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Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
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(98) LESSON 2755 Tue 25 Sep 2018 jnu (96) Tue 25 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) I in 01) Classical Magahi Magadhi, 02) Classical Chandaso language, 03)Magadhi Prakrit, 04) Classical Hela Basa, 05n ) Classical Pali 06) Classical Deva Nagari, 07) Classical Cyrillic Bhavissanti bhikkhū Jin·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti. Buddha Vacana - The Words of The Buddha in Classical EnglishSarvajan Hitay Sarvajan Sukhay-For The Gain of The Many and For The Welfare of The Many-THE FINAL COUNTDOWN: A-Rod, NLCS, T.O. and more abbreviations-Kanpur Green Park stadium painted BSP blue-UP Election - A Postmortem-States told to manage rural power distribution through franchisees -Unknown encephalitis has killed 350 children this year in northern India, officials say-Mentha oil futures likely to recover -vCustomers to expand in UP, Uttarakhand-In Himachal, political temperature rises as winter sets in-Rahul admits to Congress shortcomings in Uttar pradesh (Lead)-Advantages of two time-zones
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 11:37 am

(98)  LESSON

2755 Tue 25 Sep 2018  jnu (96) Tue 25 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)
I
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05n ) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillic

Bhavissanti bhikkhū Jin·addhānaṃ, ye te suttantā tathāgata·bhāsitā
gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu
bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ
upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ
maññissanti.

Buddha Vacana - The Words of The Buddha in
Classical English

In future time, there will be bhikkhus who will not listen to the
utterance of such discourses which are words of the Tathāgata, profound,
profound in meaning, leading beyond the world, (consistently) connected
with emptiness, they will not lend ear, they will not apply their mind
on knowledge, they will not consider those teachings as to be taken up
and mastered.

https://youtu.be/qaT50) Classical Indonesian-Bahasa Indonesia Klasiktc-5ded4
Buddha Vacana - Okwu nke Buddha na
49) Classical Igbo,

N’ọdịnihu, a ga-enwe bhikkhus bụ onye na-agaghị ege ntị n’ikwu okwu
dị otú ahụ nke bụ okwu nke Tathāgata, omimi, omimi nke pụtara, na-eduga
ụwa, (nọgidere na-ejikọta na efu, ha agaghị agbanye ntị, ha ha agaghị
etinye uche ha n’ihe ọmụma, ha agaghị atụle ozizi ndị ahụ ka a na-eburu
ha ma na-achịkwa ha.

) Klassieke Indonesies-Bahasa Indonesia Classic
Boeddha Vacana - Die Woorde van die Boeddha in
Klassieke Engels

In die toekoms sal daar ‘n bhikkhus wees wat nie sal luister na die
woorde van die Tathāgata, diep, diep in die betekenis van die wêreld
(konsekwent) in verband met leegheid nie, hulle gee nie aandag nie Hulle
gebruik nie hul verstand op kennis nie, hulle sal nie daardie
leerstellings oorweeg om opgeneem en bemeester te word

https://youtu.be/qaTtc-5ded4
Buddha Vacana - Okwu nke Buddha na
49) Classical Igbo,

N’ọdịnihu, a ga-enwe bhikkhus bụ onye na-agaghị ege ntị n’ikwu okwu
dị otú ahụ nke bụ okwu nke Tathāgata, omimi, omimi nke pụtara, na-eduga
ụwa, (nọgidere na-ejikọta na efu, ha agaghị agbanye ntị, ha ha agaghị
etinye uche ha n’ihe ọmụma, ha agaghị atụle ozizi ndị ahụ ka a na-eburu
ha ma na-achịkwa ha.

https://youtu.be/zUUxM-tUkRs
Buddha Vacana - Le parole del Buddha in
52) Classico italiano-italiano classico,

Nel tempo futuro, ci saranno bhikkhu che non ascolteranno
l’espressione di tali discorsi che sono parole del Tathāgata, profondi,
profondi di significato, che portano al di là del mondo, (coerentemente)
connessi con il vuoto, non presteranno orecchio, essi non applicheranno
la loro mente alla conoscenza, non prenderanno in considerazione quegli
insegnamenti da prendere e padroneggiare.

https://youtu.be/pbv9jPjK-As
ブッダ・バカナ - 仏の言葉
53)古典的な古典的なイタリア語、
将来的には、このような言説の発話を聞かないビックフックがあります。これは、意味深い深遠な意味で、世界を超えて(一貫して)空虚に結びついています。 彼らの知識を知識に適用しないなら、それらの教えを取り上げて習得するとは考えないでしょう。

https://youtu.be/I5xHEElz1PI
Buddha Vacana - Kata-kata Buddha ing
54) Klasik Jawa-Klasik Jawa,
Wonten ing wekdal samangke, badhe wonten bhikkhu ingkang boten badhe
ngrungokake ucapan-ucapan ingkang minangka tembung saking Tathāgata,
tegesipun, tegesipun teges, ingkang ndadosaken nglangkungi donya,
(kanthi konsisten) kaliyan kekosongan, piyambakipun boten badhe
mirengaken ora bakal nggunakake pikiran sing ana ing kawruh, dheweke ora
bakal nganggep piwulangan sing bisa ditindakake lan dikuwasani.

https://youtu.be/RQBEGfvbgXA
ಬುದ್ಧ ವಕಾನಾ - ಬುದ್ಧನ ಪದಗಳು
55) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ-ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ ಡಿಕ್ಷನರಿ,
ಭವಿಷ್ಯದ ಸಮಯದಲ್ಲಿ, ಭಕ್ತಾದಿಗಳು ಈ ರೀತಿಯ ಉಪನ್ಯಾಸಗಳ ಮಾತುಗಳನ್ನು ಕೇಳುವುದಿಲ್ಲ,
ಅವರು ತಥಾಗತ, ಆಳವಾದ, ಅರ್ಥಪೂರ್ಣವಾದ ಅರ್ಥ, ಪ್ರಪಂಚದ ಆಚೆಗೆ (ನಿರಂತರವಾಗಿ)
ಶೂನ್ಯದೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದವರು, ಅವರು ಕಿವಿಗೆ ಸಾಲ ಕೊಡುವುದಿಲ್ಲ ಜ್ಞಾನದ ಮೇಲೆ
ತಮ್ಮ ಮನಸ್ಸನ್ನು ಅನ್ವಯಿಸುವುದಿಲ್ಲ, ಅವರು ಆ ಬೋಧನೆಗಳನ್ನು ತೆಗೆದುಕೊಳ್ಳಲು ಮತ್ತು
ಮಾಸ್ಟರಿಂಗ್ ಎಂದು ಪರಿಗಣಿಸುವುದಿಲ್ಲ.
https://youtu.be/a9vzJzinZ_o
Будда Васана - Будда сөздері
56) Классикалық қазақ-классикалық қазақ,
Болашақта, бхикхус болады, ол сөздерді тыңдауға болмайды, олар Татхата
сөзі, терең, мағынасы терең, дүниенің сыртына шығатын (босқа), босқа
байланысты, олар құлақ бермейді білімге деген ақыл-ойын қолданбайды,
олар бұл ілімдерді қабылдап, меңгеруді қарастырмайды.

https://youtu.be/05c4pUDJGuU
Будда Васана - Будда сөздері
56) Классикалық қазақ-классикалық қазақ,
Болашақта, бхикхус болады, ол сөздерді тыңдауға болмайды, олар Татхата
сөзі, терең, мағынасы терең, дүниенің сыртына шығатын (босқа), босқа
байланысты, олар құлақ бермейді білімге деген ақыл-ойын қолданбайды,
олар бұл ілімдерді қабылдап, меңгеруді қарастырмайды.

https://youtu.be/pR_9X5AtZTE
ព្រះពុទ្ធសាសនា - ពាក្យរបស់ព្រះពុទ្ធ
57) បុរាណខ្មែរ - បុរាណខ្មែរ,

នៅពេលអនាគតនឹងមានហោរាដែលមិនស្តាប់ពាក្យសុន្ទរកថាទាំងនេះដែលជាពាក្យរបស់តាថាហ្គាតាយ៉ាងជ្រាលជ្រៅនិងមានអត្ថន័យជ្រាលជ្រៅដែលនាំមុខគេហួសពីពិភពលោក
(ជាប់លាប់) ដែលជាប់ទាក់ទងនឹងភាពទទេហើយគេនឹងមិនខ្ចីត្រចៀកទេ។
នឹងមិនអនុវត្តគំនិតរបស់ពួកគេលើចំណេះដឹងទេពួកគេនឹងមិនចាត់ទុកការបង្រៀនទាំងនោះថាត្រូវបានគេយកមកធ្វើហើយស្ទាត់ជំនាញ។

https://youtu.be/v2cmYtJmCws
부처님의 말씀 - 부처님의 말씀
58) 고전 한국어 - 한국어,

미래에는 비단이있을 것입니다. 그러한 설교의 말을 듣지 않는 비구가있을 것입니다.이 말은 Tathāgata의 말로 심오하고
심오하며 의미가 깊고 세계를 넘어서고 (일관되게) 공허와 관련이 있습니다. 그들은 귀를 기울이지 않을 것입니다. 지식에 대한
그들의 마음을 적용하지 않을 것입니다, 그들은 그 가르침이 받아 들여지고 지배되는 것으로 간주하지 않을 것입니다.

