[Deva:]
He who's an Arahant, his work achieved,Free from taints, in final body clad,That monk still might use such words as “I.”Still perchance might say: “They call this mine.”…Would such a monk be prone to vain conceits?
[The Blessed One:]
The Intermediate Section on Virtue
“Whereas some priests and
contemplatives, living off food given in faith, are addicted to damaging seed
and plant life such as these — plants propagated from roots, stems, joints,
buddings, and seeds — he abstains from damaging seed and plant life such as
these. This, too, is part of his virtue.
“Whereas some priests and
contemplatives, living off food given in faith, are addicted to consuming
stored-up goods such as these — stored-up food, stored-up drinks, stored-up
clothing, stored-up vehicles, stored-up bedding, stored-up scents, and
stored-up meat — he abstains from consuming stored-up goods such as these. This,
too, is part of his virtue.
“Whereas some
priests and contemplatives, living off food given in faith, are addicted to
watching shows such as these — dancing, singing, instrumental music, plays,
ballad recitations, hand-clapping, cymbals and drums, magic lantern scenes,
acrobatic and conjuring tricks, elephant fights, horse fights, buffalo fights,
bull fights, goat fights, ram fights, cock fights, quail fights; fighting with
staves, boxing, wrestling, war-games, roll calls, battle arrays, and regimental
reviews — he abstains from watching shows such as these. This, too, is part of
his virtue.
“Whereas some priests and
contemplatives, living off food given in faith, are addicted to heedless and
idle games such as these — eight-row chess, ten-row chess, chess in the air,
hopscotch, spillikins, dice, stick games, hand-pictures, ball-games, blowing
through toy pipes, playing with toy plows, turning somersaults, playing with
toy windmills, toy measures, toy chariots, toy bows, guessing letters drawn in
the air, guessing thoughts, mimicking deformities — he abstains from heedless
and idle games such as these. This, too, is part of his virtue.
“Whereas some
priests and contemplatives, living off food given in faith, are addicted to
high and luxurious furnishings such as these — over-sized couches, couches
adorned with carved animals, long-haired coverlets, multi-colored patchwork
coverlets, white woolen coverlets, woolen coverlets embroidered with flowers or
animal figures, stuffed quilts, coverlets with fringe, silk coverlets
embroidered with gems; large woolen carpets; elephant, horse, and chariot rugs,
antelope-hide rugs, deer-hide rugs; couches with awnings, couches with red
cushions for the head and feet — he abstains from using high and luxurious
furnishings such as these. This, too, is part of his virtue.
“Whereas some
priests and contemplatives, living off food given in faith, are addicted to
scents, cosmetics, and means of beautification such as these — rubbing powders
into the body, massaging with oils, bathing in perfumed water, kneading the
limbs, using mirrors, ointments, garlands, scents, creams, face-powders,
mascara, bracelets, head-bands, decorated walking sticks, ornamented
water-bottles, swords, fancy sunshades, decorated sandals, turbans, gems, yak-tail
whisks, long-fringed white robes — he abstains from using scents, cosmetics,
and means of beautification such as these. This, too, is part of his virtue.
“Whereas some
priests and contemplatives, living off food given in faith, are addicted to
talking about lowly topics such as these — talking about kings, robbers,
ministers of state; armies, alarms, and battles; food and drink; clothing,
furniture, garlands, and scents; relatives; vehicles; villages, towns, cities,
the countryside; women and heroes; the gossip of the street and the well; tales
of the dead; tales of diversity [philosophical discussions of the past and
future], the creation of the world and of the sea, and talk of whether things
exist or not — he abstains from talking about lowly topics such as these. This,
too, is part of his virtue.
“Whereas some priests and
contemplatives, living off food given in faith, are addicted to debates such as
these — ‘You understand this doctrine and discipline? I’m the one
who understands this doctrine and discipline. How could you understand this
doctrine and discipline? You’re practicing wrongly. I’m practicing rightly. I’m
being consistent. You’re not. What should be said first you said last. What
should be said last you said first. What you took so long to think out has been
refuted. Your doctrine has been overthrown. You’re defeated. Go and try to
salvage your doctrine; extricate yourself if you can!’ — he abstains from
debates such as these. This, too, is part of his virtue.
