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Talkbox

2020 Jun 06 11:18:36
Cheav Villa: In fact, I kana love my Father then Mother And it was a gift I kana received from him, always with a smile Matta and sharing.  _/\_ _/\_ _/\_

2020 Jun 06 11:08:38
Cheav Villa: Sadhu Sadhu Sadhu _/\_ _/\_ _/\_

2020 Jun 06 11:03:01
Johann: A topic good to use: Fathers goodness reminding day - Vaters Güte Erinnerungstag

2020 Jun 06 11:00:54
Johann: Atma thinks it's always the first sunday in June with is used to remind people at large to reflect on the goodness of ones father(s) and to use the day for honor and veneration. May all take this opputunity well and if still alive, of which is not for sure, still possible to personal approach, such is a blessing and not good if not used. Mudita

2020 Jun 05 10:11:59
Johann: Good Sudhammacari

2020 Jun 05 08:25:42
Cheav Villa: _/\_  _/\_ _/\_

2020 Jun 05 07:22:29
Johann: A blessed Uposatha all today, and may there all ways to make peace with all being, nature, life around in the world.

2020 Jun 01 10:53:45
Cheav Villa: _/\_  _/\_ _/\_

2020 May 31 18:59:38
Cheav Villa: Ligthning and Thunder…

2020 May 31 18:52:13
Cheav Villa: The Rain is falling down in PhnomPenh :) _/\_ _/\_ _/\_

2020 May 30 07:05:43
Cheav Villa: _/\_  _/\_ _/\_

2020 May 30 06:51:35
Johann: Those taking on the Uposatha today: may many follow your encouragement when leading after near and those depending on you.

2020 May 29 20:39:55
Cheav Villa: _/\_  _/\_ _/\_

2020 May 29 19:56:20
Johann: What ever sacrificed toward the Sublime Gems, toward liberation, such is condition for no more flowing back into the world. Mudita

2020 May 29 08:40:16
Cheav Villa: _/\_  _/\_ _/\_

2020 May 29 08:34:50
Johann: [continue] ...kāma-guṇa (sensual giving) , death, alive, increasing the cemeteries in the world. This is why just giving toward the virtuous, those with metta, bears fruits beyond the common, as it's not for further kāma-guṇa that they would use it for, but as base for lessons, for purificatio

2020 May 29 08:33:20
Cheav Villa: _/\_  _/\_ _/\_

2020 May 29 08:27:03
Johann: If one would know or remembering the suffering behind pleasing form, sound, smell, taste, touch, one certain would no more desire after it. But because lof lack of remembering and proper attention, beings go after it, take birth, age, get sick, seperated, die, again and again, keeping the flame of k

2020 May 29 08:15:29
Cheav Villa: _/\_  _/\_ _/\_

2020 May 29 08:15:19
Cheav Villa: _/\_  _/\_ _/\_

2020 May 29 07:42:53
Johann: If ones sacrifices, generosity, isn't protected by a good closed tank, less fruits can be expected. And what is the tank made of? Saddha, Pasada, metta, Sila, intention for own and others independency.

2020 May 29 06:36:24
Johann: A blessed Siladay all who are doing it today

2020 May 28 19:24:28
Johann: Sadhu

2020 May 28 18:32:00
Moritz: Upgrade to SMF 2.0.17 has been completed. Everything running smooth for everybody?

2020 May 23 06:43:43
Cheav Villa: _/\_  _/\_ _/\_

2020 May 22 21:09:34
Johann: May all still continue to spend a blessed New moon Uposatha till break on of a new day (of course good to continue without break). Mudita

2020 May 21 20:16:55
Cheav Villa: _/\_  _/\_ _/\_

2020 May 21 19:30:50
Johann: Nothing more a blessing as to do not cling to a specific Nikaya, since one can easy take the opportunity of doing theUposatha often two days a new. May all always make the best of given possibilities.

