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LESSON 102 To Prince Abhaya 01 12 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY-GOOD GOVERNANCE-C.M. to begin surprise inspection campaign from February 01-Hon’ble Chief Minister holds meeting with ministers-Mayawati aims to build BSP base in Uttarakhand-during 2nd round of census in Feb, 2011 everybody must ensure that their relatives and all Ambedakarite friends are notifying Buddhists as religion.
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LESSON 102 To Prince Abhaya  01 12 2010  FREE ONLINE eNālandā Research and Practice UNIVERSITY



Awakeness Practices



All 84,000 Khandas As Found in the Pali Suttas



Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 

1). There are 3 sections:

The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and  from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided  into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters.

BUDDHA (EDUCATE)!               DHAMMA (MEDITATE)!              SANGHA (ORGANISE)!

WISDOM           IS            POWER

Awakened One Shows the Path to Attain Ultimate Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :

Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit

As the Original Nālandā University did not offer any Degree, so also the Free  e-Nālandā Research and Practice University.

The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible. The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to have…Now what is the basis of Buddhism? If you study carefully, you will see that Buddhism is based on reason. There is an element of flexibility inherent in it, which is not found in any other religion.

§  Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

I.
KAMMA

REBIRTH

AWAKEN-NESS

BUDDHA

THUS COME ONE

DHAMMA

II.
ARHAT

FOUR HOLY TRUTHS

EIGHTFOLD PATH

TWELVEFOLD CONDITIONED ARISING

BODHISATTVA

PARAMITA

SIX PARAMITAS

III.

SIX SPIRITUAL POWERS

SIX PATHS OF REBIRTH

TEN DHARMA REALMS

FIVE SKANDHAS

EIGHTEEN REALMS

FIVE MORAL PRECEPTS

IV.

MEDITATION

MINDFULNESS

FOUR APPLICATIONS OF MINDFULNESS

LOTUS POSTURE

SAMADHI

CHAN SCHOOL

FOUR JHANAS

FOUR FORMLESS REALMS

V.

FIVE TYPES OF BUDDHIST STUDY AND PRACTICE

MAHAYANA AND HINAYANA COMPARED

PURE LAND

BUDDHA RECITATION

EIGHT CONSCIOUSNESSES

ONE HUNDRED DHARMAS

EMPTINESS

VI.

DEMON

LINEAGE

with

Level I: Introduction to Buddhism

Level II: Buddhist Studies

TO ATTAIN

Level III: Stream-Enterer

Level IV: Once - Returner

Level V: Non-Returner
Level VI: Arhat

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

mathematics,

astronomy,

alchemy,

and

anatomy

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Historical Studies;

International Relations and Peace Studies;

Business Management in relation to Public Policy and Development Studies;

Languages and Literature;

and Ecology and Environmental Studies

Welcome to the Free Online e-Nālandā Research and Practice University

Course Programs:

http://www.accesstoinsight.org/tipitaka/mn/mn.058.than.html

MN 58 

PTS: M i 392

Abhaya Sutta: To Prince Abhaya

(On Right Speech)

translated from the Pali by

Thanissaro Bhikkhu

© 1997–2010

Translator’s Introduction

In this discourse, the Buddha shows the factors that go into deciding what is and is not worth saying. The main factors are three: whether or not a statement is true, whether or not it is beneficial, and whether or not it is pleasing to others. The Buddha himself would state only those things that are true and beneficial, and would have a sense of time for when pleasing and unpleasing things should be said. Notice that the possibility that a statement might be untrue yet beneficial is not even entertained.

This discourse also shows, in action, the Buddha’s teaching on the four categories of questions and how they should be answered (see AN 4.42). The prince asks him two questions, and in both cases he responds first with a counter-question, before going on to give an analytical answer to the first question and a categorical answer to the second. Each counter-question serves a double function: to give the prince a familiar reference point for understanding the answer about to come, and also to give him a chance to speak of his own intelligence and good motives. This provides him with the opportunity to save face after being stymied in his desire to best the Buddha in argument. The Commentary notes that the prince had placed his infant son on his lap as a cheap debater’s trick: if the Buddha had put him in an uncomfortable spot in the debate, the prince would have pinched his son, causing him to cry and thus effectively bringing the debate to a halt. The Buddha, however, uses the infant’s presence to remove any sense of a debate and also to make an effective point. Taking Nigantha Nataputta’s image of a dangerous object stuck in the throat, he applies it to the infant, and then goes on to make the point that, unlike the Niganthas — who were content to leave someone with a potentially lethal object in the throat — the Buddha’s desire is to remove such objects, out of sympathy and compassion. In this way, he brings the prince over to his side, converting a potential opponent into a disciple.

