the restraint of the eye-faculty.

Reflecting appropriately, he dwells restrained with the restraint of the ear-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the nose-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the tongue-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the body-faculty...

Reflecting appropriately, he dwells restrained with the restraint of the intellect-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the intellect-faculty do not arise for him when he dwells restrained with the restraint of the intellect-faculty. These are called the fermentations to be abandoned by restraining....

"[4] And what are the fermentations to be abandoned by tolerating? There is the case where a monk, reflecting appropriately, endures. He tolerates cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life. The fermentations, vexation, or fever that would arise if he were not to tolerate these things do not arise for him when he tolerates them. These are called the fermentations to be abandoned by tolerating...
Quote from: https://zugangzureinsicht.org/html/tipitaka/mn/mn.002.than_en.html

It's not so that one should seek for pain and selfuhurting, but once painful things arise it's khanti, patient, and mettā, as tools to be used. If always avoiding, even by additional akusala kamma, it wouldn't bring one to the ground where release can be found.

The more the mind is trained and able to turn away from wrong attention, the easier to bear, to a level where pain may arise but the ground for touch (avijja) is totaly abounded.

It's good to reflect like Nyom did, since this reflection is the way to overcome the hindrance of lazyness, Sloth and Torpor (https://zugangzureinsicht.org/html/lib/authors/nyanaponika/wheel026_en.html#sloth), to practice mindfulness as much as possible and pain is actually a good force here, no enemy for a practicing person.

Quote from: https://zugangzureinsicht.org/html/lib/authors/nyanaponika/wheel026_en.html#sloth
These things, too, are helpful in conquering sloth and torpor:

The recollection of Death


To-day the effort should be made,
Who knows if tomorrow Death will come?
— MN 131


Perceiving the suffering in impermanence

In a monk who is accustomed to see the suffering in impermanence and who is frequently engaged in this contemplation, there will be established in him such a keen sense of the danger of laziness, idleness, lassitude, indolence and thoughtlessness, as if he were threatened by a murderer with drawn sword.

— AN 7:46

Sympathetic joy

Cultivate the meditation on sympathetic joy! For by cultivating it, listlessness will disappear.

— MN 62

Contemplation of the spiritual journey

"I have to tread that path which the Buddhas, the Paccekabuddhas and the Great Disciples have gone; but by an indolent person that path cannot be trodden."

— Vism. IV,55

Contemplation of the Master's greatness

"Full application of energy was praised by my Master, and he is unsurpassed in his injunctions and a great help to us. He is honored by practicing his Dhamma, not otherwise."

— Ibid.

Contemplation on the greatness of the Heritage

"I have to take possession of the Great Heritage, called the Good Dhamma. But one who is indolent cannot take possession of it."

— Ibid.

How to stimulate the mind

How does one stimulate the mind at a time when it needs stimulation? If due to slowness in the application of wisdom or due to non-attainment of the happiness of tranquillity, one's mind is dull, then one should rouse it through reflecting on the eight stirring objects. These eight are: birth, decay, disease and death; the suffering in the worlds of misery; the suffering of the past rooted in the round of existence; the suffering of the future rooted in the round of existence; the suffering of the present rooted in the search for food.

— Vism. IV,63

How to overcome sleepiness

Once the Exalted One spoke to the Venerable Maha-Moggallana thus: "Are you drowsy, Moggallana? Are you drowsy, Moggallana?" — "Yes, venerable sir."

(1) "Well then, Moggallana, at whatever thought torpor has befallen you, to that thought you should not give attention, you should not dwell on it frequently. Then it is possible that, by so doing, torpor will disappear.

(2) "But if, by so doing, that torpor does not disappear, you should think and reflect within your mind about the Dhamma as you have heard and learned it, and you should mentally review it. Then it is possible that, by so doing, torpor will disappear.

(3) "But if, by so doing, that torpor does not disappear, you should learn by heart the Dhamma in its fullness, as you have heard and learned it. Then it is possible...

(4) "But if, by so doing, that torpor does not disappear, you should shake your ears, and rub your limbs with the palm of your hand. Then it is possible...

(5) "But if, by so doing, that torpor does not disappear, you should get up from your seat, and after washing your eyes with water, you should look around in all directions and look upwards to the stars in the sky. Then it is possible...

