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Into the white stream

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into the white stream

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Use the HTML below. You must be a registered user to use the IMDb rating plugin. Edit Cast Cast overview: Florian Lukas Leutnant Horst Schopis David Kross Feldwebel Wolfgang Strunk Lachlan Nieboer Captain Charles P.

Having been what, what shall I be in the future? Am I not? What am I? How am I? Where has this being come from?

Where is it bound? This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views.

He is not freed, I tell you, from stress. This being so, he does not attend to ideas unfit for attention, and attends [instead] to ideas fit for attention And what are the ideas fit for attention that he attends to?

Whatever ideas such that, when he attends to them, the unarisen effluent of sensuality does not arise, and the arisen effluent of sensuality is abandoned; the unarisen effluent of becoming He attends appropriately, This is stress This is the origination of stress This is the cessation of stress This is the way leading to the cessation of stress.

These are called the effluents that are to be abandoned by seeing. MahaKotthita:] "Sariputta my friend, which things should a virtuous monk attend to in an appropriate way?

Sariputta:] "A virtuous monk, Kotthita my friend, should attend in an appropriate way to the five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self.

The form clinging-aggregate, the feeling A virtuous monk should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self.

For it is possible that a virtuous monk, attending in an appropriate way to these five clinging-aggregates as inconstant MahaKotthita:] "Then which things should a monk who has attained stream-entry attend to in an appropriate way?

Sariputta:] "A monk who has attained stream-entry should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self.

For it is possible that a monk who has attained stream-entry, attending in an appropriate way to these five clinging-aggregates as inconstant MahaKotthita:] "Then which things should a monk who has attained once-returning attend to in an appropriate way?

Sariputta:] "A monk who has attained once-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self.

For it is possible that a monk who has attained once-returning, attending in an appropriate way to these five clinging-aggregates as inconstant MahaKotthita:] "Then which things should a monk who has attained non-returning attend to in an appropriate way?

Sariputta:] "A monk who has attained non-returning should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self.

For it is possible that a monk who has attained non-returning, attending in an appropriate way to these five clinging-aggregates as inconstant Sariputta:] "An arahant should attend in an appropriate way to these five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self.

In developing dispassion for the clinging-aggregates, appropriate attention is an important first step in practicing the Dhamma in accordance with the Dhamma.

As he keeps cultivating disenchantment with regard to form As he comprehends form As he keeps focusing on inconstancy The practice leading to disenchantment, dispassion, and release follows a stepwise path of cause and effect.

They are not without nutriment. And what is their nutriment? The seven factors for awakening And what is the nutriment for the seven factors for awakening?

The four establishings of mindfulness And what is the nutriment for the four establishings of mindfulness? The three forms of right conduct And what is the nutriment for the three forms of right conduct?

Restraint of the senses And what is the nutriment for restraint of the senses? Appropriate attention And what is the nutriment for appropriate attention?

And what is the nutriment for conviction? Hearing the true Dhamma And what is the nutriment for hearing the true Dhamma?

Associating with people who are truly good When the big rivers are full, they fill the great ocean, and thus is the great ocean fed, thus is it filled.

In the same way, when associating with truly good people is brought to fulfillment, it fulfills [the conditions for] hearing the true Dhamma This is our instruction to you all.

And how is a monk mindful? He remains focused on feelings This is how a monk is mindful. There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside.

Thoughts are known to him as they arise, known as they persist, known as they subside. Discernment [vl: perception] is known to him as it arises, known as it persists, known as it subsides.

This is how a monk is alert. So stay mindful, monks, and alert. On seeing a form with the eye, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him.

On hearing a sound with the ear On smelling an odor with the nose One tasting a flavor with the tongue On touching a tactile sensation with the body On cognizing an idea with the intellect, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail him.

Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless.

This is how a monk guards the doors of his senses. There is the case where a certain person, abandoning the taking of life, abstains from the taking of life.

He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given.

He does not take, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them.

Abandoning sensual misconduct, he abstains from sensual misconduct. He does not get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man.

This is how one is made pure in three ways by bodily action. There is the case where a certain person, abandoning false speech, abstains from false speech.

Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.

Abandoning divisive speech, he abstains from divisive speech. What he has heard here he doesn't tell there to break those people apart from these people here.

What he has heard there he doesn't tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.

Abandoning abusive speech, he abstains from abusive speech. Abandoning idle chatter, he abstains from idle chatter.

He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal.

This is how one is made pure in four ways by verbal 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 develops it, and for him it goes to the culmination of its development.

When a rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a factor for awakening becomes aroused.

