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Awakeness Practices
All 84,000 Khandas As Found in the Pali Suttas
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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.
Course Programs:
LESSON 154
http://www.accesstoinsight.org/tipitaka/mn/mn.137.than.html
MN 137
PTS: M iii 215
Salayatana-vibhanga Sutta: An Analysis of the Six Sense-media
translated from the Pali by
Thanissaro Bhikkhu
Translator’s Introduction
Despite the abstract format of this discourse, it deals with an emotional topic: the source of emotions, the use of the emotions in the course of the practice, and the ideal emotional state of a person who has completed the path and is fit to teach others. In particular, this discourse counters a common misperception: that the distress that comes from having an unachieved goal is an obstacle in the practice, and that the antidote for that distress is to renounce any sense of goals. In actuality, that distress — termed “renunciation distress” — has an important role in the practice: to overcome the distress that comes with a sense of loss over sensual pleasures that have not been attained, or those that have been attained in the past but now no longer exist. Renunciation distress serves as a reminder that the loss of sensual pleasures is not a serious matter. As for renunciation distress, it is overcome, not by abandoning any sense of goal, but by following the path and realizing the joy that comes when the goal is reached.
This discourse counters another misperception as well: that equanimity is the goal of the practice. In actuality, renunciation equanimity serves a function as part of the path of practice — as a tool for letting go of renunciation joy — and then it, too, is transcended by the state called “non-fashioning” (atammayata), in which there is no act of intention, not even the intention underlying equanimity, at all.
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks, “Monks!”
“Yes, lord,” the monks replied.
The Blessed One said: “Monks, I will teach you the analysis of the six sense media. Listen, and pay close attention. I will speak.”
“Yes, lord,” the monks replied.
The Blessed One said: “The six internal sense-media should be known. The six external sense-media should be known. The six classes of consciousness should be known. The six classes of contact should be known. The eighteen explorations for the intellect should be known. The thirty-six states to which beings are attached [1] should be known. With regard to them, depending on this, abandon that. There are three frames of reference that a noble one cultivates, cultivating which he is a teacher fit to instruct a group. Among master trainers, he is said to be the unexcelled trainer of those people fit to be tamed. This is the summary of the analysis of the six sense-media.
“‘The six internal sense-media should be known’: thus was it said. And in reference to what was it said? The eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium. ‘The six internal sense-media should be known’: thus was it said. And in reference to this was it said.
“‘The six external sense-media should be known’: thus was it said. And in reference to what was it said? The form-medium, the sound-medium, the aroma-medium, the flavor-medium, the tactile-sensation-medium, the idea-medium. ‘The six external sense-media should be known’: thus was it said. And in reference to thus was it said.
“‘The six classes of consciousness should be known’: thus was it said. And in reference to what was it said? Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. ‘The six classes of consciousness should be known’: thus was it said. And in reference to thus was it said.
“‘The six classes of contact should be known’: thus was it said. And in reference to what was it said? Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact. ‘The six classes of contact should be known’: thus was it said. And in reference to this was it said.
“‘The eighteen explorations for the intellect should be known’: thus was it said. And in reference to what was it said? Seeing a form via the eye, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity. Hearing a sound via the ear … Smelling an aroma via the nose … Tasting a flavor via the tongue … Feeling a tactile sensation via the body … Cognizing an idea via the intellect, one explores an idea that can act as the basis for happiness, one explores an idea that can act as the basis for unhappiness, one explores an idea that can act as the basis for equanimity. The eighteen explorations for the intellect should be known’: thus was it said. And in reference to this was it said.
“‘The thirty-six states to which beings are attached should be known’: thus was it said. And in reference to what was it said? Six kinds of household joy & six kinds of renunciation joy; six kinds of household distress & six kinds of renunciation distress; six kinds of household equanimity & six kinds of renunciation equanimity.
“And what are the six kinds of household joy? The joy that arises when one regards as an acquisition the acquisition of forms cognizable by the eye — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous acquisition of such forms after they have passed, ceased, & changed: That is called household joy. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)
“And what are the six kinds of renunciation joy? The joy that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)
“And what are the six kinds of household distress? The distress that arises when one regards as a non-acquisition the non-acquisition of forms cognizable by the eye — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous non-acquisition of such forms after they have passed, ceased, & changed: That is called household distress. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)
“And what are the six kinds of renunciation distress? The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very forms, their change, fading, & cessation — he sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change and he is filled with this longing: ‘O when will I enter & remain in the dimension that the noble ones now enter & remain in?’ This is called renunciation distress. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)
“And what are the six kinds of household equanimity? The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action [2] & who is blind to danger [3] — sees a form with the eye. Such equanimity does not go beyond the form, which is why it is called household equanimity. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)
“And what are the six kinds of renunciation equanimity? The equanimity that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond form, which is why it is called renunciation equanimity. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)
“‘The thirty-six states to which beings are attached should be known’: thus was it said. And in reference to this was it said.
“‘With regard to them, depending on this, abandon that’: thus was it said. And in reference to what was it said?
“Here, by depending & relying on the six kinds of renunciation joy, abandon & transcend the six kinds of household joy. Such is their abandoning, such is their transcending. By depending & relying on the six kinds of renunciation distress, abandon & transcend the six kinds of household distress. Such is their abandoning, such is their transcending. By depending & relying on the six kinds of renunciation equanimity, abandon & transcend the six kinds of household equanimity. Such is their abandoning, such their transcending.
“By depending & relying on the six kinds of renunciation joy, abandon & transcend the six kinds of renunciation distress. Such is their abandoning, such is their transcending. By depending & relying on the six kinds of renunciation equanimity, abandon & transcend the six kinds of renunciation joy. Such is their abandoning, such their transcending.
“There is equanimity coming from multiplicity, dependent on multiplicity; and there is equanimity coming from singleness, dependent on singleness.
“And what is equanimity coming from multiplicity, dependent on multiplicity? There is equanimity with regard to forms, equanimity with regard to sounds…smells…tastes…tactile sensations [& ideas: this word appears in one of the recensions]. This is equanimity coming from multiplicity, dependent on multiplicity.
“And what is equanimity coming from singleness, dependent on singleness? There is equanimity dependent on the dimension of the infinitude of space, equanimity dependent on the dimension of the infinitude of consciousness… dependent on the dimension of nothingness… dependent on the dimension of neither perception nor non-perception. This is equanimity coming from singleness, dependent on singleness.
“By depending & relying on equanimity coming from singleness, dependent on singleness, abandon & transcend equanimity coming from multiplicity, dependent on multiplicity. Such is its abandoning, such its transcending.
“By depending & relying on non-fashioning, [4] abandon & transcend the equanimity coming from singleness, dependent on singleness. Such is its abandoning, such its transcending.
“‘Depending on this, abandon that’: thus was it said. And in reference to this was it said.
“‘There are three frames of reference that a noble one cultivates, cultivating which he is a teacher fit to instruct a group’: thus was it said. And in reference to what was it said?
“There is the case where the Teacher — out of sympathy, seeking their well-being — teaches the Dhamma to his disciples: ‘This is for your well-being, this is for your happiness.’ His disciples do not listen or lend ear or apply their minds to gnosis. Turning aside, they stray from the Teacher’s message. In this case the Tathagata is not satisfied nor is he sensitive to satisfaction, yet he remains untroubled, mindful, & alert. This is the first frame of reference that a noble one cultivates, cultivating which he is a teacher fit to instruct a group.
“Furthermore, there is the case where the Teacher — out of sympathy, seeking their well-being — teaches the Dhamma to his disciples: ‘This is for your well-being, this is for your happiness.’ Some of his disciples do not listen or lend ear or apply their minds to gnosis. Turning aside, they stray from the Teacher’s message. But some of his disciples listen, lend ear, & apply their minds to gnosis. They do not turn aside or stray from the Teacher’s message. In this case the Tathagata is not satisfied nor is he sensitive to satisfaction; at the same time he is not dissatisfied nor is he sensitive to dissatisfaction. Free from both satisfaction & dissatisfaction, he remains equanimous, mindful, & alert. This is the second frame of reference…
“Furthermore, there is the case where the Teacher — out of sympathy, seeking their well-being — teaches the Dhamma to his disciples: ‘This is for your well-being, this is for your happiness.’ His disciples listen, lend ear, & apply their minds to gnosis. They do not turn aside or stray from the Teacher’s message. In this case the Tathagata is satisfied and is sensitive to satisfaction, yet he remains untroubled, mindful, & alert. This is the third frame of reference that a noble one cultivates, cultivating which he is a teacher fit to instruct a group.