2020 May 20 21:19:41
Johann: Sadhu

2020 May 20 20:44:31
Cheav Villa: May Bhante get well soon.  _/\_ _/\_ _/\_

2020 May 20 20:43:13
Cheav Villa: Vandami Bhante _/\_ _/\_  _/\_

2020 May 18 14:55:14
Cheav Villa: Vandami Bhante _/\_ _/\_  _/\_

2020 May 18 12:17:04
Khemakumara: Upāsikā

2020 May 17 21:21:28
Johann: Nyom Sophorn

2020 May 17 07:36:11
Cheav Villa: Vandami Bhante _/\_ _/\_  _/\_

2020 May 17 07:14:16
Khemakumara: Upāsikā

2020 May 17 06:01:03
Khemakumara:  _/\_ _/\_ _/\_ Bhante

2020 May 16 20:42:01
Johann: Bhante

2020 May 15 20:13:51
Cheav Villa: Sadhu Sadhu Sadhu _/\_ _/\_ _/\_

2020 May 15 19:17:25
Johann: A blessed Siladay ending for those who keep(ed) it today.

2020 May 14 09:09:08
Cheav Villa: _/\_  _/\_ _/\_

2020 May 14 06:17:12
Johann: A bl3ssed Sila-day those observing it today.

2020 May 12 21:00:24
Cheav Villa: Sadhu Sadhu Sadhu _/\_ _/\_ _/\_

2020 May 12 19:10:56
Johann: May no one ever, even a moment, forget: "Sole dominion over the earth, going to heaven, lordship over all worlds:    the fruit of stream-entry    excels them."

2020 May 10 15:27:11
Depabhasadhamma: Thank you Johann

2020 May 10 15:26:00
Johann: "stand", taking, holding a stand makes it possible more understandable and fits better to it.

2020 May 10 15:24:35
Johann: Welcome Depabasadhamma, Atma will open a topic on it.

2020 May 10 15:04:51
Depabhasadhamma: I am in need of assistance. I am writing a paper about the Three Marks of Existence. I understand the three marks, however, I am befuddled by the meaning and use of the word "existence." Is this English word the translation of the Pali word thiti? Does the word "existence" imply life, living, consci

2020 May 09 21:15:38
Cheav Villa: _/\_  _/\_ _/\_ :)

2020 May 09 20:48:57
Johann: Apsara in Pali: accharā, translation actually "A Whoo!"

2020 May 09 20:45:38
Johann: "...“Then take joy, Nanda. Take joy! I am your guarantor for getting 500 dove-footed nymphs.”..."

2020 May 09 20:45:17
Johann: "“What do you think, Nanda? Which is lovelier, better looking, more charming: the Sakyan girl, the envy of the countryside, or these 500 dove-footed nymphs?”..."

2020 May 09 20:43:26
Johann: There was a Bhikkhu "who got an email from an ex-co-dweller" and thought he will return to lower life, Nyom: Nanda Sutta

2020 May 09 20:35:41
Johann: It's actually just about the clothes, since his livemode is already a great Samaneras one.

2020 May 09 20:33:48
Cheav Villa: Bhante _/\_ _/\_  _/\_ I kana never heard about the Bhuddha promised..  _/\_ _/\_ _/\_

2020 May 09 20:33:17
Johann: Till end of Vassa maybe?

2020 May 09 20:25:18
Cheav Villa: Master Moritz _/\_ Should try an ordination which in 7days.  _/\_ :)

2020 May 09 20:16:21
Johann: Apsara (dove feet Devatas).

2020 May 09 20:13:19
Johann: Temporary ordination is pretty normal, 3 days, a month, a Vassa... and not to forget that the Buddha promised union with the Asparas, which are beyond being compareable to others...

2020 May 09 19:25:54
Moritz: No no, I really prefer to be a householder, even though not having a house at the moment. I am not much inclined towards nekkhamma...  ^-^
... even though already doing some nekkhamma now, but not hoping to do so for the long term....

2020 May 09 19:24:05
Moritz: Bang Villa _/\_

2020 May 09 19:08:20
Cheav Villa: _/\_  _/\_ _/\_

2020 May 09 19:00:58
Johann: When not working he is already used to where his beige light clean cloth, morning, noon, evening and already good organized.

