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Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā
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(30) 2688 Sat 21 Jul LESSON (35) LESSON Sat Jul 30 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting to propagate Tipitaka to all societies to enable them to attain Eternal Bliss as Final Goal by taking lessons for their Research and Fellowship. Present them the teachings in latest Visual Format including 7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall. Excellent! It is suggested that people register for Vipassana Fellowship on 29-8-2018, a free online course from September to December 2018. This will bring wisdom, happiness and peace for them and attain Eternal Bliss as Final Goal. 2. Also register on 13-8-2018 for free online one year course on Wisdom from World Religions. For details visit the concerned websites and http:// Sarvajan.ambedkar.org
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 8:08 pm
(30) 2688 Sat 21 Jul LESSON (35) LESSON Sat Jul 30 2007

As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research
and Practice University and related GOOD NEWS through
http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES

Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāsā

Attempting to propagate Tipitaka to all
societies to enable them to attain Eternal Bliss as Final Goal by taking
lessons for their Research and Fellowship. Present them the teachings
in latest Visual Format including 7D/3D Laser Holograms and Circarama
Cinema cum Meditation Hall.

Excellent!
It is suggested that people register for Vipassana Fellowship on
29-8-2018, a free online course from September to December 2018. This
will bring wisdom, happiness and peace for them and attain Eternal Bliss
as Final Goal.

2. Also register on 13-8-2018 for free online one year course on Wisdom from World Religions.
For details visit the concerned websites and http:// Sarvajan.ambedkar.org

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Comments from participants

Participants in our earlier course wrote:

“What a wonderful experience this has been. The course was so well
organized, easily accessible, affordable, systematic, and comprehensive.
I will always be grateful for this experience in my journey.” L, USA

“I found the course immensely useful, accessible and extremely
thought-provoking.” - A, UK

“I didn’t finish everything, but what I was able to experience was
profound. Thank you so much for the tremendous wealth of thinking and
peace contained within your course.” - N, USA

“I found it very helpful and well structured. It helped me establish a
daily practice throughout the duration and to learn a lot” - I,
Argentina

“When I applied to join the course, I was struggling in my practice and
had lost heart. I can’t sufficiently express my appreciation and
gratitude for the wonderful resource you offer. The content was
immediately engaging, and was throughout delivered with clarity and
thoughtful care. Perhaps I can best express feedback in terms of how
differently things feel having completed the course. The words that pop
up are refreshment, reinvigorated, revival; joyful reconnection and
commitment. Thank you.” - E, UK

“Before joining this course I was doing meditation but not with such
discipline and without any structure. This course showed me many
beautiful aspects of meditation which I have read before but not
experienced. My sincere thanks to you and all people working for this
online course. This is great help to people who cannot go physically to
Ashrams to attend and practice.” S, India

“I greatly enjoyed it! And found it to be a great introduction to
various meditation techniques.” - M, Hong Kong

“I very much appreciated the structure of the course and the exercises,
which made it easy to integrate them into normal everyday life. Not
being in a retreat but living in normal circumstances while practicing
the exercises has enabled me to more and more notice phenomena arising
in particular situations and I indeed started to learn and observe how
suffering is created in everyday life situations and what suffering
feels like. (A bit like ‘training on the job.’) Also I noticed insights
arising, literally out of nowhere.” - A, Germany

“am very happy with the offered course, and Andrew’s use of personal
perspective really helped me understand things better. Although I’ve
previously used Vipassana meditation, this course really brought it
together for me.” J, USA

“Meditations of Loving-Kindness, Compassion, Appreciative Joy,
Equanimity etc. will no doubt help to maintain an emotional balance in
the midst of discouraging vicissitudes of life. All in all the package
was complete, precise and well crafted for the development of mind.
Thank you, with your help I began the journey. And hope, will continue
till the end.” J, India

“Truly memorable experience. Am determined more than ever to continue my
practice and perpetual exploration. Thanks for taking us through this
journey.” G, India

“I enjoyed very much the January meditation course. Although I’ve done a
few of those 10 day courses, this online course taught me new
techniques that I find helpful. I also enjoyed the readings and found
Andrew’s style of writing to be very pleasing to read. He doesn’t shove
the text down one’s throat. Instead, he imparts the information in a way
which is easy to read and leaves the reader feeling at ease - as though
this is really doable if only one approaches it with a relaxed and calm
attitude. Thanks Andrew! I hope we meet someday!” - A, USA

Recent comments:

“This course has been very helpful to me in establishing a daily
practice.” - D, USA

“I have learned much and my meditation practice has benefitted
greatly…” - C, Australia

“I would like to thank you for your well structured, informative and
personal course, it helped me for 3 months in a great way and left me
determine to continue meditation practice…” - T, Qatar

“Wonderful course. Like a guided stroll through a wondrous rainforest.
Rough terrain and stormy weather were dealt with gently but profoundly.
Beauty was to be rejoiced in. Student discussion was fun and educative.
Both my meditation practise and my Buddhism grew exponentially. Thank
you Andrew and all participants.” -S, Australia

“I enjoyed your course. I meditate each morning…” - A, USA

“Thank you very much for the Vipassana course! … I kept up, learned,
and benefitted in what feels like a major way.” - M, USA

“Impermanence! I do not like endings. Thank you so much for offering
this meditation course to the world. I was so happy to find it.” - S,
Canada

“Hi, I have just completed the course. It was fantastic, life altering.
Feel very sad that it is finished. I have now established a daily
meditation practice and will try to find a group in Sydney to further my
dhamma practice. Thank you, it really has been a remarkable experience.
I will join the Parisa and stay in touch with this organization. I have
NO complaints only gratitude. Thank you.” - K, Australia

“As we near the end of the course I just want to say ‘thank you’ for
your work on it and share some of my thinking and experience at thsi
point. Ive found the different aproaches to meditation interesting and
useful and have appreciated your focus on practicalities. The frequently
asked questions have helped to avoid my inundating you with questions,
as many people have clearly walked the path before asking them! … I am
happy that it is a practical philosophy for living an ethical life, I
like the emphasis on acting skillfully, feel that individual
responsibility for ones actions (rather than relying on redemption)
makes sense … Thank you for a very accessible path! - J, UK

Earlier comments

Dhamma Essay:
Path and Fruit by Ayya Khema

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to know - to shape - to liberate


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Magahi Language Facts:

  • 14 million native speakers
  • Spoken by 0.21% of the world population
  • Mainly spoken in India (Bihar)
  • Part of Bihari.

The Magadhi language (also known as मगही Magahi) is a language
spoken by 11,362,000 people in India. Magadhi is closely related to
Bhojpuri and Maithili and these languages are sometimes referred to as a
single language, Bihari. These languages, together with several other
related languages, are known as the Bihari languages, which form a
sub-group of the Eastern Zone group of Indo-Aryan languages.

Magadhi has approximately 13 million speakers. It is spoken
primarily spoken in the Magadh area of Bihar state. This area includes
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of West Bengal. It is generally written using Devanagari script.

It was once mistakenly thought to be dialects of Hindi, but
have been more recently shown to be descendants and very similar to the
Eastern Group of Indic languages, along with Bengali, Assamese, and
Oriya. It has a very rich and old tradition of folk songs and stories.
An earlier form of Magadhi, known as Magadhi Prakrit, is believed to be
the language spoken by The Buddha, and the language of the ancient
kingdom of Magadha.

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http://dictionary.sutta.org/browse/c/chando


Pāḷi Dictionary

chandoPTS Pali-English dictionary The Pali Text Society’s Pali-English dictionary
Chando,(nt.) [Vedic chandas,from skandh,cp.in
meaning Sk.pada; Gr.i]/ambos] metre,metrics,prosody,esp.applied to the
Vedas Vin.II,139 (chandaso buddhavacanaṁ āropeti to recite in metrical
form,or Acc.to Bdhgh.in the dialect of the Vedas cp.Vin.Texts III,15Q);
S.I,38; Sn.568 (Sāvittī chandaso mukhaṁ:the best of Vedic metres).

–viciti prosody VvA.265 (enumd as one of the 6 disciplines dealing with the Vedas:see chaḷaṅga).(Page 275)

chandoPali-Dictionary Vipassana Research Institute
chando:and (chandaṃ)The Vedas; poetical metre; metres,prosody
chandoPali-Dictionary Vipassana Research Institute
chando:Wish,desire; intention; will,resolve; power; consent,approval
chandoパーリ語辞典 水野弘元著
chando:n.[Sk.chandas] 雅語,聖語,韻律.dat.gen.chandaso; instr.abl.chandasā.-viciti 韻律学.
chando漢譯パーリ語辭典 黃秉榮譯
chando:n.[Sk.chandas] 雅語,聖語,韻律.dat.gen.chandaso; instr.abl.chandasā.-viciti 韻律學.
chandoU Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
chando:ဆေႏၵာ (န)
ဂါထာစပ္ဆိုနည္းက်မ္း။ ကဗ်ာက်မ္း။ ဆန္းက်မ္း။


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2 comments:





2681 Sat 14 Jul LESSON (29) 2682 Sun 15 Jul LESSON (30) LESSON Tue Jul 25 2007

As Rector of
Analytic Insight Net - FREE Online Tipiṭaka Research and Practice
University and related GOOD NEWS
through http://sarvajan.ambedkar.org in
112 CLASSICAL LANGUAGES


Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā

Attempting
to propagate Tipitaka to all societies to enable them to attain Eternal
Bliss as Final Goal by taking lessons for their Research and
Fellowship. Present them the teachings in latest Visual Format including
7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall

http://buddhasutra.com/


http://buddhasutra.com/files/a_little_spell_of_emptiness.htm

I, Ánanda, Live in the Fullness of Emptiness
Empty of Empty Habits
Not an Empty Habitat

A Little Spell of Emptiness

Translated from the Pali by Michael Olds

I hear tell:

Once Upon A Time, The Lucky Man, Savatthi-Town, East-Park, The Palace of
Migara’s Mother came-a-visiting. At this time, Ánanda, just emerging from his
afternoon’s sit down practice, went to the Teacher, greeted him, and sat down
to one side. There he said:

Sir, at one time, The Lucky Man was residing among the Sakyans in the market
town of Nagaraka, and I, also, was there. In that place, I recall having heard,
learnt, studied, grasped, face-to-face with the Lucky Man, this statement made
by him: “At this time, Ánanda, I reside in the fullness of
emptiness.” Did I hear this correctly?

Yes, Ánanda, you heard, learnt, studied, grasped this correctly. Previously,
as well as now, I reside in the fullness of emptiness.

In the same way, Ánanda, as this Palace of Migara’s Mother [1] is
empty of the disturbances of the city: empty of elephants, cows, horses, asses;
empty of dealings with gold and silver; empty of groups of men and women, and
there is only this that remains to disturb the emptiness: that is, the vibration
emanating off the beggars here; in the same way, a beggar, paying no attention
to the disturbances of the city, paying no attention to human beings, pays
attention only to the vibration emanating off the forest. He takes to paying
attention only to perception of the forest, and cleans out, tidies up and
liberates his mind.

He understands: “This way there is no disturbance emanating from
perception of the city. This way there is no disturbance emanating from
perception of human beings. This way there is only that disturbance which
emanates off perception of the forest.” Thus: “This way is empty of
disturbance emanating from perception of the city. This way is empty of
disturbance emanating from perception of human beings. This way there is only
this that disturbs the emptiness: that is, the vibration which emanates off
perception of the forest.”

In this way he regards that which is present as empty of that which is not
present; and, with regard to what remains, he understands that: ‘That being;
this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out
that results in surpassing purity.