When the mind of one who is at ease — his body calmed — becomes concentrated, then concentration as a factor for awakening becomes aroused.

When he oversees the mind thus concentrated with equanimity, equanimity as a factor for awakening becomes aroused.

There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion He develops analysis of qualities as a factor for awakening The ability to follow this path to completion is not just a matter of mastering technique.

It also depends on the ability to develop strong character traits. This Dhamma is for one who is modest, not for one who is self-aggrandizing.

This Dhamma is for one who is content, not for one who is discontent. This Dhamma is for one who is reclusive, not for one who is entangled.

This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.

This Dhamma is for one whose mind is concentrated, not for one whose mind is unconcentrated. This Dhamma is for one endowed with discernment, not for one whose discernment is weak.

With reference to what was it said? There is the case where a monk, being modest, does not want it to be known that 'He is modest.

And with reference to this was it said. There is the case where a monk is content with any old robe cloth at all, any old almsfood, any old lodging, any old medicinal requisites for curing sickness at all.

With his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, he converses with them only as much as is necessary for them to take their leave.

There is the case where a monk keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities.

He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. Which seven? So it's because he does know the Dhamma — dialogues This is one with a sense of Dhamma.

There is the case where a monk knows himself: 'This is how far I have come in conviction, virtue, learning, generosity, discernment, quick-wittedness.

So it's because he does know himself — 'This is how far I have come in conviction, virtue, learning, generosity, discernment, quick-wittedness' — that he is said to be one with a sense of himself.

There is the case where a monk knows the time: 'This is the time for recitation; this, the time for questioning; this, the time for making an effort [in meditation]; this, the time for seclusion.

So it's because he does know the time — 'This is the time for recitation; this, the time for questioning; this, the time for making an effort; this, the time for seclusion' — that he is said to be one with a sense of time.

There is the case where a monk knows his social gathering: 'This is a social gathering of noble warriors; this, a social gathering of brahmans; this, a social gathering of householders; this, a social gathering of contemplatives; here one should approach them in this way, stand in this way, act in this way, sit in this way, speak in this way, stay silent in this way.

So it's because he does know his social gathering — 'This is a social gathering of noble warriors; this, a social gathering of brahmans; this, a social gathering of householders; this, a social gathering of contemplatives; here one should approach them in this way, stand in this way, act in this way, sit in this way, speak in this way, stay silent in this way' — that he is said to be one with a sense of social gatherings.

There is the case where people are known to a monk in terms of two categories. And this is how a monk is one with a sense of distinctions among individuals.

To practice the Dhamma in accordance with the Dhamma not only makes one worthy of respect, it also is a way of showing respect and gratitude to the Buddha for his admirable friendship in creating the opportunity for hearing the true Dhamma.

Then the Blessed One [on his death-bed] said to Ven. Ananda, "Ananda, the twin sal-trees are in full bloom, even though it's not the flowering season.

Heavenly coral-tree blossoms are falling from the sky Heavenly sandalwood powder is falling from the sky Heavenly music is playing in the sky Heavenly songs are sung in the sky, in homage to the Tathagata.

But it is not to this extent that a Tathagata is worshipped, honored, respected, venerated, or paid homage to. So you should train yourselves: 'We will keep practicing the Dhamma in accordance with the Dhamma, we will keep practicing masterfully, we will live in accordance with the Dhamma.

When treating the experience of stream entry and its results, the Canon uses all three of its typical modes of discourse: the narrative mode — stories about people who have attained stream entry; the cosmological mode — descriptions of the after-death destinations awaiting those who have attained stream entry; and what might be called the "emptiness" mode, which describes mental states in and of themselves as they are directly experienced as absent or present, both during and after stream entry.

The material in this part of the study guide is presented in five sections. The first section, The Arising of the Dhamma Eye, discusses the experience of stream entry, and concludes with a passage indicating why the experience is described in terms of the faculty of vision.

The second section, The Three Fetters, discusses the three fetters of renewed existence that are cut with the arising of the Dhamma eye: self-identity views, uncertainty, and grasping at habits and practices.

The third section, The Character of the Stream-enterer, discusses the personal characteristics of a stream-enterer that flow directly from the cutting of the first three fetters.

This section focuses on three lists of the four factors of stream entry, which are not to be confused with the four factors for stream entry discussed in the first part of this study guide.

The fourth section, Rewards, discusses the rewards of stream entry that are come both in this life and in future lives.

The final section, Advice, echoes the Buddha's last words to his disciples before entering total nibbana.

The discourse reporting those words — DN 16 — also reports that the most backward of the monks present at the Buddha's passing away were stream-enterers.