“Whereas some priests and contemplatives,
living off food given in faith, are addicted to running messages and errands
for people such as these — kings, ministers of state, noble warriors, priests,
householders, or youths [who say], ‘Go here, go there, take this there, fetch
that here’ — he abstains from running messages and errands for people such as
these. This, too, is part of his virtue.
“Whereas some priests and
contemplatives, living off food given in faith, engage in scheming, persuading,
hinting, belittling, and pursuing gain with gain, he abstains from forms of
scheming and persuading [improper ways of trying to gain material support from
donors] such as these. This, too, is part of his virtue.
The Arising of the Cittas
Cittas are classified in various ways. One such classification is according to their nature (jaati). In this classification we have:
- Cittas which are resultant states of consciousness, vipaaka, the effects of previous kamma.
- Cittas which are causes for action (kamma) through body, speech, or mind. We may call these “causative cittas.” A wholesome citta (kusala citta) will issue in wholesome action and an unwholesome one (akusala citta) in unwholesome action.
- Cittas which are neither kamma nor its result. These are called kiriya cittas.
They are kammically ineffective, being merely functional. Some kiriya
cittas perform simple functions in the process of consciousness, others
represent the actions and thoughts of arahants, who no longer generate
fresh kamma.
When we see a form, hear a sound, smell, taste, or touch, it is a
vipaaka citta, a resultant consciousness, that functions as the actual
sense-consciousness. This citta is the result of some previous kamma.
Thus, for example, when we hear an unpleasant sound, the
ear-consciousness which actually hears the sound is the result of an
unwholesome deed (kamma) previously done by that continuum of
experience called a “person”; it is an akusala-vipaaka citta. If one
sees a pleasant sight it is the result of a wholesome deed; the
eye-consciousness that sees it is a kusala-vipaaka citta. This is a
“bare phenomenon” that is taking place and there is no power that can
stop the arising of this resultant citta. However, this resultant
citta, having arisen, perishes in a moment.
To be aware of the momentariness of this vipaaka citta is of great
practical importance. If one does not recognize the disappearance of
this citta — and this can be done only by the practice of mindfulness —
then subsequent cognitive processes having the same object as the
vipaaka citta (which has already passed) can occur in the mind-door,
bringing defilements into play. If the vipaaka citta had an unpleasant
object, aversion can arise; and if the vipaaka citta had a pleasant
object, attachment can arise. To make spiritual progress one should try
to avoid the arising of those causative cittas associated with either
aversion or attachment, which are both unwholesome mental factors
building up further unwholesome kamma. Mindfulness of the instant
perishing of the vipaaka citta after it has arisen is of immense
practical value. Only one citta can exist at a time. Thus the citta
with mindfulness, occurring through the mind-door, taking the perished
vipaaka citta as its object, will prevent the arising of causative
unwholesome cittas that lead to future suffering.
When the mind is not experiencing objects through the five sense
doors — the eye, ear, nose, tongue, and body — it can still be active
through the “mind door,” taking as its object either something
previously experienced through the five sense doors, recently or long
ago, or some idea or image peculiar to itself. Past experiences are
registered in the life-continuum (bhava”nga) in a subliminal
form, where from time to time they can surface through the mind-door to
serve as objects for the citta. Kammically active cittas can follow
this mental activity, and here again the practice of mindfulness — that
is, being aware that there is thinking — will prevent the arising of
unwholesome causative cittas. On the other hand, if mindfulness is
absent there can be unwholesome mental activity, such as longing for
things of the past, worry, remorse, regret, grudge, and doubt.