And again, Ánanda, deeper than that, paying no attention to human beings,
paying no attention to the forest, he takes to paying attention only to
perception of earth, and cleans out, tidies up and liberates his mind.

In the same way as he would regard a bull’s hide, stretched out to cure,
held down by a hundred pegs, it’s life done gone; when he pays attention to
earth, he does not think about anything on earth such as dry land or rivers or
swamps or marshes with plants with branches and thorns or mountains or plains,
but he only just pays attention to the vibration which emanates off perception
of earth. He takes to paying attention only to perception of earth, and cleans
out, tidies up and liberates his mind.

He understands: “This way there is no disturbance emanating from
perception of human beings. This way there is no disturbance emanating from
perception of the forest.” Thus: “This way is empty of disturbance
emanating from perception of human beings. This way is empty of disturbance
emanating from perception of the forest. This way there is only this that
disturbs the emptiness: that is, the vibration which emanates off perception of
earth.”

In this way he regards that which is present as empty of that which is not
present; and, with regard to what remains, he understands that: ‘That being;
this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out
that results in surpassing purity.

And again, Ánanda, deeper than that, paying no attention to the forest,
paying no attention to earth, he takes to paying attention only to perception of
The Sphere of Unlimited Space, and cleans out, tidies up and liberates his mind.

He understands: “This way there is no disturbance emanating from
perception of the forest. This way there is no disturbance emanating from
perception of earth.” Thus: “This way is empty of disturbance
emanating from perception of the forest. This way is empty of disturbance
emanating from perception of earth. This way there is only this that disturbs
the emptiness: that is, the vibration which emanates off perception of the
Sphere of Unlimited Space.”

In this way he regards that which is present as empty of that which is not
present, and, with regard to what remains, he understands that ‘That being,
this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out
that results in surpassing purity.

And again, Ánanda, deeper than that, paying no attention to earth, paying no
attention to The Sphere of Unlimited Space, he takes to paying attention only to
perception of the Sphere of Unlimited Consciousness, and cleans out, tidies up
and liberates his mind.

He understands: “This way there is no disturbance emanating from
perception of earth. This way there is no disturbance emanating from perception
of The Sphere of Unlimited Space.” Thus: “This way is empty of
disturbance emanating from perception of earth. This way is empty of disturbance
emanating from perception of The Sphere of Unlimited Space. This way there is
only this that disturbs the emptiness: that is, the vibration which emanates off
perception of the Sphere of Unlimited Consciousness.”

In this way he regards that which is present as empty of that which is not
present, and, with regard to what remains, he understands that ‘That being,
this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out
that results in surpassing purity.

And again, Ánanda, deeper than that, paying no attention to The Sphere of
Unlimited Space, paying no attention to The Sphere of Unlimited Consciousness,
he takes to paying attention only to perception of The Sphere Where No Thing’s
There, and cleans out, tidies up and liberates his mind.

He understands: “This way there is no disturbance emanating from
perception of The Sphere of Unlimited Space. This way there is no disturbance
emanating from the perception of The Sphere of Unlimited Consciousness.”
Thus: “This way is empty of disturbance emanating from perception of the
Sphere of Unlimited Space. This way is empty of disturbance emanating from
perception of The Sphere of Unlimited Consciousness. This way there is only this
that disturbs the emptiness: that is, the vibration which emanates off
perception of the Sphere Where No Thing’s There.”

In this way he regards that which is present as empty of that which is not
present, and, with regard to what remains, he understands that ‘That being,
this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out
that results in surpassing purity.

And again, Ánanda, deeper than that, paying no attention to The Sphere of
Unlimited Consciousness, paying no attention to The Sphere Where No Thing’s
There, he takes to paying attention only to perception of The Sphere of Neither
Perception Nor Non Perception, and cleans out, tidies up and liberates his mind.

He understands: “This way there is no disturbance emanating from
perception of The Sphere of Unlimited Consciousness. This way there is no
disturbance emanating from perception of The Sphere Where No Thing’s
There.” Thus: “This way is empty of disturbance emanating from
perception of the Sphere of Unlimited Consciousness. This way is empty of
disturbance emanating from the perception of The Sphere Where No Thing’s
There. This way there is only this that disturbs the emptiness: that is, the
vibration which emanates off perception of the Sphere of Neither Perception Nor
Non Perception.”

In this way he regards that which is present as empty of that which is not
present, and, with regard to what remains, he understands that ‘That being,
this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out
that results in surpassing purity.

And again, Ánanda, deeper than that, paying no attention to The Sphere Where
No Thing’s There, paying no attention to The Sphere of Neither Perception Nor
Non Perception, he takes to paying attention only to the mental High-Getting
that is Sign-less, and cleans out, tidies up and liberates his mind.

He understands: “This way there is no disturbance emanating from
perception of The Sphere Where No Thing’s There. This way there is no
disturbance emanating from perception of the Sphere of Neither Perception Nor
Non Perception.” Thus: “This way is empty of disturbance emanating
from perception of The Sphere Where No Thing’s There. This way is empty of
disturbance emanating from perception of The Sphere of Neither Perception Nor
Non Perception. This way there is only this that disturbs the emptiness: that
is, the six sense-realms bound to this body reacting to life.”

In this way he regards that which is present as empty of that which is not
present, and, with regard to what remains, he understands that ‘That being,
this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out
that results in surpassing purity.

And again, Ánanda, deeper than that, paying no attention to The Sphere Where
No Thing’s There, paying no attention to The Sphere of Neither Perception Nor
Non Perception, he takes to paying attention only to the mental High-Getting
that is Sign-less, and cleans out, tidies up and liberates his mind.

He understands: “This Mental High-Getting that is Sign-less is something
that has been constructed, thought out. Whatever has been constructed or thought
out is subject to change and coming to an end.” Knowing and seeing this,
his heart is free from the grip of sense pleasures, his heart is freed from the
grip of living, his mind is free from the grip of blindness. In Freedom comes
the knowledge of Freedom, and he knows: “Left Behind is Rebirth, Lived is
the Best of Lives, Done is Duty’s Doing, Crossed over Am I; No More It’n and
At’n for Me!”

He understands: “This way there is no disturbance emanating from the
grip of sense pleasures. This way there is no disturbance emanating from the
grip of living. This way there is no disturbance emanating from the grip of
blindness.” Thus: “This way is empty of the disturbance emanating from
the grip of sense pleasures. This way is empty of the disturbance emanating from
the grip of living. This way is empty of the disturbance emanating from the grip
of blindness. This way there is only this that disturbs the emptiness, that is
the six sense-realms bound to this body reacting to life.”

In this way he regards that which is present as empty of that which is not
present, and, with regard to what remains, he understands that ‘That being,
this is.’

Thus, Ánanda, there is in the case of this case, a sitting-down-to-empty-out
that results in surpassing purity.

And, Ánanda, all those Shamen or Brahmen of the long distant past who
attained the highest surpassing purity of emptiness and made it a habitat, all
of them did so by attaining this same highest surpassing purity of emptiness and
making it a habitat.

And, Ánanda, all those Shamen or Brahmen who in the far distant future will
attain the highest surpassing purity of emptiness and make it a habitat, all of
them will do so by attaining this same highest surpassing purity of emptiness
and making it a habitat.

And, Ánanda, all those Shamen or Brahmen who at present are able to attain
the highest surpassing purity of emptiness and make it a habitat, all of them do
so by attaining this same highest surpassing purity of emptiness and making it a
habitat.

Wherefore, Ánanda, train yourself this way: “I will attain the highest
surpassing purity of emptiness and make a habitat of that.”

 

Footnote:

[1] Pasade: Palace, Balustrade, Terraced house; as we understand it
today not much more elegant than what would have been a well constructed
two-story adobe home in what we might call an “open space preserve” –
a bit of forest nearby town. The Palace was apparently covered top to bottom in
precious rugs and cloth coverings.

https://www.youtube.com/watch?v=6uel3qM_dTs&t=27s

A Little Spell Of Emptiness - Buddhist sutra - English


https://www.youtube.com/watch?v=6uel3qM_dTs&t=27s
A Little Spell Of Emptiness - Buddhist sutra - English
Siggy Hahn
Published on Dec 30, 2015
Reading of Buddhist sutra, “A Little Spell of Emptiness,” (English translation).
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People & Blogs


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Reading of Buddhist sutra, “A Little Spell of Emptiness,” (English translation).

https://www.youtube.com/watch?v=qRAr4-CazKg
A little spell of Emptiness - Yishai Tsarfaty Feat. Nawal Dabas
Yishai Tsarfaty
Published on Aug 20, 2017
vocal: Nawal dabas
music by: Yishai Tsarfaty
Pic: Hubble Space Telescope.
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vocal: Nawal dabas music by: Yishai Tsarfaty Pic: Hubble Space Telescope.
http://buddhasutra.com/files/aakankheyya_sutta.htm

Aakankheyya Sutta

“If the Bhikkhu Desires”

I heard thus:
At one time the Blessed One was living in the monastery offered by Anathapindika
in Jeta’s grove in Savatthi. From there the Blessed One addressed the
Bhikkhus: O Bhikkhus, abide endowed with virtues, honoring the higher code of
rules be full of respect and reverence seeing fear in the slightest fault,
observe the virtues…

If the Bhikkhu desires, be a lovable to the co-associates in the holy
life, become pleasant and reverential, complete virtues for internal
appeasement, without neglecting jhana be endowed with wisdom and develop the
silent abidings.

If the Bhikkhu desires, be a gainer of robes, morsel food, dwellings and
requisites when ill. Abide endowed with virtues honoring the higher code of
rules be full of respect and reverence, seeing fear in the slightest fault,
observe the virtues. Complete virtues for internal appeasement, without
neglecting jhana be endowed with wisdom and develop the silent abidings.

If the Bhikkhu desires, think whose ever robes, morsel food, dwellings and
requisites when ill I partake, may it be of great benefit and results to those
givers. Abide endowed with virtues honoring the higher code of rules be full of
respect and reverence, seeing fear in the slightest fault observe the virtues.
Complete virtues for internal appeasement, without neglecting jhana be endowed
with wisdom and develop the silent abidings.

If the Bhikkhu desires, think may it be of great benefit and results to
those blood relations who are dead and gone that recall me with a pleasant mind.
Abide endowed with virtues, honoring the higher code of rules, be full of
respect and reverence, seeing fear in the slightest fault observe the virtues.
Complete virtues for internal appeasement, without neglecting jhana, be endowed
with wisdom and develop the silent abidings.

If the Bhikkhu desires, think, may I not live with aversion and
attachment, may I not endure aversion, may I abide overcoming all arising
aversions. Abide endowed with virtues, honoring the higher code of rules, be
full of respect and reverence, seeing fear in the slightest fault observe the
virtues. Complete virtues for internal appeasement, without neglecting jhana, be
endowed with wisdom and develop silent abidings.

If the Bhikkhu desires, think may I not live with great fear. May I abide
overcoming all fears that arise.. Abide endowed with virtues, honoring the
higher code of rules, be full of respect and reverence, seeing fear in the
slightest fault observe the virtues. Complete virtues for internal appeasement,
without neglecting jhana, be endowed with wisdom and develop silent abidings.

If the Bhikkhu desires, he becomes a quick and easy gainer of the four
higher abidings, pleasant abidings here and now gratis. Abide endowed with
virtues, honoring the higher code of rules, be full of respect and reverence,
seeing fear in the slightest fault observe the virtues. Complete virtues for
internal appeasement, without neglecting jhana, be endowed with wisdom and
develop silent abidings.

If the Bhikkhu desires, he experiences those immaterial releases with the
body and abides. Abide endowed with virtues, honoring the higher code of rules,
be full of respect and reverence, seeing fear in the slightest fault observe the
virtues. Complete virtues for internal appeasement, without neglecting jhana be
endowed with wisdom and develop silent abidings.

