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10/19/07
SARVAJAN HITAYA SARVAJAN SUKHAYA-FOR THE GAIN OF THE MANY AND FOR THE WELFARE OF THE MANY-VAT to be imposed in U.P.
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Posted by: site admin @ 6:34 pm

SARVAJAN HITAYA SARVAJAN SUKHAYA-FOR THE GAIN OF THE MANY AND FOR THE WELFARE OF THE MANY


Online edition of India’s National Newspaper
Saturday, Oct 20, 2007

VAT to be imposed in U.P.

Special Correspondent



Mayawati

LUCKNOW: In her first major action after expanding the Cabinet and reshuffling Ministers, Uttar Pradesh Chief Minister Mayawati on Friday decided in principle to impose the Value Added Tax (VAT) in the State.

The decision was taken at a Cabinet meeting presided over by the Chief Minister. The Cabinet authorised the Chief Minister to fix the date from which VAT would become applicable.

Significantly, U.P. is the only State which has not enforced the new tax regime so far and manufacturers and traders were consequently deprived of the benefits of input tax credit. Its impact was also felt on the goods manufactured in the State which were comparatively dearer.

An official statement explained that home manufacturers and traders were losing out in competition with their competitors in other States. There was a likelihood of investors shying away from the State, the statement added.

By taking the decision on VAT, the Chief Minister has made a clear departure from the line pursued by her predecessor Mulayam Singh. Mr. Singh had stonewalled the Union Government’s move to bring the State on the VAT table.

Union Finance Minister P. Chidambaram had met the former Chief Minister in Lucknow in 2004 and tried to impress upon him the benefits which would accrue to the State if VAT was imposed. But Mr. Singh refused to toe the Centre’s line and cited opposition from the traders’ organisations for the decision. He stuck to his stand till May this year when he lost power to Ms. Mayawati.

The Bahujan Samaj Party government’s move on VAT now follows the Chief Minister’s decision to allot the all-important Finance portfolio to one of her most trusted lieutenants, Kamla Kant Gautam, when she reshuffled her pack on Thursday.

Mr. Gautam was among the four new Cabinet Ministers inducted on Wednesday. He became the first Finance Minister of U.P. in the last seven years. So far the Finance portfolio was held by the Chief Minister.

Nand Gopal Gupta Nandi was given the Institutional Finance portfolio, while two other first-time Cabinet Ministers, Chandradev Ram Yadav and Ashok Kumar, were appointed Small Industries, and Land Development and Water Resources Ministers.

Of the four Ministers of State elevated to Cabinet rank, Rangannath Mishra was allotted the Secondary Education portfolio, Badshah Singh Labour and Abdul Mannan Science and Technology. Anant Kumar Mishra continues to hold the Medical and Health portfolio.

In the Cabinet reshuffle, Thakur Jaiveer Singh, who was earlier the Secondary Education Minister, was given the relatively insignificant portfolio of Rural Engineering Services and Agricultural Trade. Ved Ram Bhati was handed the Home Guards portfolio. He was the Labour Minister before the reshuffle.

U.P. to go VAT way

Special Correspondent

Mayawati reverses Mulayam’s decision




Finance goes to Kamla Kant Gautam

Strength of Council of Ministers now 54




LUCKNOW: In her first major action after expanding the Cabinet and reshuffling the Ministers, Uttar Pradesh Chief Minister Mayawati on Friday decided in principle to impose Value Added Tax (VAT) in the State.

The decision to impose the new tax structure was taken at a Cabinet meeting presided over by the Chief Minister. The Cabinet authorised the Chief Minister to fix the date from which VAT would become applicable in Uttar Pradesh.

Significantly, U.P. is the only State in the country which has not enforced the new tax regime so far following which the manufacturers and traders were deprived of the benefits of input tax credit. Its impact was also felt on the goods manufactured in the State which were dearer in comparison to the goods produced in other States.

An official statement explained that the home manufacturers and traders were losing out in competition with their colleagues belonging to other States. There was a likelihood of investors shying away from the State, the statement added.

By taking the decision on VAT, the Chief Minister has made a clear departure from the line pursued by her predecessor Mulayam Singh. Mr. Singh had stonewalled the Union Government’s move to bring the State on the VAT table.

Mulayam opposed VAT

Union Finance Minister P. Chidambaram had met the former Chief Minister in Lucknow in 2004 and tried to impress upon him the benefits which would accrue to the State if VAT was imposed. But Mr. Singh refused to toe the Centre’s line and cited opposition from the traders’ organisations for the decision. He stuck to his stand till May this year when he lost power to Ms. Mayawati.

The Bahujan Samaj Party Government’s move on VAT now follows the Chief Minister’s decision to allot the all-important Finance portfolio to one of her most trusted lieutenants, Kamla Kant Gautam, when she reshuffled her pack on Thursday. Mr. Gautam was among the four new Cabinet Ministers inducted on Wednesday. He became the first Finance Minister of U.P. in the last seven years. So far the Finance portfolio was held by the Chief Minister.

Nand Gopal Gupta Nandi was given the Institutional Finance portfolio, while two other first-time Cabinet Ministers, Chandradev Ram Yadav and Ashok Kumar, were appointed Small Industries, and Land Development and Water Resources Ministers respectively.

Of the four Ministers of State elevated to Cabinet rank, Rangannath Mishra was allotted the Secondary Education portfolio, Badshah Singh Labour and Abdul Mannan Science and Technology. Anant Kumar Mishra continues to hold the Medical and Health portfolio.

In the Cabinet reshuffle, Thakur Jaiveer Singh, who was earlier the Secondary Education Minister, was given the relatively insignificant portfolio of Rural Engineering Services and Agricultural Trade. Ved Ram Bhati was handed the Home Guards portfolio. He was the Labour Minister before the reshuffle.

The overall strength of the Mayawati Council of Ministers now has gone up to 54.