The fact that his last words to them stressed the need for heedfulness underlies the fact that even stream-enterers have to be wary of heedlessness.

This is especially true in the present day, when many different meditation schools define the attainment of stream entry in such different terms, raising the question of whose certification of stream entry is valid and whose is not.

The safest course of action for all meditators — whether certified as stream-enterers or not, and whether that certification is valid or not — is to maintain an attitude of heedfulness with regard to all mental qualities.

The term "stream" in "stream entry" refers to the point where all eight factors of the noble eightfold path come together.

Very good! This noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the stream.

Knowledge in terms of stress, knowledge in terms of the origination of stress, knowledge in terms of the cessation of stress, knowledge in terms of the way of practice leading to the cessation of stress: This is called right view.

Being resolved on renunciation, on non-ill will, on harmlessness: This is called right resolve. There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood.

This is called right livelihood. This is called right effort. This is called right mindfulness.

This is called right concentration. The coming-together of these factors is called the stream because it leads inevitably to two things, just as the current of a tributary will lead inevitably to a major river and then to the sea.

In the immediate present, the stream leads directly to the arising of the Dhamma eye, the vision that actually constitutes this first awakening.

Over time, the stream ensures that — in no more than seven lifetimes — one will be totally unbound. Then to Sariputta the wanderer, as he heard this exposition of Dhamma, there arose the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation.

This standard formula — it is repeated throughout the Canon — may not seem that remarkable an insight. However, the texts make clear that this insight is not a matter of belief or contemplation, but of direct seeing.

As the following passages show, belief and contemplation may be conducive to the seeing — and an undefined level of belief and discernment may actually guarantee that someday in this lifetime the seeing will occur — but only with the actual seeing does there come a dramatic shift in the course of one's life and one's relationship to the Dhamma.

The ear The nose The tongue The body The mind is inconstant, changeable, alterable. Tactile sensations Ideas are inconstant, changeable, alterable.

Intellect-consciousness is inconstant, changeable, alterable. Intellect-contact is inconstant, changeable, alterable.

Feeling born of ear-contact Feeling born of nose-contact Feeling born of tongue-contact Feeling born of body-contact Feeling born of intellect-contact is inconstant, changeable, alterable.

Perception of sounds Perception of smells Perception of tastes Perception of tactile sensations Perception of ideas is inconstant, changeable, alterable.

Intention for sounds Intention for smells Intention for tastes Intention for tactile sensations Intention for ideas is inconstant, changeable, alterable.

Craving for sounds Craving for smells Craving for tastes Craving for tactile sensations Craving for ideas is inconstant, changeable, alterable.

The liquid property The fire property The wind property The space property The consciousness property is inconstant, changeable, alterable.

Consciousness is inconstant, changeable, alterable. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts.

He is incapable of passing away until he has realized the fruit of stream entry. To Upali the householder, as he was sitting right there, there arose the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation.

Part of what makes the arising of the Dhamma eye such a powerful experience is that the realization that "Whatever is subject to origination is all subject to cessation" must follow on a glimpse of what stands in opposition to "all that is subject to origination," i.

Could it be that you have attained the Deathless? The connection between Ven. Assaji's verse above, discussing causation, and the arising of the Dhamma eye in Sariputta suggests that realization conveyed by the Dhamma eye is not just an insight into the fleeting, impermanent nature of ordinary experience.

Instead, it extends also to a realization of the conditioned, dependent nature of that experience. Other passages describing in more detail the knowledge of a stream-enterer — one who has entered the stream — show that this is in fact the case.

The Dhamma eye sees that things arise and pass away in line with a particular type of causality, in which the effects of causes are felt immediately or over the course of time.

From the cessation of fabrications comes the cessation of consciousness. From the cessation of the six sense media comes the cessation of contact.

From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving.

From the cessation of becoming comes the cessation of birth. The insight of a stream-enterer into the truths of causality on the one hand, and of the Deathless on the other, is accurate as far as it goes, but it does not equal the intensity of the insight of the arahant — one who has reached the final level of awakening.

The differences between the two are suggested in the following simile. Narada:] "My friend, although I have seen properly with right discernment, as it actually is present, that 'The cessation of becoming is Unbinding,' still I am not an arahant whose effluents are ended.

It's as if there were a well along a road in a desert, with neither rope nor water bucket. He would look into the well and would have knowledge of 'water,' but he would not dwell touching it with his body.

In the same way, although I have seen properly with right discernment, as it actually is present, that 'The cessation of becoming is Unbinding,' still I am not an arahant whose effluents are ended.