Thus this discourse is not only about right speech, but also shows right speech in action.

I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels’ Sanctuary.

Then Prince Abhaya went to Nigantha Nataputta and on arrival, having bowed down to him, sat to one side. As he was sitting there, Nigantha Nataputta said to him, “Come, now, prince. Refute the words of Gotama the contemplative, and this admirable report about you will spread afar: ‘The words of Gotama the contemplative — so mighty, so powerful — were refuted by Prince Abhaya!’”

“But how, venerable sir, will I refute the words of Gotama the contemplative — so mighty, so powerful?”

“Come now, prince. Go to Gotama the contemplative and on arrival say this: ‘Lord, would the Tathagata say words that are unendearing & disagreeable to others?’ If Gotama the contemplative, thus asked, answers, ‘The Tathagata would say words that are unendearing & disagreeable to others,’ then you should say, ‘Then how is there any difference between you, lord, and run-of-the-mill people? For even run-of-the-mill people say words that are unendearing & disagreeable to others.’ But if Gotama the contemplative, thus asked, answers, ‘The Tathagata would not say words that are unendearing & disagreeable to others,’ then you should say, ‘Then how, lord, did you say of Devadatta that “Devadatta is headed for destitution, Devadatta is headed for hell, Devadatta will boil for an eon, Devadatta is incurable”? For Devadatta was upset & disgruntled at those words of yours.’ When Gotama the contemplative is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up. Just as if a two-horned chestnut[1] were stuck in a man’s throat: he would not be able to swallow it down or spit it up. In the same way, when Gotama the contemplative is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up.”

Responding, “As you say, venerable sir,” Prince Abhaya got up from his seat, bowed down to Nigantha Nataputta, circumambulated him, and then went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. As he was sitting there, he glanced up at the sun and thought, “Today is not the time to refute the Blessed One’s words. Tomorrow in my own home I will overturn the Blessed One’s words.” So he said to the Blessed One, “May the Blessed One, together with three others, acquiesce to my offer of tomorrow’s meal.”

The Blessed One acquiesced with silence.

Then Prince Abhaya, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, and left.

Then, after the night had passed, the Blessed One early in the morning put on his robes and, carrying his bowl and outer robe, went to Prince Abhaya’s home. On arrival, he sat down on a seat made ready. Prince Abhaya, with his own hand, served & satisfied the Blessed One with fine staple & non-staple foods. Then, when the Blessed One had eaten and had removed his hand from his bowl, Prince Abhaya took a lower seat and sat to one side. As he was sitting there he said to the Blessed One, “Lord, would the Tathagata say words that are unendearing & disagreeable to others?”

“Prince, there is no categorical yes-or-no answer to that.”

“Then right here, lord, the Niganthas are destroyed.”

“But prince, why do you say, ‘Then right here, lord, the Niganthas are destroyed’?”

“Just yesterday, lord, I went to Nigantha Nataputta and… he said to me…’Come now, prince. Go to Gotama the contemplative and on arrival say this: “Lord, would the Tathagata say words that are unendearing & disagreeable to others?”… Just as if a two-horned chestnut were stuck in a man’s throat: he would not be able to swallow it down or spit it up. In the same way, when Gotama the contemplative is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up.’”

Now at that time a baby boy was lying face-up on the prince’s lap. So the Blessed One said to the prince, “What do you think, prince: If this young boy, through your own negligence or that of the nurse, were to take a stick or a piece of gravel into its mouth, what would you do?”

“I would take it out, lord. If I couldn’t get it out right away, then holding its head in my left hand and crooking a finger of my right, I would take it out, even if it meant drawing blood. Why is that? Because I have sympathy for the young boy.”

“In the same way, prince:

[1] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he does not say them.