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THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA-contagiousness of evil-A Battle (2)
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THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA

contagiousness of evil

This was said by the Blessed One, said by the Arahant, so I have heard: “Aspiring to these three forms of bliss, a wise person should guard his virtue. Which three? [Thinking,] ‘May praise come to me,’ a wise person should guard his virtue. [Thinking,] ‘May wealth come to me,’ a wise person should guard his virtue. [Thinking,] ‘At the break-up of the body, after death, may I reappear in a good destination, in heaven,’ a wise person should guard his virtue. Aspiring to these three forms of bliss, a wise person should guard his virtue.”

Intelligent,
you should guard your virtue,
aspiring to three forms of bliss:
praise;
the obtaining of wealth;
and, after death, rejoicing
in heaven.
	
Even if you do no evil
but seek out one who does,
you're suspected of evil.
Your bad reputation
grows.
The sort of person you make a friend,
the sort you seek out,
that's the sort you yourself become —
for your living together is of
that sort.
	
The one associated with,
the one who associates,
the one who’s touched,
the one who touches another
	— like an arrow smeared with poison —
contaminates the quiver.
So, fearing contamination, the awakened
should not be comrades
with evil people.
	
A man who wraps rotting fish
in a blade of kusa grass
makes the grass smelly:
so it is
if you seek out fools.
But a man who wraps powdered incense
in the leaf of a tree
makes the leaf fragrant:
so it is
if you seek out
the awakened.
	
So,
knowing your own outcome
as like the leaf-wrapper’s,
you shouldn’t seek out
those who aren’t good.
The wise would associate
with those who are.
Those who aren’t good
lead you to hell.
The good help you reach
a good destination.
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A Battle (2)

Staying at Savatthi. Then King Ajatasattu of Magadha, the son of Queen Videha, raising a fourfold army, marched toward Kasi against King Pasenadi Kosala. King Pasenadi heard, “King Ajatasattu of Magadha, the son of Queen Videha, they say, has raised a fourfold army and is marching toward Kasi against me.” So King Pasenadi, raising a fourfold army, launched a counter-attack toward Kasi against King Ajatasattu. Then King Ajatasattu & King Pasenadi fought a battle, and in that battle King Pasenadi defeated King Ajatasattu and captured him alive.

The thought then occurred to King Pasenadi: “Even though King Ajatasattu has wronged me when I have done him no wrong, still he is my nephew. What if I, having confiscated all his elephant troops, all his cavalry, all his chariots, & all his infantry, were to let him go with just his life?” So King Pasenadi — having confiscated all his elephant troops, cavalry, chariots, & infantry — let King Ajatasattu go with just his life.

Then in the early morning, a large number of True Followers of The Path Shown by The Awakened One-The Tathagata, having put on their robes and carrying their bowls & outer robes, went into Savatthi for alms. Having gone for alms in Savatthi, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they [reported these events to the Blessed One].

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

A man may plunder
as long as it serves his ends,
but when others are plundered,
he who has plundered
gets plundered in turn.
	
A fool thinks,
‘Now’s my chance,’
as long as his evil
has yet to ripen.
But when it ripens,
the fool
falls
into pain.
	
Killing, you gain
your killer.
Conquering, you gain one
who will conquer you;
insulting, insult;
harassing, harassment.
	
And so, through the cycle of action,
he who has plundered
gets plundered in turn.
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French Cuirassiers attacking a Highland square

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DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA-The Two Faces of Reality -Endure being contented and satisfied with little; eating little, sleeping little, speaking little and living in moderation. By doing this we can put an end to worldliness.
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DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA

Endure being contented and satisfied with little; eating little, sleeping little, speaking little and living in moderation. By doing this we can put an end to worldliness.

The Two Faces of Reality

(A Discourse delivered to the Assembly of True Followers of The Path Shown by The Blessed, Noble, Awakened One - The Tathagata after the recitation of the Patimokkha, the True Followers of The Path Shown by The Blessed, Noble, Awakened One - The Tathagata’s Disciplinary Code, at Wat Pah Pong during the Rains Retreat 1976)

In our lives we have two possibilities: indulging in the world or going beyond the world. The Blessed,Noble,Awakened One -The Tathagata was someone who was able to free Himself from the world and thus realized spiritual Liberation.

In the same way, there are two types of knowledge — knowledge of the worldly realm and knowledge of the spiritual, or true wisdom. If we have not yet practiced and trained ourselves, no matter how much knowledge we have, it is still worldly, and thus cannot liberate us.

Think and really look closely!  The Blessed, Noble, Awakened One - The Tathagata said that things of the world spin the world around. Following the world, the mind is entangled in the world, it defiles itself whether coming or going, never remaining content. Worldly people are those who are always looking for something — who can never find enough. Worldly knowledge is really ignorance; it isn’t knowledge with clear understanding, therefore there is never an end to it. It revolves around the worldly goals of accumulating things, gaining status, seeking praise and pleasure; it’s a mass of delusion which has us stuck fast.

Once we get something, there is jealousy, worry and selfishness. And when we feel threatened and can’t ward it off physically, we use our minds to invent all sorts of devices, right up to weapons and even nuclear bombs, only to blow each other up. Why all this trouble and difficulty?

This is the way of the world.  The Blessed, Noble, Awakened One - The Tathagata said that if one follows it around there is no reaching an end.

Come to practice for liberation! It isn’t easy to live in accordance with true wisdom, but whoever earnestly seeks the Path and Fruit and aspires to Nibbana will be able to persevere and endure. Endure being contented and satisfied with little; eating little, sleeping little, speaking little and living in moderation. By doing this we can put an end to worldliness.

If the seed of worldliness has not yet been uprooted, then we are continually troubled and confused in a never-ending cycle. Even when you come to ordain, it continues to pull you away. It creates your views, your opinions, it colors and embellishes all your thoughts — that’s the way it is.

People don’t realize! They say that they will get things done in the world. It’s always their hope to complete everything. Just like a new government minister who is eager to get started with his new administration. He thinks that he has all the answers, so he carts away everything of the old administration saying, “Look out! I’ll do it all myself.” That’s all they do, cart things in and cart things out, never getting anything done. They try, but never reach any real completion.

You can never do something which will please everyone — one person likes a little, another likes a lot; one like short and one likes long; some like salty and some like spicy. To get everyone together and in agreement just cannot be done.