“‘There are three frames of reference that a noble one cultivates, cultivating which he is a teacher fit to instruct a group’: thus was it said. And in reference to this was it said.
“‘Among master trainers, he is said to be the unexcelled trainer of those people fit to be tamed’: thus was it said. And in reference to what was it said?
“Steered by the elephant trainer, the elephant to be tamed runs in only one direction: east, west, north, or south. Steered by the horse trainer, the horse to be tamed runs in only one direction: east, west, north, or south. Steered by the ox trainer, the ox to be tamed runs in only one direction: east, west, north, or south.
“But steered by the Tathagata — worthy and rightly self-awakened — the person to be tamed fans out in eight directions.
“Possessed of form, he/she sees forms. This is the first direction.
“Not percipient of form internally, he/she sees forms externally. This is the second direction.
“He/she is intent only on the beautiful. This is the third direction.
“With the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] ‘Infinite space,’ he/she enters and remains in the dimension of the infinitude of space. This is the fourth direction.
“With the complete transcending of the dimension of the infinitude of space, [perceiving,] ‘Infinite consciousness,’ he/she enters and remains in the dimension of the infinitude of consciousness. This is the fifth direction.
“With the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] ‘There is nothing,’ he/she enters and remains in the dimension of nothingness. This is the sixth direction.
“With the complete transcending of the dimension of nothingness, he/she enters and remains in the dimension of neither perception nor non-perception. This is the seventh direction.
“With the complete transcending of the dimension of neither perception nor non-perception, he/she enters and remains in the cessation of perception and feeling. This is the eighth direction.
“Steered by the Tathagata — worthy and rightly self-awakened — the person to be tamed fans out in eight directions.
“‘Among master trainers, he (the Tathagata) is said to be the unexcelled trainer of those people fit to be tamed’: thus was it said. And in reference to this was it said.”
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.
Notes
1.
Satta-pada. The question in translating this compound is whether satta means “living being” or “attached to.” In this translation, I have opted for both.
2.
A person who “has not conquered his limitations or the results of action”: this passage seems related to the passage in AN 3.99, which defines a person of limited mind, prey to the results of past bad actions, as one who is “undeveloped in contemplating the body, undeveloped in virtue, undeveloped in concentration, and undeveloped in discernment; restricted, small-hearted, dwelling with suffering.” AsAN 3.99 points out, such a person suffers more intensely from the results of past unskillful actions than does one whose awareness is unrestricted. SN 42.8recommends the practice of the four sublime attitudes as a way of developing an unrestricted awareness that weakens the results of past unskillful actions.
3.
A person who is “blind to danger” is one who does not see the drawbacks of sensual pleasure or attachment to the body. For such a person, moments of equanimity are usually a dull spot in the midst of the quest for sensual pleasure. This is why such moments do not go beyond the sensory stimulus that generated them.
4.
Atammayata. Literally, “not-made-of-that-ness.” See the introductions to sectionsII/B and III/G in The Wings to Awakening.
http://wn.com/The_Life_of_Buddha
http://vodpod.com/watch/1548910-funny-animated-pictures-ii
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal 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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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
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POLITICS IS SACRED with GOOD GOVERNANCE
State funding will help clean up electoral system: Mayawati
Mayawati
Differing with the Election Commission’s suggestion that even charge-sheeted candidates be debarred from contesting elections and state funding of elections be avoided, Uttar Pradesh Chief Minister Mayawati said on Sunday that candidates implicated in false cases should not be barred till they were convicted by court.
Speaking at the inaugural session of the regional consultation on electoral reforms here, she suggested that the entire poll expenses be borne by the government of India. State funding, she argued, would help to cure the evils plaguing the electoral system, including criminalisation of politics. She also called for a law to end criminalisation of politics, but wanted safeguards to prevent its misuse.
She wanted a complete ban on exit and opinion polls, which she said were an “impediment to the conduct of free and fair elections.” “The forecast of opinion polls are mostly wrong, but more importantly, the pre-poll surveys tend to affect the election process.”
Ms. Mayawati made her suggestions shortly after Union Law and Justice Minister M. Veerappa Moily and Chief Election Commissioner S.Y. Quraishi said that if electoral reforms made headway in Uttar Pradesh, one-sixth of India, the rest of the country would follow.
As for defections, Ms. Mayawati said experience had shown that the anti-defection law lacked teeth. Defections flourished under the garb of “merger,” which she termed a cruel joke on voters. Those charged under the anti-defection law should be disqualified from contesting elections for five years. Given that her Bahujan Samaj Party was at the receiving end after its MLAs switched sides in 1997 and 2003, she said the Speaker usually pronounced an unsatisfactory ruling.
“If an MP or MLA shifts political loyalty, he should be asked to resign and seek re-election on the symbol of the party he intended to join. But if the defection is for political gains, his membership of either House should be terminated by the Election Commission and a re-poll ordered. It is criminal to defect,” she said.
Ms. Mayawati said reforms would be incomplete if the Dalits, the poor and the downtrodden were unable to exercise their franchise without fear.
Mr. Moily said the reforms would address the needs of the common man so that his voice could be heard. From 156 million voters in the first general election to 750 million voters in the last election, India stood the test of time. However, he was unhappy that that compared with illiterate voters, literate voters, numbering 25 crore, did not tend to vote. Elections, he said, were an act of faith in the Republic and the Constitution.
Mr. Moily said the ongoing regional consultations, which would be followed by a national consultation in Delhi on April 2 and 3, would help evolve consensus on areas of concern.
Mr. Quraishi said persons with a criminal background contesting the elections had become a common phenomenon, and a legal answer was no solution as it “took 25 to 30 years for a person’s conviction.” A candidate charge-sheeted by a court should be debarred from contesting. He lauded Ms. Mayawati for having announced that her party ticket would not be given to candidates with criminal antecedents.
Describing the state funding of elections as a “dangerous suggestion,” Mr. Qurasihi said this would be impossible to implement as money power could not be controlled. The ceiling on poll expenditure needed to be rationalised. Dubbing ‘paid news’ a serious problem, he said opinion and exit polls could be manipulated with the use of money. “Since opinion polls can be manipulated, they should be banned.”
The transfer of officials should be finalised six months before election dates, and if they were to be transferred after that, the Commission should be consulted by the government. Victimisation of officers by the next government should also be brought to the Commission’s notice.
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New York Today
New York State Seizes Finances of Nassau County
UNIONDALE, N.Y. — A state oversight board on Wednesday seized control of Nassau County’s finances, saying the county, one of the nation’s wealthiest and most heavily taxed, had nonetheless failed to balance its $2.7 billion budget.
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Many hard-hit local governments have flirted with insolvency because of revenue shortfalls caused by the recession, but the financial problems of Nassau, on Long Island, owed more to a failure by county officials to face up to tough economic reality responsibly and quickly enough, according to the state board.
“The county’s 2011 budget is built on a foundation of sand,” a board member, George J. Marlin, said.
The move, which came after months of steadily more ominous threats and a downgrade of Nassau’s debt by a credit-rating agency in November, turns the oversight board into a control board, with vast power to rewrite the county’s budget and veto labor contracts, borrowings and other important financial commitments.
As a first step, the control board ordered the county government to rewrite its budget by Feb. 15 omitting cost-savings items that the board has called specious or too risky.
Nassau’s tax receipts are the envy of many worse-off municipalities: its malls and busy retail districts, a short drive from New York City, help generate about $1 billion in sales taxes a year, and its aging bedroom communities add about $800 million in county property taxes.