(6) "But if, by so doing, that torpor does not disappear, you should firmly establish the (inner) perception of light: as it is by day, so also by night; as it is by night, so also by day. Thus with a mind clear and unobstructed, you should develop a consciousness which is full of brightness. Then it is possible...

(7) "But if, by so doing, that torpor does not disappear, you should, conscious of that which is before and behind, walk up and down, with your senses turned inwards, with your mind not going outwards. Then it is possible...

(8) "But if, by so doing, that torpor does not disappear, you may lie down on your right side, taking up the lion's posture, covering foot with foot — mindful, clearly conscious, keeping in mind the thought of rising. Having awakened again, you should quickly rise, thinking: 'I won't indulge in the enjoyment of lying down and reclining, in the enjoyment of sleep!'

"Thus, Moggallana, you should train yourself!"

— AN 7:58

The five threatening dangers

If, monks, a monk perceives these five threatening dangers, it is enough for him to live heedful, zealous, with a heart resolute to achieve the unachieved, to attain the unattained, to realize the unrealized. Which are these five dangers?

(1) Here, monks, a monk reflects thus: "I am now young, a youth, young in age, black-haired, in the prime of youth, in the first phase of life. But a time will come when this body will be in the grip of old age. But one who is overpowered by old age cannot easily contemplate on the Teachings of the Buddha; it is not easy for him to live in the wilderness or a forest or jungle, or in secluded dwellings. Before this undesirable condition, so unpleasant and disagreeable, approaches me, prior to that, let me muster my energy for achieving the unachieved, for attaining the unattained, for realizing the unrealized, so that, in the possession of that state, I shall live happily even in old age."

(2) And further, monks, a monk reflects thus: "I am now free from sickness, free from disease, my digestive power functions smoothly, my constitution is not too cool and not too hot, it is balanced and fit for making effort. But a time will come when this body will be in the grip of sickness. And one who is sick cannot easily contemplate upon the Teachings of the Buddha; it is not easy for him, to live in the wilderness or a forest or jungle, or in secluded dwellings. Before this undesirable condition, so unpleasant and disagreeable, approaches me, prior to that, let me muster my energy for achieving the unachieved, for attaining the unattained, for realizing the unrealized, so that, in the possession of that state, I shall live happily even in sickness."

(3) And further, monks, a monk reflects thus: "Now there is an abundance of food, good harvests, easily obtainable is a meal of alms, it is easy to live on collected food and offerings. But a time will come when there will be a famine, a bad harvest, difficult to obtain will be a meal of alms, it will be difficult to live on collected food and offerings. And in a famine people migrate to places where food is ample, and there habitations will be thronged and crowded. But in habitations thronged and crowded one cannot easily contemplate upon the Teachings of the Buddha. Before this undesirable condition, so unpleasant and disagreeable, approaches me, prior to that, let me muster my energy for achieving the unachieved, for attaining the unattained, for realizing the unrealized, so that, in the possession of that state, I shall live happily even in a famine."

(4) And further, monks, a monk reflects thus: "Now people live in concord and amity, in friendly fellowship as mingled milk and water and look at each other with friendly eyes. But there will come a time of danger, of unrest among the jungle tribes when the country people mount their carts and drive away and fear-stricken people move to a place of safety, and there habitations will be thronged and crowded. But in habitations thronged and crowded one cannot easily contemplate upon the Teachings of the Buddha. Before this undesirable condition, so unpleasant and disagreeable, approaches me, prior to that, let me muster my energy for achieving the unachieved, for attaining the unattained, for realizing the unrealized, so that, in the possession of that state, I shall live happily even in time of danger."

(5) And further, monks, a monk reflects thus: "Now the Congregation of Monks lives in concord and amity, without quarrel, lives happily under one teaching. But a time will come when there will be a split in the Congregation. And when the Congregation is split, one cannot easily contemplate upon the Teachings of the Buddha; it is not easy to live in the wilderness or a forest or jungle, or in secluded dwellings. Before this undesirable condition, so unpleasant and disagreeable, approaches me, prior to that, let me muster my energy for achieving the unachieved, for attaining the unattained, for realizing the unrealized, so that, in the possession of that state, I shall live happily even when the Congregation is split."[3]

— AN 5:78

For one who penetrates dukkha completely, dukkha comes to an end.