The four levels of Awakening are defined by the extent to which they cut the ten fetters by which the mind binds itself to conditioned experience.

These are the five lower fetters. And which are the five higher fetters? These are the five higher fetters.

For the stream-enterer, the arising of the Dhamma eye — with its insight into the causal principles underlying the origination and cessation of stress — is what cuts through the first three fetters.

The Canon contains passages that amplify what it means to cut the first three of these fetters. First, self-identity views:. This is how self-identity comes about.

This is how self-identity does not come about. Which origination of self-identity is described by the Blessed One?

Which cessation of self-identity is described by the Blessed One? Which way of practice leading to the cessation of self-identity is described by the Blessed One?

For in clinging, it was just form that I was clinging to With my clinging as condition, there is becoming And thus is the origination of this entire mass of stress.

In the following passage, Ven. Khemaka — a monk who has attained the level of non-returner, and so has cut the first five fetters — indicates how self-identity views may be cut even though the mind has yet to cut the conceit, "I am," which ends only at the level of full awakening.

The fetter of uncertainty is defined as doubt in the Awakening of the Buddha, the truth of his Dhamma, and the practice of his noble disciples.

What this uncertainty boils down to is doubt as to whether there is a Deathless dimension, and whether one can realize it through one's own efforts.

The experience of the Deathless — following on the practice of the Dhamma to the point of entering the stream — cuts this fetter by confirming the possibility of a human being's awakening to the Deathless, the correctness of the Buddha's teaching as a guide to entering the stream, and the worthiness of those who have reached the stream.

NOTE 1. The four pairs are 1 the person on the path to stream entry, the person experiencing the fruit of stream entry; 2 the person on the path to once-returning, the person experiencing the fruit of once-returning; 3 the person on the path to non-returning, the person experiencing the fruit of non-returning; 4 the person on the path to arahantship, the person experiencing the fruit of arahantship.

The eight individuals are the eight types forming these four pairs. The fetter of grasping at habits and practices is often described in the Pali Canon with reference to the view that one becomes pure simply through performing rituals or patterns of behavior.

This view in turn is related to the notion that one's being is defined by one's actions: If one acts in accordance with clearly defined habits and practices, one is ipso facto pure.

Although the Canon recognizes the importance of habits and practices in the attaining the stream, the experience of the Deathless shows the person who has attained the stream that one cannot define oneself in terms of those habits and practices.

Thus one continues to follow virtuous practices, but without defining oneself in terms of them. Their cessation, too, has been stated: There is the case where a monk is virtuous, but not fashioned of or: defined by his virtue.

A standard formula in the Canon describes a stream-enterer in terms of four factors. The first three of these four factors of stream entry are directly related to the cutting of the fetter of uncertainty.

The fourth is related to the cutting of the fetter of grasping at habits and practices. Although this is the standard list of the four factors of stream entry, there are other lists that replace the fourth factor with other factors.

SN When these lists are collated, we arrive at four qualities that describe a stream-enterer: conviction, virtue, generosity, and discernment.

Conviction in the Triple Gem of the Buddha, Dhamma, and Sangha is not simply a matter of belief or devotion.

It forces one to place trust in the principle of kamma — the principle of action and result in line with which one first gained entry to the stream.

Virtue, as practiced by the stream-enterer, is also a function of a deep trust in the principle of kamma, and of a sympathy for others that arises from that trust.

Although stream-enterers may still break the minor rules of training, the depth of insight that informs their virtue ensures that their adherence to the basic principles of morality is unshakable.

I love happiness and abhor pain. In this way his bodily behavior is pure in three ways. In this way his verbal behavior is pure in three ways.

There are these three trainings under which all that is gathered. The training in heightened virtue, the training in heightened mind, the training in heightened discernment.

These are the three trainings under which all that is gathered. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself.

Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue.

Having undertaken them, he trains in reference to the training rules. With the wasting away of [the first] three fetters, he is a stream-winner, never again destined for states of woe, certain, headed for self-awakening.

Generosity is actually a characteristic that must precede stream entry. However, the attainment of stream entry gives generosity a distinctive integrity.

Stinginess as to one's monastery [lodgings], stinginess as to one's family [of supporters], stinginess as to one's gains, stinginess as to one's status, and stinginess as to the Dhamma.

These are the five forms of stinginess. And the meanest of these five is this: stinginess as to the Dhamma Stinginess as to one's monastery [lodgings], stinginess as to one's family [of supporters], stinginess as to one's gains, stinginess as to one's status, and ingratitude.

A person of integrity gives a gift with a sense of conviction. A person of integrity gives a gift attentively. A person of integrity gives a gift in season.