But the county has resisted cuts in services, and its current leaders have been just as adamant about not raising taxes.
Nassau now finds itself joining much less affluent places in New York State, like the cities of Newburgh, Troy and Yonkers, that have had control periods imposed on them in recent years.
The only other county in New York that has been taken over in modern times is Erie, the state’s 24th-wealthiest county, where the median household income is about half that in Nassau, which is the richest county in the state.
“Some places manage their way into fiscal problems, and other places are beset by social forces, many of them outside of their own control,” said Steven J. Hancox, a deputy state comptroller who oversees local government. “Nassau has had a history where the populace has enjoyed a variety of services, and those cost money.
“It doesn’t really matter where you are; when the money dries up you have tough choices to make.”
While voting 6 to 0 to take over the county’s finances, the control board, the Nassau Interim Finance Authority, stopped short, for now, of declaring a financial emergency, which would also allow it to impose a wage freeze on county workers. But it said that remained a likelihood if Nassau’s leaders did not comply with its demands to cooperate in bringing the county’s spending into line with revenues by Feb. 15.
“The taxpayers elected a team,” the authority’s chairman, Ronald A. Stack, said. “Hopefully the team will be able to perform.”
Yet the takeover was a stinging rebuke to Nassau’s county executive, Edward P. Mangano, a Republican who took office a year ago after upsetting a popular incumbent in 2009. Mr. Mangano had repeatedly said the budget was balanced, and then insisted there were ample contingencies to cover any shortfalls. But the authority said that many of his assertions were unfounded or unsupportable.
Should the county choose to work closely with the authority, it could seek to reopen talks with labor unions, emboldened and newly empowered by that alliance. But the response from the county on Wednesday was adversarial in tone.
“Who elected them?” asked the county attorney, John Ciampoli, referring to the authority.
Mr. Mangano, speaking to reporters after the board’s decision, said he was considering a lawsuit to block the takeover, accused the authority of wanting to raise property taxes and urged taxpayers to question its “motivation.” He has accused the board members of having partisan Democratic sympathies.
GLOBAL FINANCE is a fascinating, interdisciplinary interpretation of the volatile worlds of global finance and international trade.
Discussing the sheer scope, power, and social and economic effects of global finance. Capital markets are now valued at an estimated $83 trillion. They exist within a system based purely on self-interest, in which herd behaviour, often based on rumours, can inflate or destroy the value of companies - or whole economies - in a matter of hours.
Speaking stirringly of the nature of perception, illusion, and awakenment. , “Release your attachment to something that is not there in reality, but is a perception,” it is easily referred to 401(k) investments.
“Release your attachment to something that is not there in reality, but is a perception,” it is easily referred to 401(k) investments.
There is no self, only a stream of continuous perceptions.We talk about global capital in similar terms. “It’s not that there are $83 trillion. It is essentially a continuous set of movements. It disappears and it reappears.”
Players in the global financial networks have seemingly had little use for this philosophy. It is demonstrated that, seen through a such a lens, the exuberance of global financial wealth is illusory, divorced from the objective reality: the very real human suffering created by deals made on trading floors and in boardrooms invisible to most of us.
Although they approach the questions from different perspectives, their interpretations overlap quite a bit: the value of material wealth, and one’s experience of reality, is subjective. And, crucially, desire plays a decisive role in both daily life and neoliberal economics.
As the awakening discussion unfolds an important question is raised: can this profit at-all-costs mentality lead to a compassionate, humane economy, in which wealth is distributed more fairly? And how can an understanding of the fleeting and illusory nature of finance and consciousness help us develop alternative approaches?
“Recommended! A unique attempt to bring two complex world views together. We must have the very noble and necessary intent to use media to awaken those both inside and outside the global financial industry to the fundamental nature of their uneasiness and offer a path to a better life.”
153 LESSON 30 01 2011 Devadaha Sutta At Devadaha FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss
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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.
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LESSON 153
Please watch:
http://www.youtube.com/watch?v=uVaypK6mAr0&feature=player_embedded#
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Exact birthplace of Lord Buddha (Lumbini Mayadevi Temple)
http://www.accesstoinsight.org/tipitaka/mn/mn.101.than.html
MN 101
PTS: M ii 214
Devadaha Sutta: At Devadaha
translated from the Pali by
Thanissaro Bhikkhu
Translator’s Introduction
In this sutta, the Buddha refutes the theories of the Jains — here called the Niganthas — an order of contemplatives flourishing in India during his time. Although on the surface this sutta may seem to be of strictly historical interest, it makes two important points that are very relevant to some common misunderstandings about Buddhism alive today.
The first point concerns the Buddhist teaching on action, or kamma (karma). The general understanding of this teaching is that actions from the past determine present pleasure and pain, while present actions determine future pleasure and pain. Or, to quote a recent book devoted to the topic, “Karma is the moral principle that governs human conduct. It declares that our present experience is conditioned by our past conduct and that our present conduct will condition our future experience.” This, however, does not accurately describe the Buddha’s teaching on karma, and is instead a fairly accurate account of the Nigantha teaching, which the Buddha explicitly refutes here. As he interrogates the Niganthas, he makes the point that if all pleasure and pain experienced in the present were determined by past action, why is it that they now feel the pain of harsh treatment when they practice asceticism, and no pain of harsh treatment when they don’t? If past action were the sole determining factor, then present action should have no effect on their present experience of pleasure or pain.
In this way, the Buddha points to one of the most distinctive features of his own teaching on kamma: that the present experience of pleasure and pain is a combined result of both past and present actions. This seemingly small addition to the notion of kamma plays an enormous role in allowing for the exercise of free will and the possibility of putting an end to suffering before the effects of all past actions have ripened. In other words, this addition is what makes Buddhist practice possible, and makes it possible for a person who has completed the practice to survive and teach it with full authority to others. For more on these points, see the articles, “Karma,” “A Refuge in Skillful Action,” and “Five Piles of Bricks“; see also the Introduction to The Wings to Awakening, along with the introductions to the sections on Skillfulness and Kamma & the Ending of Kamma in that book.
The second important point touched on in this sutta — how to put an end to pain and suffering — relates to the first. If the cause of present suffering were located exclusively in the past, no one could do anything in the present moment to stop that suffering; the most that could be done would be to endure the suffering while not creating any new kamma leading to future suffering. Although this was the Jain approach to practice, many people at present believe that it is the Buddhist approach as well. Meditation, according to this understanding, is the process of purifying the mind of old kamma by training it to look on with non-reactive equanimity as pain arises. The pain is the result of old kamma, the equanimity adds no new kamma, and thus over time all old kamma can be burned away.
In this sutta, however, the Buddha heaps ridicule on this idea. First he notes that none of the Niganthas have ever come to the end of pain by trying to burn it away in this way; then he notes that they have based their belief in this practice entirely on their faith in their teacher and their approval of his ideas, but neither faith nor approval can act as guarantees of the truth. As he illustrates with his simile of the man shot with an arrow, only a person who has succeeded in going beyond pain would be in a position to speak with authority of the method that actually puts an end to pain. (What is not mentioned in this sutta is the Nigantha idea that the practice of austerities, to succeed completely in burning away old kamma, must culminate in a suicide by starvation. Thus there could be no living person who would be able to vouch for the efficacy of their method.)
The Buddha then provides his own account of how meditation actually works in putting an end to pain and suffering. His discussion shows that the problem underlying pain is not past action, but passion — in the present — for the causes of pain. In other words, pain is not inevitable. Present suffering can be prevented by changing one’s understanding of, and attitude toward, the cause of suffering in the present. The Buddha illustrates this principle with the simile of a man in love with a woman: As long as he feels passion for her, he will suffer when he sees her enjoying the company of another man; when, seeing the connection between his suffering and his passion, he abandons that passion, he will no longer suffer from that cause.