[2] In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.

[3] In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them.

[4] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.

[5] In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.

[6] In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings.”

“Lord, when wise nobles or priests, householders or contemplatives, having formulated questions, come to the Tathagata and ask him, does this line of reasoning appear to his awareness beforehand — ‘If those who approach me ask this, I — thus asked — will answer in this way’ — or does the Tathagata come up with the answer on the spot?”

“In that case, prince, I will ask you a counter-question. Answer as you see fit. What do you think: are you skilled in the parts of a chariot?”

“Yes, lord. I am skilled in the parts of a chariot.”

“And what do you think: When people come & ask you, ‘What is the name of this part of the chariot?’ does this line of reasoning appear to your awareness beforehand — ‘If those who approach me ask this, I — thus asked — will answer in this way’ — or do you come up with the answer on the spot?”

“Lord, I am renowned for being skilled in the parts of a chariot. All the parts of a chariot are well-known to me. I come up with the answer on the spot.”

“In the same way, prince, when wise nobles or priests, householders or contemplatives, having formulated questions, come to the Tathagata and ask him, he comes up with the answer on the spot. Why is that? Because the property of the Dhamma is thoroughly penetrated by the Tathagata. From his thorough penetration of the property of the Dhamma, he comes up with the answer on the spot.” [2]

When this was said, Prince Abhaya said to the Blessed One: “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

Notes

1.

A two-horned chestnut is the nut of a tree (Trapa bicornis) growing in south and southeast Asia. Its shell looks like the head of a water buffalo, with two nasty, curved “horns” sticking out of either side.

2.

This statement is apparently related to the more abstract statement in AN 4.24, that what the Tathagata knows is not “established” in him. In other words, he does not define himself or the awakened mind in terms of knowledge or views, even concerning the Dhamma, although the knowledge that led to his awakening is fully available for him to draw on at any time.

See also: AN 4.24; AN 4.42; AN 4.183.

 

 

GOOD GOVERNANCE

Press Information Bureau

(C.M. Information Campus)

Information & Public Relations Department, U.P.

C.M. to begin surprise inspection campaign from February 01

Lucknow: 29 November 2010

The Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji said

that the current BSP regime had been successful so far in

implementing development and welfare work in an effective manner.

She said that it had also succeeded in controlling the crime and

streamlining the law and order of the State. She said that she would

start her surprise inspection drive from 1st February 2011 to make

development and welfare works more effective and also to further

streamline the law and order of the State. She said that she would

also focus on the crime control situation during her surprise

inspection drive.

Hon’ble Chief Minister ji was addressing a press conference

held at her official residence here today. She said that she had held a

meeting of senior officers of the district, division and State level on

27 November 2010 to review the progress of development and

welfare works and to review the law and order of the State so that

the same could be further streamlined. She said that she had given

necessary directives to the officers and cautioned them that surprise

inspection of all the 72 districts would begin from 1st February 2011.

She said that if the same were found wanting during the surprise

inspection, the concerning officers would be given 10 to 15 days of

time to remove the shortcomings and thereafter another inspection

of the development work would be conducted. If, still there was any

shortcoming then the concerning officer would be given adverse

entry and posted on insignificant post. She warned that stringent

action would be taken against erring officers if serious complaints

were received and such action would be initiated which would

hamper their promotion in future.

The Hon’ble Chief Minister ji regretted that the opposition

parties under a well thought conspiracy had launched a false

propaganda regarding these decisions. They had linked these

decisions especially with the outcome of the Bihar Vidhan Sabha

elections, she pointed out. She said that the reality about the

outcome of the Bihar Vidhan Sabha elections was that the coalition of

the Mr. Nitish Kumar and BJP came back to power not because of

development works. She said that reality is that there were very little

development and welfare works that were undertaken in Bihar.

Besides, the media publicised that the BJP-Nitish Kumar Coalition got

votes on the issues above the caste, which is incorrect.

Hon’ble Chief Minister ji said that it was BSP which got votes on

issues above the caste during the 2007 U.P. Vidhan Sabha elections

which was for the first time in the country. She said that owing to it

her party was able to form a government on its own in U.P. She said

that keeping this in view it would not be correct to say that the BJPMr.