If the Bhikkhu desires, with the destruction of three fetters becomes a
stream enterer, not falling away from there head for enlightenment. Abide
endowed with virtues, honoring the higher code of rules, be full of respect and
reverence, seeing fear in the slightest fault observe the virtues. Complete
virtues for internal appeasement, without neglecting jhana be endowed with
wisdom and develop silent abidings.

If the Bhikkhu desires, destroying three fetters and making less of greed,
hate and delusion, could come once more to this world and make an end of
unpleasantness Abide endowed with virtues, honoring the higher code of rules, be
full of reverence and respect, seeing fear in the slightest fault observe the
virtues. Complete virtues for internal appeasement, without neglecting jhana be
endowed with wisdom and develop silent abidings.

If the Bhikkhu desires, destroying the five lower fetters is born
spontaneously, not falling from there would extinguish from that birth. Abide
endowed with virtues, honoring the higher code of rules, be full of reverence,
seeing fear in the slightest fault observe the virtues. Complete virtues for
internal appeasement, without neglecting jhana be endowed with wisdom and
develop silent abidings.

If the Bhikkhu desires, partake of various super-normal powers. Being one
become many, Becoming many become one, Would go unhindered across walls,
embankments, and rocks, as going in space, on earth diving and coming out is
done as in water, on water walks unbroken as on earth. In space sits cross
legged as though birds small and large. The moon and sun powerful as they are
touched with the hand. Thus with the body power is established as far as the
Brahma world. Abide endowed with virtues, honoring the higher code of rules, be
full of reverence, seeing fear in the slightest fault observe the virtues.
Complete virtues for internal appeasement, without neglecting jhana be endowed
with wisdom and develop silent abidings.

If the Bhikkhu desires with the purified heavenly ear hear sounds both
heavenly and human, far and near. Abide endowed with virtues, honoring the
higher code of rules, be full of reverence, seeing fear in the slightest fault
observe the virtues. Complete virtues for internal appeasement, without
neglecting jhana be endowed with wisdom and develop silent abidings.

If the Bhikkhu desires, penetrate and see the minds of other beings, Know
the greedy mind, and the mind free of greed, Know the angry mind, and the mind
free of anger. Know the deluded mind and the mind free of delusion. Know the
contracted mind and the distracted mind, Know the developed mind and undeveloped
mind. Know the mind with compare and the mind without compare. Know the
concentrated mind and the un-concentrated mind. Know the released mind and the
unreleased mind. Abide endowed with virtues, honoring the higher code of rules,
be full of reverence, seeing fear in the slightest fault observe the virtues.
Complete virtues for internal appeasement, without neglecting jhana be endowed
with wisdom and develop silent abidings.

If the Bhikkhu desires, recollect previous births, one birth, two, three,
four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand
births, a hundred thousand births, innumerable forward cycles of births,
innumerable backward cycles of births, innumerable forward and backward cycles
of births. There I was born with such name, clan, disposition, supports,
experiencing such pleasant and unpleasant feelings, with such a span of life.
Disappearing from there is born there with such name, clan, disposition,
supports, experiencing such pleasant and unpleasant feelings, with such a span
of life. Disappearing from there is born here. Thus the manifold previous births
are recollected with all details. Abide endowed with virtues, honoring the
higher code of rules, be full of reverence, seeing fear in the slightest fault
observe the virtues. Complete virtues for internal appeasement, without
neglecting jhana be endowed with wisdom and develop silent abidings.

If the Bhikkhu desires, with the purified heavenly eye beyond human sees
beings disappearing and appearing in un-exalted and exalted states, beautiful
and ugly, in good and evil states, know beings according to their actions. These
good beings misbehaving bodily, verbally and mentally, blaming. Noble ones, with
wrong views and wrong actions, after death are born in loss, in hell. As for
these good beings conducting well in body, words and mind, not blaming noble
ones, with the right view of actions, after death are born in increase in
heaven. Abide endowed with virtues, honoring the higher code of rules, be full
of reverence, seeing fear in the slightest fault, observe the virtues. Complete
virtues for internal appeasement, without neglecting jhana be endowed with
wisdom and develop silent abidings.

If the Bhikkhu desires, with the destruction of desires, the mind released
and released through wisdom, here and now, by himself knowing and realizing
abide. Abide endowed with virtues, honoring the higher code of rules, be full of
reverence, seeing fear in the slightest fault, observe the virtues. Complete
virtues for internal appeasement, without neglecting jhana be endowed with
wisdom and develop silent abidings.

Bhikkhus, if it was said, abide endowed with virtues, honoring the higher
code of rules, be full of reverence, seeing fear in the slightest fault, observe
the virtues. Complete virtues for internal appeasement, without neglecting jhana
be endowed with wisdom and develop silent abidings, it was said on account of
this.

The Blessed One said thus and the Bhikkhus delighted in the words of the
Blessed One.

https://www.youtube.com/watch?v=zl2_XgH4y8c

If the Bhikkhu Desires - Buddhist Sutra - English

https://www.youtube.com/watch?v=zl2_XgH4y8c

If the Bhikkhu Desires - Buddhist Sutra - English
Siggy Hahn
Published on Apr 14, 2016
Reading of Buddhist sutra, “If the Bhikkhu Desires,” (English translation of Aakankheyya Sutta).
Category
People & Blogs


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Reading of Buddhist sutra, “If the Bhikkhu Desires,” (English translation of Aakankheyya Sutta).
http://buddhasutra.com/files/aanaapaanasuttam.htm

  • https://www.youtube.com/watch?v=FvwGqMZ_7Pc&t=5s

    aanaapaanasuttam speech the discourse on in and out breathing
    Buddhism In The World
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    (30) The Awakened One





    Aditta Sutta


    (The House) On Fire




    Translated from the Pali by


    Thanissaro Bhikkhu




    I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta’s Grove, went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there, she recited these verses in the Blessed One’s presence:

    When a house is on fire
    the vessel salvaged
    is the one that will be of use,
    	not the one left there to burn.
    	
    So when the world is on fire
    with aging and death,
    one should salvage [one’s wealth] by giving:
    	what’s given is well salvaged.
    	
    What’s given bears fruit as pleasure.
    What isn’t given does not:
    	thieves take it away, or kings;
    	it gets burnt by fire or lost.
    	
    Then in the end
    one leaves the body
    together with one’s possessions.
    Knowing this, the intelligent man
    enjoys possessions & gives.
    	
    Having enjoyed & given
    in line with his means,
    uncensured he goes
    to the heavenly state.
    \"\"
    Kindly visit:
    http://www.cafepress.com/philosophy_shop/498533
     
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    As Rector of
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    University and related  GOOD NEWS
    through http://sarvajan.ambedkar.org in
    112 CLASSICAL LANGUAGES



    Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
    Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
    http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā


    Attempting
    to propagate Tipitaka to all societies to enable them to attain Eternal
    Bliss as Final Goal by taking lessons for their Research and
    Fellowship. Present them the teachings in latest Visual Format including
    7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall.



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    http://www.vipassana.com/meditation/mindfulness_in_plain_english_5.php

    Vipassana Fellowship © 2012

    Mindfulness in Plain English by Bhante Gunaratana

    Chapter 3

    What Meditation Is

    Meditation is a word, and words are used in different ways by
    different speakers. This may seem like a trivial point, but it is not.
    It is quite important to distinguish exactly what a
    particular speaker means by the words he uses. Every culture on
    earth, for example, has produced some sort of mental practice which
    might be termed meditation. It all depends on how loose a
    definition you give to that word. Everybody does it, from Africans
    to Eskimos. The techniques are enormously varied, and we will make no
    attempt to survey them. There are other books for that.
    For the purpose of this volume, we will restrict our discussion to
    those practices best known to Western audiences and most likely
    associated with the term meditation.

    Within the Judeo-Christian tradition we find two overlapping
    practices called prayer and contemplation. Prayer is a direct address to
    some spiritual entity. Contemplation is a prolonged period
    of conscious thought about some specific topic, usually a religious
    ideal or scriptural passage. From the standpoint of mental culture, both
    of these activities are exercises in concentration.
    The normal deluge of conscious thought is restricted, and the mind
    is brought to one conscious area of operation. The results are those you
    find in any concentrative practice: deep calm, a
    physiological slowing of the metabolism and a sense of peace and
    well-being.

    Out of the Hindu tradition comes Yogic meditation, which is also
    purely concentrative. The traditional basic exercises consist of
    focusing the mind on a single object: a stone, a candle flame,
    a syllable or whatever, and not allowing it to wander. Having
    acquired the basic skill, the Yogi proceeds to expand his practice by
    taking on more complex objects of meditation: chants, colorful
    religious images, energy channels in the body and so forth. Still,
    no matter how complex the object of meditation, the meditation itself
    remains purely an exercise in concentration.

    Within the Buddhist tradition, concentration is also highly
    valued. But a new element is added and more highly stressed. That
    element is awareness. All Buddhist meditation aims at the
    development of awareness, using concentration as a tool. The
    Buddhist tradition is very wide, however, and there are several diverse
    routes to this goal. Zen meditation uses two separate tacks.
    The first is the direct plunge into awareness by sheer force of
    will. You sit down and you just sit, meaning that you toss out of your
    mind everything except pure awareness of sitting. This
    sounds very simple. It is not. A brief trial will demonstrate just
    how difficult it really is. The second Zen approach used in the Rinzai
    school is that of tricking the mind out of conscious
    thought and into pure awareness. This is done by giving the student
    an unsolvable riddle which he must solve anyway, and by placing him in a
    horrendous training situation. Since he cannot flee
    from the pain of the situation, he must flee into a pure experience
    of the moment. There is nowhere else to go. Zen is tough. It is
    effective for many people, but it is really tough.

    Another stratagem, Tantric Buddhism, is nearly the reverse.
    Conscious thought, at least the way we usually do it, is the
    manifestation of ego, the you that you usually think that you are.
    Conscious thought is tightly connected with self-concept. The
    self-concept or ego is nothing more than a set of reactions and mental
    images which are artificially pasted to the flowing process of
    pure awareness. Tantra seeks to obtain pure awareness by destroying
    this ego image. This is accomplished by a process of visualization. The
    student is given a particular religious image to
    meditate upon, for example, one of the deities from the Tantric
    pantheon. He does this in so thorough a fashion that he becomes that
    entity. He takes off his own identity and puts on another.
    This takes a while, as you might imagine, but it works. During the
    process, he is able to watch the way that the ego is constructed and put
    in place. He comes to recognize the arbitrary nature of
    all egos, including his own, and he escapes from bondage to the ego.
    He is left in a state where he may have an ego if he so chooses, either
    his own or whichever other he might wish, or he can do
    without one. Result: pure awareness. Tantra is not exactly a game of
    patty cake either.

    Vipassana is the oldest of Buddhist meditation practices. The
    method comes directly from the Sitipatthana Sutta, a discourse
    attributed to Buddha himself. Vipassana is a direct and gradual
    cultivation of mindfulness or awareness. It proceeds piece by piece
    over a period of years. The student’s attention is carefully directed to
    an intense examination of certain aspects of his own
    existence. The meditator is trained to notice more and more of his
    own flowing life experience. Vipassana is a gentle technique. But it
    also is very, very thorough. It is an ancient and codified
    system of sensitivity training, a set of exercises dedicated to
    becoming more and more receptive to your own life experience. It is
    attentive listening, total seeing and careful testing. We learn
    to smell acutely, to touch fully and really pay attention to what we
    feel. We learn to listen to our own thoughts without being caught up in
    them.