There are four kinds of thoroughbred horse like people and very much more dunkies, no idea and perception of Dukkha at all:

Namo tassa bhagavato arahato sammā-sambuddhassa

បតោទសូត្រ ទី៣
   
[១១៣] ម្នាលភិក្ខុទាំងឡាយ សេះអាជានេយ្យដ៏ចំរើន មាន ៤ ពួក រមែងមាននៅក្នុងលោក។ ៤ ពួក តើដូចម្តេចខ្លះ។ ម្នាលភិក្ខុទាំងឡាយ សេះអាជានេយ្យដ៏ចំរើនពួកខ្លះ ក្នុងលោកនេះ បានឃើញនូវស្រមោល នៃជន្លួញហើយ ក៏រំភើប ដល់នូវសេចក្តីតក់ស្លុតថា សារថីជាអ្នកទូន្មាននូវសេះ ដែលគួរទូន្មាន នឹងធ្វើហេតុអ្វីដល់អញក្នុងថ្ងៃនេះ អញនឹងធ្វើតបទៅសារថីនោះ ដូចម្តេច។ ម្នាលភិក្ខុទាំងឡាយ សេះអាជានេយ្យដ៏ចំរើននពួកខ្លះ ក្នុងលោកនេះ មានសភាព​ដូច្នោះដែរ ម្នាលភិក្ខុទាំងឡាយ នេះជាសេះអាជានេយ្យដ៏ចំរើន ទី១ រមែងមាននៅ​ក្នុងលោក។ ម្នាលភិក្ខុទាំងឡាយ មួយទៀត សេះអាជានេយ្យដ៏ចំរើនពួកខ្លះ ក្នុងលោកនេះ បានឃើញស្រមោលនៃជន្លួញហើយ នៅតែមិនរំភើបដល់នូវសេចក្តី តក់ស្លុតទេ លុះតែគេចាក់ត្រង់រោម ដោយជន្លួញ ទើបរំភើបដល់នូវសេចក្តីតក់ស្លុតថា សារថី ជាអ្នកទូន្មាននូវសេះ ដែលគួរទូន្មាន នឹងធ្វើហេតុអ្វីដល់អញក្នុងថ្ងៃនេះ អញនឹងធ្វើតបទៅសារថីនោះ ដូចម្តេច។ ម្នាលភិក្ខុទាំងឡាយ សេះអាជានេយ្យដ៏ចំរើន ពួកខ្លះ ក្នុងលោកនេះ មានសភាពយ៉ាងនេះ ម្នាលភិក្ខុទាំងឡាយ នេះជាសេះអាជានេយ្យដ៏ចំរើន ទី២ រមែងមាននៅក្នុងលោក។ ម្នាលភិក្ខុទាំងឡាយ មួយទៀត សេះអាជានេយ្យដ៏ចំរើនពួកខ្លះ ក្នុងលោកនេះ ឃើញនូវស្រមោល នៃជន្លួញហើយ នៅតែមិនរំភើប ដល់នូវសេចក្តីតក់ស្លុត ទុកជាចាក់ត្រង់រោម (ដោយជន្លួញ) ក៏នៅតែមិនរំភើប ដល់នូវសេចក្តីតក់ស្លុតដែរ លុះតែចាក់ត្រង់ស្បែក ដោយជន្លួញ ទើបរំភើប ដល់នូវសេចក្តីតក់ស្លុតថា សារថី ជាអ្នកទូន្មាននូវសេះ ដែលគួរទូន្មាន នឹងធ្វើនូវហេតុអ្វីដល់អញ អញនឹងធ្វើតបទៅសារថីនោះ ដូចម្តេច។ ម្នាលភិក្ខុទាំងឡាយ សេះអាជានេយ្យដ៏ចំរើន ពួកខ្លះ ក្នុងលោកនេះ មានសភាពដូច្នេះ ម្នាលភិក្ខុទាំងឡាយ នេះជាសេះអាជានេយ្យដ៏ចំរើន ទី៣ រមែងមាននៅក្នុងលោក។ ម្នាលភិក្ខុទាំងឡាយ មួយទៀត សេះអាជានេយ្យដ៏ចំរើន ពួកខ្លះ ក្នុងលោកនេះ បានឃើញស្រមោលនៃជន្លួញ​ហើយ នៅតែមិនរំភើបដល់នូវសេចក្តីតក់ស្លុត ទុកជាគេចាក់ត្រង់រោម ដោយជន្លួញ ក៏នៅតែមិនរំភើបដល់នូវសេចក្តីតក់ស្លុតដែរ ទុកជាគេចាក់ត្រង់ស្បែក ដោយជន្លួញ ក៏នៅតែមិនរំភើប ដល់នូវសេចក្តីតក់ស្លុតដែរ លុះតែគេចាក់ដល់ឆ្អឹង ដោយជន្លួញ ទើបរំភើប ដល់នូវសេចក្តីតក់ស្លុតថា សារថីជាអ្នកទូន្មាននូវសេះ ដែលគួរទូន្មាន នឹងធ្វើហេតុអ្វីដល់អញក្នុងថ្ងៃនេះ អញនឹងត្រូវធ្វើតបទៅនាយសារថីនោះ ដូចម្តេច។ ម្នាល​ភិក្ខុទាំងឡាយ សេះអាជានេយ្យដ៏ចំរើនពួកខ្លះ ក្នុងលោកនេះ ក៏មានសភាពយ៉ាងនេះ ម្នាលភិក្ខុទាំងឡាយ នេះជាសេះអាជានេយ្យដ៏ចំរើន ទី៤ រមែងមាននៅក្នុងលោក។ ម្នាលភិក្ខុទាំងឡាយ សេះអាជានេយ្យដ៏ចំរើន ៤ ពួកនេះ រមែងមាននៅក្នុងលោក។ ម្នាលភិក្ខុទាំងឡាយ បុរសអាជានេយ្យដ៏ចំរើននេះ មាន ៤ ពួក រមែង​មាននៅក្នុងលោក ក៏ដូច្នោះដែរ។ ៤ ពួក តើដូចម្តេចខ្លះ។ ម្នាលភិក្ខុទាំងឡាយ បុរសអាជានេយ្យ​ដ៏ចំរើនពួកខ្លះ ក្នុងលោកនេះ ឮថា ស្រ្តី ឬបុរសក្នុងស្រុក ឬនិគមឯណោះ ដល់នូវសេចក្តីទុក្ខក្តី ធ្វើមរណកាលទៅក្តី បុរសអាជានេយ្យនោះ ក៏រំភើប ដល់នូវសេចក្តីតក់ស្លុត ដោយហេតុនោះ (បុរសអាជានេយ្យនោះ) ជាអ្នកតក់ស្លុត ដំកល់ព្យាយាម ដោយឧបាយនៃប្រាជ្ញា មានចិត្តបញ្ជូនទៅកាន់ព្រះនិញ្វន ទើបធ្វើ​ឲ្យជាក់ច្បាស់ នូវបរមសច្ចៈ ដោយនាមកាយផង ចាក់ធ្លុះ ឃើញច្បាស់ ដោយបញ្ញាផង ម្នាលភិក្ខុទាំងឡាយ សេះអាជានេយ្យដ៏ចំរើននោះ គ្រាន់តែឃើញ​នូវ​ស្រមោល​ជន្លួញហើយ ក៏រំភើបដល់នូវសេចក្តីតក់ស្លុត មានឧបមាយ៉ាងណា ម្នាលភិក្ខុទាំងឡាយ តថាគតពោលថា បុរសអាជានេយ្យដ៏ចំរើននេះ មានឧបមេយ្យដូច្នោះដែរ។ ម្នាលភិក្ខុ​ទាំងឡាយ បុរសអាជានេយ្យដ៏ចំរើនពួកខ្លះ ក្នុងលោកនេះ មានសភាពដូច្នេះ ម្នាលភិក្ខុទាំងឡាយ នេះបុរសអាជានេយ្យដ៏ចំរើន ទី១ រមែងមាននៅក្នុងលោក។ ម្នាលភិក្ខុ​ទាំងឡាយ មួយទៀត បុរសអាជានេយ្យដ៏ចំរើនពួកខ្លះ ក្នុងលោកនេះ មិនបានឮថា ស្រ្តី ឬបុរសក្នុងស្រុក ឬនិគមឯណោះ ដល់នូវសេចក្តីទុក្ខ ឬធ្វើមរណកាល ស្រាប់តែឃើញដោយខ្លួនឯង នូវស្រ្តី ឬបុរស ដល់នូវសេចក្តីទុក្ខ ឬធ្វើមរណកាល បុរស​អាជានេយ្យនោះ ក៏រំភើប ដល់នូវសេចក្តីតក់ស្លុត ដោយហេតុនោះ (បុរសអាជានេយ្យ​នោះ) ជាអ្នកតក់ស្លុត ដំកល់នូវសេចក្តីព្យាយាម ដោយឧបាយនៃប្រាជ្ញា មានចិត្ត​បញ្ជូន​ទៅកាន់ព្រះនិញ្វន ទើបធ្វើឲ្យជាក់ច្បាស់ នូវបរមសច្ចៈ ដោយនាមកាយផង ចាក់ធ្លុះ ឃើញ​ច្បាស់ដោយបញ្ញាផង ម្នាលភិក្ខុទាំងឡាយ សេះអាជានេយ្យដ៏ចំរើននោះ គ្រាន់​តែ​ត្រូវ​គេចាក់ដោយជន្លួញត្រង់រោម ក៏រំភើប ដល់នូវសេចក្តីតក់ស្លុត មានឧបមាយ៉ាងណា ម្នាលភិក្ខុទាំងឡាយ តថាគត ពោលថា បុរសអាជានេយ្យដ៏ចំរើននេះ មាន​ឧបមេយ្យ ដូច្នោះដែរ។ ម្នាលភិក្ខុទាំងឡាយ បុរសអាជានេយ្យដ៏ចំរើនពួកខ្លះ ក្នុងលោកនេះ មានសភាពដូច្នេះ ម្នាលភិក្ខុទាំងឡាយ នេះជាបុរសអាជានេយ្យដ៏ចំរើន ទី២ រមែងមាននៅក្នុងលោក។ ម្នាលភិក្ខុទាំងឡាយ មួយទៀត