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Talkbox

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: _/\_  _/\_ _/\_

2020 Apr 26 07:18:02
Johann: Ādīnava , អដីនវ, As one of ten perceptions: AN 10.60

2020 Apr 26 07:09:32
Johann: May Dukkha be visible for all, so to stay on the path  that leads beyond and liberation.

2020 Apr 25 16:57:34
Cheav Villa: Vandami Bhante _/\_ _/\_  _/\_

2020 Apr 25 15:54:00
Khemakumara: Upāsikā

2020 Apr 23 18:41:59
Johann: Sadhu for care to report and assist

2020 Apr 23 18:39:44
Cheav Villa: Vandami Bhante _/\_ _/\_  _/\_ I kana now not get notification.  _/\_ _/\_ _/\_

2020 Apr 23 15:04:07
Cheav Villa: Vandami Bhante _/\_ _/\_  _/\_

2020 Apr 23 13:45:57
Khemakumara: Upāsikā

2020 Apr 22 11:17:56
Johann: Sadhu, Sadhu

2020 Apr 22 06:38:01
Cheav Villa: Sadhu Sadhu Sadhu _/\_ _/\_ _/\_ :)

2020 Apr 22 05:45:37
Khemakumara: karuṇā, corona? which one prefers?   may it a fruit- and pathful Uposatha!

2020 Apr 21 19:53:51
Johann: If Nyom likes to use Atmas tablet and Sim, just pick it up at any time.

2020 Apr 21 19:49:09
Moritz: Smart connection works well.

2020 Apr 21 19:48:53
Moritz: _/\_ _/\_ _/\_ Bhante, mobile hotspot from the cave does not really reach well here. So can be turned off. Thank you. _/\_ _/\_ _/\_

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Author Topic: Great Opportunities - Die Großartigen Möglichkeiten  (Read 6609 times)

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Offline Johann

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Great Opportunities - Die Großartigen Möglichkeiten
« on: December 26, 2013, 02:15:31 PM »
Quote from: A Manual of the Excellent Man - Uttamapurisa Dipani, Venerable Ledi Sayadaw. Edited by Bhikkhu Pesala
An Exhortation Regarding Great Opportunities

1.   The Great Opportunity of Human Rebirth

Why is it such a great opportunity to be born as a human being? Is it because as a human being one is free from the lower realms of misery? Is it because human pleasures are really great? No, not at all. If sensual pleasures are regarded as great opportunities, then human pleasures are nothing compared to the celestial pleasures of the heavenly realms. If pleasure were to be the criterion here, the Buddha would have mentioned birth in the heavenly realms as great opportunities. The Buddha did not do so. It should therefore be understood that by “a great opportunity” the Buddha did not mean an opportunity to enjoy pleasure, but one for doing skilful actions or meritorious deeds.
I shall amplify this statement. Merit may be done in two ways: by working for future well-being as a wealthy man or powerful deity, or by cultivating the mind for enlightenment as one of the three classes of Bodhi referred to in Chapter One. The first can be done only in the human world. The second can also be done in the human world. Many aspirants to Buddhahood have, even during the present world cycle, been reborn in the brahma realms repeatedly. They did not, however, live out brahma life-spans there, but willed to end their existences as brahma s by what is called adhimutti death because they were eager to fulfil the perfections in the human realm. When they were reborn as Universal Monarchs too, they renounced the world and practised the perfections.
The point is that human existence is a glorious opportunity for the wise because in one such existence innumerable good deeds can be done that can fructify as good human existences, good deva existences, and good brahma existences.

I shall explain this point. In the human realm, the supreme glory is that of a Universal Monarch. If a Universal Monarch were to enjoy this glory to his life’s end he would lose all his glory at death and would have no merit to his credit. He would have thus squandered his human existence. If he appreciates this great opportunity of earning merit, he may renounce the world as soon as possible and acquire merit by which he can be assured of many future existences as a Universal Monarch. He can be assured of more glorious existences as a deva, or as Sakka, the Lord of Tavatim sa, or as Maha Brahma, or as an Abhassara Brahma with a life-span of eight mahakappas, or as a Subhakinna Brahma with a life-span of sixty-four mahakappas, orasaVehapphalaBrahmawithalife-spanoffive-hundred mahakappas, or even as an Arupa Brahma of the “summit of existence” with a life-span of eighty-four thousand mahakappas. These are the possibilities open to any wise person born as a human being in one human existence.