    The object of Vipassana practice is to learn to pay attention. We
    think we are doing this already, but that is an illusion. It comes from
    the fact that we are paying so little attention to the
    ongoing surge of our own life experiences that we might just as well
    be asleep. We are simply not paying enough attention to notice that we
    are not paying attention. It is another Catch-22.

    Through the process of mindfulness, we slowly become aware of
    what we really are down below the ego image. We wake up to what life
    really is. It is not just a parade of ups and downs,
    lollipops and smacks on the wrist. That is an illusion. Life has a
    much deeper texture than that if we bother to look, and if we look in
    the right way.

    Vipassana is a form of mental training that will teach you to
    experience the world in an entirely new way. You will learn for the
    first time what is truly happening to you, around you and
    within you. It is a process of self discovery, a participatory
    investigation in which you observe your own experiences while
    participating in them, and as they occur. The practice must be
    approached with this attitude.

    “Never mind what I have been taught. Forget about theories and
    prejudgments and stereotypes. I want to understand the true nature of
    life. I want to know what this experience of being alive
    really is. I want to apprehend the true and deepest qualities of
    life, and I don’t want to just accept somebody else’s explanation. I
    want to see it for myself.” If you pursue your meditation
    practice with this attitude, you will succeed. You’ll find yourself
    observing things objectively, exactly as they are–flowing and changing
    from moment to moment. Life then takes on an
    unbelievable richness which cannot be described. It has to be
    experienced.

    The Pali term for Insight meditation is Vipassana Bhavana.
    Bhavana comes from the root ‘Bhu’, which means to grow or to become.
    Therefore Bhavana means to cultivate, and the word is always
    used in reference to the mind. Bhavana means mental cultivation.
    ‘Vipassana’ is derived from two roots. ‘Passana’ means seeing or
    perceiving. ‘Vi’ is a prefix with a complex set of
    connotations. The basic meaning is ‘in a special way.’ But there
    also is the connotation of both ‘into’ and ‘through’. The whole meaning
    of the word is looking into something with clarity and
    precision, seeing each component as distinct and separate, and
    piercing all the way through so as to perceive the most fundamental
    reality of that thing. This process leads to insight into the
    basic reality of whatever is being inspected. Put it all together
    and ‘Vipassana Bhavana’ means the cultivation of the mind, aimed at
    seeing in a special way that leads to insight and to full
    understanding.

    In Vipassana mediation we cultivate this special way of seeing
    life. We train ourselves to see reality exactly as it is, and we call
    this special mode of perception ‘mindfulness.’ This process
    of mindfulness is really quite different from what we usually do. We
    usually do not look into what is really there in front of us. We see
    life through a screen of thoughts and concepts, and we
    mistake those mental objects for the reality. We get so caught up in
    this endless thought stream that reality flows by unnoticed. We spend
    our time engrossed in activity, caught up in an eternal
    pursuit of pleasure and gratification and an eternal flight from
    pain and unpleasantness. We spend all of our energies trying to make
    ourselves feel better, trying to bury our fears. We are
    endlessly seeking security. Meanwhile, the world of real experience
    flows by untouched and untasted. In Vipassana meditation we train
    ourselves to ignore the constant impulses to be more
    comfortable, and we dive into the reality instead. The ironic thing
    is that real peace comes only when you stop chasing it. Another
    Catch-22.

    When you relax your driving desire for comfort, real fulfillment
    arises. When you drop your hectic pursuit of gratification, the real
    beauty of life comes out. When you seek to know the
    reality without illusion, complete with all its pain and danger,
    that is when real freedom and security are yours. This is not some
    doctrine we are trying to drill into you. This is an observable
    reality, a thing you can and should see for yourself.

    Buddhism is 2500 years old, and any thought system of that
    vintage has time to develop layers and layers of doctrine and ritual.
    Nevertheless, the fundamental attitude of Buddhism is intensely
    empirical and anti-authoritarian. Gotama the Buddha was a highly
    unorthodox individual and real anti-traditionalist. He did not offer his
    teaching as a set of dogmas, but rather as a set of
    propositions for each individual to investigate for himself. His
    invitation to one and all was ‘Come and See’. One of the things he said
    to his followers was “Place no head above your own”. By
    this he meant, don’t accept somebody else’s word. See for yourself.

    We want you to apply this attitude to every word you read in this
    manual. We are not making statements that you would accept merely
    because we are authorities in the field. Blind faith has
    nothing to do with this. These are experiential realities. Learn to
    adjust your mode of perception according to instructions given in the
    book, and you will see for yourself. That and only that
    provides ground for your faith. Insight meditation is essentially a
    practice of investigative personal discovery.

    Having said this, we will present here a very short synopsis of
    some of the key points of Buddhist philosophy. We make no attempt to be
    thorough, since that has been quite nicely done in many
    other books. This material is essential to understanding Vipassana,
    therefore, some mention must be made.

    From the Buddhist point of view, we human beings live in a very
    peculiar fashion. We view impermanent things as permanent, though
    everything is changing all around us. The process of change is
    constant and eternal. As you read these words, your body is aging.
    But you pay no attention to that. The book in your hand is decaying. The
    print is fading and the pages are becoming brittle. The
    walls around you are aging. The molecules within those walls are
    vibrating at an enormous rate, and everything is shifting, going to
    pieces and dissolving slowly. You pay no attention to that,
    either. Then one day you look around you. Your body is wrinkled and
    squeaky and you hurt. The book is a yellowed, useless lump; the building
    is caving in. So you pine for lost youth and you cry
    when the possessions are gone. Where does this pain come from? It
    comes from your own inattention. You failed to look closely at life. You
    failed to observe the constantly shifting flow of the
    world as it went by. You set up a collection of mental
    constructions, ‘me’, ‘the book’, ‘the building’, and you assume that
    they would endure forever. They never do. But you can tune into the
    constantly ongoing change. You can learn to perceive your life as an
    ever-flowing movement, a thing of great beauty like a dance or
    symphony. You can learn to take joy in the perpetual passing
    away of all phenomena. You can learn to live with the flow of
    existence rather than running perpetually against the grain. You can
    learn this. It is just a matter of time and training.

    Our human perceptual habits are remarkably stupid in some ways.
    We tune out 99% of all the sensory stimuli we actually receive, and we
    solidify the remainder into discrete mental objects. Then
    we react to those mental objects in programmed habitual ways. An
    example: There you are, sitting alone in the stillness of a peaceful
    night. A dog barks in the distance. The perception itself is
    indescribably beautiful if you bother to examine it. Up out of that
    sea of silence come surging waves of sonic vibration. You start to hear
    the lovely complex patterns, and they are turned into
    scintillating electronic stimulations within the nervous system. The
    process is beautiful and fulfilling in itself. We humans tend to ignore
    it totally. Instead, we solidify that perception into
    a mental object. We paste a mental picture on it and we launch into a
    series of emotional and conceptual reactions to it. “There is that dog
    again. He is always barking at night. What a nuisance.
    Every night he is a real bother. Somebody should do something. Maybe
    I should call a cop. No, a dog catcher. So, I’ll call the pound. No,
    maybe I’ll just write a real nasty letter to the guy who
    owns that dog. No, too much trouble. I’ll just get an ear plug.”
    They are just perceptual and mental habits. You learn to respond this
    way as a child by copying the perceptual habits of those
    around you. These perceptual responses are not inherent in the
    structure of the nervous system. The circuits are there. But this is not
    the only way that our mental machinery can be used. That
    which has been learned can be unlearned. The first step is to
    realize what you are doing, as you are doing it, and stand back and
    quietly watch.

    From the Buddhist perspective, we humans have a backward view of
    life. We look at what is actually the cause of suffering and we see it
    as happiness. The cause of suffering is that desire-aversion syndrome
    which we spoke of earlier. Up pops a perception. It could be anything–a
    beautiful girl, a handsome guy, speed boat, thug with a gun, truck
    bearing down on you, anything.
    Whatever it is, the very next thing we do is to react to the
    stimulus with a feeling about it.

    Take worry. We worry a lot. Worry itself is the problem. Worry is
    a process. It has steps. Anxiety is not just a state of existence but a
    procedure. What you’ve got to do is to look at the
    very beginning of that procedure, those initial stages before the
    process has built up a head of steam. The very first link of the worry
    chain is the grasping/rejecting reaction. As soon as some
    phenomenon pops into the mind, we try mentally to grab onto it or
    push it away. That sets the worry response in motion. Luckily, there is a
    handy little tool called Vipassana meditation which you
    can use to short-circuit the whole mechanism.

    Vipassana meditation teaches us how to scrutinize our own
    perceptual process with great precision. We learn to watch the arising
    of thought and perception with a feeling of serene detachment.
    We learn to view our own reactions to stimuli with calm and clarity.
    We begin to see ourselves reacting without getting caught up in the
    reactions themselves. The obsessive nature of thought
    slowly dies. We can still get married. We can still step out of the
    path of the truck. But we don’t need to go through hell over either one.

    This escape from the obsessive nature of thought produces a whole
    new view of reality. It is a complete paradigm shift, a total change in
    the perceptual mechanism. It brings with it the
    feeling of peace and rightness, a new zest for living and a sense of
    completeness to every activity. Because of these advantages, Buddhism
    views this way of looking at things as a correct view of
    life and Buddhist texts call it seeing things as they really are.

    Vipassana meditation is a set of training procedures which open
    us gradually to this new view of reality as it truly is. Along with this
    new reality goes a new view of the most central aspect
    of reality: ‘me’. A close inspection reveals that we have done the
    same thing to ‘me’ that we have done to all other perceptions. We have
    taken a flowing vortex of thought, feeling and sensation
    and we have solidified that into a mental construct. Then we have
    stuck a label onto it, ‘me’. And forever after, we treat it as if it
    were a static and enduring entity. We view it as a thing
    separate from all other things. We pinch ourselves off from the rest
    of that process of eternal change which is the universe. And then we
    grieve over how lonely we feel. We ignore our inherent
    connectedness to all other beings and we decide that ‘I’ have to get
    more for ‘me’; then we marvel at how greedy and insensitive human
    beings are. And on it goes. Every evil deed, every example
    of heartlessness in the world stems directly from this false sense
    of ‘me’ as distinct from all else that is out there.

    Explode the illusion of that one concept and your whole universe
    changes. Don’t expect to do this overnight, though. You spent your whole
    life building up that concept, reinforcing it with
    every thought, word, and deed over all those years. It is not going
    to evaporate instantly. But it will pass if you give it enough time and
    enough attention. Vipassana meditation is a process by
    which it is dissolved. Little by little, you chip away at it just by
    watching it.

    The ‘I’ concept is a process. It is a thing we are doing. In
    Vipassana we learn to see that we are doing it, when we are doing it and
    how we are doing it. Then it moves and fades away, like a
    cloud passing through the clear sky. We are left in a state where we
    can do it or not do it, whichever seems appropriate to the situation.
    The compulsiveness is gone. We have a choice.

    These are all major insights, of course. Each one is a
    deep-reaching understanding of one of the fundamental issues of human
    existence. They do not occur quickly, nor without considerable
    effort. But the payoff is big. They lead to a total transformation
    of your life. Every second of your existence thereafter is changed. The
    meditator who pushes all the way down this track
    achieves perfect mental health, a pure love for all that lives and
    complete cessation of suffering. That is not a small goal. But you don’t
    have to go all the way to reap benefits. They start right
    away and they pile up over the years. It is a cumulative function.
    The more you sit, the more you learn about the real nature of your own
    existence. The more hours you spend in meditation, the
    greater your ability to calmly observe every impulse and intention,
    every thought and emotion just as it arises in the mind. Your progress
    to liberation is measured in cushion-man hours. And you
    can stop any time you’ve had enough. There is no stick over your
    head except your own desire to see the true quality of life, to enhance
    your own existence and that of others.