2020 May 09 18:52:05
Cheav Villa: Kana Bhante _/\_ _/\_ _/\_ :)

2020 May 09 18:39:04
Johann: Nyom has his working dress and his light formal dress. White he might have possible to much troubles, so better to convince him toward robes.  :)

2020 May 09 17:38:39
Cheav Villa: Vandami Bhante _/\_ _/\_  _/\_ Master Moritz should wear white clothes.  _/\_ _/\_ _/\_ :)

2020 May 07 15:18:07
Cheav Villa: _/\_  _/\_ _/\_

2020 May 07 10:33:24
Johann: Householder clothes are really no more proper for Upasaka Khemadasa.... good to take him fear of the robes

2020 May 07 10:21:10
Khemakumara: Upāsikā

2020 May 07 10:19:33
Cheav Villa: Vandami Bhante _/\_ _/\_  _/\_

2020 May 07 06:02:32
Cheav Villa: Sadhu Sadhu Sadhu _/\_ _/\_ _/\_

2020 May 07 05:46:38
Johann: Sadhu

2020 May 07 03:25:02
Khemakumara: May it be a path-and fruitful vesak Uposatha

2020 May 06 16:07:14
Cheav Villa: Sadhu Sadhu Sadhu _/\_ _/\_ _/\_

2020 May 06 16:02:35
Johann: A blessed Vesaka Puja all, today and tomorrow, in reflection the goodness and qualities of the Sublime Buddha.

2020 May 04 21:25:10
Johann: followed by another overload by huawei-search engines... fixed

2020 May 04 20:31:45
Cheav Villa: _/\_  _/\_ _/\_

2020 May 04 20:25:53
Johann: A MS search engine (Bing) had overloaded the server capacity and might had caused the page not to be reached, but a cave-programmer quickly solved the issue, becoming aware of it. Sadhu

2020 May 03 21:13:46
Cheav Villa: Vandami Bhante Ariyadhammika _/\_ _/\_ _/\_

2020 May 03 20:32:57
Cheav Villa: _/\_  _/\_ _/\_

2020 May 03 19:15:52
Johann: Sokh chomreoun, Nyom.

2020 May 03 15:01:43
Cheav Villa: Vandami Bhante _/\_ _/\_  _/\_

2020 May 03 12:53:08
Cheav Villa: Master Moritz _/\_

2020 May 03 12:07:17
Moritz: Bang Villa _/\_

2020 May 03 12:00:57
Cheav Villa: _/\_  _/\_ _/\_

2020 May 03 09:39:36
Johann: ...and the snake hunts the mice...

2020 May 03 09:11:20
Johann: Dwelling like Devas under Devas, peaceful, respectful, careful, harmless

2020 Apr 30 10:05:08
Cheav Villa: Sadhu Sadhu Sadhu _/\_ _/\_ _/\_

2020 Apr 29 21:15:43
Moritz: _/\_ _/\_ _/\_

2020 Apr 29 21:08:53
Johann: May all spend a meritful end of Sila-day, those who taking on it today, and maybe continue with those doing so tomorrow.

2020 Apr 29 20:09:39
Johann: Nyom Villa

2020 Apr 29 20:07:29
Cheav Villa: Vandami Bhante _/\_ _/\_  _/\_

2020 Apr 26 20:26:31
Johann: Nyom Moritz, Nyom Villa

2020 Apr 26 20:23:57
Cheav Villa: and Master Moritz _/\_

2020 Apr 26 20:23:33
Cheav Villa: Vandami Bhante _/\_ _/\_  _/\_

2020 Apr 26 19:56:30
Moritz: Bang Villa _/\_

2020 Apr 26 19:56:25
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2020 Apr 26 08:18:19
Cheav Villa: _/\_  _/\_ _/\_

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Author Topic: Letting go! Of What? លះង​បង!​​ លះ​អី?  (Read 2693 times)

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Offline Ieng Puthy

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Aramika   *

Dieses neue Thema (bzw. diese/r Beitrag/e) wurde  aus abgetrennten Beiträgen, ursprünglich in Dhamma Zitate - Dhamma quotes , hinzugefügt. Für ev. ergänzende Informationen zur sehen Sie bitte das Ursprugsthema ein. Anumodana!

[Original post:]


🙏🏻🙏🏻🙏🏻Sadhu Sadhu Sadhu 😇  " Know, then let go." Keep looking and letting go. "This, they say is good; this, they say is not good"... know, and then let go. Good and bad, we know it all, but we let it go. We don't foolishly cling to things, but we "hold" them with wisdom".
« Last Edit: January 17, 2019, 06:29:28 PM by Johann »

Offline Johann

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #1 on: January 17, 2019, 06:34:11 PM »
Knowing what, one should let go?
Seeking what, one should take it?
Knowing what, one should hold on firm?
Knowing what one neither takes hold on nor let it go?