បុរសអាជានេយ្យ​ដ៏ចំរើន​ពួកខ្លះ ក្នុងលោកនេះ មិនបានឮថា ស្រ្តី ឬបុរសក្នុងស្រុក ឬក្នុងនិគមឯណោះ ដល់នូវ​សេចក្តីទុក្ខ ឬធ្វើមរណកាល ទាំងមិនបានឃើញដោយខ្លួនឯង នូវស្រ្តី ឬបុរស ដល់​នូវ​សេចក្តី​ទុក្ខ ឬធ្វើមរណកាលឡើយ មួយទៀត លុះតែញាតិ ឬសាលោហិត របស់​បុរស​អាជានេយ្យនោះ ដល់នូវសេចក្តីទុក្ខ ឬធ្វើមរណកាលទៅ បុរស​អាជានេយ្យនោះ ទើប​រំភើប ដល់នូវសេចក្តីតក់ស្លុត ដោយហេតុនោះ (បុរសអាជានេយ្យនោះ) ជាអ្នកតក់ស្លុត ដំកល់នូវសេចក្តីព្យាយាម ដោយឧបាយនៃប្រាជ្ញា មានចិត្តបញ្ជូនទៅកាន់ព្រះនិញ្វន ទើបធ្វើឲ្យជាក់ច្បាស់ នូវបរមសច្ចៈ ដោយនាមកាយផង ចាក់ធ្លុះ ឃើញច្បាស់ ដោយ​បញ្ញាផង ម្នាលភិក្ខុទាំងឡាយ សេះអាជានេយ្យដ៏ចំរើននោះ ត្រូវគេចាក់ ដោយជន្លួញ​ត្រង់ស្បែក ទើបរំភើប ដល់នូវសេចក្តីតក់ស្លុត មានឧបមាយ៉ាងណា ម្នាលភិក្ខុទាំងឡាយ តថាគត ពោលថា បុរសអាជានេយ្យដ៏ចំរើននេះ មានឧបមេយ្យ ដូច្នោះដែរ។ ម្នាល​ភិក្ខុ​ទាំងឡាយ បុរសអាជានេយ្យដ៏​ចំរើនពួកខ្លះ ក្នុងលោកនេះ មានសភាព ដូច្នេះ ម្នាល​ភិក្ខុទាំងឡាយ នេះជាបុរសអាជានេយ្យដ៏ចំរើន ទី៣ រមែងមាននៅក្នុងលោក។ ម្នាល​ភិក្ខុទាំងឡាយ មួយវិញទៀត បុរសអាជានេយ្យដ៏ចំរើនពួកខ្លះ ក្នុងលោកនេះ មិនឮថា ស្រ្តី ឬបុរសក្នុងស្រុក ឬនិគមឯណោះ ដល់នូវសេចក្តីទុក្ខ ឬធ្វើមរណកាល ទាំងមិន​ឃើញ​ដោយខ្លួនឯង នូវស្រ្តី ឬបុរស ដល់នូវសេចក្តីទុក្ខ ឬធ្វើមរណកាលទៅ ទោះបីញាតិ ឬសាលោហិត របស់បុរសអាជានេយ្យនោះ ក៏មិនដល់នូវសេចក្តីទុក្ខ ឬធ្វើមរណកាលទៅ ស្រាប់តែខ្លួនឯង ពាល់ត្រូវដោយទុក្ខវេទនា ជាទីប្រជុំចុះក្នុងកាយដ៏ក្លាខ្លាំង រឹងរូស ក្តៅផ្សា មិនជាទីត្រេកអរ មិនជាទីពេញចិត្ត ជាទីនាំបង់នូវជីវិត បុរសអាជានេយ្យនោះ ក៏រំភើប ដល់នូវសេចក្តីតក់ស្លុត ដោយហេតុនោះ (បុរសអាជានេយ្យនោះ) ជាអ្នកតក់ស្លុត ទើបដំកល់សេចក្តីព្យាយាម ដោយឧបាយនៃប្រាជ្ញា មានចិត្តបញ្ជូនទៅកាន់ព្រះនិញ្វន ទើប​ធ្វើឲ្យជាក់ច្បាស់ នូវបរមសច្ចៈ ដោយនាមកាយផង ចាក់ធ្លុះ ឃើញច្បាស់ ដោយ​បញ្ញាផង ម្នាល​ភិក្ខុទាំងឡាយ សេះអាជានេយ្យដ៏ចំរើននោះ ត្រូវគេចាក់ ដោយ​ជន្លួញ​ត្រង់ឆ្អឹង ក៏រំភើប ដល់នូវសេចក្តីតក់ស្លុត មានឧបមាយ៉ាងណា ម្នាលភិក្ខុទាំងឡាយ តថាគត ពោលថា បុរសអាជានេយ្យដ៏ចំរើននេះ មានឧបមេយ្យ ដូច្នោះដែរ។ ម្នាល​ភិក្ខុ​ទាំងឡាយ បុរសអាជានេយ្យដ៏ចំរើនពួកខ្លះ ក្នុងលោកនេះ មានសភាពដូច្នេះ ម្នាល​ភិក្ខុ​ទាំងឡាយ នេះជាបុរសអាជានេយ្យដ៏ចំរើន ទី៤ រមែងមាននៅក្នុងលោក។ ម្នាលភិក្ខុ​ទាំងឡាយ បុរសអាជានេយ្យដ៏ចំរើន ៤ ពួកនេះ រមែងមាននៅក្នុងលោក។