    Vipassana meditation is inherently experiential. It is not
    theoretical. In the practice of mediation you become sensitive to the
    actual experience of living, to how things feel. You do not sit
    around developing subtle and aesthetic thoughts about living. You
    live. Vipassana meditation more than anything else is learning to live.

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    19) “It is like a lighted torch whose flame can be distributed to ever
    so many other torches which people may bring along; and therewith they
    will cook food and dispel darkness, while the original torch itself
    remains burning ever the same. It is even so with the bliss of the Way.
    [Sutra of 42 Sections]”

    20) “Greater in battle
    than the man who would conquer
    a thousand-thousand men,
    is he who would conquer
    just one —
    himself.
    Better to conquer yourself
    than others.
    When you’ve trained yourself,
    living in constant self-control,
    neither a deva nor gandhabba,
    nor a Mara banded with Brahmas,
    could turn that triumph
    back into defeat.” 22) “Conquer the angry one by not getting angry; conquer the wicked by
    goodness; conquer the stingy by generosity, and the liar by speaking
    the truth.


    21) “An insincere and evil friend is more to be feared than a wild
    beast; a wild beast may wound your body, but an evil friend will wound
    your mind.”


    22) “Conquer the angry one by not getting angry; conquer the wicked by
    goodness; conquer the stingy by generosity, and the liar by speaking
    the truth.

    [Verse 223]”


    Gautama Buddha,

    The Dhammapada



    23) “Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness.”
    25)
    “If we could see the miracle of a single flower clearly our whole life
    would change. ”26) “These… things, householder, are welcome, agreeable,
    pleasant, & hard to obtain in the world:

    Long life is welcome, agreeable, pleasant, & hard to obtain in the world.

    Beauty is welcome, agreeable, pleasant, & hard to obtain in the world.

    Happiness is welcome, agreeable, pleasant, & hard to obtain in the world.

    Status is welcome, agreeable, pleasant, & hard to obtain in the world.

    …Now,
    I tell you, these… things are not to be obtained by reason of prayers
    or wishes. If they were to be obtained by reason of prayers or wishes,
    who here would lack them? It’s not fitting for the disciple of the noble
    ones who desires long life to pray for it or to delight in doing so.
    Instead, the disciple of the noble ones who desires long life should
    follow the path of practice leading to long life. In so doing, he will
    attain long life…

    [Ittha Sutta, AN 5.43]”

    27) “Words do not express thoughts very well; every thing immediately
    becomes a little different, a little distorted, a little foolish. And
    yet it also pleases me and seems right that what is of value and wisdom
    of one man seems nonsense to another.”

    28) “Do not look for a sanctuary in anyone except your self.”
    “Meditate.
    Live purely. Be quiet.
    Do your work with mastery.
    Like the moon, come out
    from behind the clouds!
    Shine”  
    29) “Nothing can harm you as much as your own thoughts unguarded.”
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    24) “If you do not change direction, you may end up where you are heading”

    30) “Nothing ever exists entirely alone; everything is in relation to everything else.”

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    THE COURSE AT A GLANCE


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    from World Religions is a 6-week, 100% free online course open to
    anyone, everywhere. With one of the world’s leading professors as your
    guide, you’ll study spiritual wisdom from around the globe.

    inspiring answers to many of life’s big questions:

    • What clues do science and the world’s religions give about the meaning
    and purpose of life?
    • Is science the ultimate guide to the deepest truth of life?
    • Why do the many world religions offer such different pictures of the
    meaning of life?
    • What practices can bring God, or a divine reality, into your own
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    • Is death the end of life?

    Sign up by August 12 to begin this spiritual journey.


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    (28) Spiritual Community of The True Followers of the Path Shown by The Awakened One

    The Buddha declares that the amount of tears and blood we have shed in the course of our samsaric wandering is greater than the waters in the ocean; the bones we have left behind could form a heap higher than the Himalaya mountains. We have met this suffering countless times in the past, and as long as the causes of our cycling in samsara are not cut off we risk meeting more of the same in the course of our future wandering.



    To escape from these dangers there is only one way of release: to turn away from all forms of existence, even the most sublime. But for the turning away to be effective we must cut off the causes that hold us in bondage to the round. The basic causes that sustain our wandering in samsara lie within ourselves. We roam from life to life, the Buddha teaches, because we are driven by a profound insatiable urge for the perpetuation of our being. This urge the Buddha calls bhava-tanha, the craving for existence. While craving for existence remains operative, even if only latently, death itself is no barrier to the continuation of the life-process. Craving will bridge the vacuum created by death, generating a new form of existence determined by the previously accumulated storage of kamma. Thus craving and existence sustain each other in succession. Craving brings forth a new existence; the new existence gives the ground for craving to resume its search for gratification.



    3. The dangers pertaining to the general course of existence

    A. Objective aspect. The perils to which we are exposed are immensely greater than those just discussed. Beyond the evident adversities and misfortunes of the present life and the risk of a fall into the plane of misery, there is a more fundamental and comprehensive danger running through the entire course of worldly existence. This is the intrinsic unsatisfactoriness of samsara. Samsara is the cycle of becoming, the round of birth, aging and death, which has been revolving through beginningless time. Rebirth does not take place only once, leading to an eternity in the life to come. The life-process repeats itself over and over, the whole pattern spelling itself out again and total with each new turn: each single birth issues in decay and death, each single death gives way to a new birth. Rebirth can be fortunate or miserable, but wherever it occurs no halt is made to the revolution of the wheel. The law of impermanence imposes its decree upon the entire domain of sentient life; whatever arises must eventually cease. Even the heavens provide no outlet; life there also ends when the kamma that brought a heavenly birth is exhausted, to be followed by a re-arising in some other plane, perhaps in the miserable abodes.


    Because of this pervasive transience all forms of conditioned existence appear to the eye of wisdom as essentially dukkha, unsatisfactory or suffering. None of our supports and reliances is exempt from the necessity to change and pass away. Thence what we resort to for comfort and enjoyment is in reality a concealed form of suffering; what we rely on for security is itself exposed to danger; what we turn to for protection itself needs to be protected. Nothing that we want to hold to can be held onto forever, without perishing: “It is crumbling away, it is crumbling away, therefore it is called ‘the world’.”


    Youth issues in old age, health in sickness, life in death. All union ends in separation, and in the pain that accompanies separation. But to understand the situation in its full depth and gravity we must multiply it by infinity. From time without beginning we have been transmigrating through the round of existence, encountering the same experiences again and again with vertiginous frequency: birth, aging, sickness and death, separation and loss, failure and frustration. Repeatedly we have made the plunge into the plane of misery; times beyond counting we have been animal, ghost, and denizen of hell. Over and over we have experienced suffering, violence, grief, despair. The Buddha declares that the amount of tears and blood we have shed in the course of our samsaric wandering is greater than the waters in the ocean; the bones we have left behind could form a heap higher than the Himalaya mountains. We have met this suffering countless times in the past, and as long as the causes of our cycling in samsara are not cut off we risk meeting more of the same in the course of our future wandering.


    B. Subjective aspect. To escape from these dangers there is only one way of release: to turn away from all forms of existence, even the most sublime. But for the turning away to be effective we must cut off the causes that hold us in bondage to the round. The basic causes that sustain our wandering in samsara lie within ourselves. We roam from life to life, the Buddha teaches, because we are driven by a profound insatiable urge for the perpetuation of our being. This urge the Buddha calls bhava-tanha, the craving for existence. While craving for existence remains operative, even if only latently, death itself is no barrier to the continuation of the life-process. Craving will bridge the vacuum created by death, generating a new form of existence determined by the previously accumulated storage of kamma. Thus craving and existence sustain each other in succession. Craving brings forth a new existence; the new existence gives the ground for craving to resume its search for gratification.


    Underlying this vicious nexus which links together craving and repeated existence is a still more primordial factor called “ignorance” (avijja). Ignorance is a basic unawareness of the true nature of things, a beginningless state of spiritual unknowing. The unawareness operates in two distinct ways: on one side it obscures correct cognition, on the other it creates a net of cognitive and perceptual distortions. Owing to ignorance we see beauty in things that are really repulsive, permanence in the impermanent, pleasure in the unpleasurable, and selfhood in selfless, transient, unsubstantial phenomena. These delusions sustain the forward drive of craving. Like a donkey chasing a carrot suspended from a cart, dangling before its face, we rush headlong after the appearances of beauty, permanence, pleasure and selfhood, only to find ourselves still empty-handed, more tightly entangled in the samsaric round.



    The Popular Mule

    A newlywed farmer and his wife were visited by her mother, who immediately demanded an inspection of the place. While they were walking through the barn, the farmer’s mule suddenly reared up and kicked the mother-in-law in the head, killing her instantly.




    At the funeral service a few days later, the farmer stood near the casket and greeted folks as they walked by. The pastor noticed that whenever a woman would whisper something to the farmer, he would nod his head “Yes” and say something. Whenever a man walked by and whispered to the farmer, he would shake his head, “No” and mumble a reply. Curious, the pastor later asked the farmer what that was all about.

    The farmer replied, ‘’The women would say, ‘What a terrible tragedy’ and I would nod my head and say, ‘Yes, it was.’ The men would ask, ‘You wanna sell that mule?’ and I would shake my head and say, ‘Can’t. It’s all booked up for a year.’”



    http://shulamite.com/donkey_stories.html



    Donkey Stories



    The Law of God for Donkeys



    At the time the Lord God gave Moses the Ten Commandments He also laid down specific laws for Israel to follow, He uttered a strange ordinance about donkeys:

    Ex. 13:13 “But every first offspring of a donkey you shall redeem with a lamb, but if you do not redeem it, then you shall break its neck;”


    The donkey was in a different category than all
    other animals. It had to be redeemed with blood.
    And! blood of a lamb! To have a donkey you
    had to sacrifice a lamb. This was the specific law of God.


    No other animal had to be redeemed in this way
    with blood. It was the law of God.


    Num. 18:17 “But the first-born of an ox or the first-born of a sheep or the first-born of a goat, you shall not redeem; they are holy. You shall sprinkle their blood on the altar and shall offer up their fat in smoke {as} an offering by fire, for a soothing aroma to the Lord.


     


    Sheep and goats were used for sacrifices unto God and therefore were set apart for His service. Set apart meant “holy.”


    Only the donkey had to be “redeemed” - bought out of
    something. Its freedom had to be secured with
    a price, that price set forth by God as blood,
    lamb blood. To have the use of a donkey in Israel,
    it cost something -
    it cost another precious life.


     


    The donkey stands for the worst characteristic of humanity:
    stubbornness.
    “Donkey” is resistance. . . obstinate by intent.

    Stubbornness is when a person will not obey, will not listen, will not.
    When the will is set in an unmovable “no,”
    that is “donkey.”

    We were born stubborn. It’s who we are
    and that stubbornness unchecked will be our downfall.
    The loss of all. . . destiny, purpose . . . God!



     




    Christ Never a Donkey



    Jesus is pictured as ox - the servant and lamb - the meek.
    But he is never identified with donkey nature.


    Ox and sheep are holy. No requirement of blood redemption.
    They were used as blood sacrifices,
    but the donkey, to be of any use, must be born
    into immediate redemption by lamb’s-blood.


    Rebellion comes from stubbornness and that is
    under Christ’s vast forgiveness.


    The blood of the Lamb covering
    our basic sin identity - that of a donkey.


    Sheep we are. Sheep are vulnerable and dumb.
    Sheep stands for humanity. Christ Himself
    became sheep like us. . .

