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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.”

[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.

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).
Category
People & Blogs

youtube.com

A Little Spell Of Emptiness - Buddhist sutra - English

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.
Category
People & Blogs

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A little spell of Emptiness - Yishai Tsarfaty Feat. Nawal Dabas

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

youtube.com

If the Bhikkhu Desires - Buddhist Sutra - English

Reading of Buddhist sutra, “If the Bhikkhu Desires,” (English translation of Aakankheyya Sutta).

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

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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http://buddhasutra.com/files/buddhas_words_on_kamma_speech.mp3 84847025 audio/mpeg, http://buddhasutra.com/files/caatuma_sutta_speech.mp3 13105573 audio/mpeg, http://buddhasutra.com/files/cakkavattisihananda_sutta_speech.mp3 26674536 audio/mpeg, http://buddhasutra.com/files/cakkhu_sutta_speech.mp3 1566694 audio/mpeg, http://buddhasutra.com/files/cala_sutta_speech.mp3 1629919 audio/mpeg, http://buddhasutra.com/files/candala_sutta_speech.mp3 1486458 audio/mpeg, http://buddhasutra.com/files/cankii_sutta_speech.mp3 26420057 audio/mpeg, http://buddhasutra.com/files/capala_sutta_speech.mp3 7624913 audio/mpeg, http://buddhasutra.com/files/cetana_sutta_speech.mp3 3938703 audio/mpeg, http://buddhasutra.com/files/cetokhiila_sutta_speech.mp3 9657229 audio/mpeg, http://buddhasutra.com/files/chabbisodana_sutta_speech.mp3 16700018 audio/mpeg, http://buddhasutra.com/files/chachakka_sutta_speech.mp3 21836889 audio/mpeg, http://buddhasutra.com/files/channovaadasuttam_speech.mp3 12054242 audio/mpeg, 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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.

Wisdom from World Religions New User Registration

Educate !  Organise !!   Meditate !!!

“Meditate.
Live purely. Be quiet.
Do your work with mastery.
Like the moon, come out
from behind the clouds!
Shine”

Don’t miss out on Wisdom from World Religions, a free online course

Dear Awakened One,


Thank you for signing up for the chance to take Wisdom from World
Religions. I’m excited to invite you on this adventure into the spirit,
and to get you started.


You can log into Wisdom from World Religions with the username and password below:


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I look forward to seeing you at the beginning of the course on June 4th or August 13th! Thank you again.


Warmly,


Professor Ken Rose

https://wisdomfromworldreligions.com/

https://wisdomfromworldreligions.com/about

STUDY THE WORLD’S SPIRITUAL WISDOM

FOR FREE

NEXT SESSION:

August 13, 2018

ABOUT THIS FREE COURSE

Until recently, the wisdom of the world’s religions existed in different
silos, separated by barriers of language and distance.  In Wisdom From
World Religions—a 6-week, 100% free online course—celebrated professor
Kenneth Rose (PhD, Harvard) helps you enrich your life with the
religious and spiritual wisdom of the world’s great faith traditions. 
Through a generous grant, the Templeton World Charity Foundation will
pay the tuition of the first 2,000 participants.

WHAT YOU’LL LEARN

This course seeks to give clear and 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 experience?
• Is death the end of life?

Sign up by August 12 to begin this spiritual journey.

NEXT SESSION:

August 13, 2018

REGISTER NOW

ABOUT THIS FREE COURSE

Until recently, the wisdom of the world’s religions existed in different
silos, separated by barriers of language and distance.  In Wisdom From
World Religions—a 6-week, 100% free online course—celebrated professor
Kenneth Rose (PhD, Harvard) helps you enrich your life with the
religious and spiritual wisdom of the world’s great faith traditions. 
Through a generous grant, the Templeton World Charity Foundation will
pay the tuition of the first 2,000 participants.

WHAT YOU’LL LEARN

This course seeks to give clear and 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 experience?
• Is death the end of life?

Sign up by August 12 to begin this spiritual journey.

REGISTER NOW

Kenneth
Rose is Senior Research Fellow at the Graduate Theological Union
(Berkeley, California). He has a PhD in the Study of Religion from
Harvard University, and he has taught in the areas of comparative
religion, comparative mysticism, religious pluralism, and the philosophy
of meditation at Christopher Newport University, the University of
Virginia, the University of Richmond, and the University of
Massachusetts.

/https://www.lovethispic.com/image/66620/meditation-gif

\

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.”

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

31)“Purity or impurity depends on oneself,
No one can purify another.”

32) “There is no fire like passion, there is no shark like hatred,
there is no snare like folly, there is no torrent like greed.”

34) “Hatred does not cease by hatred, but only by love; this is the eternal rule.”

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

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.

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

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.

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.

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

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.

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. . .

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 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.

2680 Fri 13 Jul  LESSON (28) LESSON Sun Jul  23  2007

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Kenneth Rose (PhD, Harvard) helps you enrich your life with the
religious and spiritual wisdom of the world’s great faith traditions. 
Through a generous grant, the Templeton World Charity Foundation will
pay the tuition of the first 2,000 participants.

WHAT YOU’LL LEARN

This course seeks to give clear and 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?
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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.”

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

31)“Purity or impurity depends on oneself,
No one can purify another.”

32) “There is no fire like passion, there is no shark like hatred,
there is no snare like folly, there is no torrent like greed.”

34) “Hatred does not cease by hatred, but only by love; this is the eternal rule.”

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

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