Nyom Ieng Puthy , and who ever thinks that it is worthy to take hold on the questions and release them only if clear?
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline Ieng Puthy

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #2 on: January 18, 2019, 09:10:16 AM »
🙏🏻🙏🏻🙏🏻ព្រះអង្គ Bhante . ករុណាយល់ថា ផ្គងចិត្តឡេីង កាន់យករូបមកមេីល ដោយយោនិសោមនសិការ ប្រកបដោយសតិនិងសម្បជញ្ញ ហេីយសឡឹងមេីលថារូបនោះ ពិតឬមិនពិត បេីឃេីញការកេីតនិងការរលត់ ឃេីញអនិច្ចំ គឺភាពមិនទៀង ទេីបលះបង់នូវសេចក្តីប្រកាន់ក្នុងរូបនោះចេញ។

ករុណាយល់បានដូច្នេះ ព្រោះករុណាមិនបានអានអត្ថបទនេះពីមុនមកមានសាច់រឿងអ្វីខ្លះទេព្រះអង្គ។

🙏🏻🙏🏻🙏🏻សូមព្រះអង្គជួយពន្យល់ករុណាបន្ថែម ឱ្យបានជាក់ច្បាស់ផង!

Offline Ieng Puthy

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #3 on: January 18, 2019, 09:31:41 AM »
🙏🏻🙏🏻🙏🏻ករុណាថ្វាយបង្គំុ ព្រះអង្គVadami Bhante . 🙏🏻 សូមព្រះអង្គជួយពិនិត្យមេីល អត្ថបទខាងក្រោមនេះដែលករុណាឃេីញគេសរសេរ ថាតេីអត្ថបទនេះត្រឹមត្រូវតាមព្រះពុទ្ធដិកាដែរទេ ព្រះអង្គ?

💡 #សិក្សាព្រះពុទ្ធដីកា: ភិក្ខុណាដឹងសភាពដ៏ល្អិតនូវ រូបក្ខន្ធផង នូវហេតុ ជាដែនកើតឡើង នៃវេទនាខន្ធផង សញ្ញាខន្ធតាំងឡើងដោយហេតុណា ដល់នូវការ រលត់ទៅក្នុងទីណា (ដឹងច្បាស់នូវហេតុនោះដឹងទីនោះ) ផង ដឹងនូវ  សង្ខារក្ខន្ធថាជារបស់អ្នកដទៃ គឺមិនទៀងជាទុក្ខ មិនមែនជារបស់ខ្លួនផង ភិក្ខុនោះឈ្មោះថាឃើញ ដោយប្រពៃ ជាអ្នក ស្ងប់រម្ងាប់ ត្រេកអរក្នុងសន្តិបទគឺព្រះនិព្វាន បានឈ្នះនូវមារព្រមទាំងវាហនៈគឺសេនាហើយ រមែងទ្រទ្រង់ទុកនូវរាងកាយក្នុងភពជាទីបំផុត។💡

Offline Johann

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #4 on: January 18, 2019, 09:49:40 AM »
ភិក្ខុណា: "First things fist", what about someone still attached to house, home. One who actually can not really understand 5 Khandhas, Nyom Ieng Puthy ? On which សង្ខារក្ខន្ធ one focus first? What if using the five proper times for giving? What touches one living in the house usually most, what does he/she holds on and don't let go?
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

Offline Johann

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #5 on: January 18, 2019, 09:10:55 PM »
🙏🏻🙏🏻🙏🏻ព្រះអង្គ Bhante . ករុណាយល់ថា ផ្គងចិត្តឡេីង កាន់យករូបមកមេីល ដោយយោនិសោមនសិការ ប្រកបដោយសតិនិងសម្បជញ្ញ ហេីយសឡឹងមេីលថារូបនោះ ពិតឬមិនពិត បេីឃេីញការកេីតនិងការរលត់ ឃេីញអនិច្ចំ គឺភាពមិនទៀង ទេីបលះបង់នូវសេចក្តីប្រកាន់ក្នុងរូបនោះចេញ។

ករុណាយល់បានដូច្នេះ ព្រោះករុណាមិនបានអានអត្ថបទនេះពីមុនមកមានសាច់រឿងអ្វីខ្លះទេព្រះអង្គ។

🙏🏻🙏🏻🙏🏻សូមព្រះអង្គជួយពន្យល់ករុណាបន្ថែម ឱ្យបានជាក់ច្បាស់ផង!