    As humanity, sheep are merely weak,
    but donkey is our sin nature whose secret root is
    a set and unyielding heart.


     


    Sheep are dumb. Sheep are believers.
    Goats are foolish. Goats are unbelievers,
    but both were used for the sacrifice of the altar.
    Never was a donkey used for an offering.


     



    The Family Donkey Story



    My father was an orphan, reared by a French family who adored him. Just for play, he was given his own donkey and cart. One day he and a little friend were playing with the donkey, trying to make him move and pull the cart. The donkey set his heels and could not be budged. They pulled, they begged. They held a carrot in front of his nose.
    The donkey would not move.
    The donkey won.


    Ah, they had a perfect idea. They would set a little fire under the donkey’s belly, then he would have to move. So they built a pile of sticks and grass under the donkey and started the fire. Sure enough, the donkey moved. He moved ahead just far enough to pull the cart over the fire. The little boys watched helplessly as the cart caught fire, burned completely up.
    The donkey still did not move.
    The donkey won.


     


    Obstinance wins. Always.
    It gets its way.
    A stubborn spirit is incurable.
    The only remedy is the blood of a lamb.
    Or death . . .


    If there were no blood sacrifice of a lamb, then the
    law of God required that the donkey’s neck was to be
    broken, and that meant . . . death.


    but if you do not redeem it,(meaning the donkey)
    then you shall break its neck;


    The stiff neck always speaks of stubbornness,
    a attitude of setting your heels and refusing to budge,
    no matter what the pressure.
    Getting your own way, even if it costs you . . . everything.


     


     



    Ishamael the Donkey



    The angel of the Lord
    (an appearance of Christ in the Old Testament)
    said to Hagar in the desert about her son, Ishmael:

    Gen. 16:12 He will be a wild donkey of a man; his hand will be against everyone and everyone’s hand against him, and he will live in hostility (before the face of, or in defiance of) to the east all his brothers. NASB

    This is the picture of the donkey.


    Ishmael was born enslaved to the donkey-mentality, heir of
    Abraham’s willful insistence on performing God’s promise
    apart from God’s will and without God’s power.
    Even his persistence to accomplish for God,
    was actually defiance.


    That son of independence could be nothing else but a wild donkey and down to this very day, Ishamael still lives in a madness of hostility toward his brother, Isaac.


    A wild donkey of a man, with no
    blood-sacrifice-of-the-Lamb is a dangerous being.
    Uncontrollable.


    A wild donkey will not be captured.
    Satan sends chains of slavery, but God sends cords of love.
    We have to be caught beings,
    but Donkey-people will not be captured.
    They will not give up their “precious” independence,
    a rebellious illusion of freedom.


     


    Prov. 26:3 A whip is for the horse, a bridle for the donkey. . .


    A horse can be driven with a whip, but a donkey must be bridled.
    A donkey follows his willful, selfish thinking,
    so his head must be harnessed,
    it must be forced to turn.


     



    The Hebrew Nation



    Israel in the desert was defeated - from within
    by their own stubbornness.
    Not by the numerous enemies that fought them.
    No, they went down into desert graves
    of never entering the land, simply by
    the inner stubborn nature to which they buckled.


    Israel in Canaan was destroyed - from within
    by their own stubbornness that went into idolatry.
    The judgment of God called for their capture at the hands
    of Babylon. The donkey will be bridled.
    From within or from without. .


    Israel in the desert was dissatisfied but


    Israel in Canaan displaced Him and made idols in His stead.


    .


    The Lord spoke to Moses about the Hebrew nation:
    Ex. 32:9
    I have seen these people and they are a stiff necked people.
    The whole nation - except for two men - perished in the wilderness, their necks broken at last but only by the grave.


    The Lord spoke to Jeremiah, about Israel:
    Jer. 17:23
    “Yet they did not listen or incline their ears, but stiffened their necks in order not to listen or take correction.
    Israel was taken into Babylon as slaves. Their land and their holy temple destroyed by fire, the judgment of God on their unbending stubborn nature.
    A nature which will not listen or take correction.


    Death in the desert. . .having never reached home.
    Slavery in a cruel land. . . losing the home you gained.
    Such is the fruit of stubbornness.


    And in the end, that intractable willfulness
    blinds you to the
    presence of the Lamb in your very midst,
    the Lamb whose blood is the ancient remedy
    for stubbornness. . .


     



    Abraham Rode a Donkey



    Answering the call of God, Abraham mounted a donkey
    and journeyed to the Mountain of Moriah,
    for the most costly sacrifice -
    the deliberate offering of a sole beloved child.
    Lad of Promise.


    Abraham heard this command -
    totally against God’s nature and His promise.
    A Divine Command, nevertheless.


    The three-day journey on the donkey’s back was the process of breaking his will unto the death of his dreams and even of God’s very promise.
    Riding the donkey, Abraham bridled that unflinching nature of humanity as the power to ride out God’s strange will,
    The stubbornness to resist God,
    he turned into a power
    of adamant obedience.


     


    He left the conquered donkey at the base of the mountain and climbed as a fully surrendered man, free of any resistance, (given the faith) to go up to “worship”, one who could leave the promise entirely with God, having no opposition to His will.


     


    And Abraham determinedly obeyed.
    Overriding his innate stubbornness against God,


    he harnessed it to serve the Father’s Deadly Purpose.


     



    Joseph Used the Donkey



    Joseph hid his silver cup in the donkey’s pack. Why there?
    Because his brothers were stubborn.
    They were donkeys. Their father, Jacob, called Issachar a donkey.


    Gen. 49:14 Issachar is a strong-boned donkey lying down between two sheepfolds.


    They had resisted Joseph’s God-anointing.
    They had to be broken of donkeyness before Joseph could
    bless them with the fruit of his own surrender.
    In the Egypt of slavery, Joseph had been crushed and broken
    of his inherent resistance to God.


    In secret he had worked to break his natural defiance
    of the plan of God until he could know
    with all his battered heart,
    “you meant it for evil, but God meant it for good.”
    That is the destruction of stubbornness.





    To be freed from this futile and profitless pattern it is necessary to eradicate the craving that keeps it in motion, not merely temporarily but permanently and completely. To eradicate craving the ignorance which supports it has to be dislodged, for as long as ignorance is allowed to weave its illusions the ground is present for craving to revive. The antidote to ignorance is wisdom (pañña). Wisdom is the penetrating knowledge which tears aside the veils of ignorance in order to “see things as they really are.” It is not mere conceptual knowledge, but an experience that must be generated in ourselves; it has to be made direct, immediate and personal. To arouse this wisdom we need instruction, help, and guidance — someone who will teach us what we must understand and see for ourselves, and the methods by which we can arouse the liberating wisdom that will cut the cords binding us to repeated becoming. Since those who give this guidance, and the instructions themselves, provide protection from the perils of transmigration they can be considered a genuine refuge.


    This is the third reason for going for refuge — the need for deliverance from the pervasive unsatisfactoriness of Samsara.

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    (27) 2680 Fri 13 Jul LESSON (28) LESSON Sun Jul 23 2007 As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research and Practice University and related GOOD NEWS through http://sarvajan.ambedkar.org in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā Attempting to propagate Tipitaka to all societies to enable them to attain Eternal Bliss as Final Goal by taking lessons for their Research and Fellowship. Present them the teachings in latest Visual Format including 7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall. Wisdom from World Religions New User Registration
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    2680 Fri 13 Jul  LESSON (28) LESSON Sun Jul  23  2007

    As Rector of
    Analytic Insight Net - FREE Online Tipiṭaka Research and Practice
    University and related  GOOD NEWS
    through http://sarvajan.ambedkar.org in
    112 CLASSICAL LANGUAGES



    Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya
    Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
    http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā


    Attempting
    to propagate Tipitaka to all societies to enable them to attain Eternal
    Bliss as Final Goal by taking lessons for their Research and
    Fellowship. Present them the teachings in latest Visual Format including
    7D/3D Laser Holograms and Circarama Cinema cum Meditation Hall.



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    Quote of the Day: “Meditation is not evasion; it is a serene encounter with reality.” — Thích Nhất Hạnh [6041] 16
    http://www.vipassana.com/meditation/mindfulness_in_plain_english_5.php

    Vipassana Fellowship © 2012

    Mindfulness in Plain English by Bhante Gunaratana

    Chapter 3

    What Meditation Is

    Meditation is a word, and words are used in different ways by
    different speakers. This may seem like a trivial point, but it is not.
    It is quite important to distinguish exactly what a
    particular speaker means by the words he uses. Every culture on
    earth, for example, has produced some sort of mental practice which
    might be termed meditation. It all depends on how loose a
    definition you give to that word. Everybody does it, from Africans
    to Eskimos. The techniques are enormously varied, and we will make no
    attempt to survey them. There are other books for that.
    For the purpose of this volume, we will restrict our discussion to
    those practices best known to Western audiences and most likely
    associated with the term meditation.

    Within the Judeo-Christian tradition we find two overlapping
    practices called prayer and contemplation. Prayer is a direct address to
    some spiritual entity. Contemplation is a prolonged period
    of conscious thought about some specific topic, usually a religious
    ideal or scriptural passage. From the standpoint of mental culture, both
    of these activities are exercises in concentration.
    The normal deluge of conscious thought is restricted, and the mind
    is brought to one conscious area of operation. The results are those you
    find in any concentrative practice: deep calm, a
    physiological slowing of the metabolism and a sense of peace and
    well-being.

    Out of the Hindu tradition comes Yogic meditation, which is also
    purely concentrative. The traditional basic exercises consist of
    focusing the mind on a single object: a stone, a candle flame,
    a syllable or whatever, and not allowing it to wander. Having
    acquired the basic skill, the Yogi proceeds to expand his practice by
    taking on more complex objects of meditation: chants, colorful
    religious images, energy channels in the body and so forth. Still,
    no matter how complex the object of meditation, the meditation itself
    remains purely an exercise in concentration.

    Within the Buddhist tradition, concentration is also highly
    valued. But a new element is added and more highly stressed. That
    element is awareness. All Buddhist meditation aims at the
    development of awareness, using concentration as a tool. The
    Buddhist tradition is very wide, however, and there are several diverse
    routes to this goal. Zen meditation uses two separate tacks.
    The first is the direct plunge into awareness by sheer force of
    will. You sit down and you just sit, meaning that you toss out of your
    mind everything except pure awareness of sitting. This
    sounds very simple. It is not. A brief trial will demonstrate just
    how difficult it really is. The second Zen approach used in the Rinzai
    school is that of tricking the mind out of conscious
    thought and into pure awareness. This is done by giving the student
    an unsolvable riddle which he must solve anyway, and by placing him in a
    horrendous training situation. Since he cannot flee
    from the pain of the situation, he must flee into a pure experience
    of the moment. There is nowhere else to go. Zen is tough. It is
    effective for many people, but it is really tough.

    Another stratagem, Tantric Buddhism, is nearly the reverse.
    Conscious thought, at least the way we usually do it, is the
    manifestation of ego, the you that you usually think that you are.
    Conscious thought is tightly connected with self-concept. The
    self-concept or ego is nothing more than a set of reactions and mental
    images which are artificially pasted to the flowing process of
    pure awareness. Tantra seeks to obtain pure awareness by destroying
    this ego image. This is accomplished by a process of visualization. The
    student is given a particular religious image to
    meditate upon, for example, one of the deities from the Tantric
    pantheon. He does this in so thorough a fashion that he becomes that
    entity. He takes off his own identity and puts on another.
    This takes a while, as you might imagine, but it works. During the
    process, he is able to watch the way that the ego is constructed and put
    in place. He comes to recognize the arbitrary nature of
    all egos, including his own, and he escapes from bondage to the ego.
    He is left in a state where he may have an ego if he so chooses, either
    his own or whichever other he might wish, or he can do
    without one. Result: pure awareness. Tantra is not exactly a game of
    patty cake either.