Thus the practice must focus on ways to understand and bring about dispassion for the causes of stress and pain here and now. As the Buddha points out in MN 106, equanimity plays an important role in this practice, but it can also become an object for passion and delight, which would then stand in the way of true release. Thus he notes here that, in some cases, dispassion can arise simply from on-looking equanimity directed at the causes of stress. In other cases, it can come only through exertion: the mental effort — through the fabrications of directed thought, evaluation, and perception — to develop the discernment needed to see through and abandon any and all passion.
The remainder of the sutta is devoted to a standard map of how the practice develops over time, showing how the proper mixture of on-looking equanimity combined with fabrication and exertion can lead to dispassion, and through dispassion to release from all stress and suffering.
Queen Māyā’s white elephant dream, and the conception of the Buddha.Gandhara, second-third century C.E.
Queen Maya retreating toLumbini to gave birth to Prince Siddharta Gautama, eighth centuryBorobudur, Indonesia
.The birth of Siddhārtha, Gandhara, second-third centuryC.E.
I have heard that on one occasion the Blessed One was staying among the Sakyans. Now the Sakyans have a city named Devadaha, and there the Blessed One addressed the monks: “Monks!”
“Yes, lord,” the monks responded.
The Blessed One said, “Monks, there are some priests & contemplatives who teach in this way, who have this view: ‘Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.’ Such is the teaching of the Niganthas.
“Going to Niganthas who teach in this way, I have asked them, ‘Is it true, friend Niganthas, that you teach in this way, that you have this view: “Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted”?’
“Having been asked this by me, the Niganthas admitted it, ‘Yes.’
“So I said to them, ‘But friends, do you know that you existed in the past, and that you did not not exist?’
“‘No, friend.’
“‘And do you know that you did evil actions in the past, and that you did not not do them?’
“‘No, friend.’
“‘And do you know that you did such-and-such evil actions in the past?’
“‘No, friend.’
“‘And do you know that so-and-so much stress has been exhausted, or that so-and-so much stress remains to be exhausted, or that with the exhaustion of so-and-so much stress all stress will be exhausted?’
“‘No, friend.’
“‘But do you know what is the abandoning of unskillful mental qualities and the attainment of skillful mental qualities in the here-&-now?’
“‘No, friend.’
“‘So, friends, it seems that you don’t know that you existed in the past, and that you did not not exist… you don’t know what is the abandoning of unskillful mental qualities and the attainment of skillful mental qualities in the here-&-now. That being the case, it is not proper for you to assert that, “Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”
“‘If, however, you knew that you existed in the past, and that you did not not exist; if you knew that you did evil actions in the past, and that you did not not do them; if you knew that you did such-and-such evil actions in the past; you don’t know that so-and-so much stress has been exhausted, or that so-and-so much stress remains to be exhausted, or that with the exhaustion of so-and-so much stress all stress will be exhausted; if you knew what is the abandoning of unskillful mental qualities and the attainment of skillful mental qualities in the here-&-now, then — that being the case — it would be proper for you to assert that, “Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”
“‘Friend Niganthas, it’s as if a man were shot with an arrow thickly smeared with poison. As a result of being shot with the arrow, he would feel fierce, sharp, racking pains. His friends & companions, kinsmen & relatives would provide him with a surgeon. The surgeon would cut around the opening of the wound with a knife. As a result of the surgeon’s cutting around the opening of the wound with a knife, the man would feel fierce, sharp, racking pains. The surgeon would probe for the arrow with a probe. As a result of the surgeon’s probing for the arrow with a probe, the man would feel fierce, sharp, racking pains. The surgeon would then pull out the arrow. As a result of the surgeon’s pulling out the arrow, the man would feel fierce, sharp, racking pains. The surgeon would then apply a burning medicine to the mouth of the wound. As a result of the surgeon’s applying a burning medicine to the mouth of the wound, the man would feel fierce, sharp, racking pains. But then at a later time, when the wound had healed and was covered with skin, he would be well & happy, free, master of himself, able to go wherever he liked. The thought would occur to him, “Before, I was shot with an arrow thickly smeared with poison. As a result of being shot with the arrow, I felt fierce, sharp, racking pains. My friends & companions, kinsmen & relatives provided me with a surgeon… The surgeon cut around the opening of the wound with a knife… probed for the arrow with a probe… pulled out the arrow… applied a burning medicine to the mouth of the wound. As a result of his applying a burning medicine to the mouth of the wound, I felt fierce, sharp, racking pains. But now that the wound is healed and covered with skin, I am well & happy, free, master of myself, able to go wherever I like.”
“‘In the same way, friend Niganthas, if you knew that you existed in the past, and that you did not not exist… if you knew what is the abandoning of unskillful mental qualities and the attainment of skillful mental qualities in the here-&-now, then — that being the case — it would be proper for you to assert that, “Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.” But because you do not know that you existed in the past… you do not know what is the abandoning of unskillful mental qualities and the attainment of skillful mental qualities in the here-&-now, then — that being the case — it is not proper for you to assert that, “Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”
“When this was said, the Niganthas said to me, ‘Friend, the Nigantha Nataputta[1] is all-knowing, all-seeing, and claims total knowledge & vision thus: “Whether I am walking or standing, sleeping or awake, knowledge & vision are continuously & continually established in me.” He has told us, “Niganthas, there are evil actions that you have done in the past. Exhaust them with these painful austerities. When in the present you are restrained in body, restrained in speech, and restrained in mind, that is the non-doing of evil action for the future. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.” We approve of that [teaching], prefer it, and are gratified by it.’
“When this was said, I said to the Niganthas, ‘Friend Niganthas, there are five things that can turn out in two ways in the here-&-now. Which five? Conviction, liking, unbroken tradition, reasoning by analogy, & an agreement through pondering views. These are the five things that can turn out in two ways in the here-&-now. That being the case, what kind of conviction do you have for your teacher with regard to the past? What kind of liking? What kind of unbroken tradition? What kind of reasoning by analogy? What kind of agreement through pondering views?’ But when I said this, I did not see that the Niganthas had any legitimate defense of their teaching.
“So I asked them further, ‘Friend Niganthas, what do you think: When there is fierce striving, fierce exertion, do you feel fierce, sharp, racking pains from harsh treatment? And when there is no fierce striving, no fierce exertion, do you feel no fierce, sharp, racking pains from harsh treatment?’
“‘Yes, friend…’
“‘… Then it’s not proper for you to assert that, “Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”
“‘If it were the case that when there was fierce striving, fierce exertion, you felt fierce, sharp, racking pains from harsh treatment; and when there was no fierce striving, no fierce exertion, you still felt fierce, sharp, racking pains from harsh treatment, then — that being the case — it would be proper for you to assert that, “Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.” But because when there is fierce striving, fierce exertion, you feel fierce, sharp, racking pains from harsh treatment; and when there was no fierce striving, no fierce exertion, you feel no fierce, sharp, racking pains from harsh treatment, then — that being the case — it is not proper for you to assert that, “Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”‘ But when I said this, I did not see that the Niganthas had any legitimate defense of their teaching.
“So I asked them further, ‘Friend Niganthas, what do you think: Can an action to be experienced in the here-&-now be turned, through striving & exertion, into an action to be experienced in the future life?’
“‘No, friend.’
“‘Can an action to be experienced in the future life be turned, through striving & exertion, into an action to be experienced in the here-&-now?’
“‘No, friend.’
“What do you think: Can an action to be experienced as pleasure be turned, through striving & exertion, into an action to be experienced as pain?’
“‘No, friend.’
“‘Can an action to be experienced as pain be turned, through striving & exertion, into an action to be experienced as pleasure?’
“‘No, friend.’
“What do you think: Can an action ripe to be experienced be turned, through striving & exertion, into an action not ripe to be experienced?’
“‘No, friend.’
“‘Can an action not ripe to be experienced be turned, through striving & exertion, into an action ripe to be experienced?’
“‘No, friend.’
“What do you think: Can an action greatly to be experienced be turned, through striving & exertion, into an action barely to be experienced?’
“‘No, friend.’
“‘Can an action barely to be experienced be turned, through striving & exertion, into an action greatly to be experienced?’
“‘No, friend.’
“What do you think: Can an action to be experienced be turned, through striving & exertion, into an action not to be experienced?’