https://youtu.be/v2cmYtJmCws
부처님의 말씀 - 부처님의 말씀
58) 고전 한국어 - 한국어,

미래에는 비단이있을 것입니다. 그러한 설교의 말을 듣지 않는 비구가있을 것입니다.이 말은 Tathāgata의 말로 심오하고
심오하며 의미가 깊고 세계를 넘어서고 (일관되게) 공허와 관련이 있습니다. 그들은 귀를 기울이지 않을 것입니다. 지식에 대한
그들의 마음을 적용하지 않을 것입니다, 그들은 그 가르침이 받아 들여지고 지배되는 것으로 간주하지 않을 것입니다.

https://youtu.be/aCCkA12ynLs
Buddha Vacana - Gotinên Buddha di
59) Kurdî (Kurdî) Kurmancî (Kurdî) –Kurdî (Kurmancî)

Di demê pêşerojê de, wê bibe bhikkhus, ku dê gotinên nîqaşên van
wijdanên ku peyvên Tathāgata, kûr, kûr, wateya ku bi cîhanê ve, ji hêla
cîhanê ve girêdayî ye, bi xeletiyê ve girêdayî ye, ew ê guhdar nakin dê
hişê xwe li ser zanyariyê bixwazin, ew ê wan hînbûnên ku bêne girtin û
bisekinin.

https://youtu.be/OICw0JI9FAA
Будда Vacana - Будданын сөздөрү менен
60) Классикалык Кыргыз-Классикалык Кыргыз,

Келечекте, убакыттын өтүшү менен ошол дүйнөгө алып, түзүшүнөн келип,
күчтүү, мааниси күчтүү сөздөр, мисалы, баяндамалардын сөз уккусу
келбеген bhikkhus болот (дайыма) боштук менен байланышкан, алар укпай
карыз эмес, алар билимге, алардын акылын колдонууга болбойт, алар кабыл
алынган жана өздөштүрүшү керек болгон сыяктуу эле ошол эле карап калат.

https://youtu.be/2nCZ6MX0DC4
Buddha Vacana - ຄໍາເວົ້າຂອງພະພຸດທະເຈົ້າ
61) ຄລາສສິກລາວ - ຄລາສສິກລາວ,

ໃນເວລາຕໍ່ໄປ,
ຈະມີຄົນທີ່ບໍ່ເຊື່ອຟັງຄໍາເວົ້າຂອງຄໍາເວົ້າເຫຼົ່ານີ້ທີ່ເປັນພາສາຂອງ
Tathagga, ທີ່ເລິກເຊິ່ງ, ມີຄວາມຫມາຍອັນເລິກເຊິ່ງ, ນໍາໄປສູ່ໂລກນອກ,
(ໂດຍສະເພາະ) ເຊື່ອມຕໍ່ກັບຄວາມບໍ່ສະເຫມີພາບ, ພວກເຂົາຈະບໍ່ຍູ້ຫູ,
ຈະບໍ່ນໍາໃຊ້ຈິດໃຈຂອງພວກເຂົາກ່ຽວກັບຄວາມຮູ້,
ພວກເຂົາຈະບໍ່ພິຈາລະນາຄໍາສອນເຫລົ່ານັ້ນທີ່ຈະໄດ້ຮັບການຮຽນຮູ້ແລະຮຽນຮູ້.

https://youtu.be/0f0Ogj6AoE8
Buddha vacana - Quod autem verba Buddha per
LXII) LXII-Classical Latin) Classical Latin:

In futuris diebus erunt bhikkhus qui nolunt audire verba novissima
eiusmodi quae verba in Tathagata, altum, altum videtur esse putarunt,
ducit quam ex mundo, (stat), cum vanitatis loquentes, nec audias, qui
mentem non scientia, non autem ex his doctrinas esse sinant.

https://youtu.be/4TyVL-VrFR4
udas Vacana - Buda vārdi iekšā
64) Klasiskā Lietuviešu-Klasikinė lietuvių kalba,

Nākamajā laikā būs bhikhhus, kurš neuzklausīs tādu teoriju vārdus,
kuri ir Tathāgatas vārdi, dziļi, dziļi un nozīmīgi, kas ārpus pasaules
(konsekventi) saistīti ar tukšumu, viņi neaizsargās, viņi neizmantos
viņu prātu uz zināšanām, viņi neuzskatīs, ka šīs mācības tiek apgūtas un
apgūtas.

https://youtu.be/H1cKB6xMftw
Budas Vacana - Buda vārdi iekšā
63) Klasiskā Latviešu-Klasiskā latviešu valoda,

Nākamajā laikā būs bhikhhus, kurš neuzklausīs tādu teoriju vārdus,
kuri ir Tathāgatas vārdi, dziļi, dziļi un nozīmīgi, kas ārpus pasaules
(konsekventi) saistīti ar tukšumu, viņi neaizsargās, viņi neizmantos
viņu prātu uz zināšanām, viņi neuzskatīs, ka šīs mācības tiek apgūtas un
apgūtas.

https://youtu.be/H1cKB6xMftw
Budas Vacana - Buda vārdi iekšā
63) Klasiskā Latviešu-Klasiskā latviešu valoda,

Nākamajā laikā būs bhikhhus, kurš neuzklausīs tādu teoriju vārdus,
kuri ir Tathāgatas vārdi, dziļi, dziļi un nozīmīgi, kas ārpus pasaules
(konsekventi) saistīti ar tukšumu, viņi neaizsargās, viņi neizmantos
viņu prātu uz zināšanām, viņi neuzskatīs, ka šīs mācības tiek apgūtas un
apgūtas.

https://youtu.be/joWLbqYxX8o

https://youtu.be/MXurVrTRRpQ

https://youtu.be/7MImvLzQ6xc

https://youtu.be/wqK96eAjEiE

https://youtu.be/b0tyQ6lLuP8

http://lirs.ru/lib/sutra/Long_Discourses_of_the_Buddha(Digha_Nikaya).Walshe.pdf

http://lirs.ru/lib/sutra/The_Middle_Length_Discourses(Majjhima_Nikaya),Nanamoli,Bodhi,1995.pdf

https://youtu.be/FUqQ-tffWVI

https://www.google.co.in/search?q=The+connected+discourses+of+the+Buddha&ie=UTF-8&oe=UTF-8&hl=en-in&client=safari
The Connected Discourses of the Buddha: A New …
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The Connected Discourses of the Buddha is a complete translation of the
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Originally published: 1999
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The Anguttara arranges the Buddha’s discourses in accordance with a
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The Anguttara Nikaya is a Buddhist scripture, the fourth of the five
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Khuddaka Nikaya
The Collection of Little Texts
© 2005
Khp Dhp Ud Iti Sn Vv Pv Thag Thig Jat Nm Ps Ap Bv Cp Nt Pk Miln
The Khuddaka Nikaya, or “Collection of Little Texts” (Pali khudda =
“smaller; lesser”), the fifth division of the Sutta Pitaka, is a
wide-ranging collection of fifteen books (eighteen in the Burmese
Tipitaka) containing complete suttas, verses, and smaller fragments of
Dhamma teachings. While many of these have been treasured and memorized
by devout Buddhists around the world for centuries, others have never
left the private domain of Pali scholars; some have yet to be translated
into English.