    Vipassana is the oldest of Buddhist meditation practices. The
    method comes directly from the Sitipatthana Sutta, a discourse
    attributed to Buddha himself. Vipassana is a direct and gradual
    cultivation of mindfulness or awareness. It proceeds piece by piece
    over a period of years. The student’s attention is carefully directed to
    an intense examination of certain aspects of his own
    existence. The meditator is trained to notice more and more of his
    own flowing life experience. Vipassana is a gentle technique. But it
    also is very, very thorough. It is an ancient and codified
    system of sensitivity training, a set of exercises dedicated to
    becoming more and more receptive to your own life experience. It is
    attentive listening, total seeing and careful testing. We learn
    to smell acutely, to touch fully and really pay attention to what we
    feel. We learn to listen to our own thoughts without being caught up in
    them.

    The object of Vipassana practice is to learn to pay attention. We
    think we are doing this already, but that is an illusion. It comes from
    the fact that we are paying so little attention to the
    ongoing surge of our own life experiences that we might just as well
    be asleep. We are simply not paying enough attention to notice that we
    are not paying attention. It is another Catch-22.

    Through the process of mindfulness, we slowly become aware of
    what we really are down below the ego image. We wake up to what life
    really is. It is not just a parade of ups and downs,
    lollipops and smacks on the wrist. That is an illusion. Life has a
    much deeper texture than that if we bother to look, and if we look in
    the right way.

    Vipassana is a form of mental training that will teach you to
    experience the world in an entirely new way. You will learn for the
    first time what is truly happening to you, around you and
    within you. It is a process of self discovery, a participatory
    investigation in which you observe your own experiences while
    participating in them, and as they occur. The practice must be
    approached with this attitude.

    “Never mind what I have been taught. Forget about theories and
    prejudgments and stereotypes. I want to understand the true nature of
    life. I want to know what this experience of being alive
    really is. I want to apprehend the true and deepest qualities of
    life, and I don’t want to just accept somebody else’s explanation. I
    want to see it for myself.” If you pursue your meditation
    practice with this attitude, you will succeed. You’ll find yourself
    observing things objectively, exactly as they are–flowing and changing
    from moment to moment. Life then takes on an
    unbelievable richness which cannot be described. It has to be
    experienced.

    The Pali term for Insight meditation is Vipassana Bhavana.
    Bhavana comes from the root ‘Bhu’, which means to grow or to become.
    Therefore Bhavana means to cultivate, and the word is always
    used in reference to the mind. Bhavana means mental cultivation.
    ‘Vipassana’ is derived from two roots. ‘Passana’ means seeing or
    perceiving. ‘Vi’ is a prefix with a complex set of
    connotations. The basic meaning is ‘in a special way.’ But there
    also is the connotation of both ‘into’ and ‘through’. The whole meaning
    of the word is looking into something with clarity and
    precision, seeing each component as distinct and separate, and
    piercing all the way through so as to perceive the most fundamental
    reality of that thing. This process leads to insight into the
    basic reality of whatever is being inspected. Put it all together
    and ‘Vipassana Bhavana’ means the cultivation of the mind, aimed at
    seeing in a special way that leads to insight and to full
    understanding.

    In Vipassana mediation we cultivate this special way of seeing
    life. We train ourselves to see reality exactly as it is, and we call
    this special mode of perception ‘mindfulness.’ This process
    of mindfulness is really quite different from what we usually do. We
    usually do not look into what is really there in front of us. We see
    life through a screen of thoughts and concepts, and we
    mistake those mental objects for the reality. We get so caught up in
    this endless thought stream that reality flows by unnoticed. We spend
    our time engrossed in activity, caught up in an eternal
    pursuit of pleasure and gratification and an eternal flight from
    pain and unpleasantness. We spend all of our energies trying to make
    ourselves feel better, trying to bury our fears. We are
    endlessly seeking security. Meanwhile, the world of real experience
    flows by untouched and untasted. In Vipassana meditation we train
    ourselves to ignore the constant impulses to be more
    comfortable, and we dive into the reality instead. The ironic thing
    is that real peace comes only when you stop chasing it. Another
    Catch-22.

    When you relax your driving desire for comfort, real fulfillment
    arises. When you drop your hectic pursuit of gratification, the real
    beauty of life comes out. When you seek to know the
    reality without illusion, complete with all its pain and danger,
    that is when real freedom and security are yours. This is not some
    doctrine we are trying to drill into you. This is an observable
    reality, a thing you can and should see for yourself.

    Buddhism is 2500 years old, and any thought system of that
    vintage has time to develop layers and layers of doctrine and ritual.
    Nevertheless, the fundamental attitude of Buddhism is intensely
    empirical and anti-authoritarian. Gotama the Buddha was a highly
    unorthodox individual and real anti-traditionalist. He did not offer his
    teaching as a set of dogmas, but rather as a set of
    propositions for each individual to investigate for himself. His
    invitation to one and all was ‘Come and See’. One of the things he said
    to his followers was “Place no head above your own”. By
    this he meant, don’t accept somebody else’s word. See for yourself.

    We want you to apply this attitude to every word you read in this
    manual. We are not making statements that you would accept merely
    because we are authorities in the field. Blind faith has
    nothing to do with this. These are experiential realities. Learn to
    adjust your mode of perception according to instructions given in the
    book, and you will see for yourself. That and only that
    provides ground for your faith. Insight meditation is essentially a
    practice of investigative personal discovery.

    Having said this, we will present here a very short synopsis of
    some of the key points of Buddhist philosophy. We make no attempt to be
    thorough, since that has been quite nicely done in many
    other books. This material is essential to understanding Vipassana,
    therefore, some mention must be made.

    From the Buddhist point of view, we human beings live in a very
    peculiar fashion. We view impermanent things as permanent, though
    everything is changing all around us. The process of change is
    constant and eternal. As you read these words, your body is aging.
    But you pay no attention to that. The book in your hand is decaying. The
    print is fading and the pages are becoming brittle. The
    walls around you are aging. The molecules within those walls are
    vibrating at an enormous rate, and everything is shifting, going to
    pieces and dissolving slowly. You pay no attention to that,
    either. Then one day you look around you. Your body is wrinkled and
    squeaky and you hurt. The book is a yellowed, useless lump; the building
    is caving in. So you pine for lost youth and you cry
    when the possessions are gone. Where does this pain come from? It
    comes from your own inattention. You failed to look closely at life. You
    failed to observe the constantly shifting flow of the
    world as it went by. You set up a collection of mental
    constructions, ‘me’, ‘the book’, ‘the building’, and you assume that
    they would endure forever. They never do. But you can tune into the
    constantly ongoing change. You can learn to perceive your life as an
    ever-flowing movement, a thing of great beauty like a dance or
    symphony. You can learn to take joy in the perpetual passing
    away of all phenomena. You can learn to live with the flow of
    existence rather than running perpetually against the grain. You can
    learn this. It is just a matter of time and training.

    Our human perceptual habits are remarkably stupid in some ways.
    We tune out 99% of all the sensory stimuli we actually receive, and we
    solidify the remainder into discrete mental objects. Then
    we react to those mental objects in programmed habitual ways. An
    example: There you are, sitting alone in the stillness of a peaceful
    night. A dog barks in the distance. The perception itself is
    indescribably beautiful if you bother to examine it. Up out of that
    sea of silence come surging waves of sonic vibration. You start to hear
    the lovely complex patterns, and they are turned into
    scintillating electronic stimulations within the nervous system. The
    process is beautiful and fulfilling in itself. We humans tend to ignore
    it totally. Instead, we solidify that perception into
    a mental object. We paste a mental picture on it and we launch into a
    series of emotional and conceptual reactions to it. “There is that dog
    again. He is always barking at night. What a nuisance.
    Every night he is a real bother. Somebody should do something. Maybe
    I should call a cop. No, a dog catcher. So, I’ll call the pound. No,
    maybe I’ll just write a real nasty letter to the guy who
    owns that dog. No, too much trouble. I’ll just get an ear plug.”
    They are just perceptual and mental habits. You learn to respond this
    way as a child by copying the perceptual habits of those
    around you. These perceptual responses are not inherent in the
    structure of the nervous system. The circuits are there. But this is not
    the only way that our mental machinery can be used. That
    which has been learned can be unlearned. The first step is to
    realize what you are doing, as you are doing it, and stand back and
    quietly watch.

    From the Buddhist perspective, we humans have a backward view of
    life. We look at what is actually the cause of suffering and we see it
    as happiness. The cause of suffering is that desire-aversion syndrome
    which we spoke of earlier. Up pops a perception. It could be anything–a
    beautiful girl, a handsome guy, speed boat, thug with a gun, truck
    bearing down on you, anything.
    Whatever it is, the very next thing we do is to react to the
    stimulus with a feeling about it.

    Take worry. We worry a lot. Worry itself is the problem. Worry is
    a process. It has steps. Anxiety is not just a state of existence but a
    procedure. What you’ve got to do is to look at the
    very beginning of that procedure, those initial stages before the
    process has built up a head of steam. The very first link of the worry
    chain is the grasping/rejecting reaction. As soon as some
    phenomenon pops into the mind, we try mentally to grab onto it or
    push it away. That sets the worry response in motion. Luckily, there is a
    handy little tool called Vipassana meditation which you
    can use to short-circuit the whole mechanism.

    Vipassana meditation teaches us how to scrutinize our own
    perceptual process with great precision. We learn to watch the arising
    of thought and perception with a feeling of serene detachment.
    We learn to view our own reactions to stimuli with calm and clarity.
    We begin to see ourselves reacting without getting caught up in the
    reactions themselves. The obsessive nature of thought
    slowly dies. We can still get married. We can still step out of the
    path of the truck. But we don’t need to go through hell over either one.

    This escape from the obsessive nature of thought produces a whole
    new view of reality. It is a complete paradigm shift, a total change in
    the perceptual mechanism. It brings with it the
    feeling of peace and rightness, a new zest for living and a sense of
    completeness to every activity. Because of these advantages, Buddhism
    views this way of looking at things as a correct view of
    life and Buddhist texts call it seeing things as they really are.

    Vipassana meditation is a set of training procedures which open
    us gradually to this new view of reality as it truly is. Along with this
    new reality goes a new view of the most central aspect
    of reality: ‘me’. A close inspection reveals that we have done the
    same thing to ‘me’ that we have done to all other perceptions. We have
    taken a flowing vortex of thought, feeling and sensation
    and we have solidified that into a mental construct. Then we have
    stuck a label onto it, ‘me’. And forever after, we treat it as if it
    were a static and enduring entity. We view it as a thing
    separate from all other things. We pinch ourselves off from the rest
    of that process of eternal change which is the universe. And then we
    grieve over how lonely we feel. We ignore our inherent
    connectedness to all other beings and we decide that ‘I’ have to get
    more for ‘me’; then we marvel at how greedy and insensitive human
    beings are. And on it goes. Every evil deed, every example
    of heartlessness in the world stems directly from this false sense
    of ‘me’ as distinct from all else that is out there.

    Explode the illusion of that one concept and your whole universe
    changes. Don’t expect to do this overnight, though. You spent your whole
    life building up that concept, reinforcing it with
    every thought, word, and deed over all those years. It is not going
    to evaporate instantly. But it will pass if you give it enough time and
    enough attention. Vipassana meditation is a process by
    which it is dissolved. Little by little, you chip away at it just by
    watching it.