A person of integrity gives a gift with an empathetic heart. A person of integrity gives a gift without adversely affecting himself or others.

Discernment is the character trait of the stream-enterer that is most directly related to the cutting of the fetter of self-identity views.

However, its implications spread to other facets of right view as well. In fact, "consummate in view" is one of the epithets for a stream-enterer.

The impact of being consummate in view extends, not only to one's intellectual life, but also to one's emotional life as well.

If he is enthralled with ill will, then his mind is enthralled. If he is enthralled with sloth and torpor, then his mind is enthralled.

If he is enthralled with restlessness and anxiety, then his mind is enthralled. If he is enthralled with uncertainty, then his mind is enthralled.

If a monk is absorbed in speculation about this world, then his mind is enthralled. If a monk is absorbed in speculation about the other world, then his mind is enthralled.

If a monk is given to arguing and quarreling and disputing, stabbing others with weapons of the mouth, then his mind is enthralled.

My mind is well directed for awakening to the truths. This is the character of a person consummate in view: Although he may commit some kind of offence for which a means of rehabilitation has been laid down, still he immediately confesses, reveals, and discloses it to the Teacher or to wise companions in the holy life; having done that, he undertakes restraint for the future.

Just as a young, tender infant lying on his back, when he has hit a live ember with his hand or his foot, immediately draws back; in the same way, this is the character of a person consummate in view: although he may commit some kind of offence for which a means of rehabilitation has been laid down, still he immediately confesses, reveals, and discloses it to the Teacher or to wise companions in the holy life; having done that, he undertakes restraint for the future.

A disciple of the noble ones thus possessed of seven factors is endowed with the fruit of stream entry.

There is the case where a monk is a learner. He discerns, as it actually is, that 'This is stress This is the path of practice leading to the cessation of stress.

This too is a manner of reckoning whereby a monk who is a learner, standing at the level of a learner, can discern that 'I am a learner.

There is the case where a monk who is an adept discerns the five faculties: the faculty of conviction This is a manner of reckoning whereby a monk who is an adept, standing at the level of an adept, can discern that 'I am an adept.

Then Anathapindika the householder went to where the wanderers of other persuasions were staying. On arrival he greeted them courteously.

As he was sitting there, the wanderers said to him, "Tell us, householder, what views the contemplative Gotama has.

So you don't know entirely what views the contemplative Gotama has. Then tell us what views the monks have.

Then tell us what views you have. But please let the venerable ones expound each in line with his position, and then it won't be difficult for me to expound to you what views I have.

When this had been said, one of the wanderers said to Anathapindika the householder, "The cosmos is eternal. Only this is true; anything otherwise is worthless.

This is the sort of view I have.

Into The White Stream Video

Into the White Official Trailer #1 (2013) - Rupert Grint Movie HD Kommentare Alle Kommentare anzeigen. See examples containing Whitestream 2 examples with alignment. Please do leave them untouched. Dort wird enthüllt: Michael Jordan wurde vergiftet. B-Movie m. Which will give off a steady stream of white more info. Rumänien: White Stream will Nabucco verdrängen. Scissor Seven, Staffel 2 Anime, The items that you have collected will be displayed under "Vocabulary List". How can I copy translations to the with cristiano ronaldo film deutsch think trainer? I'm No Longer Here Drama, Also ich bin startbereit!

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Während ich Pfingstmontag am Schreibtisch. Die übersetzte Version kann fehlerhaft oder veraltet sein.

Der offizielle Text ist die englische Version. Eine Kate. Juni seine Premiere feierte, die. Tears in heaven Would you know my name If I saw you in heaven?

Would you be the same If I saw you in heaven? Thanks to Giselle Weisheit for correcting these lyrics. Writer s : Eric Clapton, Will Jennings.

This track was featured on the soundtrack for. Dystopisch Die Chance zu ergreifen und die Verantwortung dafür zu übernehmen, diese Räume für die Entwicklung realistischer Utopien zu nutzen und sie nicht dem politischen Virus eines dystopisch.

Bullshit: Sie haben einen Widerspruch entdeckt? This track was featured on the. Captain Charles P. Davenport Rupert Grint Gunner Robert Smith Kim Haugen Learn more More Like This.

The Snow Walker Adventure Drama. A pilot and his passenger struggle for survival after crashing in the Arctic tundra. Instruments of Darkness Action Drama Fantasy.

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Edit Did You Know? Trivia Rupert Grint first film after the Harry Potter franchise. Goofs German pilots did not have a parabellum as a personal weapon.