All of us want to accomplish something in our lives, but the world, with all of its complexities, makes it almost impossible to bring about any real completion. Even the Blessed,Noble,Awakened One-The Tathagata, born with all the opportunities of a noble prince, found no completion in the worldly life.

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SPIRITUAL COMMUNITY OF THE TRUE FOLLOWERS OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE -THE TATHAGATA-IV. The Benefits of Sila-1. Benefits pertaining to the present life.
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SPIRITUAL COMMUNITY OF THE TRUE FOLLOWERS OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE -THE TATHAGATA

IV. The Benefits of Sila

The benefits sila brings to the one who undertakes it can be divided into three classes: (1) the benefits pertaining to the present life; (2) the benefits pertaining to future lives; and (3) the benefit of the ultimate good. These we will discuss in turn.

1. Benefits pertaining to the present life.

At the most elementary level, the observance of the five precepts protects one from coming into trouble with the law, ensuring immunity from temporal punishment at least with regard to those actions covered by the precepts. Killing, stealing, adultery, bearing false testimony, and irresponsible behavior caused by drunkenness being offenses punishable by law, one who undertakes the five precepts avoids the penalties consequent upon these actions by abstaining from the actions which entail them.

Further temporal benefits accrue through the observance of the precepts. Following the precepts helps to establish a good reputation among the wise and virtuous. At a more inward level it leads to a clear conscience. Repeated violations of the basic principles of ethics, even if they escape detection, still tend to create a disturbed conscience — the pain of guilt, uneasiness, and remorse. But maintaining the precepts results in freedom from remorse, an ease of conscience that can evolve into the “bliss of blamelessness” (anavajjasukha) when we review our actions and realize them to be wholesome and good. This clarity of conscience fosters another benefit — the ability to die peacefully, without fear or confusion. At the time of death the various actions we have regularly performed in the course of life rise to the surface of the mind, casting up their images like pictures upon a screen. If unwholesome actions were prevalent their weight will predominate and cause fear at the approach of death, leading to a confused and painful end. But if wholesome actions were prevalent in the course of life the opposite will take place: when death comes we will be able to die calmly and peacefully.

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SARVAJAN HITAYA SARVAJAN SUKHAYA-FOR THE GAIN OF THE MANY AND FOR THE WELFARE OF THE MANY-Principal Secretary meets National Blinds Association office bearers -Killing of Original Inhabitants of Jambudvipa That is The Great Prabuddha Bharath (SC/ST)sin firing: trial begins -Bhotmange on fast
Filed under: General
Posted by: site admin @ 11:57 am

SARVAJAN HITAYA SARVAJAN SUKHAYA-FOR THE GAIN OF THE MANY AND FOR THE WELFARE OF THE MANY

Principal Secretary meets National Blinds Association office bearers

Lucknow: October 18, 2007 The principal Secretary to Chief Minister and Handicapped welfare department, Mr. Shailesh Krishna said that decision would be taken on the demands of National Blinds Association after sympathetic consideration. He assured that State Government was sensitive towards the problems of blinds and their interests would not be overlooked. He directed to the departmental officers that the remaining works of CM’s earlier announcements should be completed soon. The principal Secretary was talking to the officers in a meeting held here today at Shastri Bhawan to discuss the 13-points charter of demands of National Blinds Association. He directed to fill the created posts soon for a separate Blind Girls Inter College to be set up at Mohan Road in Lucknow. He said that Braille Press would be set up for providing necessary course material and other literature to blinds. Mr. Krishna directed to dispose of the problems pertaining to blinds immediately. The Chairman of National Blinds Association, Mr. S.K.Singh and General Secretary Mr. D.N.Singh in their memorandum apprised the principal Secretary about the demands of reservation for handicapped people, special campaign for recruitments of handicapped on group ‘A’ and ‘B’ posts through Public Service Commission, appointment on created posts, promotions, hostel facilities, additional increments, scholarship, unemployment allowance etc. Director, Handicapped Welfare Mr. A.K.Burnwal said that pending cases of blinds would be disposed of very soon. An amount of Rs. 53 lakh had been allotted for setting up of Braille Press, he added. Special Secretary, Handicapped Welfare Mr. Ramraj Singh and senior officers of the department were present on this occasion. ************


Online edition of India’s National Newspaper
Friday, Oct 19, 2007

Killing of Original Inhabitants of Jambudvipa That is The Great Prabuddha Bharath (SC/ST)sin firing: trial begins

Staff Reporter

MUMBAI: A decade after 10 Original Inhabitants of Jambudvipa That is The Great Prabuddha Bharath were killed and 26 injured in a firing allegedly ordered by a police officer, trial in the case has started in the Sessions Court here.

State Reserve Police officer Manohar Kadam and some police personnel are the accused in the Ramabai Nagar firing case. A team of police officials submitted additional documents and statements apart from the original charge sheet.

On July 11, 1997, riots had broken out in Ramabai Ambedkar Nagar in Ghatkopar in central Mumbai after a statue of Babasaheb Ambedkar was found desecrated. Kadam had allegedly ordered his platoon to open fire on the mob.

Bhotmange on fast

MUMBAI: Bhaiyyalal Bhotmange, lone survivor of the family that was killed last year in Khairlanji village in Bhandara district of Maharashtra, is on a hunger strike, demanding that the government set up a special court for speedy justice.

Bhotmange started his agitation on Tuesday evening in front of the Collector’s office. He is supported by various civil rights organisations and about 25 people are sitting with him.

Dilip Uke of the Nationalist Congress Party, with whom Mr. Bhotmange lives, told The Hindu from Bhandara that a memorandum was submitted to the Collector on September 29, first anniversary of the incident in which four members of his family were killed.

The memorandum demanded that a special court be set up to try the case. Mr. Bhotmange has set October 15 as the deadline.