"There are these four types of excellent thoroughbred horses to be found existing in the world. Which four? There is the case where an excellent thoroughbred horse, on seeing the shadow of the goad-stick, is stirred & agitated, [thinking,] 'I wonder what task the trainer will have me do today? What should I do in response?' Some excellent thoroughbred horses are like this. And this is the first type of excellent thoroughbred horse to be found existing in the world.

"Then again there is the case where an excellent thoroughbred horse is not stirred & agitated on seeing the shadow of the goad-stick, but when his coat is pricked [with the goad stick] he is stirred & agitated, [thinking,] 'I wonder what task the trainer will have me do today? What should I do in response?' Some excellent thoroughbred horses are like this. And this is the second type of excellent thoroughbred horse to be found existing in the world.

"Then again there is the case where an excellent thoroughbred horse is not stirred & agitated on seeing the shadow of the goad-stick, or when his coat is pricked, but when his hide is pricked [with the goad stick] he is stirred & agitated, [thinking,] 'I wonder what task the trainer will have me do today? What should I do in response?' Some excellent thoroughbred horses are like this. And this is the third type of excellent thoroughbred horse to be found existing in the world.

"Then again there is the case where an excellent thoroughbred horse is not stirred & agitated on seeing the shadow of the goad-stick, or when his coat is pricked, or when his hide is pricked, but when his bone is pricked [with the goad stick] he is stirred & agitated, [thinking,] 'I wonder what task the trainer will have me do today? What should I do in response?' Some excellent thoroughbred horses are like this. And this is the fourth type of excellent thoroughbred horse to be found existing in the world.