They use Walther or Mauser HS since they were smaller and more handy. As he keeps focusing on inconstancy The practice leading to disenchantment, dispassion, and release follows a stepwise path of cause and effect.

They are not without nutriment. And what is their nutriment? The seven factors for awakening And what is the nutriment for the seven factors for awakening?

The four establishings of mindfulness And what is the nutriment for the four establishings of mindfulness? The three forms of right conduct And what is the nutriment for the three forms of right conduct?

Restraint of the senses And what is the nutriment for restraint of the senses? Appropriate attention And what is the nutriment for appropriate attention?

And what is the nutriment for conviction? Hearing the true Dhamma And what is the nutriment for hearing the true Dhamma? Associating with people who are truly good When the big rivers are full, they fill the great ocean, and thus is the great ocean fed, thus is it filled.

In the same way, when associating with truly good people is brought to fulfillment, it fulfills [the conditions for] hearing the true Dhamma This is our instruction to you all.

And how is a monk mindful? He remains focused on feelings This is how a monk is mindful. There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside.

Thoughts are known to him as they arise, known as they persist, known as they subside. Discernment [vl: perception] is known to him as it arises, known as it persists, known as it subsides.

This is how a monk is alert. So stay mindful, monks, and alert. On seeing a form with the eye, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him.

On hearing a sound with the ear On smelling an odor with the nose One tasting a flavor with the tongue On touching a tactile sensation with the body On cognizing an idea with the intellect, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail him.

Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless.

This is how a monk guards the doors of his senses. There is the case where a certain person, abandoning the taking of life, abstains from the taking of life.

He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings.

Abandoning the taking of what is not given, he abstains from taking what is not given. He does not take, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them.

Abandoning sensual misconduct, he abstains from sensual misconduct. He does not get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man.

This is how one is made pure in three ways by bodily action. There is the case where a certain person, abandoning false speech, abstains from false speech.

Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.

Abandoning divisive speech, he abstains from divisive speech. What he has heard here he doesn't tell there to break those people apart from these people here.

What he has heard there he doesn't tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.

Abandoning abusive speech, he abstains from abusive speech. Abandoning idle chatter, he abstains from idle chatter.

He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. This is how one is made pure in four ways by verbal 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 develops it, and for him it goes to the culmination of its development. When a rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a factor for awakening becomes aroused.

When the mind of one who is at ease — his body calmed — becomes concentrated, then concentration as a factor for awakening becomes aroused.

When he oversees the mind thus concentrated with equanimity, equanimity as a factor for awakening becomes aroused.

There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion He develops analysis of qualities as a factor for awakening The ability to follow this path to completion is not just a matter of mastering technique.

It also depends on the ability to develop strong character traits. This Dhamma is for one who is modest, not for one who is self-aggrandizing.

This Dhamma is for one who is content, not for one who is discontent. This Dhamma is for one who is reclusive, not for one who is entangled.

This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.

This Dhamma is for one whose mind is concentrated, not for one whose mind is unconcentrated. This Dhamma is for one endowed with discernment, not for one whose discernment is weak.

With reference to what was it said? There is the case where a monk, being modest, does not want it to be known that 'He is modest.

And with reference to this was it said. There is the case where a monk is content with any old robe cloth at all, any old almsfood, any old lodging, any old medicinal requisites for curing sickness at all.

With his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, he converses with them only as much as is necessary for them to take their leave.

There is the case where a monk keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities.

He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities.

Which seven? So it's because he does know the Dhamma — dialogues This is one with a sense of Dhamma. There is the case where a monk knows himself: 'This is how far I have come in conviction, virtue, learning, generosity, discernment, quick-wittedness.

So it's because he does know himself — 'This is how far I have come in conviction, virtue, learning, generosity, discernment, quick-wittedness' — that he is said to be one with a sense of himself.

There is the case where a monk knows the time: 'This is the time for recitation; this, the time for questioning; this, the time for making an effort [in meditation]; this, the time for seclusion.

So it's because he does know the time — 'This is the time for recitation; this, the time for questioning; this, the time for making an effort; this, the time for seclusion' — that he is said to be one with a sense of time.

There is the case where a monk knows his social gathering: 'This is a social gathering of noble warriors; this, a social gathering of brahmans; this, a social gathering of householders; this, a social gathering of contemplatives; here one should approach them in this way, stand in this way, act in this way, sit in this way, speak in this way, stay silent in this way.

So it's because he does know his social gathering — 'This is a social gathering of noble warriors; this, a social gathering of brahmans; this, a social gathering of householders; this, a social gathering of contemplatives; here one should approach them in this way, stand in this way, act in this way, sit in this way, speak in this way, stay silent in this way' — that he is said to be one with a sense of social gatherings.