If a Universal Monarch cannot renounce his worldly pomp and splendour, he misses that glorious opportunity to earn the above future well-being. So anyone born as a human being should be able to renounce present worldly pleasures for the sake of future worldly pleasures, which may be far greater than the present ones. If one forgoes the opportunity, one would be just like the fool who barters a precious gem worth a kingdom for a meagre meal. Such are the opportunities a person has in the human realm.
As for those really wise individuals who aspire to any of the three classes of enlightenment, they would be even more willing to forsake worldly pleasure. Human birth is the ideal opportunity to gain real happiness. Only one’s wisdom and discretion is the limit.

“That is why the wise man, seeing clearly the benefits in maturing the perfections, and riding the high tide of fortune leading to innumerable glorious future existences, should forsake the meagre pleasures of the present.”


2. The Great Opportunity of Meeting the Buddha

Why is it a great opportunity to be alive when a Buddha has arisen, or while a Buddha’s teaching is still extant? Is it because it offers one the opportunity of acquiring merit through giving, virtue, and mental development for one’s future well-being? Or is it because it provides the plinth on which the edifice of enlightenment is to be built?
Ordinary kammic merits are sought and won in all eras whether a Buddha arises or not. In the dark ages of world cycles when no Buddha arises, there are people of virtue doing meritorious deeds. Therefore, the world abounds with devas and brahmas at those times too. However, the thirty-seven factors of enlightenment are known only when the Buddha’s teaching is still extant. That is why encountering a Buddha, or to be living while a Buddha’s teaching is still extant, is the greatest of opportunities.

Much has been made of certain virtuous people born with a penchant for knowledge, but such mundane wisdom is superficial. It does not develop into supramundane wisdom. It cannot withstand the onslaught of non-Buddhist or wrong beliefs once the Buddha’s teaching has disappeared. The once wise man then reverts to being a great person, content to drift and sink in the ocean of sam sara, ever seeking sensual existences like an old ghost wailing for crumbs around a rubbish heap.

That is why the wise man, seeing clearly the benefits in maturing the perfections, and recognizing the precious opportu- nity that leads to enlightenment, should exert earnestly after the essential teaching of the Buddha contained in the thirty-seven factors of enlightenment.

3. The Great Opportunity of Becoming a Bhikkhu

There are three types of renunciation for the life of a bhikkhu: renunciation through wisdom (pabba pabbajjita), renunciation through confidence (saddha pabbajjita) and renunciation through fear (bhaya pabbajjita). Of these, the first two require previous accumulations of merit or perfections. The last means taking up the life of a bhikkhu out of expediency: to seek political asylum, to recover from sickness, to take refuge from an enemy, or to avoid the struggles of the worldly life. It will be seen that the teaching of the all-knowing Buddha is the business of the wise. Whether one is a bhikkhu or a layman, the teaching is cherished only among the wise. As the saying goes, “Lions’ fat collects only in a gold cup.” I shall enlarge on this.

The Buddha’s teaching is a great opportunity for devas and brahmas to gain benefit. Hardly one human being among ten million celestial beings would have benefited, not one among ten thousand of them is a bhikkhu, the overwhelming majority are lay people. During the Buddha’s lifetime, the city of Savatthi boasted millions of Noble Ones. Among them hardly a hundred thousand might have been bhikkhus. “Being a bhikkhu is a great opportunity,” is therefore a statement with reference only to renunciation through confidence or wisdom. One who renounces through wisdom exerts for knowledge; one who renounces through confidence exerts for the noble practice; one who renounces through fear exerts for material possessions permissible for a bhikkhu, i.e. the four requisites of alms-food, robes, monastic shelter, and medicine. These character- istics testify to what type of bhikkhu one actually is.