Sadhu, Nyom Ieng Puthy. (Atma will translate to english in detail later) Yes, so far, but what if the picture/form is a bus driving toward Nyom? Or what about seeing given food and being hungry, out of stock? Anicca what? Or would't it be not better if first looking if this inconstant form be a hindrance (and not neeeded) or proper support for the path to liberation is? Using it proper and when decaying by it's nature, one knew already before that the glass is already broken.

Let Atma share a simile of what is the use of anicca in daily life, often just used as food for excuses to be lazy or other tricks of defilements:

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.

 A further question: Now it happens that one is out of clothes. He/She goes into a shop and sees the kinds: a beauty, boring, ugly dress ("oh money is anicca... beauty, not, ugly is anicca"). How do kilesas act having the weapon anicca and able to use it any time? Which dress would they take on?

Understanding the senses and objects as inconstant, subject to suffering, being no heartwood, refuge truly means being already one of real virtue, a Noble person, not able to act on firm holding on things so that great harm is caused.
Now, if one understands that by having intellectual investigated, exactly the mindful observing of Silas shows where the gray areas are, putting them far above the arguments anicca for acting so or so. One can not trust ones ideas of anicca coming up, especially if still very dependent on rupa for having certain joy to live happily on. 
SO the simple Silas, without any "but", are the protection that ones defilements do not use anicca for ones harm and that of others. If having them perfected,, knowing what is neeeded to walk on, then it's time for anicca on a deeper level.
Meanwhile using anicca as weapon against the lies of defilements, when they grasp and hold after something requiring the break of Silas. They argue and you say: "No, Silas first. After all, that what you like to take on is anicca ... no need to break SIlas for that!"
« Last Edit: January 19, 2019, 09:46:46 AM by Johann »
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Offline Johann

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #6 on: January 19, 2019, 09:49:07 AM »
Nyom Cheav Villa was touched by "First things first , possible makes it more accessible, as it would help to understand the root aspect here, Nyom Ieng Puthy .

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.

When doctors give medicine in the wrong order, thinking they found a faster methode for their patients, the sickness can even become more worse.
The Buddha, and so his fellow Arahats keeped the right time for each step of anupubbi-sikkha

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.
« Last Edit: January 19, 2019, 10:05:49 AM by Johann »
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Offline Ieng Puthy

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #7 on: January 19, 2019, 11:01:53 AM »
🙏🏻អរព្រះគុណព្រះអង្គដែលបានពន្យល់អធិប្បាយលំអិតឱ្យករុណាបានយល់ខ្លះៗ ។ 🙏🏻🙏🏻🙏🏻

Offline Johann

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #8 on: January 19, 2019, 12:41:08 PM »
យល់ខ្លះៗ is to less. In regard of the path, althought anicca as well at least, desire and holding on it is very needed since it is the path to nicca, Nibbana, with no more work and effecting anew to do.

Let Atma bring Lord Buddhas encouragement of what should be grasped and hold on firm, and what should be grasped to be inspected and the let it go, on the mental level, having focused on giving outwardly and giving harmlessness at first place, foundation:

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 ប្រសិនបើអ្នក​ទាំងឡាយ មិនអាចនឹងលះអកុសលនោះចេញបានទេ តថាគត ក៏មិនគប្បីពោល យ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរលះអកុសលចេញឡើយ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុតែអ្នកទាំងឡាយ អាចនឹងលះអកុសលចេញបាន បានជាតថាគត ពោលយ៉ាងនេះ​ថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរលះអកុសលចេញ ម្នាលភិក្ខុទាំងឡាយ បើអកុសល​នេះ ដែលបុគ្គលលះរួចហើយ នៅតែប្រព្រឹត្តទៅ ដើម្បីមិនជាប្រយោជន៍ ដើម្បីសេចក្តីទុក្ខ​ដដែល 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 ក៏មិនគប្បីពោល​យ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរចំរើនកុសលឡើយ ម្នាលភិក្ខុទាំងឡាយ ព្រោះហេតុតែកុសល ដែលបុគ្គលចំរើនហើយ ប្រព្រឹត្តទៅ ដើម្បីជាប្រយោជន៍ ​និងសេចកី្ត​សុខ បានជាតថាគត ពោលយ៉ាងនេះថា ម្នាលភិក្ខុទាំងឡាយ អ្នកទាំងឡាយ ចូរចំរើន​កុសលចុះ។