Availability of English translations:
Print: Print editions of many of the books in the Khuddaka Nikaya are
widely available from various sources. See the listings below under each
book for some recommended editions.
On-line: The links below will take you to recommended translations of
texts from the Khuddaka Nikaya that are available on this website and
elsewhere on the Internet.
1. Khuddakapatha — The Short Passages
A collection of nine short passages that may have been designed as a
primer for novice monks and nuns. It includes several essential texts
that to this day are regularly chanted by laypeople and monastics around
the world of Theravada Buddhism. These passages include: the formula
for taking refuge; the ten precepts; and the Metta, Mangala, and Ratana
suttas.
Availability of English translations:
Print: The complete Khuddakapatha appears in Handful of Leaves (Vol. 4),
Thanissaro Bhikkhu, trans. (available from Metta Forest Monastery).
On-line: Translations by:
Amaravati Sangha (excerpt)
Buddharakkhita (excerpt)
Narada (excerpt)
Ñanamoli (excerpt)
Piyadassi (excerpts)
Thanissaro (complete)
2. Dhammapada — The Path of Dhamma
This much-beloved collection of 423 short verses has been studied and
learned by heart over the centuries by millions of Buddhists around the
world.
Availability of English translations:
Print: Scores of English translations exist. The following are particularly recommended:
Dhammapada: A Translation, Thanissaro Bhikkhu, trans. (Barre,
Massachusetts: Dhamma Dana Publications, 1998; available from Metta
Forest Monastery).
The Dhammapada: The Buddha’s Path of Wisdom, Acharya Buddharakkhita, trans. (Kandy: Buddhist Publication Society, 1996)
The Dhammapada: Pali Text and Translation with Stories in Brief and
Notes, Narada Thera, trans. (Buddhist Missionary Society, India, 1978;
available from Pariyatti Books).
The Dhammapada: A New English Translation with the Pali Text and the
First English Translation of the Commentary’s Explanation of the Verses
With Notes Translated from the Sinhala Sources and Critical Textual
Comments, John Ross Carter and Mahinda Palihawardana, trans. (Oxford:
Oxford university Press, 1987).
On-line: Translations by:
Buddharakkhita
Olendzki (excerpts)
Thanissaro
Other translations abound on the Internet.
3. Udana — Exclamations
A rich collection of short suttas, each of which culminates in a short
verse uttered by the Buddha. Here you will find the parable of the blind
men and the elephant (Ud 6.4); the story of Nanda and the “dove-footed
nymphs” (Ud 3.2); and many memorable similes (e.g., “Just as the ocean
has one taste — the taste of salt — so this Dhamma-Vinaya has one taste,
the taste of release.” (Ud 5.5)). Many gems here!
Availability of English translations:
Print: Udana: Exclamations, Thanissaro Bhikkhu, trans. (Valley Center,
CA: Metta Forest Monastery, 2012); The Udana and the Itivuttaka, John D.
Ireland, trans. (Kandy: Buddhist Publication Society, 1998).
On-line (complete translations): Anandajoti Bhikkhu, trans.and Thanissaro Bhikkhu, trans..
4. Itivuttaka — The Thus-saids
A collection of 112 short suttas, in mixed prose and verse form, each of
which addresses a single well-focused topic of Dhamma. The Itivuttaka
takes its name from the Pali phrase that introduces each sutta: iti
vuttam Bhagavata, “Thus was said by the Buddha.”
Availability of English translations:
Print: Itivuttaka: This Was Said by the Buddha, Thanissaro Bhikkhu,
trans. (Barre, Massachusetts: Dhamma Dana Publications, 2001; found in
Handful of Leaves (Vol. 4), Thanissaro Bhikkhu, trans. (available from
Metta Forest Monastery); The Udana and the Itivuttaka, John D. Ireland,
trans. (Kandy: Buddhist Publication Society, 1998).
On-line: Translations by Ireland (excerpts) and Thanissaro (complete).
5. Sutta Nipata — The Sutta Collection
71 short suttas, including the Karaniya Metta Sutta
(Goodwill/Loving-kindness), the Maha-mangala Sutta (Protection), and the
Atthaka Vagga, a chapter of sixteen poems on the theme of non-clinging.
Availability of English translations:
Print: The Group of Discourses (2nd ed.) K.R. Norman, trans. (Oxford:
Pali Text Society, 2001); The Sutta-Nipata, H. Saddhatissa, trans.
(London: Curzon press, 1985). Excerpts from the Sutta Nipata also appear
in Handful of Leaves (Vol. 4), Thanissaro Bhikkhu, trans. (available
from Metta Forest Monastery).
On-line: Selected suttas.
6. Vimanavatthu — Stories of the Celestial Mansions
83 poems, each explaining how wholesome deeds led to a particular deity’s rebirth in one of the heavenly realms.
Availability of English translations:
Print: Minor Anthologies (Vol IV) — Vimanavatthu: Stories of the
Mansions, and Petavatthu, I.B. Horner, trans. (Oxford: Pali Text
Society, 1974).
On-line: Selected suttas.
7. Petavatthu — Stories of the Hungry Ghosts
51 poems, each explaining how unwholesome deeds led to the rebirth of a
being into the miserable realm of the “Hungry Ghosts” (peta).
Availability of English translations:
Print: Minor Anthologies (Vol IV) — Vimanavatthu: Stories of the
Mansions, and Petavatthu, I.B. Horner, trans. (Oxford: Pali Text
Society, 1974).
On-line: Selected suttas.
8. Theragatha — Verses of the Elder Monks
9. Therigatha — Verses of the Elder Nuns
These two books offer exquisitely beautiful personal accounts, in verse
form, of the lives of the early monks and nuns, often culminating in a
lovely simile to describe their experience of Awakening. These verses
depict — in often heart-breaking detail — the many hardships these men
and women endured and overcame during their quest for Awakening, and
offer deep inspiration and encouragement to the rest of us.
Availability of English translations:
Print: Elders’ Verses, prose translation by K.R. Norman (Oxford: Pali
Text Society, 1969-1971) and Psalms of the Early Buddhists, verse
translation by C.A.F. Rhys Davids (Oxford: Pali Text Society, 1909 and
1937). A paperback edition of the Therigatha is available in Poems of
Early Buddhist Nuns, C.A.F. Rhys Davids and K.R. Norman, trans. (Oxford:
Pali Text Society, 1989). Selections from the Theragatha and Therigatha
also appear in Handful of Leaves (Vol. 4), Thanissaro Bhikkhu, trans.
(available from Metta Forest Monastery).
On-line: Selections from the Theragatha and Therigatha by various translators.
10. Jataka — Birth Stories
547 tales that recount some of the Buddha’s former lives during his long journey as a Bodhisatta aspiring to Awakening.
Availability of English translations:
Print: The Jataka or Stories of the Buddha’s Former Births, various
trans., E.B. Cowell, ed. (Oxford: Pali Text Society, 1913). Several
short anthologies are also available, including the “retelling” of
selected Jataka tales by Ken & Visakha Kawasaki in a series of Bodhi
Leaf booklets published by the Buddhist Publication Society.
On-line: An online edition of Cowell’s edition is available at the
Internet Sacred Text Archive. Several Jataka stories are loosely
translated in Ken & Visakha Kawasaki’s very readable series of short
booklets.
11. Niddesa — Exposition
This book, traditionally ascribed to Sariputta, is a series of
commentaries on sections of the Sutta Nipata. The first part, the
Mahaniddesa, is a commentary on the Atthakavagga; the second, the
Culaniddesa, a commentary on the Parayanavagga and the Khaggavisana
Sutta (Sn 1.3).
Availability of English translations:
Print: None known.
On-line: Selected suttas.
12. Patisambhidamagga — Path of Discrimination
An analysis of Abhidhamma concepts.

Description courtesy of Hugo G, Tep Sastri, and Han Tun:
The Path of Discrimination (Patisambhidamagga) is the richest discourse
by Arahant Sariputta Thera on the Buddha’s Teachings in the
questions-and-answers format. A.K. Warder succinctly described the most
important feature of this great work by saying : “it expounds the way or
path of ‘discrimination’ in its various aspects and tries to show
exactly how understanding takes place in a practical sense, not simply
in theory.”

The book consists of thirty treatises. They span the various kinds
of knowledges (associated with learning, virtue, concentration,
dependent origination, comprehension, rise & fall of phenomena,
dissolution, appearance of terror, equanimity about formations, and so
on), views, breathing meditation, the five faculties, liberation, action
(kamma), paths, truths, lovingkindness, powers, voidness, foundations
of mindfulness, insight, and so on.

Availability of English translations:
Print: The Path of Discrimination, Ven. Ñanamoli, trans. (Oxford: Pali Text Society, 1982).
On-line: None known.
13. Apadana — Stories
Biographies, in verse, of the Buddha, 41 Paccekabuddhas (”silent”
Buddhas), 549 arahant bhikkhus and 40 arahant bhikkhunis. Many of these
stories are characterized by flowery paeans celebrating the glory,
wonder, magnificence, etc. of the Buddha. The Apadana is believed to be a
late addition to the Canon, added at the Second and Third Buddhist
Councils.
Availability of English translations:
Print: Some excerpts are included in various volumes published by the Pali Text Society.
On-line: Four Apadāna Translations, as well as an introductory essay, by
Ṭhānissaro Bhikkhu are available in pdf format at dhammatalks.org. Two
of the translations—the Buddhāpadāna and Therāpadāna 21—have been chosen
because of their value in the study of early Mahāyāna. Therāpadāna 502
has been chosen because it offers the clearest articulation of the
Buddha-field as the highest of merit-field; Therāpadāna 80, because it
offers an example of how a small seed of service can influence both the
details of one’s deva mansions during one’s course through the levels of
the cosmos and the particular features of one’s ultimate awakening.
14. Buddhavamsa — History of the Buddhas
Biographical accounts of Gotama Buddha and of the 24 Buddhas who preceded him. [??]
Availability of English translations:
Print: Minor Anthologies (Vol III) — Buddhavamsa: Chronicles of Buddhas
and Cariyapitaka: Basket of Conduct, I.B. Horner, trans. (Oxford: Pali
Text Society, 1975).
On-line: None known.
15. Cariyapitaka — Basket of Conduct
Stories, in verse, of 35 of the Buddha’s previous lives. These stories,
purportedly retold by the Buddha at Ven. Sariputta’s request, illustrate
the Bodhisatta’s practice of seven of the ten paramis (perfections).
[??]
Availability of English translations:
Print: Minor Anthologies (Vol III) Buddhavamsa: Chronicles of Buddhas
and Cariyapitaka: Basket of Conduct, I.B. Horner, trans. (Oxford: Pali
Text Society, 1975).
On-line: None known.
The following books are included only in the Burmese edition of the
Tipitaka; in the Sinhala and Thai editions they are regarded as
paracanonical.