Alternatively, there can be four types of bhikkhu as follows: one who re- nounces through wisdom (pabba pabbajjita) exerts for knowledge, one who renounces through confidence (saddha pabbajjita) exerts for the noble practice, one who renounces through greed (lobha pabbajjita) exerts for comfort, one who renounces through delusion (moha pabbajjita) exerts for shallow things, lacking self-discipline, due to a superficial regard for the teaching.

4. The Great Opportunity of Having Confidence

There are four classes of confidence: 1) Pasada Saddha, 2) Okappana Saddha, 3) Agama Saddha, and 4) Adhigama Saddha.

1. Pasada Saddha is confidence in the Three Gems because the Buddha, the Dhamma, and the Savgha are recognized as being worthy of reverence. It is based upon a superficial high regard for the Three Gems and not on a deep conviction, so it is not stable.

2. Okappana Saddha is confidence inspired by the noble attributes of the Buddha, the Dhamma, and the Savgha. It comes out of conviction and it endures for a lifetime, but after one’s death it vanishes from one’s consciousness.

3. Agama Saddha is the type of confidence acquired by bodhisattas. After receiving recognition and assurance of future Buddhahood, a bodhisatta has unwavering confidence in the Three Gems, which implies an abiding confidence in the merit of good deeds.
4. Adhigama Saddha is the confidence nurtured by the Noble One who, having won the fruits of path knowledge, has realized nibbana.

Of these four classes, even the first is a rare gift. Many who are born in Buddhist countries do not have even this kind of confidence.

One who has the second kind of confidence can revere a bhikkhu whose conduct is far from being correct, knowing the nine attributes of the Ariya Savgha to which a bhikkhu belongs.

One endowed with Agama Saddha cannot refrain from doing some sort of perfect merit even for a day.

The Noble Ones, who have won attainments in the path knowledges, are endowed with a confidence that is a great attainment (adhigama). They have an abiding confidence in the Three Gems, the upkeep of the five precepts, the performance of the ten kinds of meritorious deeds, and the practice of the thirty-seven factors of enlightenment.
Confidence is a key factor that determines the extent of one’s realization of nibbana. For example, an epileptic has a fit when he hears exciting music. When he is cured of the disease, no music, however exciting, can cause a fit. He remembers how, when he had the affliction, he used to have fits on such occasions, how his heart would throb uncontrollably, how he would lose con- sciousness. Now that he is completely cured, he feels very glad. On seeing other epileptics suffer the same painful experience at the sound of exciting music too, he would remember his previous affliction and feel very glad in the knowledge that he is now free from it. When he hears of any cases of fits suffered by other epileptics, he feels very glad that he is free of the disease.

In much the same way, the world is filled with occasions for passion to arise, or for hatred, vanity, delusion, pride, etc., to arise. A Noble One, on coming across such occasions, remembers how in the past, before realizing nibbana, he or she had let passion or hatred arise, but knows now that no kind of passion, hatred, or vanity can arise.

On seeing or hearing of other people moved by passion, a Noble One remem- bers his or her former foolishness and rejoices in the knowledge of being free from passion. On seeing another epileptic having a fit, an epileptic is reminded of the disease and is afraid of suffering like that some day too. A wise person is also constantly alert to the possibility of some misfortune on seeing another person suffering due to uncontrolled passion, because he or she knows that passion is not yet eradicated. A Noble One has no such fears, based on the knowledge that passion has been eradicated. Thus, a Noble One is glad when reflecting upon his or her previous defiled state and on the awareness of freedom from passion.

“O how happy we are in maintaining our lives, Unafflicted by defilements amidst those afflicted! Amidst people who are afflicted We live unafflicted by defilements.” (Dhp. v.198)
On seeing the multitude toiling at their daily chores, in fine weather or foul, full of ego, blinded by ignorance of the true nature of the elements, and merely feeding the fires of aging and death that burn within, a Noble One feels glad to be free from such foolishness or vain endeavours. As for ordinary persons, they emulate the active life around them.
Vain endeavour or “foolishness” (balussukha savkhara) is the sort of eagerness shown by foolish people, who are so blinded by ignorance that they are unable to recognize worthwhile and fruitful endeavours. Vain endeavour is activity caused by ignorance. Again, it is becoming (kammabhava) or productive kamma (i.e. producing continued existences) committed because of attachment.

