Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐦 🦢 🦅 grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 along with Meditative Mindful Swimming 🏊‍♂️ to Attain NIBBĀNA the Eternal Bliss.
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October 2007
« Sep   Nov »
(35)The Awakened One-Desire
Filed under: General
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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 in 112 CLASSICAL LANGUAGES

Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
ñātibhūta Pavatti Nissāya 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.

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://…0.0…0.0…….0………..3.fOW77gXli20

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• What practices can bring God, or a divine reality, into your own experience?
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Sign up by August 12 to begin this spiritual journey.


Vipassana Fellowship Meditation Course
An established online course in Mindfulness Meditation as found in the Serenity and Insight traditions of early Buddhism.

Please join us for one of our 10 week courses:

June 2018 (10 week course: June 16th - August 24th)
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2019 (10 week course)
Vipassana Fellowship’s online meditation courses have been offered since
1997 and have proven helpful to meditators in many countries around the
world. The main text is based on a tried and tested format and serves
as a practical introduction to samatha (tranquility) and vipassana
(insight) techniques from the Theravada tradition of Buddhism. Intended
primarily for beginners, the 10 week course is also suitable for
experienced meditators who wish to explore different aspects of the
tradition. The emphasis is on building a sustainable and balanced
meditation practice that is compatible with lay life. The course is led
by Andrew Quernmore, a meditation teacher for over 20 years and with a
personal meditation practice of more than 35 years. Andrew trained with
teachers in Sri Lanka and in England and has taught meditation in London
colleges and at retreats in the UK, Europe and Asia. The course is
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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,

“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,

“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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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
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Pāḷi Dictionary


chandoPTS Pali-English dictionary The Pali Text Society’s Pali-English dictionary
Chando,(nt.) [Vedic chandas,from skandh,
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 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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The Awakened One

Iccha Sutta


Translated from the Pali by

Thanissaro Bhikkhu


[A deva:]

With what is the world tied down?
With the subduing
of what is it freed?
With the abandoning
of what are all bonds
cut through?

[The Buddha:]

With desire the world is tied down.
With the subduing
of desire it’s freed.
With the abandoning
of desire all bonds
are cut through.
(34)Spiritual Community of The True Followers of The Path Shown by The Awakened One-III. Identification of the Objects of Refuge -1. The Buddha -2. The Dhamma -3. The Sangha
Filed under: General
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2687 Fri 20 Jul LESSON (34) LESSON Fri Jul 29

As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research
and Practice University and related GOOD NEWS through in 112 CLASSICAL LANGUAGES

Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
ñātibhūta Pavatti Nissāya 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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38 Awesome Buddha Quotes On Meditation Spirituality And Happiness 17 #DailyMeditation

As Rector of Analytic Insight Net - FREE Online Tipiṭaka Research
and Practice University and related GOOD NEWS through in 112 CLASSICAL LANGUAGES

Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca
ñātibhūta Pavatti Nissāya anto 112
Seṭṭhaganthāyatta Bhāsā

This is a non - profitable University.
Kindly find sponsorers for Flight, acomodation and fees for
to practice 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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Spiritual Community of The True Followers of The Path Shown by The Awakened One

III. Identification of the Objects of Refuge

The fruitfulness of the act of taking refuge is proportional to the depth and precision with which we understand the nature of the refuge-objects. Therefore these objects have to be identified with precision and correctly understood. Each refuge-object has a double layer of signification, one concrete and mundane, the other intangible and supramundane. The two are not entirely distinct, but intermesh in such a way that the former acts as a vehicle for the latter. An examination of each refuge in turn will make clear what their twofold signification is and how they interfuse.

1. The Buddha

The Buddha as refuge can be considered first. On one level the word “Buddha” refers to a particular figure — the man Siddhattha Gotama who lived in India in the fifth century B.C. When we take refuge in the Buddha, we take refuge in this person, for he is the practioner of the Dhamma and the historical founder of Buddhism. However, in going to him for refuge, we do not take refuge in him merely in his concrete particularity. We rely upon him as the Buddha, the awakened one, and this has a significance transcending the limits of what can be given by empirical, historical fact. What enables the Buddha to function as a refuge is his actualization of a supramundane attainment. This attainment is the state of Buddhahood or perfect awakenment, a state which has been realized by other persons in the past and will be realized again in the future. Those who realize this state are Buddhas. When we take refuge in the Buddha we rely upon him as a refuge because he embodies this attainment in himself. It is his Buddhahood that makes the Buddha a refuge.