Following the killings, the government transferred the case to the CBI and the agency filed a charge sheet in December

 

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THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA-To Sunakkhatta- Battle (1)
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THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA

To Sunakkhatta

I have heard that on one occasion the Blessed One was staying near Vesali in the Great Forest, at the Peaked Pavilion. Now at that time a large number of monks had declared final gnosis in the Blessed One’s presence: “We discern that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’”

Sunakkhatta the Licchavin heard that “A large number of monks, it seems, have declared final gnosis in the Blessed One’s presence: ‘We discern that “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.”‘” Then Sunakkhatta the Licchavin went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “I have heard, lord, that a large number of monks have declared final gnosis in the Blessed One’s presence: ‘We discern that “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.”‘ Now, have they rightly declared final gnosis, or is it the case that some of them have declared final gnosis out of over-estimation?”

“Sunakkhatta, of the monks who have declared final gnosis in my presence… it is the case that some have rightly declared final gnosis, whereas others have declared final gnosis out of over-estimation. As for those who have rightly declared final gnosis, that is their truth. As for those who have declared final gnosis out of over-estimation, the thought occurs to the Tathagata, ‘I will teach them the Dhamma.’ Yet there are cases when the thought has occurred to the Tathagata, ‘I will teach them the Dhamma,’ but there are worthless men who come to him having formulated question after question, so that his thought, ‘I will teach them the Dhamma,’ changes into something else.”

“Now is the time, O Blessed One. Now is the time, O One Well-Gone, for the Blessed One to teach the Dhamma. Having heard the Blessed One, the monks will remember it.”

“Then in that case, Sunakkhatta, listen & pay close attention. I will speak.”

“As you say, lord,” Sunakkhatta the Licchavin responded to the Blessed One.

The Blessed One said: “Sunakkhatta, there are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear… Aromas cognizable via the nose… Flavors cognizable via the tongue… Tactile sensations cognizable the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These are the five strings of sensuality.

“Now there’s the possible case where a certain person is intent on the baits of the world. When a person is intent on the baits of the world, that sort of talk interests him, his thinking & evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the imperturbable [the fourth jhana and the spheres of the infinitude of space & the infinitude of consciousness] is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.

Suppose that there were a man who had left his home village or town a long time ago. And he were to meet with a man who had left the village or town only a short time ago. He would ask if the people in the village or town were secure, well-fed, & free of disease, and the second man would tell him if they were secure, well-fed, & free of disease. Now, what do you think, Sunakkhatta. Would the first man listen to the second man, lend ear, and exert his mind to know? Would he get along with the second man; would his mind feel at home with him?”

“Yes, lord.”

“In the same way, it is possible that there is the case where a certain person is intent on the baits of the world. When a person is intent on the baits of the world, that sort of talk interests him, his thinking & evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the imperturbable [the fourth jhana and the spheres of the infinitude of space and the infinitude of consciousness] is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him. This is how it can be known that ‘This person is intent on the baits of the world.’

“Now, there’s the possible case where a certain person is intent on the imperturbable. When a person is intent on the imperturbable, that sort of talk interests him, his thinking & evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the baits of the world is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.

Just as a yellow leaf released from its stem is incapable of ever again becoming green, in the same way, when a person is intent on the imperturbable, he is released from the fetter of the baits of the world. This is how it can be known that ‘This person, disjoined from the fetter of the baits of the world, is intent on the imperturbable.’

“Now, there’s the possible case where a certain person is intent on the dimension of nothingness. When a person is intent on the dimension of nothingness, that sort of talk interests him, his thinking & evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the imperturbable is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.

Just as a thick rock broken in two cannot be put back together again, in the same way, when a person is intent on the dimension of nothingness, he has broken the fetter of the imperturbable. This is how it can be known that ‘This person, disjoined from the fetter of the imperturbable, is intent on the dimension of nothingness.’

“Now, there’s the possible case where a certain person is intent on the dimension of neither perception nor non-perception. When a person is intent on the dimension of neither perception nor non-perception, that sort of talk interests him, his thinking & evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the dimension of nothingness is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.

“Sunakkhatta, suppose that a person, having eaten some delicious food, were to vomit it up. What do you think — would he have any desire for that food?”

“No, lord. Why is that? Because he would consider that food to be disgusting.”

“In the same way, when a person is intent on the dimension of neither perception nor non-perception, he has vomited up the fetter of the dimension of nothingness. This is how it can be known that ‘This person, disjoined from the fetter of the dimension of nothingness, is intent on the dimension of neither perception nor non-perception.’

“Now, there’s the possible case where a certain person is rightly intent on Unbinding. When a person is rightly intent on Unbinding, that sort of talk interests him, his thinking & evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the dimension of neither perception nor non-perception is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.

Just as a palm tree with its top cut off is incapable of further growth, in the same way, when a person is rightly intent on Unbinding, he has destroyed the fetter of the dimension of neither perception nor non-perception, has destroyed it by the root, like an uprooted palm tree deprived of the conditions of existence, not destined for future arising. This is how it can be known that ‘This person, disjoined from the fetter of the dimension of neither perception nor non-perception, is intent on Unbinding.’

“Now, there’s the possible case where a certain monk thinks, ‘Craving is said by the Contemplative [the Buddha] to be an arrow. The poison of ignorance spreads its toxin through desire, passion, & ill will. I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on Unbinding.’ Because this is not true of him, he might pursue those things that are unsuitable for a person rightly intent on Unbinding. He might pursue unsuitable forms & sights with the eye. He might pursue unsuitable sounds with the ear… unsuitable aromas with the nose… unsuitable flavors with the tongue… unsuitable tactile sensations with the body. He might pursue unsuitable ideas with the intellect. When he pursues unsuitable forms & sights with the eye… pursue unsuitable ideas with the intellect, lust invades the mind. With his mind invaded by lust, he incurs death or death-like suffering.

Suppose that a man were wounded with an arrow thickly smeared with poison. His friends & companions, kinsmen & relatives would provide him with a surgeon. The surgeon would cut around the opening of the wound with a knife and then would probe for the arrow with a probe. He then would pull out the arrow and extract the poison, leaving a residue behind. Knowing that a residue was left behind, he would say, ‘My good man, your arrow has been pulled out. The poison has been extracted, with a residue left behind, but it is not enough to do you harm. Eat suitable food. Don’t eat unsuitable food, or else the wound will fester. Wash the wound frequently, smear it with an ointment frequently, so that blood & pus don’t fill the opening of the wound. Don’t walk around in the wind & sun, or else dust & dirt may contaminate the opening of the wound. Keep looking after the wound, my good man, and work for its healing.’