16. Nettippakarana
17. Petakopadesa
These two short books are “different from the other books of the
Tipitaka because they are exegetical and methodological in nature” {GT
p.138}. The Nettippakarana is “considered an important text that
explains the doctrinal points of Buddhism” {HPL p.100}. [??]
Availability of English translations:
Print: The Guide (Nettippakarana), Ven. Ñanamoli, trans. (Oxford: Pali
Text Society, 1962); Pitaka Disclosure (Petakopadesa), Ven. Ñanamoli,
trans. (Oxford: Pali Text Society, 1964).
On-line: None known.
18. Milindapañha — Questions of Milinda
This collection of sutta-like passages recounts a long series of
dialogues concerning profound points of Dhamma between the arahant Ven.
Nagasena and the Bactrian Greek king Milinda (Menander). The king, a
philosopher and skilled debater, poses to Ven. Nagasena one question
after another concerning the Dhamma, each of which Ven. Nagasena
masterfully answers, often with unusually vivid and apt similes. Like so
many stories from the Pali canon, this one has a happy ending: the king
is so deeply inspired by Ven. Nagasena’s wisdom that he converts to
Buddhism, hands over his kingdom to his son, joins the Sangha, and
eventually becomes an arahant himself.
The Milindapañha has long been revered by Theravada Buddhists around the
world because it addresses many questions of Buddhist doctrine of the
sort that often come up in the course of Dhamma study and meditation
practice: “Are pleasant feelings skillful or unskillful?” “What is the
difference between someone with attachment and someone without?” “Can an
arahant ever break a Vinaya rule?” “Is it better to perform an
unwholesome act knowingly or unknowingly?” “How far away is the
Brahma-world?” “Why are some people healthy and others ill; some people
attractive and others ugly; some rich, and others poor?” All told, the
king asks some 237 questions[1] along these lines, making this one of
the most comprehensive and useful Buddhist FAQs[2] in existence.

Availability of English translations:
Print: Milinda’s Questions, I.B. Horner, trans. (Oxford: Pali Text
Society, 1963 [2 vols.]. A paperback anthology of passages from I.B.
Horner’s translation is available in The Questions of King Milinda: an
Abridgement of the Milindapañha, N.K.G. Mendis, ed. (Kandy: Buddhist
Publication Society, 1993). A modern abridged edition is The Debate of
King Milinda by Bhikkhu Pesala (Penang: Inward Path, 2001).
On-line: Selected passages. Pesala’s abridged translation is also available online.
Notes

1.
As reckoned by Bhikkhu Pesala in The Debate of King Milinda (Penang: Inward Path, 2001).
2.
Frequently Asked Questions: A document containing a series of common questions and answers concerning a particular topic.
Sources

The books above marked with “[??]” are those of which I am
completely ignorant. Comments for these books are drawn entirely from
other sources:

The Buddhist Religion: A Historical Introduction (4th ed.), by Robinson & Johnson (Belmont, CA: Wadsworth, 1996)
Guide to Tipitaka, by U Ko Lay (Delhi: Sri Satguru Publications, 1990) {”GT”}
Handbook of Pali Literature, by Somapala Jayawardhana (Colombo, Sri Lanka: Karunaratne & Sons, 1994) {”HPL”}
Pali Literature and Language, by Wilhelm Geiger (New Delhi: Oriental Books, 1978) {”PLL”}
Creative Commons License ©2005 Access to Insight. The text of this page
(”Khuddaka Nikaya: The Collection of Little Texts”, by Access to
Insight) is licensed under a Creative Commons Attribution 4.0
International License. To view a copy of the license, visit
http://creativecommons.org/licenses/by/4.0/. Documents linked from this
page may be subject to other restrictions. Last revised for Access to
Insight on 21 December 2013.
How to cite this document (a suggested style): “Khuddaka Nikaya: The
Collection of Little Texts”, edited by Access to Insight. Access to
Insight (BCBS Edition), 21 December 2013,
http://www.accesstoinsight.org/tipitaka/kn/index.html .

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62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu

 
 

Sarvajan Hitay Sarvajan Sukhay-For The Gain of The Many and For The Welfare of The

Harry Houdini
 

November 12, 2007

p

THE FINAL COUNTDOWN: A-Rod, NLCS, T.O. and more abbreviations

Filed under: Uncategorized — harryhoudini @ 3:04 am

We would also recommend this Detroit Free Press - He won Game 2 at Fenway with an after-midnight walkoff that may not yet have landed, then crushed a ball into the Magic Kingdom in Game 3. He punctuated both blasts with home plate preening worthy of Mick Jagger.” 3. The Denver Post’s Mark Kiszla looks … Please consider the following tips search suspended for father of Magic guard Jameer Nelson (WFMJ Youngstown) CHESTER, Pa. (AP) - The search for the missing father of Orlando Magic player Jameer Nelson has been suspended. Divers, the Coast Guard and trained dogs were searching for 57-year-old Floyd Nelson in and around the fast-moving Delare River in Chester. They stopped their search this afternoon.Did you know that Father means the first person of the Christian Trinity. However maya to re-use magic formula in Gujarat Rediff - Uttar Pradesh Chief Minister and Bahujan Samaj Party chief Mayawati is wooing rebel leaders from the Bharatiya Janata Party and Congress in Gujarat and Himachal Pradesh to put to test once again her winning formula — a reworked caste tie-up — in …Did you know that Magic means the charms, spells, and rituals so used. This is also worth to check out

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Kanpur Green Park stadium painted BSP blue

Kanpur’s Green Park stadium, the venue for the third India-Pakistan One-Day International, has been virtually given a blue hue - clearly resembling the official colour of Uttar Pradesh’s ruling Bahujan Samaj Party (BSP).

No wonder everyone seems to attribute it to the proposed visit of Chief Minister Mayawati, who is to give away the prizes at the end of the match Sunday.

The painting began shortly after Mayawati consented to being chief guest at the event.

What followed was incredible. Officials from the chief minister’s secretariat personally monitored the large-scale renovation by the state government to give the place a face-lift.

It started with refurbishing of the VVIP pavilion and the special enclosure for the chief minister but later large parts of the giant stadium were also painted entirely in blue.

The manner in which the colour has been used shows that care has been taken to ensure that right from her entry into the venue, Mayawati gets a total ‘blue view’.

All entry gates are draped or painted in blue and all chairs in different enclosures visible from the VVIP pavilion have also been painted the same colour.

Even road-dividers in the city have been painted blue.

No one is however willing to divulge as to how much money has been pumped into re-doing the stadium, which otherwise has often suffered gross neglect.

Unofficial reports estimated the expenditure to be around several million rupees.

The chief minister is scheduled to spend just about 30 minutes at the felicitation function.

Top aides of Mayawati have made at least 17 trips from Lucknow to Kanpur to personally supervise the face-lift of the VVIP pavilion.

Unprecedented security arrangements have been made in and around the venue, particularly between the police lines where Mayawati’s helicopter would land, and the Green Park stadium.

mujtabas-musings

Monday, November 12, 2007

UP Election - A Postmortem

UP Election - A Postmortem
By Syed Ali Mujtaba

While doing the postmortem of the Bahujan Samaj party’s victory in Uttar Pradesh, many writings have analyzed the electoral verdict in terms of the subaltern movement in the state. There is no denying of the fact that a great deal of Dalit resurgence taking place at the grass root level in India’s heartland, but there is little evidence to suggest that the victory of this pro low caste party owes to any revolutionary trend in the making.

The victory of Bhaujan Samaj party was more due to default rather than any calculated design. In the triangular contest, the other two high profile parties; the Samajwadi Party and the BJP both had lost the husttings even before the electioneering had begun. Congress on the fourth place had never been in the political fray in any big way.

So there was nothing startling about the UP electoral results. Every thing has been on expected lines as the script that written well before the elections. Those trying to read too much into this result are basically those who are fond of blowing the trumpet when the procession has hit the road.