"These are the four types of excellent thoroughbred horse to be found existing in the world.

"Now, there are these four types of excellent thoroughbred persons to be found existing in the world. Which four?

"There is the case where a certain excellent thoroughbred person hears, 'In that town or village over there a man or woman is in pain or has died.' He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, on seeing the shadow of the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the first type of excellent thoroughbred person to be found existing in the world.

"Then again there is the case where a certain excellent thoroughbred person does not hear, 'In that town or village over there a man or woman is in pain or has died.' But he himself sees a man or woman in pain or dead. He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, when its coat is pricked with the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the second type of excellent thoroughbred person to be found existing in the world.

"Then again there is the case where a certain excellent thoroughbred person does not hear, 'In that town or village over there a man or woman is in pain or has died.' And he himself does not see a man or woman in pain or dead. But he sees one of his own blood relatives in pain or dead. He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, when its hide is pricked with the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the third type of excellent thoroughbred person to be found existing in the world.

"Then again there is the case where a certain excellent thoroughbred person does not hear, 'In that town or village over there a man or woman is in pain or has died.' And he himself does not see a man or woman in pain or dead, nor does he see one of his own blood relatives in pain or dead. But he himself is touched by bodily feelings that are painful, fierce, sharp, wracking, repellent, disagreeable, life-threatening. He is stirred & agitated by that. Stirred, he becomes appropriately resolute. Resolute, he both realizes with his body the highest truth and, having penetrated it with discernment, sees. This type of excellent thoroughbred person, I tell you, is like the excellent thoroughbred horse who, when its bone is pricked with the goad-stick, is stirred & agitated. Some excellent thoroughbred people are like this. And this is the fourth type of excellent thoroughbred person to be found existing in the world.

"These are the four types of excellent thoroughbred persons to be found existing in the world."
Quote from: https://zugangzureinsicht.org/html/tipitaka/an/an04/an04.113.than_en.html khmer: http://accesstoinsight.eu/km/tipitaka/book_042
Title: Re: Saṃvega សេចក្តីសង្វេគ
Post by: Cheav Villa on February 14, 2020, 08:37:23 PM
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ខ្ញុំកូណាបានយល់ខ្លះៗហើយអំពី ខន្តី ។
ការដើរក៏ជា ការហាត់ខន្តី.. ជាថ្នាំសម្រាប់ផ្លូវកាយ
ខន្តីធម៌ ជាហេតុ១ដែលនាំអោយកើតសីលដែរ ចម្រើន មេត្តា នាំអោយបានសុខក្នុងចិត្ត មេត្តាជាថ្នាំសម្រាប់ផ្លូវចិត្ត។


I, Kana, understandvalready a little about khanti
The undertaking on walking on, is given by khanti... it is medicine for the paths of the body. khanti-dhamma is the first reason that makes one a lot more light. Metta gives one heal
sukha within ones mind. Metta is medicine for the mind.[/len]

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/me : translation added.
Title: Re: Saṃvega សេចក្តីសង្វេគ
Post by: Johann on February 14, 2020, 09:01:47 PM
What ever "enemy" might approach, inwardly, outwardly, khanti and metta, reflecting the 4 Noble truth as well, are the tools for ceto-vimutti till panna-vimutti. Vi-bhava or other aversive mindstates would make thing only worth and feed the circle of wandering on even downwardly, Nyom. May Nyom remember that when ever an "enemy" appears, and look after destroying of only hatred, aversion and notions of depriving from particular becoming, possibilities to grow toward Right Release.

Namo tassa bhagavato arahato sammā-sambuddhassa

Unskillful Mental Action

"And how is one made impure in three ways by mental action? There is the case where a certain person is covetous. He covets the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears ill will, corrupt in the resolves of his heart: 'May these beings be killed or cut apart or crushed or destroyed, or may they not exist at all!' He has wrong view, is warped in the way he sees things: 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no brahmans or 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 impure in three ways by mental action.

Skillful Mental Action

"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.
Quote from: https://zugangzureinsicht.org/html/tipitaka/an/an10/an10.176.than_en.html#mind
Title: Re: Saṃvega សេចក្តីសង្វេគ
Post by: Cheav Villa on February 14, 2020, 09:21:35 PM
Kana Bhante _/\_ _/\_ _/\_