Cittas exhibit certain other interesting features which are dealt with in the Abhidhamma. Some of these are as follows:
Association with “roots.” Cittas may be associated with certain mental factors called “roots” (hetu, muula), or they may be dissociated from roots. The former kind of cittas are called sahetuka cittas, the latter ahetuka cittas; these are, respectively, rooted and rootless states of consciousness. The roots are particular mental factors (cetasikas)
that arise together with the citta, often giving it a determinate
ethical quality. Because the citta and its constituent factors, the cetasikas,
arise together and because both have the same object and base, it is
difficult to appreciate the subtle differences in their characteristics
unless one’s mindfulness and insight are very sharp.
There are six roots. Three are kammically unwholesome (akusala); the other three may be either kammically wholesome (kusala) or indeterminate (abyaa-kata), depending on the type of consciousness they arise in. The unwholesome roots are greed (lobha), hatred (dosa), and delusion (moha). The three roots which are wholesome in some cittas and indeterminate in others are greedlessness (alobha), hatelessness (adosa), and undeludedness (amoha).
Though these last three roots are expressed negatively they have
positive manifestations. Greedlessness manifests as generosity and
renunciation, hatelessness as loving-kindness, and undeludedness as
wisdom or understanding.
In the ordinary unenlightened worldling these six roots can occur in
various combinations. When one enters the path leading to
enlightenment, the unwholesome roots are eradicated in stages until
final emancipation is achieved. For the arahant, the liberated one, the
cittas that arise in him can no longer be associated with any
unwholesome roots. The cittas that the arahant experiences are neither
wholesome nor unwholesome, as he does not generate any further kamma;
his cittas are exclusively indeterminate. These indeterminate cittas
can be functional (kiriya), as on occasions when he is mentally active, or resultants (vipaaka) when he is experiencing the effects of past kamma or abiding in the meditative attainment of fruition.
For spiritual progress it is important to be aware of the roots
associated with the citta that we are experiencing at any particular
moment. This is possible only by the practice of mindfulness as
expounded in the Mahaa Satipa.t.thaana Sutta. This awareness helps us
get rid of the unwholesome roots and cultivate the wholesome roots.
This practice will enable one to purify moral virtue, to develop
concentration, and to achieve insight.
Association with feeling. Cittas differ according to the
feeling associated with them. Every citta has a concomitant feeling,
but the quality of this feeling differs from citta to citta. Some
cittas are accompanied by a pleasant feeling (sukhaa vedanaa), some by a painful feeling (dukkhaa vedanaa), some by an indifferent feeling (upekkhaa vedanaa).
It is important to recognize the feeling that accompanies each
citta, for feelings serve as a condition for defilements to arise. The
mind’s natural tendency is to develop attachment to a pleasant feeling
and aversion to an unpleasant one. Any attachment will eventually cause
suffering; for everything within and around us is impermanent, so when
inevitable separation takes place, if there is attachment the result
will be sorrow, lamentation, and despair. Aversion, apart from giving
further nourishment to the unwholesome roots, is a totally futile
response. We cannot change the essentially unsatisfactory nature of
sa.msaara, but we can alter our reactions to our experiences in
sa.msaara. Therefore, the sanest attitude would be neither to get
attached to anything pleasant nor react with aversion to anything
displeasing. This would be an attitude of indifference. Indifference,
however, is of two kinds. One is the callous indifference which is a
total disregard for one’s own well-being and that of others. This type
of indifference is born of the unwholesome roots and obviously should
not be cultivated by the spiritual seeker. The other type of
indifference is a highly refined mental state which might be better
referred to as equanimity. This attitude, born of wisdom pertaining to
the real nature of phenomena, is an attitude of mental calmness amidst
all the vicissitudes of life. This is the kind of indifference that we
must try to cultivate.
Prompted and unprompted cittas. A prompted citta (sasankhaarika citta)
is an act of consciousness that arises either as a result of
deliberation and premeditation on one’s own part or through the
inducement of another. If it is an unwholesome citta resulting in
unwholesome action, then the result of such action will rebound on the
agent in proportion to the degree of deliberation involved; for the one
who induced it, his unwholesome cittas will also rebound on him,
causing him future suffering. Therefore it is important not only that
one should refrain from unwholesome deeds oneself, but that one also
refrain from inciting others to perform such deeds.