As far as the BJP is concerned, they had lost the election, the moment they distributed the controversial CD. Its poll managers thought that through the CD they would be able to polarizing the society to the 1990 level and win the election hands down. The Muslims did not violently reacted to it and instead kept cool and so their strategy miserably failed. In fact the CD dissuaded many people who might have initially thought of voting for the BJP.

Even the “caste arithmeticians” of the BJP could not save their boat from sinking. The party remained silent spectators to the breaking of the Brahim-Banya alliance in spite having stalwart upper caste leaders like; Atal Bihari Vajpayee, Murali Manohar Joshi, Rajnath Singh, all from the state in its ranks. Their strategy of patching up with, Kalyan Singh the estranged Dalit leader, too did not work. The former Chief Minister could not to steal a single vote from the SP or BSP’s kitty. On the contrary he presided over the loss of both upper caste and lower votes to the BSP and the SP.

The BJP owes its ascendance in Indian politics to the Uttar Pradesh. It had a dream run from 1986 to 1992 when it generated a mass hysteria among the innocent voters promising them the Ram Raj by constructing a Ram Temple at Ayodhya where stood the Babari masjid. The gullible and religiously emotional people got enticed by their high profile campaign; Saugandh Ram ki khate hain, Mandir Wahin Banayenge (I vow in the name of Ram to construct the Mandir at the same spot where the Babari Masjid stands). The “Chalaks” (intelligent) who could sense the pulse of the time joined BJPs ranks because for them it was; “Ram Naam ki loot machi hai, loot sako to looto” (there is a loot going on in the same ram, if you can loot, can loot).

In 1989 the BJP had 89 seats, thanks to its temple campaign, its tally shot up to more than 200 seats in 1992. However, after the destruction of the Babari Masjid in 1992, its fortunes have started tumbling down. The party since then has been witnessing a free fall. Currently it holds just 50 seats in the new assembly.

The UP election results must be a day of rejoicing for the party’s rebel leader Uma Bharti, who had openly called some of the BJP leaders as “Sata ke dalal” – ‘Pimps for Power’.

The outgoing Samajwadi party had lost the confidence of the people and its rule had become synonymous with rampant corruption, nepotism and lawlessness (goonda raj). The Samajwadi party failed to address any of the pressing developmental issues and got embroiled into many things that dented its poor- pro dalit, and pro minority image.

The SP leader Amar Singh, who actually held the strings of power, had become an eyesore on the TV for his flamboyant life style. His close proximity with actress Jayaparadha, actor Amithabh Bachan, industrialist Anil Ambani and the owner of Sahara group of industries, left the people wondering whether the Samajwdi party was the championing the cause of the poor or it’s a party of the rich. The Nathiri killings were the last nail in its coffin of the Samajwadi Party. They had lost the elections even before the dates for the polling was announced.

As far as Congress is concerned, the party was no where in the political race. It still has not been able to recover its lost base that it enjoyed during pre 1980s phase. Traditionally, Congress was favored by the Upper castes and the Muslims and in combination of certain other backward categories, it was able to cobble a majority during successive elections since independence. Congress support base got totally demolished when religion verses pro poor politics (Kamandal vs Mandal) came into play in Uttar Pradesh. The upper castes vote went to the BJP, the Muslims opted for the Samajwadi party and Bahujan Samaj party and the other backward categories and schedule caste too flocked to the SP or BSP ranks. So the Congress party was left with nothing to fall back on.

Given such background, no matter how much Gandhi Privar may have toiled their sweat and blood electioneering in the heat and dust of the Indo- Gangetic plains, they could hardly make any difference on the electorates. People may have flocked to the road shows of the Gndhi family, but when it came to voting, they had their own preferences. These days voters just do not vote for the name sake, they analyze the elections in terms of their own cost-benefit.

The Congress’s tally of 22 seats and its paltry vote percentage speaks volumes about the poor organizational strength of India’s oldest political party. If this trend continues, the fear is Congress may be reduced to a mere symbol on the electronic voting machines.

If we analyze the victory of Bahujan Samaj party in this context, the picture becomes crystal clear. The people of Uttar Pradesh had to choose between SP, BJP and the BSP. The SP had been thoroughly discredited during its rule and people wanted a change of government. Now their choice was reduced to the BJP and the BSP. The BJP had shot itself in the foot by releasing the controversial CD. So the people had no other choice then to vote for the BSP. Its simple story, that’s been made complex.

The only great thing about BSP’s victory was that it gave up its strident political campaign against the upper castes. Its direct attack on them saying; BJP ke Teen Dalal; Tilak, Tarazu aur Talwar (the BJP has three pimps; Brahmins (Tilak) Banya (tawazu) and sword (rajput) was a very powerful piece of sloganeering that sums up the entire Indian history in terms oppression by these three symbols of power all through its civilization.

The BSP having realized that such sloganeering could not catapult it to power in the previous elections, decided to drop this up this time and made friends with the upper castes. By giving tickets to the upper caste candidates the BSP was able to get a comfortable majority.

The people of Uttar Pradesh must be complimented for giving a decisive mandate to a political party. Their collective effort saved the state from the ordeals of post poll alliances and horse trading that has become a hallmark of the Indian polity these days. This also shows the signs of maturating of the Indian democracy.

The people of Uttar Pradesh have had four core demands; road, water, electricity and job (sarak, paani, bijli aur naukri). They tried all the three political formations before; the have lived under the Ram Raj of the BJP, the Mulyam Raj and the Mayawait Raj, but none had been able to address their basic demands. They have again brought the BSP to power. Will the new government change the ground realities? Well this is a tough call and no marks for guessing it right!

However, one great lesson to learn from the Uttar Pradesh elections is that the voters these days just do not vote for the name sake, they judge the party’s performance in power and select or reject them in the next poll. The next election is a long way from now, till then the people of Uttar Pradesh have no other go than to face the Maya Raj!

Syed Ali Mujtaba is working journalist based in Chennai. He can be contacted at syedalimujtaba@yahoo.com



Make this my homepage

Mentha oil futures likely to recover

 

Suresh P. Iyengar | Last updated : Monday, 12 November , 2007, 09:38
 

Mumbai: Mentha oil futures is set to see a minor recovery, after a sharp fall from Rs 580 per 10 kg to Rs 456 levels in the last few days.

From 1.25 lakh hectares planted in 2005-06, the area under mentha has gone up by 35-40 per cent in 2006-07. About 80-90 per cent of the cultivable area is in Uttar Pradesh, followed by Bihar, Punjab, Haryana and Himachal Pradesh.

The average yield is about 40-45 kg of oil an acre. Total mentha oil output this season is estimated at 33,000-35,000 tonnes, up by 30-40 per cent compared to last year’s production of 25,000 tonnes.

Unchanged Demand

Domestic and export consumption is expected to emain more or less at previous year’s level of around 8,000 and 14,000 tonnes.

India is the largest producer and exporter of mentha oil in the world, contributing 85 per cent of total production and rest comes from China, Brazil and US. India, which is one of the leading exporters, logs in about 12,000-14,000 tonnes annually.

In October, mentha oil futures tracked weak spot markets. The November delivery tumbled from Rs 520 level to Rs 470-471 levels due to lacklustre demand in spot market. During the same period last year, it was trading firmly in the range of 610-700 per kg.

Buyers keep away

Buyers are staying away from the market in anticipation of a further fall in prices because of higher supplies, which overtook demand.

The inventories at MCX-accredited warehouse are about 1,700 tonnes. It is around 133 tonnes in NCDEX warehouses.

Farmers and stockists are holding back their produce in anticipation of higher prices.

Rising rupee

Export orders have been delayed due to the rupee appreciation against dollar.

“If the trend reverses we can see emergence of export demand, which is likely to support the prices in the coming days irrespective of higher production. Otherwise, prices are likely to continue its downward trend. Now market is in indecisive stage,” said Harish Galipalli, head of research, Karvy Commodities.

“The immediate crucial support is seen at Rs 460 and then Rs 450 levels. Likewise, the resistance can be seen at Rs 490 and then Rs 500 levels,” he said.

In Himachal, political temperature rises as winter sets in
Sanjay Sinha
Shimla, Nov 11 (PTI) Bouyed by massive victory in Uttar Pradesh, Bahujan Samaj Party (BSP), a new entrant to electoral politics in Himachal Pradesh is claiming to make the battle in the hill state a triangular affair, a challenge laughed away by the Congress and the BJP.

“Let them live in fool’s paradise. The BSP will get not less than 50 seats in the 68-member Himachal Vidhan Sabha,” state BSP convenor and its chief ministerial canidate Vijay Singh Mankotia has been saying.

Mankotia cited a long queque of applicants for the party ticket and large gathering of crowd at bsp rallies to drive home his point.

Traditional rivals Congress and the BJP are not taking the bsp challenge seriously. “Himachal Pradesh is no Uttar Pradesh. The dalits and underpriviledged which formed backbone of the BSP unlike in UP, are with the Congress in HP and there is no no chance of Mayawati making inroads in it,” Chief minister Virbhadra Singh has said on several occasions.