“The thought would occur to the man: ‘My arrow has been pulled out. The poison has been extracted, with a residue left behind, but it is not enough to do me harm.’ He would eat unsuitable food, so the wound would fester. He wouldn’t wash the wound or smear it with an ointment frequently, so blood & pus would fill the opening of the wound. He would walk around in the wind & sun, so dust & dirt would contaminate the opening of the wound. He wouldn’t keep looking after the wound or work for its healing. Now, both because of these unsuitable actions of his and because of the residue of the dirty poison left behind, the wound would swell. With the swelling of the wound he would incur death or death-like suffering.

“In the same way, there’s the possible case where a certain monk thinks, ‘Craving is said by the Contemplative to be an arrow. The poison of ignorance spreads its toxin through desire, passion, & ill will. I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on Unbinding.’ Because this is not true of him, he might pursue those things that are unsuitable for a person rightly intent on Unbinding. He might pursue unsuitable forms & sights with the eye. He might pursue unsuitable sounds with the ear… unsuitable aromas with the nose… unsuitable flavors with the tongue… unsuitable tactile sensations with the body. He might pursue unsuitable ideas with the intellect. When he pursues unsuitable forms & sights with the eye… pursue unsuitable ideas with the intellect, lust invades the mind. With his mind invaded by lust, he incurs death or death-like suffering. For this is death in the discipline of the noble ones: when one renounces the training and returns to the lower life. And this is death-like suffering: when one commits a defiled offense.

“Now, there’s the possible case where a certain monk thinks, ‘Craving is said by the Contemplative to be an arrow. The poison of ignorance spreads its toxin through desire, passion, & ill will. I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on Unbinding.’ Because he is rightly intent on Unbinding, he wouldn’t pursue those things that are unsuitable for a person rightly intent on Unbinding. He wouldn’t pursue unsuitable forms & sights with the eye. He wouldn’t pursue unsuitable sounds with the ear… unsuitable aromas with the nose… unsuitable flavors with the tongue… unsuitable tactile sensations with the body. He wouldn’t pursue unsuitable ideas with the intellect. When he doesn’t pursue unsuitable forms & sights with the eye… doesn’t pursue unsuitable ideas with the intellect, lust doesn’t invade the mind. With his mind not invaded by lust, he doesn’t incur death or death-like suffering.

Suppose that a man were wounded with an arrow thickly smeared with poison. His friends & companions, kinsmen & relatives would provide him with a surgeon. The surgeon would cut around the opening of the wound with a knife and then would probe for the arrow with a probe. He then would pull out the arrow and extract the poison, leaving no residue behind. Knowing that no residue was left behind, he would say, ‘My good man, your arrow has been pulled out. The poison has been extracted, with no residue left behind, so it is not enough to do you harm. Eat suitable food. Don’t eat unsuitable food, or else the wound will fester. Wash the wound frequently, smear it with an ointment frequently, so that blood & pus don’t fill the opening of the wound. Don’t walk around in the wind & sun, or else dust & dirt may contaminate the opening of the wound. Keep looking after the wound, my good man, and work for its healing.’

“The thought would occur to the man: ‘My arrow has been pulled out. The poison has been extracted with no residue left behind, so it is not enough to do me harm.’ He would eat suitable food, so the wound wouldn’t fester. He would wash the wound and smear it with an ointment frequently, so blood & pus wouldn’t fill the opening of the wound. He would not walk around in the wind & sun, so dust & dirt wouldn’t contaminate the opening of the wound. He would keep looking after the wound and would work for its healing. Now, both because of these suitable actions of his and because of there being no residue of the poison left behind, the wound would heal. With the healing of the wound and its being covered with skin, he wouldn’t incur death or death-like suffering.

“In the same way, there’s the possible case where a certain monk thinks, ‘Craving is said by the Contemplative to be an arrow. The poison of ignorance spreads its toxin through desire, passion, & ill will. I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on Unbinding.’ Because he is rightly intent on Unbinding, he wouldn’t pursue those things that are unsuitable for a person rightly intent on Unbinding. He wouldn’t pursue unsuitable forms & sights with the eye. He wouldn’t pursue unsuitable sounds with the ear… unsuitable aromas with the nose… unsuitable flavors with the tongue… unsuitable tactile sensations with the body. He wouldn’t pursue unsuitable ideas with the intellect. When he doesn’t pursue unsuitable forms & sights with the eye… doesn’t pursue unsuitable ideas with the intellect, lust doesn’t invade the mind. With his mind not invaded by lust, he doesn’t incur death or death-like suffering.

“I have given this simile to convey a meaning. The meaning is this: the wound stands for the six internal sense media; the poison, for ignorance; the arrow, for craving; the probe, for mindfulness; the knife, for noble discernment; the surgeon, for the Tathagata, worthy & rightly self-awakened.

“Now, when a monk — maintaining restraint over the six spheres of contact, knowing that ‘Acquisition is the root of stress’ — is free from acquisition, released in the total ending of acquisition, it’s not possible that, with regard to acquisition, he would stir his body or arouse his mind.

Suppose there were a beverage in a bronze cup — consummate in its color, smell, & flavor — but mixed with poison. And suppose a man were to come along, wanting to live, not wanting to die, desiring pleasure, & abhorring pain. What do you think, Sunakkhatta — would he drink the beverage in the bronze cup knowing that ‘Having drunk this, I will incur death or death-like suffering’?”

“No, lord.”

“In the same way, when a monk — maintaining restraint over the six spheres of contact, knowing that ‘Acquisition is the root of stress’ — is free from acquisition, released in the total ending of acquisition, it’s not possible that, with regard to acquisition, he would stir his body or arouse his mind.