“‘No, friend.’
“‘Can an action not to be experienced be turned, through striving & exertion, into an action to be experienced?’
“‘No, friend.’
“‘So, friends, it seems that an action to be experienced in the here-&-now cannot be turned, through striving & exertion, into an action to be experienced in the future life. An action to be experienced in the future life cannot be turned, through striving & exertion, into an action to be experienced in the here-&-now… An action to be experienced cannot be turned, through striving & exertion, into an action not to be experienced. An action not to be experienced cannot be turned, through striving & exertion, into an action to be experienced. That being the case, the striving of the Niganthas is fruitless, their exertion is fruitless.’
“Such is the teaching of the Niganthas. And, such being the teaching of the Niganthas, ten legitimate deductions can be drawn that give grounds for censuring them.
(1) “If beings experience pleasure & pain based on what was done in the past, then obviously the Niganthas have done bad things in the past, which is why they now feel such fierce, sharp, racking pains.
(2) “If beings experience pleasure & pain based on the creative act of a supreme god, then obviously the Niganthas have been created by an evil supreme god, which is why they now feel such fierce, sharp, racking pains.
(3) “If beings experience pleasure & pain based on sheer luck, then obviously the Niganthas have evil luck, which is why they now feel such fierce, sharp, racking pains.
(4) “If beings experience pleasure & pain based on birth, then obviously the Niganthas have had an evil birth, which is why they now feel such fierce, sharp, racking pains.
(5) “If beings experience pleasure & pain based efforts in the here-&-now, then obviously the Niganthas have evil efforts in the here-&-now, which is why they now feel such fierce, sharp, racking pains.
(6) “If beings experience pleasure & pain based on what was done in the past, the Niganthas deserve censure. Even if not, they still deserve censure.
(7) “If beings experience pleasure & pain based on the creative act of a supreme god, the Niganthas deserve censure. Even if not, they still deserve censure.
(8) “If beings experience pleasure & pain based on sheer luck, the Niganthas deserve censure. Even if not, they still deserve censure.
(9) “If beings experience pleasure & pain based on birth, the Niganthas deserve censure. Even if not, they still deserve censure.
(10) “If beings experience pleasure & pain based efforts in the here-&-now, the Niganthas deserve censure. Even if not, they still deserve censure.
“Such is the teaching of the Niganthas, monks. And, such being the teaching of the Niganthas, these ten legitimate deductions can be drawn that give grounds for censuring them. This is how striving is fruitless, how exertion is fruitless.
“And how is striving fruitful, how is exertion fruitful? There is the case where a monk, when not loaded down, does not load himself down with pain, nor does he reject pleasure that accords with the Dhamma, although he is not fixated on that pleasure. He discerns that ‘When I exert a [physical, verbal, or mental] fabrication against this cause of stress, then from the fabrication of exertion there is dispassion. When I look on with equanimity at that cause of stress, then from the development of equanimity there is dispassion.’ So he exerts a fabrication against the cause of stress where there comes dispassion from the fabrication of exertion, and develops equanimity with regard to the cause of stress where there comes dispassion from the development of equanimity. Thus the stress where there comes dispassion from the fabrication of exertion is exhausted & the stress where there comes dispassion from the development of equanimity is exhausted.
“Suppose that a man is in love with a woman, his mind ensnared with fierce desire, fierce passion. He sees her standing with another man, chatting, joking, & laughing. What do you think, monks: As he sees her standing with another man, chatting, joking, & laughing, would sorrow, lamentation, pain, distress, & despair arise in him?”
“Yes, lord. Why is that? Because he is in love with her, his mind ensnared with fierce desire, fierce passion…”
“Now suppose the thought were to occur to him, ‘I am in love with this woman, my mind ensnared with fierce desire, fierce passion. When I see her standing with another man, chatting, joking, & laughing, then sorrow, lamentation, pain, distress, & despair arise within me. Why don’t I abandon my desire & passion for that woman?’ So he abandons his desire & passion for that woman, and afterwards sees her standing with another man, chatting, joking, & laughing. What do you think, monks: As he sees her standing with another man, chatting, joking, & laughing, would sorrow, lamentation, pain, distress, & despair arise in him?”
“No, lord. Why is that? He is dispassionate toward that woman…”
“In the same way, the monk, when not loaded down, does not load himself down with pain, nor does he reject pleasure that accords with the Dhamma, although he is not infatuated with that pleasure. He discerns that ‘When I exert a [physical, verbal, or mental] fabrication against this cause of stress, then from the fabrication of exertion there is dispassion. When I look on with equanimity at that cause of stress, then from the development of equanimity there is dispassion.’ So he exerts a fabrication against the cause of stress where there comes dispassion from the fabrication of exertion, and develops equanimity with regard to the cause of stress where there comes dispassion from the development of equanimity. Thus the stress where there comes dispassion from the fabrication of exertion is exhausted & the stress where there comes dispassion from the development of equanimity is exhausted.
“Furthermore, the monk notices this: ‘When I live according to my pleasure, unskillful mental qualities increase in me & skillful qualities decline. When I exert myself with stress & pain, though, unskillful qualities decline in me & skillful qualities increase. Why don’t I exert myself with stress & pain?’ So he exerts himself with stress & pain, and while he is exerting himself with stress & pain, unskillful qualities decline in him, & skillful qualities increase. Then at a later time he would no longer exert himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain. That is why, at a later time, he would no longer exert himself with stress & pain.
“Suppose a fletcher were to heat & warm an arrow shaft between two flames, making it straight & pliable. Then at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable. Why is that? Because he has attained the goal for which he was heating & warming the shaft. That is why at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable.
“In the same way, the monk notices this: ‘When I live according to my pleasure, unskillful mental qualities increase in me & skillful qualities decline. When I exert myself with stress & pain, though, unskillful qualities decline in me & skillful qualities increase. Why don’t I exert myself with stress & pain?’ So he exerts himself with stress & pain, and while he is exerting himself with stress & pain, unskillful qualities decline in him, & skillful qualities increase. Then at a later time he would no longer exert himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain. That is why, at a later time, he would no longer exert himself with stress & pain.
“This is how striving is fruitful, how exertion is fruitful.
“Furthermore, there is the case where a Tathagata appears in the world, worthy and rightly self-awakened. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure.
“A householder or householder’s son, hearing the Dhamma, gains conviction in the Tathagata and reflects: ‘Household life is confining, a dusty path. Life gone forth is the open air. It isn’t easy, living at home, to practice the holy life totally perfect, totally pure, a polished shell. What if I, having shaved off my hair & beard and putting on the ochre robe, were to go forth from the household life into homelessness?’
“So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.
Virtue
“When he has thus gone forth, endowed with the monks’ training & livelihood, then — abandoning the taking of life — he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings.
“Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure. This, too, is part of his virtue.
“Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager’s way.
“Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.
“Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.
“Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large.
“Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal.
“He abstains from damaging seed and plant life.
“He eats only once a day, refraining from the evening meal and from food at the wrong time of day.
“He abstains from dancing, singing, instrumental music, and from watching shows.
“He abstains from wearing garlands and from beautifying himself with scents and cosmetics.
“He abstains from high and luxurious beds and seats.
“He abstains from accepting gold and money.
“He abstains from accepting uncooked grain… raw meat… women and girls… male and female slaves… goats and sheep… fowl and pigs… elephants, cattle, steeds, and mares… fields and property.
“He abstains from running messages… from buying and selling… from dealing with false scales, false metals, and false measures… from bribery, deception, and fraud.
“He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.
“He is content with a set of robes to provide for his body and alms food to provide for his hunger. Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and alms food to provide for his hunger. Wherever he goes, he takes only his barest necessities along.
“Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being blameless.
Sense Restraint
“On seeing a form with the eye, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. On hearing a sound with the ear… On smelling an odor with the nose… On tasting a flavor with the tongue… On touching a tactile sensation with the body… On cognizing an idea with the intellect, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail him. Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless.