All kinds of futile activity can be seen anywhere, in big cities, at railway terminals, at markets, at seaports, at airports, in busy streets, etc., where the babble of voices makes a constant din. All this hubbub is misdirected, but its futility is seen only by the wise and the Noble Ones — to ignorant people it is seen as a sign of progress.

“O how happy we are in maintaining our lives, Indifferent to sensual pleasures, amidst those who strive for them. Amidst those striving for sensual pleasures, We live without striving for them.” (Dhp. v.199)

On seeing miserable people such as the blind, deaf, dumb, the insane, or wretched beings such as animals; or on pondering over the worse miseries of the lower realms, a wise person will feel worried at the thought that one of these days he or she too might very well share that fate, for he or she has been carrying on the same vain and fruitless activities prompted by the same defilements.

A Noble One, however, while pitying the sufferers, will exult in the knowl- edge of being free from such a fate. This kind of exultation must have been in the benign smile of Venerable Moggallana who saw a group of petas on Mount Gijjhakuta. This is how a person who has quelled the passions within feels joy at the prospect of the dreary process of psychophysical phenomena soon being extinguished.

This great opportunity of living in the era of the Buddha’s teaching is the time for quenching the fires within. This is the opportune moment to extinguish the eleven fires that have been burning since time immemorial. It is the time to leave behind human affairs and cares, and to devote oneself to the eradication of ignorance. Human welfare has been enjoyed often enough throughout sam sara; this life is not exceptional. Whether one is a billionaire or an emperor, one’s riches and prestige are well worth forsaking in the quest for enlightenment. Even if one is a deva or a brahma, these exalted existences are useless when the fires of aging and death are still burning within. All forms of worldly pleasures, whether those of kings, devas, or brahmas, are sources of defilements that stimulate the process of rebirth. As such, no pleasure is particularly worthwhile, as all are decaying, crumbling, and perishing incessantly. The only worthwhile task to set oneself is to root out the pernicious wrong view of personality, an illusion that does not actually exist. This task must be taken up at the right time which is NOW. Once the moment is past, the chance is lost!

On seeing such precious time being squandered in the pursuit of the pleas- ures that this shallow existence has to offer — still craving, still attached, unsatiated, never satisfied with human or celestial glories — a wise person feels remorse, “I too am still craving, still attached.” As for the Noble Ones, they exult in the knowledge that they have freed themselves from the craving and attach- ment that could drag them down to hell. This is the exposition on how the Noble Ones view life, having realized nibbana within.

5. The Great Opportunity of Hearing the Dhamma

Saddhamma means sasana or the Buddha’s teaching. The teaching has three main aspects: training for higher virtue, training for higher concentration, and training for higher knowledge or wisdom, as we have seen above. These are referred to in the commentary as learning (pariyatti), practice (patipatti), and realization (pativedha).

“Since the beginningless round of sam sara my two ears have been filled with human voices and human speech, or deva voices and deva speech, or brahma voices and brahma speech. All worldly talk only fans the flames of defilements — craving, anger, delusion, personality view, aging and death — burning within me. Never before have I heard this different kind of speech, which is the teaching exhorting me to extinguish these fires and showing me the way to do it. How opportune it is for me! From now on I will use my ears for listening to this most precious and timely sound before it is too late.”

Thus should you ponder, Maung Thaw.

* Johann möchte anmerken, das er nicht mehr weiß, wie er zu der Datei aus der dieser Auszug stammt, gekommen ist und sieht es als einen Auszug aus dem gegebenen physischen Buch, großzügig geteilt von Budaedu.org an. Für den Fall, daß sie es weiter teilen möchten ist es besser zuerst Bhikkhu Pesalas Zustimmung einzuholen, siehe http://www.aimwell.org. Auch finden Sie dort das vielleicht entsprechende "Original"
This post and Content has come to be by Dhamma-Dana and so is given as it       Dhamma-Dana: Johann

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