    The ‘I’ concept is a process. It is a thing we are doing. In
    Vipassana we learn to see that we are doing it, when we are doing it and
    how we are doing it. Then it moves and fades away, like a
    cloud passing through the clear sky. We are left in a state where we
    can do it or not do it, whichever seems appropriate to the situation.
    The compulsiveness is gone. We have a choice.

    These are all major insights, of course. Each one is a
    deep-reaching understanding of one of the fundamental issues of human
    existence. They do not occur quickly, nor without considerable
    effort. But the payoff is big. They lead to a total transformation
    of your life. Every second of your existence thereafter is changed. The
    meditator who pushes all the way down this track
    achieves perfect mental health, a pure love for all that lives and
    complete cessation of suffering. That is not a small goal. But you don’t
    have to go all the way to reap benefits. They start right
    away and they pile up over the years. It is a cumulative function.
    The more you sit, the more you learn about the real nature of your own
    existence. The more hours you spend in meditation, the
    greater your ability to calmly observe every impulse and intention,
    every thought and emotion just as it arises in the mind. Your progress
    to liberation is measured in cushion-man hours. And you
    can stop any time you’ve had enough. There is no stick over your
    head except your own desire to see the true quality of life, to enhance
    your own existence and that of others.

    Vipassana meditation is inherently experiential. It is not
    theoretical. In the practice of mediation you become sensitive to the
    actual experience of living, to how things feel. You do not sit
    around developing subtle and aesthetic thoughts about living. You
    live. Vipassana meditation more than anything else is learning to live.

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    19) “It is like a lighted torch whose flame can be distributed to ever
    so many other torches which people may bring along; and therewith they
    will cook food and dispel darkness, while the original torch itself
    remains burning ever the same. It is even so with the bliss of the Way.
    [Sutra of 42 Sections]”

    20) “Greater in battle
    than the man who would conquer
    a thousand-thousand men,
    is he who would conquer
    just one —
    himself.
    Better to conquer yourself
    than others.
    When you’ve trained yourself,
    living in constant self-control,
    neither a deva nor gandhabba,
    nor a Mara banded with Brahmas,
    could turn that triumph
    back into defeat.” 22) “Conquer the angry one by not getting angry; conquer the wicked by
    goodness; conquer the stingy by generosity, and the liar by speaking
    the truth.


    21) “An insincere and evil friend is more to be feared than a wild
    beast; a wild beast may wound your body, but an evil friend will wound
    your mind.”


    22) “Conquer the angry one by not getting angry; conquer the wicked by
    goodness; conquer the stingy by generosity, and the liar by speaking
    the truth.

    [Verse 223]”


    Gautama Buddha,

    The Dhammapada



    23) “Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness.”
    25)
    “If we could see the miracle of a single flower clearly our whole life
    would change. ”26) “These… things, householder, are welcome, agreeable,
    pleasant, & hard to obtain in the world:

    Long life is welcome, agreeable, pleasant, & hard to obtain in the world.

    Beauty is welcome, agreeable, pleasant, & hard to obtain in the world.

    Happiness is welcome, agreeable, pleasant, & hard to obtain in the world.

    Status is welcome, agreeable, pleasant, & hard to obtain in the world.

    …Now,
    I tell you, these… things are not to be obtained by reason of prayers
    or wishes. If they were to be obtained by reason of prayers or wishes,
    who here would lack them? It’s not fitting for the disciple of the noble
    ones who desires long life to pray for it or to delight in doing so.
    Instead, the disciple of the noble ones who desires long life should
    follow the path of practice leading to long life. In so doing, he will
    attain long life…

    [Ittha Sutta, AN 5.43]”

    27) “Words do not express thoughts very well; every thing immediately
    becomes a little different, a little distorted, a little foolish. And
    yet it also pleases me and seems right that what is of value and wisdom
    of one man seems nonsense to another.”

    28) “Do not look for a sanctuary in anyone except your self.”
    “Meditate.
    Live purely. Be quiet.
    Do your work with mastery.
    Like the moon, come out
    from behind the clouds!
    Shine”  
    29) “Nothing can harm you as much as your own thoughts unguarded.”
    https://i.pinimg.com/originals/13/fe/a0/13fea0192c63c4d7c6a8f064a50173a7.gif



    24) “If you do not change direction, you may end up where you are heading”

    30) “Nothing ever exists entirely alone; everything is in relation to everything else.”

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    (27) For The Gain of The many and For The Happiness of The many (Sarvajan Hitay Sarvajan Sukahay)

    Governor, C.M., freedom fighters and a large number of people pay homage to Mahatma Gandhi


    Lucknow : October 02, 2007 The Uttar Pradesh Governor Mr. T.V. Rajeswar and Chief Minister Km. Mayawati, while paying tributes to the Father of the Nation Mahatma Gandhi, said that following his ideology and values would be real tribute to him. Both of them were addressing a function held at the Tilak Hall after garlanding Mahatma Gandhi’s portrait to mark the Gandhi Jayanti here today. On the occasion, the Governor said that Mahatma Gandhi adopted satya and ahimsa as a weapon in < ?xml:namespace prefix = st1 ns = “urn:schemas-microsoft-com:office:smarttags” />South Africa. After his arrival in India, he took non-violence and fasting as his tools and achieved freedom for the country. Mr. Rajeswar said that Gandhiji wanted to serve the poor and downtrodden of the society and it would be befitting if we could provide basic amenities like health and education to them. Km. Mayawati, in her address, said that the Gandhi Jayanti was an occasion, when all of us should take resolve, to build a new India by drawing inspiration from the struggle and sacrifice made by him. She said that, on this day, we should think about the poor people living in villages of the country. The political freedom had provided us an opportunity to chalk out our future, she pointed out. It was still a long way to go on the path of struggle shown by great men like Jyotiba Phule, Shahuji Maharaj, Narayana Guru, Periarji, Dr. Bhim Rao Ambedkar and Manyawar Kanshiramji, she added. These personalities had guided the dalits and weaker sections of the society to fight for their self-respect and rights, she said. The C.M. said that the State Government had taken resolve to establish an equality-based society in U.P. She said that Gandhiji had a different economic vision and he intended to build the nation on the basis of this vision. The problem of unemployment was still a big challenge before us and the Gandhian pattern of economy could be answer to it, she said. He wanted to serve the poor people of the country and the cottage industry and Gramodyog could provide a large number of employment opportunities to the people in the rural areas at the local level, she stated. Km. Mayawati also remembered the services of the late Lal Bahadur Shastri and paid homage to him. She said that he followed the ideology of simple living and high thinking. He was a man of simplicity and firm determination, she pointed out. The programme began with Vande Mataram. Some favourite bhajans of Bapu were also sung on the occasion. On the conclusion, the Governor and C.M. took the oath of building an India of Bapu’s dream. The Cabinet Minister, Mr. Satish Chandra Mishra, veteran freedom fighters and a large number of senior administrative officers were present at the function. In another programme held at the local Gandhi Ashram, the Chief Minister garlanded the statue of Bapu and inaugurated ’suta yajna’ for promoting khadi. Announcing 10 per cent rebate on the khadi clothes, she said that all the difficulties come in way of the development of khadi would be resolved. She directed the officers that the difficulties being faced by khadi should be brought to her notice and the State Government would make all possible efforts to remove them. A large number of ministers, senior officers and prominent citizens were present on both the functions and paid their tributes to Mahatma Gandhi. His favourite bhajans were also sung at these programmes. *******



    Online edition of India’s National Newspaper
    Wednesday, Oct 03, 2007


    Ensure basic amenities to poor, UP Governor tells babus




    Atiq Khan






    Mahatma’s philosophy more relevant now: Mayawati






    Call for effective implementation of Centrally-sponsored schemes

    Mayawati reiterates commitment towards “sarv jan hitaya , sarv jan sukhaya”









    Photo: Subir Roy
     
    Following Gandhiji: Chief Minister Mayawati tries her hand at a spinning wheel at Gandhi ashram on the occasion of Gandhi Jayanti in Lucknow on Tuesday.Also seen are Vidhan Sabha Speaker Sukhdev Rajbhar(centre) and Cabinet Minister Satish Mishra.



    LUCKNOW: Uttar Pradesh Governor T. V. Rajeswar on Tuesday called for effective implementation of Centrally-sponsored schemes for the poor. He said there could be no better tribute to Mahatma Gandhi than the assurance of food, education, jobs and medicine to the poor.


    In contrast to Mr. Rajeswar’s take on the relevance of Gandhi, Chief Minister Mayawati extolled the contribution of the Dalit icons towards the cause of the poor and the downtrodden. She said fulfilment of their unfinished task alone would ensure a society based on equality. Political independence was not the be-all and end-all, the Chief Minister added.


    At the Gandhi Jayanti function in Tilak Hall here, Mr. Rajeswar served a reminder to the babus –present in full force – to ensure that the poor have access to education, employment, health facilities and food. “You work in the districts. If you can ensure these basic requirements for the poor it would be the real ‘seva’ (service) to Mahatma Gandhi’s principles,” he said, pointing out that Gandhiji lived and worked for the poor.


    Mr. Rajeswar said Sarv Shiksha Abhiyan, the National Rural Employment Guarantee Programme (NREGP) and the Mid-Day Meal Scheme were meant for the poor and directed the bureaucrats to check whether these programmes were being properly implemented and the benefits accrue to the under-privileged.


    In her address earlier, Ms. Mayawati said though political independence has been achieved, crores of poor and downtrodden were still wallowing in abject poverty.


    She said Jyotiba Phule, Shahuji Maharaj, Periyar, Babasaheb Bhimrao Ambedkar and Kanshi Ram worked ceaselessly for the uplift of the poor, adding that much needed to be done in this direction.


    The Chief Minister reiterated her Government’s commitment towards “sarv jan hitaya , sarv jan sukhaya”.


    Describing Gandhiji as “Mahapurush” (eminent personality ), she said his philosophy of “ahimsa” (non-violence) had become more relevant now against the background of terrorism and the cult of violence used for settling political issues: “Unemployment was a big challenge and it was here that Gandhiji’s philosophy of economic regeneration becomes relevant with its emphasis on cottage and village industries.”


    Former Prime Minister Lal Bahadur Shastri’s birth anniversary is also celebrated on October 2.


    The Chief Minister described him as an “inspirational figure” who played a pivotal role in the building of new India. There was no mention of the late Prime Minister in Mr. Rajeswar’s speech.


    CIC serves notice on Amitabh Bachchan













    Lucknow: Amitabh Bachchan’s controversial TV advertisement promoting Mulayam Singh Yadav’s government during Uttar Pradesh elections, returned to haunt him with a notice being served on the Bollywood star questioning on what basis the claim was made in the jingle.


    Mr. Bachchan’s ad “U.P. me hai dum, jurm hai yahan kam” (U.P. has power because of less crime) was aired by news channels before the May assembly elections attracting criticism from several political parties who had termed it as “false propaganda.” Now, the Information Commission has served a notice seeking the star’s reply on how he concluded that crime was less in the State. The ad in question was aired when Mr. Yadav’s Samajwadi party, the arch rival of Chief Minister Mayawati’s Bahujan Samaj Party, was in power.


    Chief Information Commissioner M.A. Khan gave the order on a complaint from one Brijbhushan Dubey of Ghazipur, who sought to know under the Right to Information Act, the basis of his claim and fixed October 15 as the next date of hearing.


    The order, however, said that if Mr. Bachchan gave his reply to the complainant by a registered mail before Oct. 15, he need not appear before the state information commission.


    Mr. Dubey, on March 30, had sought to know from the superstar from which central report he claimed that crime was less in U.P. and to provide a certified copy of the report to him. — PTI

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