Mindfulness & Alertness
“When going forward and returning, he acts with alertness. When looking toward and looking away… when bending and extending his limbs… when carrying his outer cloak, his upper robe, and his bowl… when eating, drinking, chewing, and tasting… when urinating and defecating… when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he acts with alertness.
Abandoning the Hindrances
“Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness & alertness, he seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.
“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.
The Four Jhanas
“Having abandoned these five hindrances — imperfections of awareness that weaken discernment — then, quite withdrawn from sensual pleasures, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. This, too, is how striving is fruitful, how exertion is fruitful.
“Then, with the stilling of directed thoughts & evaluations, he enters and remains in the second jhana: rapture and pleasure born of composure, one-pointedness of awareness free from directed thought and evaluation — internal assurance. This, too, is how striving is fruitful, how exertion is fruitful.
“Then, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ This, too, is how striving is fruitful, how exertion is fruitful.
“Then, with the abandoning of pleasure and pain — as with the earlier disappearance of elation and distress — he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure-nor-pain. This, too, is how striving is fruitful, how exertion is fruitful.
The Three Knowledges
“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives.[2] He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting], ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes and details. This, too, is how striving is fruitful, how exertion is fruitful.
“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.’ Thus — by means of the divine eye, purified and surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. This, too, is how striving is fruitful, how exertion is fruitful.
“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it has come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress… These are mental fermentations… This is the origination of fermentations… This is the cessation of fermentations… This is the way leading to the cessation of fermentations.’ His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ This, too, is how striving is fruitful, how exertion is fruitful.
“Such is the teaching of the Tathagata. And, such being the teaching of the Tathagata, ten legitimate deductions can be drawn that give grounds for praising him.
(1) “If beings experience pleasure & pain based on what was done in the past, then obviously the Tathagata has done good things in the past, which is why he now feels such pleasure free from fermentation.
(2) “If beings experience pleasure & pain based on the creative act of a supreme god, then obviously the Tathagata has been created by an excellent supreme god, which is why he now feels such pleasure free from fermentation.
(3) “If beings experience pleasure & pain based on sheer luck, then obviously the Tathagata has admirable luck, which is why he now feels such pleasure free from fermentation.
(4) “If beings experience pleasure & pain based on birth, then obviously the Tathagata has had an admirable birth, which is why he now feels such pleasure free from fermentation.
(5) “If beings experience pleasure & pain based efforts in the here-&-now, then obviously the Tathagata has admirable efforts in the here-&-now, which is why he now feels such pleasure free from fermentation.
(6) “If beings experience pleasure & pain based on what was done in the past, the Tathagata deserves praise. Even if not, he still deserves praise.
(7) “If beings experience pleasure & pain based on the creative act of a supreme god Tathagata deserves praise. Even if not, he still deserves praise.
(8) “If beings experience pleasure & pain based on sheer luck, the Tathagata deserves praise. Even if not, he still deserves praise.
(9) “If beings experience pleasure & pain based on birth, Tathagata deserves praise. Even if not, he still deserves praise.
(10) “If beings experience pleasure & pain based efforts in the here-&-now, the Tathagata deserves praise. Even if not, he still deserves praise.
“Such is the teaching of the Tathagata. And, such being the teaching of the Tathagata, these ten legitimate deductions can be drawn that give grounds for praising him.”
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.
Notes
1.
Nigantha Nataputta: The leader of the Niganthas.
2.
Lit: previous homes.
Please watch:
| State Party |  Nepal |
| Type | Cultural |
| Criteria | iii, vi |
| Region** | Asia-Pacific |
| Inscription history | |
| Inscription | 1997 (21st Session) |
Bodhi tree and pond at Lumbini
Exact birthplace of Gautama Buddha
Ashokan Pillar
Lumbini Garden
Eternal Peace Flame
Burmese Lokamani Cula Pagoda
Chinese Maitreya Temple
A mixture of Tibetan prayer flags and Korean lanterns near the Sacred Pool (Puskarni)
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal 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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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,andanatomy
Philosophy and Comparative Religions;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
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Mathematics
Astronomy
Alchemy
And
Andanatomy
POLITICS IS SACRED with GOOD GOVERNANCE
VOICE OF SARVAJAN
HONEYLEAKS
Sat, 29 January, 2011 1:56:38 PM
From: |
Add to Contacts |
|
To: |
indiagroup |
Friends,
Some of the world’s top banksters and international organisations are directly complicit in engineering global food crisis, poisoning of our foods and water, introducing Genetically Engineered foods [that will also destroy the viability of Alternative Medical System worldwide, being based largely on plant material]
Some of these are: CGIAR, FORD FOUNDATION [the same organisation that started the infamous Green Revolution in India], the front organisations of the Rockefeller and Rothschild banksters.
Even the Organic Consumers’ Associations are funded by the same group of crooks.
Be warned.
Kind regards
Arun Shrivastava
Organic Consumers Association Funded by Big Pharma!
By Barbara H. Peterson
Our food supply is in jeopardy. Not only from outside forces such as poisons from China, but from within. The very people that we look to for guidance seem to be working together to lead us straight into global food governance in the form of Codex Alimentarius. This is especially alarming when you consider that the very organizations such as the USDA and FDA, that are charged with the safeguarding and regulation of our food supply are at the forefront of the battle, leading us straight into worldwide genocide using food as a weapon.
But the USDA and FDA do not stand alone. There are others who consider food to be “fair game” in this war against the people, and they just happen to control some very large purse strings. So, who holds the purse strings behind the push to obliterate any food safeguards we may have? Let’s just pick two – Rockefeller and Merck, then take a closer look at a few of the “trusted” organizations that they fund.
The Purse Strings
Rockefeller
Let’s take a look at just a part of what the Rockefeller crime family is involved in concerning our food supply.
Today, the Rockefellers use coercive population control tactics and food as a weapon through a front organization, CGIAR (Consultative Group on Agricultural Resources) as the Rockefellers are trying to distance themselves from public- just like the Rothschild clan has done. Engdahl reports that CGIAR operates under the umbrella of the UN World Bank, and its primary focus is the spread of GMO crops. CGIAR was created by the Rockefellers and the Ford Foundation, along with the UN World Bank in 1971 with $350 million dollars a year in funding. (MorphCity)
Financed by generous Rockefeller and Ford Foundation study grants, CGIAR saw to it that leading Third World agriculture scientists and agronomists were brought to the US to master the concepts of modern agribusiness production, in order to carry it back to their homeland. In the process they created an invaluable network of influence for US agribusiness promotion in those countries, most especially promotion of the GMO Gene Revolution in developing countries, all in the name of science and efficient, free market agriculture.(InformationLiberation)
The Rockefeller Foundation spent more than $100 million for the advance of the GMO revolution. (Engdahl – Seeds of Destruction)
Part of the Rockefeller dynasty includes a group known as Rockefeller Philanthropy Advisors:
Rockefeller Philanthropy Advisors is a 501(c)(3) nonprofit organization that advises donors in their philanthropic endeavors throughout the world. The foundation is headquartered in New York City and adheres to John D. Rockefeller Sr.’s practice of managing philanthropy “as if it were a business.”[1] Rockefeller Philanthropy Advisors currently advises on and manages more than $200 million in annual giving in more than 60 countries.[2] (Wikipedia)
Philanthropy can be used by business to advance a corporate image that is acceptable to certain groups of people in order to put up a benevolent facade while all the time conducting business as usual, which may or may not be so benevolent.
152 LESSON 29 01 2011 Pañhapuccha Sutta On Asking Questions FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss
through
http://www.orgsites.com/oh/awakenedone/
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.
Course Programs:
LESSON 152
http://www.accesstoinsight.org/tipitaka/an/an05/an05.165.than.html
AN 5.165
PTS: A iii 191
Pañhapuccha Sutta: On Asking Questions
translated from the Pali by
Thanissaro Bhikkhu
Then Ven. Sariputta addressed the monks: “Friend monks.”
“Yes, friend,” the monks responded to him.
Ven. Sariputta said: “All those who ask questions of another do so from any one of five motivations. Which five?