Nitish Kumar combine won Bihar Vidhan Sabha elections because

of these two reasons. She said that the biggest reason for the

success of BJP-Mr. Nitish Kumar combine was that Mr. Lalu Prasad

Yadav and Mr. Ram Bilas Paswan declared themselves as the CM and

Dy. CM candidates before the election results were declared. Besides,

both the parties also indulged in nepotism and promoted their family

members. Moreover, the people of Bihar, who bore 15 years long

misrule of Lalu Yadav, voted in favour of BJP-Mr. Nitish Kumar

combine as they were afraid of misrule of Lalu Yadav. She said that

owing to it her party had also suffered this time.

Hon’ble Chief Minister ji said that when her government was

formed in the year 2007, the officers of the police and administration

had requested that they should be given at least 18 months’ time for

streamlining the development and welfare works and also to

streamline the law and order of the State. She said that she gave

more time to the officers than what they had asked.

Expressing her happiness over the completion of most of the

works related with development, welfare and law and order and

crime control, Hon’ble Chief Minister ji said that even though the

Centre did not extend any help, still her government undertook

several important and historical works, which included

implementation of U.P. Mukhyamantri Mahamaya Garib Arthik Madad

Yojana, Dr. Ambedkar Gram Sabha Vikas Yojana, Mahamaya Garib

Balika Ashirvad Yojana, Savitri Bai Phule Balika Shiksha Madad

Yojana, Sarvjan Hitai Shahri Garib Makan (Slum area) Malikana Haq

Yojana, Manyawar Sri Kanshiram Ji Shahri Garib Avas Yojana,

Mahamaya Avas Yojana and Mahamaya Sarvjan Avas Yojana, new

scheme for energisation of private tubewells, Dr. Ambedkar Nishulk

Boring Yojana and Dr. Ambedkar Krishi Oorja Sudhar Yojana.

The Hon’ble Chief Minister ji said that her government was

making efforts to set up new power plants so that people of the State

got rid of power cuts by year 2014. Besides, for ensuring phased

development of the cities, 9 main cities had been selected to upgrade

their infrastructure. She said that for the first time in the country, the

SC/ST had been given reservation facility in the private sector and

they were also being given reservation in the government contracts

for the first time by her government.

Hon’ble Chief Minister ji said that her government had

implemented contract rules for the acquisition of land of the farmers in the State. According to it, arrangements have been made to

ensure that the land rates were decided with the consent of the

farmers and the acquisition was executed on that rate only. She said

that a very progressive new policy for the rehabilitation and

resettlement of the farmers, whose land was acquired, had been

implemented in the State. She said that a provision of annuity had

been introduced in this policy. Besides, the State Government,

keeping the interests of the cane growers in mind, had revised the

sugar cane rates which were Rs. 125 per quintal during the crushing

season 2007-08 to Rs. 205 per quintal during the crushing season

2010-11. She said that it was an unprecedented and historical

increase.

Hon’ble Chief Minister ji said that her government had

appointed about 85,000 basic teachers on the posts lying vacant for

years so that the standard of the basic education could be improved.

She said that more than one lakh posts of safai karmacharis had

been created and appointments had been made to keep the villages

clean. She said that to provide permanent employment to the people

of Sarv Samaj, the State Government had made arrangement of jobs

in large numbers in the Government and private sector. Besides, her

government had implemented sixth pay commission in the interests

of the employees. She said that U.P. was the first state of the

country to do so. Moreover, her government had taken several

historical and important decisions in the favour of farmers, labourers,

traders and people of other sectors.

The Hon’ble Chief Minister ji said that her government was

emphasising on infrastructure development, roads, express-ways,

transmission of electricity, drinking water system etc. She said that

good results have come out in view of law and order and crime

control. Action had been taken against more than 9,000 notorious

criminals and more than 8,000 criminals having award on their heads

were arrested. Besides, 6,937 mafias who had been also arrested

and Gangster Act were imposed on 5195 mafias, out of which

properties worth Rs. 409 crores of 837 mafias were confiscated.