អធិករណវគ្គ


"If this abandoning of what is unskillful were conducive to harm and pain, I would not say to you. If this development of what is skillful were conducive to harm and pain, I would not say to you!", the Lord Budda said as promis.
« Last Edit: January 28, 2019, 11:30:10 AM by Johann »
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Offline Ieng Puthy

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #9 on: January 19, 2019, 07:55:24 PM »
🙏🏻អរព្រះគុណព្រះអង្គ 🙏🏻🙏🏻🙏🏻

Offline Johann

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #10 on: January 28, 2019, 11:05:42 AM »

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 ជាភារៈ​របស់ព្រះថេរៈ ៗ មិនទាន់បានអារាធនា ស្រាប់តែភិក្ខុថ្មីទៅធ្វើ ហៅថាទទួលភារៈ ដែល​មិនទាន់​មកដល់។
 2. បានដល់ភារៈ ទាំង១០ របស់ព្រះថេរៈ ៗ មិនធ្វើខ្លួនឯង ឬមិនបង្គាប់អ្នកដទៃឲ្យធ្វើ ហៅថា មិនទទួលភារៈ ដែលមកដល់ហើយ។

So when we think on a task that has fallen to one, say a duty, what hinders us to take on that task? That what is not ones own: the 5 khandhas. It's because taking on rūpa ("but my body..."), on "ones" vedanā ("but my pleasant feelings"), saṅkhāra ("but my wills, wishes, destiny..."), saññā ("but my perception of right"), viññāṇa (but my world, dwelling, ārammaṇa), that one does not what has fallen to one. Actually beings fall and sacrifices nothing but into what is not theirs, not the business which should be taken on.

The compiler here of the footnotes thought much in spheres of Vinaya, possible not seeing the deep of this short Dhamma in relation of Abhidhamma, how ever, let's bring it together. The meaning goes much deeper and it was not said in relation of simply Vinaya, but in relation of Dhamma, having Vinaya as fundation.

បានដល់ភារៈ ទាំង១០, the ten duties (of a Dhammika, here as sample for Bhikkhus):

បោសរោងឧបោសថ១, sweping the Uposatha hall, meaning to keep ones "holly" place clean and sorted.

អុជប្រទីប១, to light the hall, meaning to keep things visible, not hidden, sacrifices energy to lighten the hall up.

ដំកល់ទឹកឆាន់ ទឹកប្រើប្រាស់១, prepearing water to drink and use, meaning carry for the most needed that no disturbance would arose while cleaning the mind.

ក្រាលអាសនៈ១, prepearing seats, meaning that one looks after good and proper dwelling for fellows.

នាំឆន្ទៈ១, give good desire (chanda) raise, meaning to put n effort that kusala wish arises.

នាំបារិសុទ្ធិ១, leading pārisuddhi, purity, means to improve ones purity by being honest to oneself, possible confessing faults.

ប្រាប់រដូវ១, announcing the time/season, meaning being aware of the season/reason.

ចំនួនភិក្ខុ១, count the Bhikkhus, meaning being aware of the (quantity/quality) of the assembling.

ឲ្យឱវាទភិក្ខុនី១, give bhikkhunis advices, meaning to look after co-religions, fellows in other relations.

សំដែងបាតិមោក្ខ១, reciting the Pātimokkha, meaning to reflecting the rules of the community together, upholding Silas and community conduct.

If one takes ones Khandhas for real, sacrifices toward them, seeing their maintaining as ones task, that what is not ones own, such a person, blocked by the five hindences, is unable to let go of what should be thrown away, doing the task what has fallen to one. And what are the five hindrences, nīvaraṇa?
« Last Edit: January 28, 2019, 11:17:20 AM by Johann »
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Offline Johann

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #11 on: January 28, 2019, 11:24:57 AM »
1. sensuous desire (kāmacchanda), keeps one from doing his work
2. ill-will (byāpāda),...
3. sloth and torpor (thīna-middha),...
4. restlessness and scruples (uddhacca-kukkucca),... and
5. skeptical doubt (vicikicchā;), keep one from doing his/her work, from letting go.

And how to win over the 5 Nīvaraṇas? Here a nice collection by late Ven. Nyanaponika Thera:

The Five Mental Hindrances and Their Conquest .
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Offline Ieng Puthy

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Re: Letting go! Of What? លះង​បង!​​ លះ​អី?
« Reply #12 on: January 28, 2019, 09:33:04 PM »
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