“One asks a question of another through stupidity & bewilderment. One asks a question of another through evil desires & overwhelmed with greed. One asks a question of another through contempt. One asks a question of another when desiring knowledge. Or one asks a question with this thought,[1] ‘If, when asked, he answers correctly, well & good. If not, then I will answer correctly [for him].’
“All those who ask questions of another do so from any one of these five motivations. And as for me, when I ask a question of another, it’s with this thought: ‘If, when asked, he answers correctly, well & good. If not, then I will answer correctly [for him].’
Note
1.
Reading panevam-citto with the Thai edition. The PTS reading — pakuppanto citto, “with a provoked heart” — does not fit the context at all.
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal 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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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,andanatomy
Philosophy and Comparative Religions;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
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Mathematics
Astronomy
Alchemy
And
Andanatomy
GOOD GOVERNANCE
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department, U.P.
CM calls on Governor
Lucknow : 28 January 2011
The Hon’ble Chief Minister of Uttar Pradesh Ms.
Mayawati ji visited Raj Bhawan to meet the Governor
Mr. B.L. Joshi this evening. It was a courtesy call.
******A
Hon’ble Chief Minister ji honours 16 talented sportspersons with Manyawar Shri Kanshiram Ji International Sports Awards
Sportspersons presented mementos, citation letters and a total award amount of Rs. 1.97 crore
Prepare calendar for regular organisation of sports events for students belonging to rural areas from next educational session
— Hon’ble Chief Minister Ji
Lucknow : 28 January 2011
The Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji here today
honoured 16 sportspersons, who had brought laurels to State and Country
by winning medals in Commonwealth Games and Asian Games, with
Manyawar Shri Kanshiram Ji International Sports Awards-2010 at a function
held at her official Kalidas Marg residence. The sportspersons were given
away mementos, citation letters and a total award amount of Rs. 1.97 crore
by the Hon’ble Chief Minister ji.
The sportspersons honoured by the Hon’ble Chief Minister ji with
Manyawar Shri Kanshiram Ji International Sports Awards-2010, included
Km. Anuraj Singh, Mr. Ashish Kumar, Mr. Tushar Khandkar, Mr. Danish
Mujtabah and Mr. Sunil Kumar. All of them won medals at Commonwealth
Games as well as Asian Games. Besides, Smt. Sudha Singh, Mr. Jasmer
Singh, Mr. Rajesh Kumar, Mr. Lokesh Kumar and Mr. Rahul Bajaj won
medals in Asian Games, while Km. Alka Tomar, Ms. N.G. Sonia Chanu, Mr.
Narsingh Yadav, Mr. Imran Hassan Khan, Mr. Ritul Chatterjee and Mr. Anuj
Chaudhary won medals in Commonwealth Games.
Congratulating the medal winning sportspersons, the Hon’ble Chief
Minister ji said that they had brought laurels to the State by winning more
medals if compared to any other single state. She expressed the hope that
they would continue their performance in future as well and bring more
laurels to the State and they would also be a source of inspiration for others.
The Hon’ble Chief Minister ji said that the State Government honoured
sportspersons, who brought laurels to the State through their performances,
by giving them away Manyawar Shri Kanshiram Ji International Sports
Awards. She said that this award had been instituted to encourage the
sportspersons and sports activities in the State. She said that the excellent
display of talent of the sportspersons of the State indicated that there was
no dearth of talent in U.P. nor the sportspersons were weary of hard work.
She said that there was need to hone the skills of the raw talent. She said
that the State Government was making special efforts to encourage the
talent present in rural areas, because without that we cannot excel in
national-international sports events.
The Hon’ble Chief Minister ji said that various sports events should be
regularly organised in the rural areas to achieve this purpose. She said that
sports like Kabaddi, wrestling, Kho-Kho, swimming, volley-ball, football,
hockey and athletics should be included as these sports did not require
expensive resources.
The Hon’ble Chief Minister directed the officers of sports department to
co-ordinate with the officers of education and youth welfare departments to
prepare a calendar for organising sports competitions for students of rural
areas in regular manner and implement this calendar from next academic
session. She also directed the officers of sports department to ensure the
participation of children belonging to rural areas and organise sports
competitions at district, division and state level. She said that her
government is committed to provide ultra-modern facilities and resources to
sports persons.
The Hon’ble Chief Minister said that state government is paying full
attention to strengthen basic infrastructure of sports and develop sports
culture in the state. Keeping this in view, she had laid the foundation stone
of two new sports colleges on the occasion of her birthday on 15th January
this year, which would be equipped with all modern sports facilities and
resources. An amount of more than Rs. 86.63 crore is estimated on the
proposed sports college in Saharanpur and more than Rs. 81.14 crore on the
construction of sports college proposed in Fatehpur. Besides, sports
department had also dedicated 9 projects worth more than Rs. 6.23 crore to
the people, she added.
The Hon’ble Chief Minister said that the government had sanctioned
the construction of stadium in all newly created districts. The construction of
swimming pool is in progress in 10 districts, besides making the swimming
pool of K.D. Sing Babu Stadium ‘all weather’. Two International sports
complex and astro-turf field for Hockey in two districts are also under
construction.
After honouring sports persons with awards, the Hon’ble Chief Minister
listened to the problems of the players and their sports needs. She directed
the officers to solve the problems of sports persons, so that they could make
preparations for future sports competitions.
It may be recalled that each player who won gold medal in solo
competition in Commonwealth and Asian Games got Rs. 15 lakh, silver
medal Rs. 10 lakh and bronze medal Rs. 08 lakh. Similarly, each player of
the state in team competition in these International Games got Rs. 10 lakh,
Rs. 08 lakh and Rs. 06 lakh as prize money on gold, silver and bronze
medals respectively.
On this occasion, Chief Secretary Mr. Atul Kumar Gupta welcomed the
guests. Additional Cabinet Secretary Mr. Raveendra Singh conducted the
programme and expressed his gratitude towards the guests.
*********
Republic Day celebrated with fervour
Governor took salute at Vidhan Bhawan on Republic Day
Programmes highlighted feeling of Unity and Integrity
Lucknow : 26 January 2011
The Republic Day was celebrated with fervour in the state
capital Lucknow here yesterday. The main function was organised in
front of Vidhan Bhavan, where the Governor Mr. B.L. Joshi took
salute of the parade. Earlier, the Hon’ble Chief Minister Ms.
Mayawati ji welcomed the Governor and greeted him on the
occasion of Republic Day.
The grand parade, organised at the Republic Day function, was
led by Col. Samar Singh Pundeer in which various units of para
military forces, civil police, home guards, NCC jawans and students
of various schools participated. The T-72 M tank, VMP-1 and VMP-2,
105 MM light field gun, PMS bridge, AM-50 bridge with modern
facilities and missile mounted vehicle (ATGM Milan) of Indian Army
were also displayed on the occasion.
The contingents of 3/11 Gorkha Rifles, 16 Sikh Light Infantry,
Central Reserve Police Force, ITBP, SSB, PAC 32nd Battalion, UP
Police and Home Guards presented attractive march past at the
parade. The NCC cadets and students of Sainik school, Lucknow
Public school, Rajajipuram and City Montessori School Rajajipuram
and RDSO branches also presented excellent march past which
indicated that they had prepared hard for the Republic Day
celebrations.
The bands of Sikh Regimental Centre, Dogra Regimental
Centre, Garhwal Regimental Centre, 39 GTC, Rajput Regiment, 19
Garhwal Rifles, First Jack, ASC Centre North, CRPF, SSB, PAC 35th
Battalion, Home Guard, Sainik School and CMS (Kanpur Road)
played the tunes of songs symbolising National Unity and
patriotism.
The students of different schools presented attractive cultural
programmes as well on the occasion. The girl students of LPS Anand
Nagar Branch presented Maa Tujhe Pranam song, small children of
City Montessori School Chowk Branch presented Shramev Jayte, the
students of City Montessori School Mahanagar first branch
presented Mharo Pyaro Desh based on the chivalrous deeds of the
martyrs of the country and the students of the CMS Mahanagar
third branch presented Maa Tujhe Salaam. All of these
presentations were highly appreciated by the spectators.