“Mayawati should concentrate in UP instead of wasting time in HP,” he told his Uttar Pradesh counterpart as a piece of advice.

BJP, which is making a determined bid to gain power in the hill state also discounts the BSP claims.

“Our fight is with the Congress straightway and we are going to beat them,” HP BJP in-charge Satyapal Jain told PTI.

Addressing a workers meeting at Kullu last week, BJP leader prem kumar dhumal asked them to ignore BSP in their campaign and concentrate on Congress. PTI

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Buddha-The Request-excerpts
Filed under: General
Posted by: site admin @ 8:53 am

Buddha

Ayacana Sutta
The Request
Translated from the Pali by
Thanissaro Bhikkhu
Plate6a.jpg (40068 bytes)
 

I have heard that on one occasion, when the Blessed One was newly Self-awakened, he was staying at Uruvela on the bank of the Nerañjara River, at the foot of the Goatherd’s Banyan Tree. Then, while he was alone and in seclusion, this line of thinking arose in his awareness: “This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. But this generation delights in attachment, is excited by attachment, enjoys attachment. For a generation delighting in attachment, excited by attachment, enjoying attachment, this/that conditionality and dependent co-arising are hard to see. This state, too, is hard to see: the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Unbinding. And if I were to teach the Dhamma and if others would not understand me, that would be tiresome for me, troublesome for me.”

Just then these verses, unspoken in the past, unheard before, occurred to the Blessed One:

Enough now with teaching
what
only with difficulty
I reached.
This Dhamma is not easily realized
by those overcome
with aversion & passion.
	
What is abstruse, subtle,
deep,
hard to see,
going against the flow —
those delighting in passion,
cloaked in the mass of darkness,
won’t see.

As the Blessed One reflected thus, his mind inclined to dwelling at ease, not to teaching the Dhamma.

Then Brahma Sahampati, having known with his own awareness the line of thinking in the Blessed One’s awareness, thought: “The world is lost! The world is destroyed! The mind of the Tathagata, the Arahant, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma!” Then, just as a strong man might extend his flexed arm or flex his extended arm, Brahma Sahampati disappeared from the Brahma-world and reappeared in front of the Blessed One. Arranging his upper robe over one shoulder, he knelt down with his right knee on the ground, saluted the Blessed One with his hands before his mind, and said to him: “Lord, let the Blessed One teach the Dhamma! Let the One-Well-Gone teach the Dhamma! There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.”

That is what Brahma Sahampati said. Having said that, he further said this:

 

In the past
there appeared among the Magadhans
an impure Dhamma
devised by the stained.
Throw open the door to the Deathless!
Let them hear the Dhamma
realized by the Stainless One!
\"[Click
	
Just as one standing on a rocky crag
might see people
all around below,
So, O wise one, with all-around vision,
ascend the palace
fashioned of the Dhamma.
Free from sorrow, behold the people
submerged in sorrow,
oppressed by birth & aging.
	
Rise up, hero, victor in battle!
O Teacher, wander without debt in the world.
Teach the Dhamma, O Blessed One:
There will be those who will understand.

Then the Blessed One, having understood Brahma’s invitation, out of compassion for beings, surveyed the world with the eye of an Awakened One. As he did so, he saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world. Just as in a pond of blue or red or white lotuses, some lotuses — born and growing in the water — might flourish while immersed in the water, without rising up from the water; some might stand at an even level with the water; while some might rise up from the water and stand without being smeared by the water — so too, surveying the world with the eye of an Awakened One, the Blessed One saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world.

Having seen this, he answered Brahma Sahampati in verse:

Open are the doors to the Deathless
to those with ears.
Let them show their conviction.
Perceiving trouble, O Brahma,
I did not tell people the refined,
sublime Dhamma.

Then Brahma Sahampati, thinking, “The Blessed One has given his consent to teach the Dhamma,” bowed down to the Blessed One and, circling him on the right, disappeared right there.

Dhammika Sutta
Dhammika
(excerpts)
Translated from the Pali by
Andrew Olendzki
 

In1 ancient times when seafaring merchants put to sea in ships, they took with them a bird to sight land. When the ship was out of sight of land, they released the bird; and it flew eastward and westward, northward and southward, upward and all around. And if the bird saw no land, it returned to the ship; but if the bird sighted land nearby, it was truly gone.2

bird in birdbathGannet Seabird

Tree-of-Sighs.jpgTa Prohm Temple 3

Once upon a time3 there was a royal fig tree called Steadfast, belonging to king Koravya, whose five outstretched branches provided a cool and pleasing shade. Its girth extended a hundred miles, and its roots spread out for forty miles. And the fruits of that tree were indeed great: As large as harvest baskets — such were its succulent fruits — and as clear as the honey of bees.

One portion was enjoyed by the king, along with his household of women; one portion was enjoyed by the army; one portion was enjoyed by the people of the town and village; one portion was enjoyed by brahmans and ascetics; and one portion was enjoyed by the beasts and birds. Nobody guarded the fruits of that royal tree, and neither did anyone harm one another for the sake of its fruits.

But then a certain man came along who fed upon as much of Steadfast’s fruits as he wanted, broke off a branch, and wandered on his way. And the deva who dwelled in Steadfast thought to herself: “It is astonishing, it is truly amazing, that such an evil man would dare to feed upon as much of Steadfast’s fruits as he wants, break off a branch, and then wander on his way! Now, what if Steadfast were in the future to bear no more fruit?” And so the royal fig tree Steadfast bore no more fruit.

So then king Koravya went up to where Sakka, chief among the gods, was dwelling, and having approached said this: “Surely you must know, sire, that Steadfast, the royal fig tree, no longer bears fruit?” And then Sakka created a magical creation of such a form that a mighty wind and rain came down and toppled the royal fig tree Steadfast, uprooting it entirely. And then the deva who dwelled in Steadfast grieved, lamented, and stood weeping on one side with a face full of tears.

And then Sakka, chief among the gods, went up to where the deva was standing, and having approached said this: “Why is it, deva, that you grieve and lament and stand on one side with a face full of tears?” “It is because, sire, a mighty wind and rain has come and toppled my abode, uprooting it entirely.”

“And were you, deva, upholding the dhamma of trees when this happened?” “But how is it, sire, that a tree upholds the dhamma of trees?”

“Like this, deva: Root-cutters take the root of the tree; bark-strippers take the bark; leaf-pickers take the leaves; flower-pickers take the flowers; fruit-pickers take the fruits — and none of this is reason enough for a deva to think only of herself or become morose. Thus it is, deva, that a tree upholds the dhamma of trees.”

“Then indeed, sire, I was not upholding the dhamma of trees when the mighty wind and rain came and toppled my abode, uprooting it entirely.” “If it were the case, deva, that you were to uphold the dhamma of trees, it may be that your abode might be as it was before.” “I will indeed, sire, uphold the dhamma of trees! May my abode be as it was before!”

And then Sakka, chief among the gods, created a magical creation of such a form that a mighty wind and rain came down and raised up the royal fig tree Steadfast, and its roots were entirely healed.

(97) LESSON 2754 Mon 24 Sep 2018 (97) Mon 24 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) in 01) Classical Magahi Magadhi, 02) Classical Chandaso language, 03)Magadhi Prakrit, 04) Classical Hela Basa, 05) Classical Pali 06) Classical Deva Nagari, 07) Classical Cyrillic Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti. Buddha Vacana - The Words of The Buddha inDhamma-Start Doing It!
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 8:42 am

(97) LESSON

2754 Mon 24 Sep 2018 

(97) Mon 24 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA)

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa, 05) Classical Pali
06) Classical Deva Nagari,
07) Classical Cyrillic
Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā
gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu
bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ
upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ
maññissanti.