Suppose there were a deadly poisonous viper, and a man were to come along, wanting to live, not wanting to die, desiring pleasure, & abhorring pain. What do you think, Sunakkhatta — would he give his hand or finger to the snake knowing that ‘Having been bitten by this, I will incur death or death-like suffering’?”

“No, lord.”

“In the same way, when a monk — maintaining restraint over the six spheres of contact, knowing that ‘Acquisition is the root of stress’ — is free from acquisition, released in the total ending of acquisition, it’s not possible that, with regard to acquisition, he would stir his body or arouse his mind.”

That is what the Blessed One said. Gratified, Sunakkhatta the Licchavin delighted in the Blessed One’s words.

DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA-Dhamma Nature
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DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA

Dhamma Nature

(Delivered to the Western disciples at Bung Wai Forest Monastery during the Rains Retreat 1977)

Sometimes, when a fruit tree is in bloom, a breeze stirs and scatters blossoms to the ground. Some buds remain and grow into a small green fruit. A wind blows and some of them, too, fall! Still others may become fruit or nearly ripe, or some even fully ripe, before they fall.

And so it is with people. Like flowers and fruit in the wind they, too, fall in different stages of life. Some people die while still in the womb, others within only a few days after birth. Some people live for a few years then die, never having reached maturity. Men and women die in their youth. Still others reach a ripe old age before they die.

When reflecting upon people, consider the nature of fruit in the wind: both are very uncertain.

This uncertain nature of things can also be seen in the monastic life. Some people come to the monastery intending to ordain but change their minds and leave, some with heads already shaved. Others are already novices, then they decide to leave. Some ordain for only one Rains Retreat then disrobe. Just like fruit in the wind — all very uncertain!

Our minds are also similar. A mental impression arises, draws and pulls at the mind, then the mind falls — just like fruit.

The THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA understood this uncertain nature of things. He observed the phenomenon of fruit in the wind and reflected upon the True Followers of The Path Shown by The THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA and novices who were his disciples. He found that they, too, were essentially of the same nature — uncertain! How could it be otherwise? This is just the way of all things.

Thus, for one who is practicing with awareness, it isn’t necessary to have someone to advise and teach all that much to be able to see and understand. An example is the case of the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA who, in a previous life, was King Chanokomun. He didn’t need to study very much. All he had to do was observe a mango tree.

One day, while visiting a park with his retinue of ministers, from atop his elephant, he spied some mango tees heavily laden with ripe fruit. Not being able to stop at that time, he determined in his mind to return later to partake of some. Little did he know, however, that his ministers, coming along behind, would greedily gather them all up; that they would use poles to knock them down, beating and breaking the branches and tearing and scattering the leaves.

Returning in the evening to the mango grove, the king, already imagining in his mind the delicious taste of the mangoes, suddenly discovered that they were all gone, completely finished! And not only that, but the branches and leaves had been thoroughly thrashed and scattered.

The king, quite disappointed and upset, then noticed another mango tree nearby with its leaves and branches still intact. He wondered why. He then realized it was because that tree had no fruit. If a tree has no fruit nobody disturbs it and so its leaves and branches are not damaged. This lesson kept him absorbed in thought all the way back to the palace: “It is unpleasant, troublesome and difficult to be a king. It requires constant concern for all his subjects. What if there are attempts to attack, plunder and seize parts of his kingdom?” He could not rest peacefully; even in his sleep he was disturbed by dreams.

He saw in his mind, once again, the mango tree without fruit and its undamaged leaves and branches. “If we become similar to that mango tree,” he thought, “our “leaves” and “branches,” too, would not be damaged.”

In his chamber he sat and meditated. Finally, he decided to ordain as a True Followers of The Path Shown by The THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, having been inspired by this lesson of the mango tree. He compared himself to that mango tree and concluded that if one didn’t become involved in the ways of the world, one would be truly independent, free from worries or difficulties. The mind would be untroubled. Reflecting thus, he ordained.

From then on, wherever he went, when asked who his teacher was, he would answer, “A mango tree.” He didn’t need to receive teaching all that much. A mango tree was the cause of his Awakening to the Opanayiko-Dhamma, the teaching leading inwards. And with this Awakening, he became a True Followers of The Path Shown by The THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, one who has few concerns, is content with little, and who delights in solitude. His royal status given up, his mind was finally at peace.

In this story The THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA was a BLESSED NOBLE AWAKENED ONE - THE TATHAGATA to be who developed his practice in this way continuously. Like THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA as King Chanokomun, we, too, should look around us and be observant because everything in the world is ready to teach us.

With even a little intuitive wisdom, we will then be able to see clearly through the ways of the world. We will come to understand that everything in the world is a teacher. Trees and vines, for example, can all reveal the true nature of reality. With wisdom there is no need to question anyone, no need to study. We can learn from Nature enough to be enlightened, as in the story of King Chanokomun, because everything follows the way of Truth. It does not diverge from Truth.

Associated with wisdom are self-composure and restraint which, in turn, can lead to further insight into the ways of Nature. In this way, we will come to know the ultimate truth of everything being “Anicca-Dukkha-Anatta.” Take trees, for example; all trees upon the earth are equal, are One, when seen through the reality of “Anicca-Dukkha-Anatta.” First, they come into being, then grow and mature, constantly changing, until they die finally die as every tree must.

In the same way, people and animals are born, grow and change during their life-times until they eventually die. The multitudinous changes which occur during this transition from birth to death show the Way of DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA. That is to say, all things are impermanent, having decay and dissolution as their natural condition.

If we have awareness and understanding, if we study with wisdom and mindfulness, we will see DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA as reality. Thus, we sill see people as constantly being born, changing and finally passing away. Everyone is subject to the cycle of birth and death, and because of this, everyone in the universe is as One being. Thus, seeing one person clearly and distinctly is the same as seeing every person in the world.

In the same way, everything is DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA. Not only the things we see with our physical eye, but also the things we see in our minds. A thought arises, then changes and passes away. It is “Nama DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA,” simply a mental impression that arises and passes away. This is the real nature of the mind. Altogether, this is the Noble Truth of DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA. If one doesn’t look and observe in this way, one doesn’t really see! If one does see, one will have the wisdom to listen to the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA as proclaimed by THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA.