There is the case where people are known to a monk in terms of two categories. And this is how a monk is one with a sense of distinctions among individuals.

To practice the Dhamma in accordance with the Dhamma not only makes one worthy of respect, it also is a way of showing respect and gratitude to the Buddha for his admirable friendship in creating the opportunity for hearing the true Dhamma.

Then the Blessed One [on his death-bed] said to Ven. Ananda, "Ananda, the twin sal-trees are in full bloom, even though it's not the flowering season.

Heavenly coral-tree blossoms are falling from the sky Heavenly sandalwood powder is falling from the sky Heavenly music is playing in the sky Heavenly songs are sung in the sky, in homage to the Tathagata.

But it is not to this extent that a Tathagata is worshipped, honored, respected, venerated, or paid homage to.

So you should train yourselves: 'We will keep practicing the Dhamma in accordance with the Dhamma, we will keep practicing masterfully, we will live in accordance with the Dhamma.

When treating the experience of stream entry and its results, the Canon uses all three of its typical modes of discourse: the narrative mode — stories about people who have attained stream entry; the cosmological mode — descriptions of the after-death destinations awaiting those who have attained stream entry; and what might be called the "emptiness" mode, which describes mental states in and of themselves as they are directly experienced as absent or present, both during and after stream entry.

The material in this part of the study guide is presented in five sections. The first section, The Arising of the Dhamma Eye, discusses the experience of stream entry, and concludes with a passage indicating why the experience is described in terms of the faculty of vision.

The second section, The Three Fetters, discusses the three fetters of renewed existence that are cut with the arising of the Dhamma eye: self-identity views, uncertainty, and grasping at habits and practices.

The third section, The Character of the Stream-enterer, discusses the personal characteristics of a stream-enterer that flow directly from the cutting of the first three fetters.

This section focuses on three lists of the four factors of stream entry, which are not to be confused with the four factors for stream entry discussed in the first part of this study guide.

The fourth section, Rewards, discusses the rewards of stream entry that are come both in this life and in future lives. The final section, Advice, echoes the Buddha's last words to his disciples before entering total nibbana.

The discourse reporting those words — DN 16 — also reports that the most backward of the monks present at the Buddha's passing away were stream-enterers.

The fact that his last words to them stressed the need for heedfulness underlies the fact that even stream-enterers have to be wary of heedlessness.

This is especially true in the present day, when many different meditation schools define the attainment of stream entry in such different terms, raising the question of whose certification of stream entry is valid and whose is not.

The safest course of action for all meditators — whether certified as stream-enterers or not, and whether that certification is valid or not — is to maintain an attitude of heedfulness with regard to all mental qualities.

The term "stream" in "stream entry" refers to the point where all eight factors of the noble eightfold path come together. Very good!

This noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the stream.

Knowledge in terms of stress, knowledge in terms of the origination of stress, knowledge in terms of the cessation of stress, knowledge in terms of the way of practice leading to the cessation of stress: This is called right view.

Being resolved on renunciation, on non-ill will, on harmlessness: This is called right resolve. There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood.

This is called right livelihood. This is called right effort. This is called right mindfulness. This is called right concentration.

The coming-together of these factors is called the stream because it leads inevitably to two things, just as the current of a tributary will lead inevitably to a major river and then to the sea.

In the immediate present, the stream leads directly to the arising of the Dhamma eye, the vision that actually constitutes this first awakening.

Over time, the stream ensures that — in no more than seven lifetimes — one will be totally unbound.

Then to Sariputta the wanderer, as he heard this exposition of Dhamma, there arose the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation.

This standard formula — it is repeated throughout the Canon — may not seem that remarkable an insight.

However, the texts make clear that this insight is not a matter of belief or contemplation, but of direct seeing. As the following passages show, belief and contemplation may be conducive to the seeing — and an undefined level of belief and discernment may actually guarantee that someday in this lifetime the seeing will occur — but only with the actual seeing does there come a dramatic shift in the course of one's life and one's relationship to the Dhamma.

The ear The nose The tongue The body The mind is inconstant, changeable, alterable. Tactile sensations Ideas are inconstant, changeable, alterable.

Intellect-consciousness is inconstant, changeable, alterable. Intellect-contact is inconstant, changeable, alterable.

Feeling born of ear-contact Feeling born of nose-contact Feeling born of tongue-contact Feeling born of body-contact Feeling born of intellect-contact is inconstant, changeable, alterable.