If the prompted citta is a wholesome one resulting from one’s own
wise consideration, the actions issuing from such a citta will bear
good results for the doer; if it was induced by one with good
intentions, his wholesome cittas will bring good results for him.
Therefore, whenever possible, we should not only foster our own welfare
by performing wholesome deeds but whenever possible should also try to
bring out the goodness in others.
An unprompted citta (asankhaarika-citta) is one which arises
spontaneously, without deliberation or premeditation on our own part
and without inducement by others. These unprompted cittas, too, may be
unwholesome or wholesome.
There are some people in whom greed and hate are so strong that the
cittas that arise in them need no prompting from within or without.
They spontaneously cling to what they think they possess and try to
enhance their belongings by exploiting others. They do not know what
generosity is, they are quick to criticize others; if they get a chance
they will destroy everything that stands in the way of their attempts
to boost their own ego. On the other hand, there are others who give
willingly and joyfully, who do not hesitate to help their needy fellow
beings, and who will even risk their own lives to save those in
distress.
These divers characters — the misers, tyrants, murderers, heroes,
and benefactors — are what they are because of their past tendencies
built up in previous lives. However, the law of kamma and its fruit
prevails at all times at all times and a change can occur for the
better or worse, as in the cases of Angulimaala and Devadatta. The
former started off as a vicious murderer but later became an
enlightened saint; the latter, the Buddha’s cousin, entered the Order
as a monk but later attempted to kill the Buddha and take control of
the Sangha himself.
Mayawati splits ATS into 4 zones
Atiq Khan
1.58 lakh policemen to be recruited |
Police stations to be manned by officers of inspector rank
Police and PAC to be equipped with ultra-modern weapons
LUCKNOW: Uttar Pradesh Chief Minister Mayawati on Tuesday decided to
revamp the State Anti-Terrorist Squad, splitting it into four zones
with its headquarters in Lucknow. While the Lucknow and Kanpur zones of
the ATS would be headed by an officer of the rank of Inspector-General,
the Allahabad and Faizabad zones would be headed by DIGs.
Announcing a slew of measures in the wake of the terrorist attack in
Mumbai, the Chief Minister said about 1.58 lakh policemen would be
recruited and the overall strength of the commandos would be increased
to 2,000. All the police stations would be manned by officers of the
rank of inspector.
More importantly, Ms. Mayawati directed the officers to submit a
proposal to the Government for reconstituting the intelligence set-up
in the State. Till then, she said, all facilities would be given to the
existing intelligence department.
Ms. Mayawati said failure of the Central intelligence agencies was one of the reasons for the terrorist attack in Mumbai.
The UP Police and the Provincial Armed Constabulary would be
equipped with ultra-modern weapons and a proposal would be sent to the
Centre for procurement of new weapons and equipment, she added.
The Chief Minister told a press conference here that these measures
had been taken to tighten the security set-up in the State and instil
confidence in the people. She demanded resignation of the UPA
Government holding it as well as the BJP-led NDA Government responsible
for the spate of terrorist attacks in the country and said that public
confidence in the system had been eroded. The anger of the people was
justified, she added.
The Lucknow zone of the ATS will include Lucknow, Bareilly,
Moradabad, Saharanpur and Meerut divisions, while Kanpur, Agra,
Aligarh, Jhansi and Chitrakoot divisions will constitute the Kanpur
zone. The Allahabad zone will be made up of Allahabad, Mirzapur,
Varanasi and Azamgarh divisional commissionaires and Faizabad zone will
constitute the Faizabad, Gorakhpur, Basti and Devi Patan divisions. A
new office complex will be built in the State capital, which will serve
as the headquarters of the ATS and the Special Task Force (STF).
Approval for recruiting 1.58 lakh cops was granted by the State
Cabinet at its meeting presided over by the Chief Minister. Ms.
Mayawati said directives have been issued for starting the recruitment
process. Given the size of UP’s population –estimated at more than 20
crore – there has not been a consonant increase in the number of
policemen, she said.