But what is the Buddhahood of the Buddha? In brief the Buddhahood of the Buddha is the sum total of the qualities possessed by that person named Gotama which make him a Buddha. These qualities can be summed up as the abandonment of all defects and the acquisition of all virtues.

The defects abandoned are the defilements (kilesa) together with their residual impressions (vasana). The defilements are afflictive mental forces which cause inner corruption and disturbance and motivate unwholesome actions. Their principle members are greed, hatred, and delusion; from these all the secondary defilements derive. In the Buddha these defilements have been abandoned totally, completely, and finally. They are abandoned totally in that all defilements have been destroyed with none remaining. They are abandoned completely in that each one has been destroyed at the root, without residue. And they have been abandoned finally in that they can never arise again in the future.

The virtues acquired by the Buddha are very numerous, but two stand out as paramount: great wisdom (mahapañña) and great compassion (maha-karuna). The great wisdom of the Buddha has two aspects — extensiveness of range and profundity of view. Through the extensive range of his wisdom the Buddha understands the totality of existent phenomena; through his profundity of view he understands the precise mode of existence of each phenomenon.

The Buddha’s wisdom does not abide in passive contemplation but issues in great compassion. Through his great compassion the Buddha comes forth to work for the welfare of others. He takes up the burden of toiling for the good of sentient beings, actively and fearlessly, in order to lead them to deliverance from suffering.

When we go for refuge to the Buddha we resort to him as the supreme embodiment of purity, wisdom and compassion, the peerless practioner who can guide us to safety out of the perilous ocean of samsara.

2. The Dhamma

The Dhamma too involves a double reference. At the elementary level the word “Dhamma” signifies the teaching and practice of the Buddha — the conceptually formulated, verbally expressed set of doctrines taught by or deriving from the historical figure Gotama. This practice, called “the transmission” (agama), is contained in the Tipitaka or three collections of scripture and in the commentaries and expository works which explain them. The three collections are the Vinayapitaka, the Suttapitaka, and the Abhidhammapitaka. The Vinayapitaka collects together all the monastic rules and regulations detailing the discipline for Buddhist monks and nuns. The Suttapitaka contains the discourses of the Buddha expounding his doctrine and the practice of his path. The Abhidhammapitaka presents an exposition of the sphere of actuality from the standpoint of a precise philosophical understanding which analyzes actuality into its fundamental constituting elements and shows how these elements lock together through a network of conditional relations.

The verbally transmitted Dhamma contained in the scriptures and commentaries serves as the conduit to a deeper level of meaning communicated through its words and expressions. This is the Dhamma of actual achievement (adhigama), which comprises the path (magga) and the goal (attha). The goal is the final end of the teaching, nibbana, the complete cessation of suffering, the unconditioned state outside and beyond the round of impermanent phenomena making up samsara. This goal is to be reached by a specific path, a course of practice bringing its attainment, namely the noble eightfold path — right views, right intentions, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. The path divides into two stages, a mundane path and a supramundane path. The mundane path is the course of application developed when its factors are cultivated in daily life and in periods of intensified practice. The supramundane path is a state of wisdom-consciousness that arises when all the requisite conditions for realization are fully matured, usually at the peak of intensified practice. This path actually represents a state in the experience of awakenment, having the dual function of realizing nibbana and eradicating defilements.

The supramundane path comes only in momentary breakthroughs which, when they occur, effect radical transformations in the structure of the mind. These breakthroughs are four in number, called the four paths. The four divide according to their ability to cut the successively subtler “fetters” causing to samsara. The first path, the initial breakthrough to awakenment, is the path of stream-entry (sotapattimagga), which eradicates the fetters of ego-affirming views, doubt, and clinging to rites and wrong observances. The second, called the path of the once-returner (sakadagamimagga), does not cut off any fetters but weakens their underlying roots. The third, the path of the non-returner (anagamimagga), eliminates the fetters of sensual desire and ill-will. And the forth, the path of arahatship (arahattamagga), eradicates the five remaining fetters — desire for existence in the spheres of fine material and immaterial being, conceit, restlessness, and ignorance. Each path-moment is followed immediately by several moments of another supramundane experience called fruition (phala), which comes in four stages corresponding to the four paths. Fruition marks the enjoyment of the freedom from defilement effected by the preceding path-moment. It is the state of release or experiential freedom which comes when the fetters are broken.