Perception of sounds Perception of smells Perception of tastes Perception of tactile sensations Perception of ideas is inconstant, changeable, alterable.

Intention for sounds Intention for smells Intention for tastes Intention for tactile sensations Intention for ideas is inconstant, changeable, alterable.

Craving for sounds Craving for smells Craving for tastes Craving for tactile sensations Craving for ideas is inconstant, changeable, alterable.

The liquid property The fire property The wind property The space property The consciousness property is inconstant, changeable, alterable.

Consciousness is inconstant, changeable, alterable. He is incapable of doing any deed by which he might be reborn in hell, in the animal womb, or in the realm of hungry ghosts.

He is incapable of passing away until he has realized the fruit of stream entry. To Upali the householder, as he was sitting right there, there arose the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation.

Part of what makes the arising of the Dhamma eye such a powerful experience is that the realization that "Whatever is subject to origination is all subject to cessation" must follow on a glimpse of what stands in opposition to "all that is subject to origination," i.

Could it be that you have attained the Deathless? The connection between Ven. Assaji's verse above, discussing causation, and the arising of the Dhamma eye in Sariputta suggests that realization conveyed by the Dhamma eye is not just an insight into the fleeting, impermanent nature of ordinary experience.

Instead, it extends also to a realization of the conditioned, dependent nature of that experience. Other passages describing in more detail the knowledge of a stream-enterer — one who has entered the stream — show that this is in fact the case.

The Dhamma eye sees that things arise and pass away in line with a particular type of causality, in which the effects of causes are felt immediately or over the course of time.

From the cessation of fabrications comes the cessation of consciousness. From the cessation of the six sense media comes the cessation of contact.

From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving.

From the cessation of becoming comes the cessation of birth. The insight of a stream-enterer into the truths of causality on the one hand, and of the Deathless on the other, is accurate as far as it goes, but it does not equal the intensity of the insight of the arahant — one who has reached the final level of awakening.

The differences between the two are suggested in the following simile. Narada:] "My friend, although I have seen properly with right discernment, as it actually is present, that 'The cessation of becoming is Unbinding,' still I am not an arahant whose effluents are ended.

It's as if there were a well along a road in a desert, with neither rope nor water bucket. He would look into the well and would have knowledge of 'water,' but he would not dwell touching it with his body.

In the same way, although I have seen properly with right discernment, as it actually is present, that 'The cessation of becoming is Unbinding,' still I am not an arahant whose effluents are ended.

The four levels of Awakening are defined by the extent to which they cut the ten fetters by which the mind binds itself to conditioned experience.

These are the five lower fetters. And which are the five higher fetters? These are the five higher fetters.

For the stream-enterer, the arising of the Dhamma eye — with its insight into the causal principles underlying the origination and cessation of stress — is what cuts through the first three fetters.

The Canon contains passages that amplify what it means to cut the first three of these fetters. First, self-identity views:.

This is how self-identity comes about. This is how self-identity does not come about. Which origination of self-identity is described by the Blessed One?

Which cessation of self-identity is described by the Blessed One? Which way of practice leading to the cessation of self-identity is described by the Blessed One?

For in clinging, it was just form that I was clinging to With my clinging as condition, there is becoming And thus is the origination of this entire mass of stress.

In the following passage, Ven. Khemaka — a monk who has attained the level of non-returner, and so has cut the first five fetters — indicates how self-identity views may be cut even though the mind has yet to cut the conceit, "I am," which ends only at the level of full awakening.

The fetter of uncertainty is defined as doubt in the Awakening of the Buddha, the truth of his Dhamma, and the practice of his noble disciples.

What this uncertainty boils down to is doubt as to whether there is a Deathless dimension, and whether one can realize it through one's own efforts.

The experience of the Deathless — following on the practice of the Dhamma to the point of entering the stream — cuts this fetter by confirming the possibility of a human being's awakening to the Deathless, the correctness of the Buddha's teaching as a guide to entering the stream, and the worthiness of those who have reached the stream.

NOTE 1. The four pairs are 1 the person on the path to stream entry, the person experiencing the fruit of stream entry; 2 the person on the path to once-returning, the person experiencing the fruit of once-returning; 3 the person on the path to non-returning, the person experiencing the fruit of non-returning; 4 the person on the path to arahantship, the person experiencing the fruit of arahantship.

Craving for tactile sensations This is the cessation of stress And what are the ideas fit for attention that he attends to? The wind property This is how a person of integrity is a person of integrity in the way he wills. Alternate Versions. Https://aiue.se/filme-stream-legal/red-dog-ein-held-auf-vier-pfoten.php language. On touching a tactile sensation with the body

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