All the direct recruitments (non-gazetted personnel) in the police
and the PAC would be made by a recruitment board. She clarified that
unlike the police recruitment scam of the Samajwadi Party Government
complete transparency would be maintained in the new recruitment
process, which would be conducted through set parameters, and
corruption at any level of the job exercise would not be tolerated.
Tight security for Mayawati, Uttar Pradesh top cop
December 3rd, 2008 - 4:25 pm ICT by IANS
-
Lucknow, Dec 3 (IANS) The security cover for Uttar
Pradesh Chief Minister Mayawati and Director General of Police (DGP)
Vikram Singh has been significantly tightened in view of the Mumbai terror attacks,
an official said.While Mayawati’s security has been beefed up to an
unprecedented level and its charge has been entrusted to an
inspector-general rank officer - very much on the lines of prime
minister’s security, the state’s top cop too has got a larger security
network not only for himself but also for his family.
This became apparent at the wedding of Vikram Singh’s son Tuesday
night, when the venue - Taj Residency - was virtually turned into a
fortress, leaving other guests and visitors completely harried.
The 2 km distance from the DGP’s official residence to the hotel was
turned into what looked like curfew-bound area with cops stationed at
every few metres along both sides of the road. Parking in and around
the hotel was barred for anyone other than the top cop’s guests.
Samaj Party will cut
into the BJP and the Congress votes in varying degrees.
A senior police official said: “Well all that security was because of
the chief minister’s visit to the marriage, not because of the DGP.
After what has happened in Mumbai, we cannot take any chances with the
chief minister’s security.”
This time BSP is trying to
make a dent and emerge a third force.
Though
the BSP had won only 2 seats out of 124 assembly seats it contested in
2003 elections, it was able to increase its vote share from 2.17
percent in 1998, when it fought the first time here, to 3.98 percent in
2003.
The party this
time is fighting for all the 200 seats and the results will prove it has made an impact. The BSP is confident of making a
mark in this election and there were huge crowds at Mayawati’s rallies
providing an indication that her party will be a major force.
The
electioneering in the state revolved around the issues of development
and corruption.
Farmers’ issues: BSP’s rally on Dec 20
Monday, December 1st, 2008 : Filed under News.
Activists
of the Bahujan Samaj party (BSP) will take out a rally in the city on
December 20 demanding the Andhra Pradesh government to resolve farmers
problems, a member of the party said on Monday.
The rally will be followed by a public meeting at Swaraj maidan
here, a press release quoting Y Shankar, BSP Central Executive
Committee member said.
The Chief Minister of Uttar Pradesh Mayawati will be the Chief Guest of the meeting, the release added.
Lesson 9
The inner tangle and the outer tangle -
This world is entangled in a tangle.
Who succeeds in disentangling this tangle?
The Buddha who explained that all these tangles have mind as the
fore-runner, answered thus
When a wise man, established well in virtue,
Develops consciousness and understanding, ‘Men as a bhikkhu ardent and sagacious
He succeeds in disentangling this tangle.
Realising the importance of the external factors in man’s endeavour
towards disentangling himself from the inner tangle, the Buddha gave many
discourses on the ways and means of overcoming the outer tangle. Some of these
teachings were meant only for the bhikkhus. Others were only for laymen. The
rest were meant for both bhikkhus and laymen, although in the latter case, the
discourses were mainly directed to the bhikkhus. In one such discourse, he
approved the acceptance by the bhdddius of the four requisites namely robes,
food, shelter and medicine. Man could live without all other modern
contraptions but for life to go on, these four requisites are essential. Wealth
is required by man to obtain these four requisites and to meet his other needs.
The Noble Eightfold Path which could be classified under right
values and right action, enables man to achieve the highest ends. For economic
stability and well-being, the Buddhist system stresses three factors in the Vyagghapajja
Sutta.
1. Utthana Sampada: Production of wealth through skilled and
earnest endeavour.
2. Arakkha Sampada: Its protection and savings.
3. Samajivikata - Living within one’s means.