Buddha Vacana - The Words of The Buddha in
Classical English

In future time, there will be bhikkhus who will not listen to the
utterance of such discourses which are words of the Tathāgata, profound,
profound in meaning, leading beyond the world, (consistently) connected
with emptiness, they will not lend ear, they will not apply their mind
on knowledge, they will not consider those teachings as to be taken up
and mastered.

https://youtu.be/1_Ir13sW-SE
Bouda Vacana - mo yo nan Bouda a nan
41) Klasik kreyòl kreyòl kreyòl,

Bouda Vacana - mo yo nan Bouda a nan
41) Klasik kreyòl kreyòl kreyòl

Nan tan kap vini, pral gen bhikkhus ki pa pral tande pale de diskou
sa yo ki se mo nan Tathāgata a, pwofon, pwofon nan sans, ki mennen pi
lwen pase mond lan, (toujou) konekte ak vid, yo pa pral prete zòrèy, yo
pa pral aplike lide yo sou konesans, yo pa pral konsidere ansèyman sa yo
kòm yo dwe leve, li metrize.

https://youtu.be/XuscoquoJSQ
Buddha Vacana - Kalmar Buddha a
42) Hausa-Hausa Hausa,

A nan gaba, za a sami bhikkhus wanda ba zai saurari maganganun irin
waɗannan maganganu wanda shine kalmomi na Tathāgata, zurfi, zurfi a
ma’anarsa, jagorancin duniya, (ci gaba da haɗuwa) da rashi, ba za su
karɓa kunnen ba, suna ba za su yi tunani game da ilimin ba, ba za suyi
la’akari da waɗannan koyarwar da za a dauka ba.

https://youtu.be/Vc7_VyVXDLs
Buddha Vacana - Aloha Ke Akua in
43) Hawaiian Hawaiian Hawaiian,

I ka manawa e hiki mai ana, aia kahi bhikkhusʻaʻole e hoʻolohe i
ka’ōleloʻana o ia mau’ōlelo,ʻo ia hoʻi nā’ōlelo a ka Tathāgata, hohonu,
hohonu ma keʻano, e alakaʻi ana ma’ō aku o ke ao, (e pili mau ana) me
ka’ōlohelohe,ʻaʻole lākou e hāʻawi i ka pepeiao, ʻaʻole lākou e kau i ko
lākou manaʻo ma kaʻike,ʻaʻole lākou e noʻonoʻo i kēlā mau aʻo e like me
ka mālamaʻia a me ka hoʻonui.

https://youtu.be/nQcdQl2JJq0
בודהה Vacana - המילים של הבודהה ב
44) עברית קלאסית - עברית קלאסית

בתקופה עתידית, יהיה בהיקוס שלא ישמע את אמירתם של השיח הזה, שהם דברי
הטאתגאטה, עמוקה, עמוקה ומשמעותית, המוליכה מעבר לעולם, (בעקביות) מחוברת
לריקנות, הם לא ישאלו אוזן, לא יחילו את דעתם על ידע, הם לא יתייחסו תורות
אלה כמו להילקח שולט.

https://youtu.be/BpZKfF9WeO4 Buddha Vacana - Cov lus ntawm tus hauj sam hauv
Classical English

Nyob rau hauv lub sij hawm yav tom ntej, yuav muaj cov neeg uas tsis
kam mloog cov lus qhia xws li cov lus ntawm Tathāgata, qhov tseeb, qhov
laj thawj hauv lub ntsiab lus, ua dhau lub ntiaj teb, (txuas mus ntxiv)
nrog kev tsis txaus, lawv yuav tsis qiv pob ntseg, lawv yuav tsis siv
lawv txoj kev xav txog kev paub, lawv yuav tsis xav txog cov kev qhia
raws li raug coj los siv.

https://youtu.be/KuOOmGfebV8
Buddha Vacana - A Buddha szavai
47) Klasszikus magyar-klasszikus magyar,

Buddha Vacana - A Buddha szavai
Klasszikus angol

A jövőben lesz olyan bhikkhus, aki nem hallgatja meg az olyan
diskurzusok kimondását, amelyek a Tathagata szavai, mélyek, mély
jelentései, a világon Ki (következetesen) az ürességhez kötődnek, nem
fognak fülelni, nem fogják alkalmazkodni a tudásukhoz a tudáson, nem
fogják figyelembe venni ezeket a tanításokat, hogy felvegyék és
elsajátítsák.

WE WERE BUDDHISTS, WE ARE BUDDHISTS AND WE CONTINUE TO BE BUDDHISTS 


DHAMMO RAKKAHATHI RAKKHITHA !
DHAMMA PROTECTS ONE WHO PROTECTS DHAMMA !

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புத்த
பகவான் தன் திருவாய் மலர்ந்து போதித்தருளிய உன்னத தர்மத்தினை எமது தாய்
மொழியிலேயே விபரமாகவும் விரிவாகவும் கற்றுக்கொள்வதற்கு உங்களாலும்
முடியும். அதற்காக எமது இணையத்தளத்தினூடாக வெளியிடப்படும் தர்ம காணொளிகளை
நீங்கள் இங்கே பார்க்க முடியும்.

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,

06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文(简体),
23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,

27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hindi-45) शास्त्रीय हिंदी,
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,
48) Classical Icelandic-Klassísk íslensku,

49) Classical Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
51) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,
74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Pashto- ټولګی پښتو
78) Classical Persian-کلاسیک فارسی
79) Classical Polish-Język klasyczny polski,
80) Classical Portuguese-Português Clássico,
81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Romanian-Clasic românesc,
83) Classical Russian-Классический русский,
84) Classical Samoan-Samoan Samoa,
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
111) Classical Zulu-I-Classical Zulu

Dhamma



Start Doing It!


(A lively talk, in Lao dialect, given to the Assembly of newly-ordained Monks at Wat Pah Pong on the day of entering the Rains Retreat, July 1978) 18


Breathe in… breathe out… just like that. Even if others are “standing on their heads”19 that’s their business. Don’t bother your head over it. Just concentrate on breathing in and out, just know your breath, that’s enough. Nothing else. Just know when the air comes in and goes out, or you can say to yourself; “BUD” on the in-breath, “DHO” on the out-breath.20 Take this as your subject of awareness. Just do it like that for now. When the air comes in, you know it; when it goes out, you know it. Then your mind will be peaceful, not disturbed, not restless. Just the air going in and out, continuously.


In the beginning, keep it this simple, nothing fancy. However long you may sit, if you’re “sabai”21 or peaceful, you’ll know within yourself. If you keep at it, the breath becomes refined and softer, the body becomes soft (relaxed), the mind becomes soft — that’s worth having! Go ahead, let it happen naturally. Sitting “sabai,” firm in meditation, not in a daze, not drowsy or nodding off, everything becomes effortless. Now you’re peaceful! Then as you’re getting up: “Wow, what was that?” You can’t stop thinking of that peace.


Then we follow through by keeping constant clear mindfulness,22 knowing ourselves. Whatever we say, whatever we do, going here, going there, going on alms-round, washing our bowls or eating, we know what it is we are doing. We have mindfulness, staying steady. Just keep on doing it like this! Whatever it’s time to do, do it with constant mindfulness.


And walking meditation: take a straight path between two trees, about seven or eight full armspans. Walking’s the same as sitting Samadhi. Collect yourself, resolve that now you’re going to get into this meditation and calm down your mind so that clear mindfulness will be strong enough to arise. As to methods, some will start by spreading Metta (loving-kindness) to all living creatures for protection. Go ahead, the chicken-hearted need various approaches!


Begin with your right foot first. Take a good step and walk, saying to yourself: “BUD-DHO, BUD-DHO…” with your footsteps. Keep your attention right there with your feet the whole time. If you feel restless, stop till peaceful, then step again. Knowing the beginning, middle and end of the path, and know when you’re walking back. Know where you are continuously!


So that’s the method. You can do walking meditation. Some people will say: “Walking back and forth like that is looney!” But there’s a lot of wisdom in walking meditation, you know. Walk back and forth. If you’re tired, stop. Turn your attention inwards and bring your mind to rest by calmly being aware of your breath.


Then become aware of one more thing, your alternating postures. Standing, walking, sitting, lying down, we keep changing positions. We can’t only stand, only sit, or only lie down! We live using all these postures, thus we must develop awareness in each and every position and make them useful.


Go ahead and do it! It’s not easy. But, to put it simply: It’s as if you take this glass and put it here for two minutes, then put it there for two minutes. Move it from here to there every two minutes. Just an example, but do it like this with concentration. In watching your breath it’s the same; you do it until you doubt and suffer and that’s when wisdom can arise. Some people will say: “What? Moving a glass back and forth like that is nutty, not useful! Are you crazy?” Never mind, just do it. And don’t forget, two minutes not five minutes. Concentrate! It’s all in the doing.


Same with watching your breath. Sit up balanced in the cross-legged posture, right leg resting on the left. Breathe in till it reaches here (abdomen), breathe out till all the air is out of your lungs. Breathe in until full then let it go. Now don’t try to regulate it! However long or short it is it’s okay, good enough. Sit and watch your breath go in and out naturally. Don’t let it slip away. If it does, stop! Where has it gone? Find it and bring it back.


Sooner or later you’ll meet up with something good. Just keep at it. Don’t think you can’t do it. Just like sowing rice in the earth, as if you’re throwing it away, but soon a sprout is born, then it becomes a sheaf, and soon you husk it and can eat “khao mow” (green sweet rice). It’s like that, you know. That’s its nature.


This is the same — just sitting. Sometimes you think, “What am I sitting here looking at my breath for anyway? It’ll go in and out by itself without me gawking at it!” That’s just our opinionated mind, always flea-picking. Ignore it! Just try to do it till peaceful, because when calm, the breath becomes fine, body becomes relaxed, mind is relaxed, all’s just right. Continuing on till perhaps you’re just sitting there without your breath going in or out, but still alive. Don’t be scared! Don’t run away thinking you’ve stopped breathing! This is already a peaceful state. You don’t have to do anything, just sit in it. Sometimes, it’s like you’re not even breathing, but you are. Many things like this can happen, but it’s okay. Just be aware of it all, without being fooled by any of it.