Where is the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA.?
 THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA. is in the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA.
Where is the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA?
The DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA is in the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA.

Right here, now!
Where is the Spiritual Community of The True Followers of The Path Shown by THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA?
The True Followers of The Path Shown by THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA is in the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA.

THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA.the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA and The True Followers of The Path Shown by THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA exist in our minds, but we have to see it clearly. Some people just pick this up casually saying, “Oh! The THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA and The True Followers of The Path Shown by THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA exist in my mind.” Yet their own practice is not suitable or appropriate. It is thus not befitting that the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA and the Sangha should be found in their minds, namely, because the “mind” must first be that mind which knows the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA.

Bringing everything back to this point ofDOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA , we will come to know that, in the world, Truth does exist, and thus it is possible for us to practice to realize it.

For instance, “Nama DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA,” feelings, thoughts, imagination, etc., are all uncertain. When anger arises, it grows and changes and finally disappears. Happiness, too, arises, grows and changes and finally disappears. They are empty. They are not any “thing.” This is always the way of all things, both mentally and materially. Internally, there are this body and mind. Externally, there are trees, vines and all manner of things which display this universal law of uncertainty.

Whether a tree, a mountain or an animal, it’s all DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, everything is DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA . Where is this DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA? Speaking simply, that which is not DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA doesn’t exist.  DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA is Nature. This is called the “Sacca-DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA,” the True DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA. If one sees Nature, one sees DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA; if one sees DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, one sees Nature. Seeing Nature, one know the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA.

And so, what is the use of a lot of study when the ultimate reality of life, in its every moment, in its every act, is just an endless cycle of births and deaths? If we are mindful and clearly aware when in all postures (sitting, standing, walking, lying), then self-knowledge is ready to be born; that is, knowing the truth of DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA already in existence right here and now.

At present, the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, the real THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, is still living, for He is the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA itself, the “Sacca-.DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA” And “Sacca-DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA,” that which enables one to become THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, still exists. It hasn’t fled anywhere! It gives rise to two THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATAS: one in body and the other in mind.

“The real DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA,” the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA told Ananda, “can only be realized through practice!” Whoever sees the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, sees the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA. And how is this? Previously, no THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA existed; it was only when Siddhartha Gotama  realized the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA that he became THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA. If we explain it in this way, then He is the same as us. If we realize the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, then we will likewise be the Buddha. This is called THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA in mind or “Nama-DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA.”

We must be mindful of everything we do, for we become the inheritors of our own good or evil actions. In doing good, we reap good. In doing evil, we reap evil. All you have to do is look into your everyday lives to know that this is so. Siddhartha Gotama was enlightened to the realization of this Truth, and this gave rise to the appearance of a  BLESSED NOBLE AWAKENED ONE - THE TATHAGATA in the world. Likewise, if each and every person practices to attain to this Truth, then they, too, will change to be THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA.

Thus,  THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA still exists. Some people are very happy saying, “If THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA still exists, then I can practice DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA!” That is how you should see it.

The DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA that THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA realized is the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA which exists permanently in the world. It can be compared to ground water which permanently exists in the ground. When a person wishes to dig a well, he must dig down deep enough to reach the ground water. The ground water is already there. He does not create the water, he just discovers it. Similarly, THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA did not invent the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, did not decree the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA. He merely revealed what was already there. Through contemplation, the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA saw the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA. Therefore, it is said that the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA was Awakened, for Awakenment is knowing the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA. The DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA is the Truth of this world. Seeing this, Siddhartha Gotama is called “The THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA.” And the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA is that which allows other people to become a THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, “One-who-knows,” one who knows DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA.

If beings have good conduct and are loyal to the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA-DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, then those beings will never be short of virtue and goodness. With understanding, we will see that we are really not far from the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, but sitting face to face with Him. When we understand the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, then at that moment we will see the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA.

If one really practices, one will hear the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA-DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA whether sitting at the root of a tree, lying down or in whatever posture. This is not something to merely think about. It arises from the pure mind. Just remembering these words is not enough, because this depends upon seeing the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA itself, nothing other than this. Thus we must be determined to practice to be able to see this, and then our practice will really be complete. Wherever we sit, stand, walk or lie, we will hear the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA’s DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA.

In order to practice His Teaching, the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA taught us to live in a quiet place so that we can learn to collect and restrain the senses of the eye, ear, nose, tongue, body and mind. This is the foundation for our practice since these are the places where all things arise, and only in these places. Thus we collect and restrain these six senses in order to know the conditions that arise there. All good and evil arise through these six senses. They are the predominant faculties in the body. The eye is predominant in seeing, the ear in hearing, the nose in smelling, the tongue in tasting, the body in contacting hot, cold, hard and soft, and the mind in the arising of mental impressions. All that remains for us to do is to build our practice around these points.

The practice is easy because all that is necessary has already been set down by the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA. This is comparable to the  THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA planting an orchard and inviting us to partake of its fruit. We, ourselves, do not need to plant one.

Whether concerning morality, meditation or wisdom, there is no need to create, decree or speculate, because all that we need to do is follow the things which already exist in the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA’s Teaching.

Therefore, we are beings who have much merit and good fortune in having heard the Teachings of the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA. The orchard already exists, the fruit is already ripe. Everything is already complete and perfect. All that is lacking is someone to partake of the fruit, someone with faith enough to practice!

We should consider that our merit and good fortune are very valuable. All we need to do is look around to see how much other creatures are possessed of ill-fortune; take dogs, pigs, snakes and other creatures for instance. They have no chance to study DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, no chance to know DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, no chance to practice DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA. These are beings possessed of ill-fortune who are receiving karmic retribution. When one has no chance to study, to know, to practice DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA, then one has no chance to be free from Suffering.