Earlier it was said that the Dhamma is the actual refuge. In the light of the distinctions just drawn this statement can now be made more precise. The verbal teaching is essentially a map, a body of instructions and guidelines. Since we have to rely on these instructions to realize the goal, the teaching counts as an actual refuge, but it is so in a derivative way. Thus we can call it an actual but indirect refuge. The mundane path is direct, since it must be practiced, but because it serves principally as preparation for the supramundane path its function is purely provisional; thus it is an actual and direct but provisional refuge. The supramundane path apprehends nibbana, and once attained leads irreversibly to the goal; thence it may be called an actual, direct, and superior refuge. However, even the supramundane path is a conditioned phenomenon sharing the characteristic of impermanence common to all conditioned phenomena. Moreover, as a means to an end, it possesses instrumental value only, not intrinsic value. Thus its status as a refuge is not ultimate. Ultimate status as a refuge belongs exclusively to the goal, to the unconditioned state of nibbana, which therefore among all three refuges can alone be considered the refuge which is actual, direct, superior, and ultimate. It is the final resort, the island of peace, the sanctuary offering permanent shelter from the fears and dangers of samsaric becoming.

3. The Sangha

At the conventional or mundane level the Sangha signifies the Bhikkhu-Sangha, the order of monks. The Sangha here is an institutional body governed by formally promulgated regulations. Its doors of membership are open to any candidate meeting the required standards. All that is needed to enter the Sangha is to undergo ordination according to the procedure laid down in the Vinaya, the system of monastic discipline.

Despite its formal character, the order of monks fulfills an indispensable role in the preservation and perpetuation of the Buddha’s dispensation. In an unbroken lineage extending back over twenty-five hundred years, the monastic order has served as the custodian of the Dhamma. The mode of life it makes possible permits it to exercise this function. The Buddha’s dispensation, as we suggested, possesses a twofold character; it is a path of practice leading to liberation from suffering, and also a distinctive set of doctrines embedded in scriptures expounding the details of this path. The Sangha bears the responsibility for maintaining both aspects of the dispensation. Its members assume the burden of continuing the tradition of practice with the aim of showing that the goal can be realized and deliverance attained. They also take up the task of preserving the doctrines, seeing to it that the scriptures are taught and transmitted to posterity free from distortion and misinterpretation.

For these reasons the institutional Sangha is extremely vital to the perpetuation of the Buddha’s teaching. However, the order of monks is not itself the Sangha which takes the position of the third refuge. The Sangha which serves as refuge is not an institutional body but an unchartered spiritual community comprising all those who have achieved penetration of the innermost meaning of the Buddha’s teaching. The Sangha-refuge is the ariyan Sangha, the noble community, made up exclusively of ariyans, person of superior spiritual stature. Its membership is not bound together by formal ecclesiastical ties but by the invisible bond of a common inward realization. The one requirement for admission is the attainment of this realization, which in itself is sufficient to grant entrance.

Though the way of life laid down for the monastic order, with its emphasis on renunciation and meditation, is most conducive to attaining the state of an ariyan, the monastic Sangha and the ariyan Sangha are not coextensive. Their makeup can differ, and that for two reasons: first, because many monks — the vast majority in fact — are still worldlings (puthujjana) and thence cannot function as a refuge; and second, because the ariyan Sangha can also include laymen. Membership in the ariyan Sangha depends solely on spiritual achievement and not on formal ordination. Anyone — layman or monk — who penetrates the Buddha’s teaching by direct vision gains admission through that very attainment itself.2

The membership of the ariyan Sangha comprises eight types of persons, which unite into four pairs. The first pair consists of the person standing on the path of stream-entry and the stream-enterer, who has entered the way to deliverance and will attain the goal in a maximum of seven lives; the second pair of the person standing on the path of the once-returner and the once-returner, who will return to the human world only one more time before reaching the goal; the third pair of the person standing on the path of the non-returner and the non-returner, who will not come back to the human world again but will take rebirth in a pure heavenly world where he will reach the final goal; and the fourth pair of the person standing on the path of arahatship and the arahant, who has expelled all defilements and cut off the ten fetters causing bondage to samsara.

The eight persons can be divided in another way into two general classes. One consists of those who, by penetrating the practice, have entered the supramundane path to liberation but still must practice further to arrive at the goal. These include the first seven types of ariyan persons, who are collectively called “trainees” or “learners” (sekha) because they are still in the process of training. The second class comprises the arahats, who have completed the practice and fully actualized the goal. These are called “beyond training” (asekha) because they have no further training left to undertake.

Both the learners and the arahats have directly understood the essential import of the Buddha’s practice for themselves. The practice has taken root in them, and to the extent that any work remains to be done they no longer depend on others to bring it to its consummation. By virtue of this inner mastery these individuals possess the qualifications needed to guide others towards the goal. Hence the ariyan Sangha, the community of noble persons, can function as a refuge.

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