The Hon’ble Chief Minister said that 362 notorious criminals

were encountered including Dadua, Thokia, Ghanshyam Kevat and

other dacoits. ATS was constituted for the first time in the country to

control terrorist incidents and many terrorists were arrested by U.P.

police. Besides, 2.04 lakh additional posts were created to strengthen

police system in the State. She said that transparent system for

recruitment in police department was implemented which was

appreciated throughout the country. She said that grade pay of

constable was increased from Rs. 1900 to 2000, head constable from

Rs. 2000 to 2400 and ASI(M) from Rs. 2400 to 2800.

The Hon’ble Chief Minister said that more than 4 lakh cases of

complaints were disposed of during Thana Diwas. The incidents of dacoities, loot, murder, road hold-up and ransom were decreased

owing to action taken against notorious criminals and mafias. She

said that from the point of view of crime number per lakh population,

the State stood on 23rd place. The incidents regarding harassment of

SC/ST people has decreased continuously and guilty were punished

in 55 per cent cases, which is maximum in the country against the

national average of about 32 per cent in this regard.

Ms. Mayawati ji said that no untoward incident took place after

Ayodhya verdict and Panchayat elections were held peacefully though

the Central Government had not given the Central forces. It may be

recalled that the Central Government had given 30 companies of

Central security forces for 2005 Panchayat elections.

Hon’ble Chief Minister holds meeting with ministers

Lucknow: 29 November 2010

The Uttar Pradesh Hon’ble Chief Minister Ms. Mayawati

ji has said to all ministers to direct the officers of their

respective departments to speed up departmental works, so

that people could get the benefit from different

development schemes and welfare programmes. Besides,

she has also directed the ministers to fulfil the fixed target,

ensure complete transparency and quality in construction

works and monitoring of these works.

The Hon’ble Chief Minister was addressing the

ministers at her official residence here today in a meeting

which lasted for two hours. She said that her Government

had made the resolve to create development oriented

atmosphere free from injustice, crime, terror and

corruption. She expressed satisfaction over the progress in

this regard and said that despite of it, more improvement

could be made.

The Hon’ble Chief Minister said that necessary

directives were issued to the senior administrative and

police officers related to development works and law and

order on 27 November last. She said that ministers should

review the implementation of these directives in their

respective departments in regular manner. Besides, they

should also ensure to hold the review meeting on 09th of

every month with Principal Secretary/Secretaries and

divisional level officers under revised three tier review

system.

Mayawati aims to build BSP base in Uttarakhand

Lucknow, Nov 30 – Aiming to build the Bahujan Samaj Party (BSP) base in Uttarakhand, party supremo and Uttar Pradesh Chief Minister Mayawati Tuesday blamed the Congress and the Bharatiya Janata Party (BJP) for the backwardness in the hill state.

‘Uttarakhand has been either under a BJP or a Congress rule since its inception in 2000, therefore, if the state has failed to show any signs of growth in these 10 years, none else could be blamed,’ Mayawati said in a statement issued here.

Earlier in the day, she met party members from Uttarakhand here on the issue of strengthening the party in the hill state.

Mayawati asked partymen to spread the word across Uttarakhand about the BSP’s contribution to the creation of that state.

‘You must remind the people of Uttarakhand that it the BSP government which passed the first resolution in the Uttar Pradesh assembly for the creation of an independent hill state of Uttarakhand in 1995,’ she told the gathering.

‘The districts of Udham Singh Nagar, Champawat, Bageshwar and Rudra Prayag were created by my government,’ Mayawati asserted.

IANS

Rajesh Patil <rajpat_00@yahoo.in> wrote:
 Dear All,
             Jai-Bhim!

On Nov, 1956 at Nepal Babasaheb said,” If I live 2 more years then I will
 show 5 Crore Buddhists (i.e. 13% of 1951’s population) in India.” But, He
 passed away on 6th December, 1956.

 He left this target for us to accomplish. So, during 2nd round of census in
 Feb, 2011 everybody must ensure that their relatives and all Ambedakarite
 friends are notifying Buddhists as religion.

 Remember, we do not loose any constitutional rights even if we mention
 religion as Buddhists.

 Do not hesitate, even if religion mentioned in living certificate or any
 other document is not Buddhism.

 Those who believe in Babasaheb’s teachings, they must mention their religion
as Buddhism in census.

Pl. spread the message everywhere.

 In mission
Rajesh

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