As human beings we should not allow ourselves to become victims of ill-fortune, deprived of proper manners and discipline. Do not become a victim of ill-fortune! That is to say, one without hope of attaining the Path of Freedom to Nibbana, without hope of developing virtue. Do not think that we are already without hope! By thinking in that way, we would then become possessed of ill-fortune the same as other creatures.

We are beings who have come within the sphere of influence of the THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA. Thus we human beings are already of sufficient merit and resources. If we correct and develop our understanding, opinions and knowledge in the present, then it will lead us to behave and practice in such a way as to see and know DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA in this present life as human beings.

We are thus different from other creatures, beings that should be awakened to the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA. THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA  taught that at this present moment, the DOCTRINE-TRUE PRACTICE OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA exists here in front of us. THE BLESSED NOBLE AWAKENED ONE - THE TATHAGATA sits facing us right here and now! At what other time or place are you going to look?

If we don’t think rightly, if we don’t practice rightly, we will fall back to being animals or creatures in Hell or hungry ghosts or demons. How is this? Just look in your mind. When anger arises, what is it? There it is, just look! When delusion arises, what is it? That’s it, right there! When greed arises, what is it? Look at it right there!

By not recognizing and clearly understanding these mental states, the mind changes from being that of a human being. All conditions are in the state of becoming. Becoming gives rise to birth or existence as determined by the present conditions. Thus we become and exist as our minds condition us.

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SPIRITUAL COMMUNITY OF THE TRUE FOLLOWERS OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE -THE TATHAGATA-III. The Eight Precepts
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SPIRITUAL COMMUNITY OF THE TRUE FOLLOWERS OF THE PATH SHOWN BY THE BLESSED NOBLE AWAKENED ONE -THE TATHAGATA

III. The Eight Precepts

Beyond the five precepts Buddhism offers a higher code of moral discipline for the laity consisting of eight precepts (atthasila). This code of eight precepts is not entirely different in content from the fivefold code, but includes the five precepts with one significant revision. The revision comes in the third precept, where abstaining from sexual misconduct is changed to abstaining from incelibacy. The third precept of the eightfold set thus reads: Abrahmacariya veramani sikkhapadam samadiyami, “I undertake the training rule to abstain from incelibacy.” To these basic five three further precepts are added:

(6) Vikalabhojana veramani sikkhapadam samadiyami, “I undertake the training rule to abstain from eating beyond the time limit,” i.e., from mid-day to the following dawn.

(7) Nacca gita vadita visukhadassana-mala gandha vilepana dharanamandana vibhusanatthana veramani sikkhapadam samamadiyami, “I undertake the training rule to abstain from dancing, singing, instrumental music, unsuitable shows, and from wearing garlands, using scents, and beautifying the body with cosmetics.”

(8) Uccasayana mahasayana veramani sikkhapadam samadiyami, “I undertake the training rule to abstain from high and luxurious beds and seats.”

There are two ways in which these precepts are observed — permanently and temporarily. Permanent observance, far the less common of the two, is undertaken generally by older people who, having completed their family duties, wish to deepen their spiritual development by devoting the later years of their life to intensified spiritual practice. Even then it is not very widespread. Temporary observance is usually undertaken by lay people either on Uposatha days or on occasions of a meditation retreat. Uposatha days are the new moon and full moon days of the lunar month, which are set aside for special religious observances, a custom absorbed into Practioners of the Doctrine -The Practice of The Blessed,Noble,Awakened One-The Tathagata from ancient Indian custom going back even into the pre-Practioners of the Doctrine -The Practice of The Blessed,Noble,Awakened One-The Tathagata period of Indian history. On these days lay people in Buddhist countries often take the eight precepts, especially when they go to spend the Uposatha at a temple or monastery. On these occasions the undertaking of the eight precepts lasts for a day and a night. Then, secondly, on occasions of retreat lay people take the eight precepts for the duration of their retreat, which might last anywhere from several days to several months.

The formulation of two distinct ethical codes follows from the two basic purposes of the Practioners of the Doctrine -The Practice of The Blessed,Noble,Awakened One-The Tathagata moral discipline. One is the fundamental ethical purpose of putting a brake on immoral actions, actions which are harmful either directly or indirectly to others. This purpose falls into the province of the fivefold code of precepts, which deals with the restraint of actions that cause pain and suffering to others. In enjoining abstinence from these unwholesome actions, the five precepts also protect the individual from their undesirable repercussions on himself — some immediately visible in this present life, some coming to manifestation only in future lives when the kamma they generate bears its fruit.

The other purpose of the Practioners of the Doctrine -The Practice of The Blessed,Noble,Awakened One-The Tathagata can act as a basis for achieving higher states of realization through the practice of meditation. In serving this purpose the code functions as a kind of ascesis, a way of conduct involving self-denial and renunciation as essential to the ascent to higher levels of consciousness. This ascent, culminating in nibbana or final liberation from suffering, hinges upon the attenuation and ultimate eradication of craving, which with its multiple branches of desire is the primary force that holds us in bondage. To reduce and overcome craving it is necessary to regulate not only the deleterious types of moral transgressions but also modes of conduct which are not harmful to others but sill give vent to the craving that holds us in subjection.

The Practioners of the Doctrine -The Practice of Thr Blessed,Noble,Awakened One-The Tathagata code of discipline expounded in the eight precepts represents the transition from the first level of moral discipline to the second, that is, from sila as a purely moral undertaking to sila as a way of ascetic self-training aimed at progress along the path to liberation. The five precepts also fulfill this function to some extent, but they do so only in a limited way, not as fully as the eight precepts. With the eight precepts the ethical code takes a pronounced turn towards the control of desires which are not socially harmful and immoral. This extension of the training focuses upon desires centering around the physical body and its concerns. The change of the third precept to abstinence from incelibacy curbs the sexual urge, regarded in itself not as a moral evil but as a powerful expression of craving that has to be held in check to advance to the higher levels of meditation. The three new precepts regulate concern with food, entertainment, self-beautification, and physical comfort. Their observance nurtures the growth of qualities essential to the deeper spiritual life — contentment, fewness of wishes, modesty, austerity, renunciation. As these qualities mature the defilements are weakened, aiding the effort to reach attainment in serenity and insight.

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