Just keep doing it and often! Right after you eat, hang up your robe and just start walking: “BUD-DHO, BUD-DHO…” Keep at it till your path becomes a knee-deep trench, just keep walking. When tired, go and sit. Do a lot! Do it so that you know, so that you have it, so that it’s born, so that you understand what it’s all about. Not just walking a bit: chung, chok, chung, chok… thinking of this and that, then up to lie down in your hut, soon snoring away! You’ll never see anything that way. If you’re lazy, when will it ever be finished? If you’re tired or lazy, how far will you get? Just get it together, work through and get beyond your laziness. Not saying: “Peaceful, peaceful, peaceful,” then sit and aren’t peaceful right away, then quit because it isn’t there.


It’s easy to say, but hard to do. Huh! Like saying: “Oh, it’s not hard to plant rice, to plant and eat rice is better than this.” But go out and do it and you don’t know the oxen from the buffalo from the plow! Actually, doing it is a lot different from talking about it. That’s how it is, you know.


All of you, wanting to find peacefulness — it’s there! But you still don’t know anything yet. Whoever you ask, you won’t know. Just get to know your own breath going in and out, “BUD-DHO, BUD-DHO…” That’s enough. Just do that. You don’t have to think of much. At this time, know this, learn this for now. “I do it and I don’t see anything.” Doesn’t matter, just do it. Whatever comes up, okay, just do it like this, so you’ll know what it’s about. Do it and see! If you just sit like this and know what’s happening it’s really all okay. When your mind becomes peaceful, it knows. You can sit all night till dawn and you won’t feel you’re even sitting, you enjoy it. You can’t explain it, it’s like enjoyment.


When it gets like this, you might want to give “profound” sermons, but beware of getting “verbal diarrhea,” expounding the Dhamma constantly, driving folks nutty with your non-stop teaching. Like old Novice Sang. One night just at dusk, walking meditation time, I heard someone in the bamboo grove nearby carrying on: “Yo, yo, yo, yo…” I sat and listened, thinking, “Who’s teaching who over there? Who’s carrying on?” He didn’t stop, just kept babbling on. So I took my flashlight and walked over to see. Sure enough, it was Novice Sang sitting under his bamboo clump, lantern lit, cross-legged, bellowing at full blast, expounding the Dhamma to the night! “Sang, have you flipped your lid?” “Oh, I just can’t hold it in!” he said. “When sitting, I gotta teach; when walking, I gotta teach… don’t know where it’ll end!” A real nut! Oh well, that’s how it is, it can happen, you know.


But keep at it. Don’t just follow your moods. When lazy, keep at it! When energetic, keep at it! Do the sitting and walking and even when lying down, watch your breath. Before sleeping, teach your mind: “I won’t indulge in the pleasure of sleep.” When you awaken, continue meditating. And when eating, we remind ourselves: “I won’t eat this food with greed, but only as medicine to sustain my life for this day and night, in order to have strength enough to carry on meditating.” Before sleeping we teach ourselves; before eating we teach ourselves like that continually. If standing, be aware; if sitting, be aware; if lying down, be aware. Everything, do it that way! When you lie down, lie on your right side, focusing on your breath, “BUD-DHO, BUD-DHO…” until you fall asleep. And as soon as you awaken, continue “BUD-DHO, BUD-DHO…” as if you hadn’t skipped a breath! Then peacefulness will arise… be continuously mindful.


Don’t look at another’s practice, you can’t do that. Regarding sitting meditation, sit balanced and erect. Don’t have your head tilted back or hanging down. Keep it balanced. Like the Buddha statue — now he’s “sitting tight” and bright! If you want to change posture, endure the pain to the utmost limit before changing. “What?” you say, “I can’t handle that!” But wait before moving. Endure the pain to its limit, then take more. However much it hurts, go ahead and endure it. And if it’s too painful to keep “BUD-DHO” in mind, then take the pain as your object of awareness: “Pain, pain, pain, PAIN!” on and on instead of “BUD-DHO.” Stay with it till the pain reaches its end, and see what comes up. The Buddha said that pain arises by itself, and it’ll stop by itself. Let it just die, don’t give up! Maybe you’ll break out in a sweat — drops as big as corn kernels rolling down your back. But if you can get past the feeling once, then you’ll know what it’s about. But that comes gradually, don’t push yourself too far. Just slowly keep at it.


And know about eating… chew, swallow, and where does it end up? Food that’s right or wrong for your body, you’ll know it. Know where it reaches. Refine the art of eating; eat and estimate when you’ll be full after five more mouthfuls, then stop! Take enough water and that’s it. Try and see if you can do it. Most people don’t do it like that. Instead, they eat till full, then top up with five more mouthfuls! But that’s not the way, understand? The Buddha said just keep eating attentively and know you’re not yet full, but you will be in five more mouthfuls, then stop! Take enough water till full. Then, whether walking or sitting, you’ll not feel heavy and your meditation will become automatically better. But people don’t want to do it like that. If you don’t really want to train yourself, then you can’t do it. Otherwise, you eat till you’re too full, topping up with another five mouthfuls. That’s how it is, the nature of our greed and defilements and the things the Buddha taught go in different direction. We have to watch ourselves.


And sleeping, being aware, it’s up to your know-how. Sometimes you won’t get to sleep on time; sleep early, sleep late, never mind. That’s what I do. Get to sleep late or not late, doesn’t matter, when I first awaken, I get right up. don’t make a fuss over it. Cut it right there. If you awaken and are still sleepy, just get right up! Get up and go, wash your face and start walking meditation, go right ahead and walk. That’s how we must train ourselves, do it!


So these are the things to do. But you won’t know about them from just listening to what others tell you. You can only know from actually doing the practice. So go ahead and do it. These are the first steps in training the mind. When meditating, focus on only one thing. Sitting, the mind only watches the breath going in and out, continually watching, slowly becoming peaceful. If the mind is scattered, as soon as you sit you’re off missing home, mind reaching way over there, thinking you’d like to eat some noodles (those who’ve just ordained — hungry, no?). You want to eat, want to drink, hungry, wanting, missing everything! Till you’re crazy. But if you go crazy then be crazy, till you can work through it.


But do it! Have you ever done walking meditation? How is it? “Mind wanders.” Then stop till it comes back. If it really wanders, then don’t breathe until you can’t stand it — your mind will come back. If you sit and your mind goes running everywhere, hold your breath, don’t let it out, and when you can’t stand it, it’ll come back! Make the mind strong. Training the mind is not the same as training animals, you know, it’s something that’s really difficult to train! Don’t be easily discouraged. At times, holding your breath till your chest is about to burst is the only thing that’ll catch your mind — it’ll come running back! Try it and see.


During this rains retreat get to know what it’s about. In the daytime, do it; at night, do it; whenever you’re fee, go ahead and do it. Do walking meditation night and day, even if you don’t talk. Turn your attention right back to your meditation, make it continuous.


It’s the same as the water in this drinking bottle. If we tilt it a bit, it starts to “drip, drip, drip…”; we tilt it more and “drippity, drippity, drippity…” That’s like our mindfulness. And if we really pour it out, it becomes a steady stream of water, like out of a tap, not just dripping. Meaning that: whether we stand, walk, sit, lie down or whatever, if we are always aware, then our mindfulness is the same as a steady stream of water. If we really pour it out, it’s a steady stream. So, if our mind wanders, thinks of this and that, then our mindfulness is only like dripping water.


So training our mind is just like this. Whether we think of this or that, are restless, aren’t together, doesn’t matter. Just keep practicing continually, and you’ll develop awareness until it’s a constant flow. Whether standing, sitting, lying down, or whatever, that awareness will be right there with you. Do it and see!


Just sitting around, it’s not going to happen by itself, you know. But if you try too hard, you can’t do it either. don’t try at all — still can’t do it! Keep that in mind. Sometimes you don’t even intend to sit in meditation, but your work’s finished and you sit down, empty your mind, and pap! — you’re peaceful right away. Easy, because you’re right there.


Take this then — that’s enough for now!

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(96) LESSON 2753 Sun 23. Sep 2018 (96) Sun 23 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) in 01) Classical Magahi Magadhi, 02) Classical Chandaso language, 03)Magadhi Prakrit, 04) Classical Hela Basa in 01) Classical Magahi Magadhi, 02) Classical Chandaso language, 03)Magadhi Prakrit, 04) Classical Hela Basa, 05) Classical Pali 06) Classical Deva Nagari, 07) Classical Cyrillic Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.Sangha-I. Introduction -Going for Refuge -MAHA BODHI SOCIETY-Questionnaire No.. 1 and Answers of First Year Diploma Course conducted by Mahabodhi Academy for Pali and Buddhist Studies
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
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