The tableaux taken out by various government departments
and schools, on one hand presented a glimpse of various welfare
schemes being carried out by the state government for the
development of weaker sections of Sarv Samaj, while on the other
it also depicted the efforts of the state government being made for
the development of U.P. The various memorials, museums built in
Lucknow in the honour of saints, gurus and great men, who made
historic contribution to usher in social change, were depicted as new
tourism centres of the state. Besides, energy conservation and
linking of villages of the state with pucca roads were also shown in
the tableaux.
The tableau of the State Information and Public Relations
Department titled “Buddham Sharnam Gachchhami” attractively
presented the life of Lord Buddha and the places related with him.
It may be recalled that Gautam Buddha delivered his first sermon
after getting enlightenment at Sarnath and his Mahaparinirvana
took place at Kushi Nagar. Because of it, these places of the state
were famous all over the world. Depicting the state government’s
efforts to immortalise the memory of Lord Buddha, one tableau
showed him receiving water from the hands of a dalit woman. Thus,
the message of this tableau was not to discriminate between the
human beings.
Besides, tableaux with various themes were also presented by
LDA, Forest Department, U.P. Power Corporation, Aminabad Inter
College, CMS, Social Welfare Department, Horticulture and Food
Processing Department and Rajya Soochana Shiksha Sanchar
Bureau (Family Welfare).
The tableaux of Rajkiya Nirman Nigam, PWD, UP NEDA, LPS
and Colleges and Tourism Department also attracted people’s
attention. The squad of mounted police, dog squad and fire services
also participated in the programme.
The Members of the State Council of Ministers, MPs,
legislators, freedom fighters, senior officers of army, senior officers
of government and administration and a large number of prominent
citizens were present on the occasion.
ABOVE: The west side of the Mahabodhi Temple, Bodhgaya, Bihar, India. The Bodhi tree is on the east side and not visible in this photograph.
ABOVE: The north side of the Bodhi tree on the eastern side of the Mahabodhi Temple, Bodhgaya, Bihar, India.
ABOVE: The railing on the east side of the Bodhi tree at the Mahabodhi Temple, Bodhgaya, Bihar, India. The Bodhi tree is behind this railing.
151 LESSON 28 01 2011 Sakka pañha Sutta Sakkas Questions FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss
through
http://www.orgsites.com/oh/awakenedone/
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.
Course Programs:
LESSON 151
DN 21
PTS: D ii 276
chapter 2
Sakka-pañha Sutta: Sakka’s Questions
(excerpt)
translated from the Pali by
Thanissaro Bhikkhu
…
Having been given leave by the Blessed One, Sakka the deva-king asked him his first question: “Fettered with what, dear sir — though they think, ‘May we live free from hostility, free from violence, free from rivalry, free from ill will, free from those who are hostile’ — do devas, human beings, asuras, nagas, gandhabbas, & whatever other many kinds of beings there are, nevertheless live in hostility, violence, rivalry, ill will, with those who are hostile?”
Thus Sakka asked his first question of the Blessed One, and the Blessed One, when asked, replied: “Devas, human beings, asuras, nagas, gandhabbas, & whatever other many kinds of beings there are, are fettered with envy & stinginess, which is why — even though they think, ‘May we live free from hostility, free from violence, free from rivalry, free from ill will, free from those who are hostile’ — they nevertheless live in hostility, violence, rivalry, ill will, with those who are hostile.”
Thus the Blessed One answered, having been asked by Sakka the deva-king. Gratified, Sakka was delighted in & expressed his approval of the Blessed One’s words: “So it is, O Blessed One. So it is, O One Well-gone. Hearing the Blessed One’s answer to my question, my doubt is now cut off, my perplexity is overcome.”
Then Sakka, having delighted in & expressed his approval of the Blessed One’s words, asked him a further question: “But what, dear sir, is the cause of envy & stinginess, what is their origination, what gives them birth, what is their source? When what exists do they come into being? When what doesn’t exist do they not?”
“Envy & stinginess have dear-&-not-dear as their cause, have dear-&-not-dear as their origination, have dear-&-not-dear as what gives them birth, have dear-&-not-dear as their source. When dear-&-not-dear exist, they come into being. When dear-&-not-dear are not, they don’t.”
“But what, dear sir, is the cause of dear-&-not-dear, what is their origination, what gives them birth, what is their source? When what exists do they come into being? When what doesn’t exist do they not?”
“Dear-&-not-dear have desire as their cause, have desire as their origination, have desire as what gives them birth, have desire as their source. When desire exists, they come into being. When desire is not, they don’t.”
“But what, dear sir, is the cause of desire, what is its origination, what gives it birth, what is its source? When what exists does it come into being? When what doesn’t exist does it not?”
“Desire has thinking as its cause, has thinking as its origination, has thinking as what gives it birth, has thinking as its source. When thinking exists, desire comes into being. When thinking is not, it doesn’t.”
“But what, dear sir, is the cause of thinking, what is its origination, what gives it birth, what is its source? When what exists does it come into being? When what doesn’t exist does it not?”
“Thinking has the perceptions & categories of objectification[1] as its cause, has the perceptions & categories of objectification as its origination, has the perceptions & categories of objectification as what gives it birth, has the perceptions & categories of objectification as its source. When the perceptions & categories of objectification exist, thinking comes into being. When the perceptions & categories of objectification are not, it doesn’t.”
“And how has he practiced, dear sir: the monk who has practiced the practice leading to the right cessation of the perceptions & categories of objectification?”
“Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.[2] Grief is of two sorts: to be pursued & not to be pursued. Equanimity is of two sorts: to be pursued & not to be pursued.
“‘Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.’ Thus was it said. And in reference to what was it said? When one knows of a feeling of joy, ‘As I pursue this joy, unskillful mental qualities increase, and skillful mental qualities decline,’ that sort of joy is not to be pursued. When one knows of a feeling of joy, ‘As I pursue this joy, unskillful mental qualities decline, and skillful mental qualities increase,’ that sort of joy is to be pursued. And this sort of joy may be accompanied by directed thought & evaluation or free of directed thought & evaluation. Of the two, the latter is the more refined. ‘Joy is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.’ Thus was it said. And in reference to this was it said.
“‘Grief is of two sorts, I tell you: to be pursued & not to be pursued.’ Thus was it said. And in reference to what was it said? When one knows of a feeling of grief, ‘As I pursue this grief, unskillful mental qualities increase, and skillful mental qualities decline,’ that sort of grief is not to be pursued. When one knows of a feeling of grief, ‘As I pursue this grief, unskillful mental qualities decline, and skillful mental qualities increase,’ that sort of grief is to be pursued. And this sort of grief may be accompanied by directed thought & evaluation or free of directed thought & evaluation. Of the two, the latter is the more refined. ‘Grief is of two sorts, I tell you: to be pursued & not to be pursued.’ Thus was it said. And in reference to this was it said.
“‘Equanimity is of two sorts, I tell you: to be pursued & not to be pursued.’ Thus was it said. And in reference to what was it said? When one knows of a feeling of equanimity, ‘As I pursue this equanimity, unskillful mental qualities increase, and skillful mental qualities decline,’ that sort of equanimity is not to be pursued. When one knows of a feeling of equanimity, ‘As I pursue this equanimity, unskillful mental qualities decline, and skillful mental qualities increase,’ that sort of equanimity is to be pursued. And this sort of equanimity may be accompanied by directed thought & evaluation or free of directed thought & evaluation. Of the two, the latter is the more refined. ‘Equanimity is of two sorts, I tell you: to be pursued & not to be pursued.’ Thus was it said. And in reference to this was it said.
“This is how he has practiced, deva-king: the monk who has practiced the practice leading to the right cessation of the perceptions & categories of objectification.”
Thus the Blessed One answered, having been asked by Sakka the deva-king. Gratified, Sakka was delighted in & expressed his approval of the Blessed One’s words: “So it is, O Blessed One. So it is, O One Well-gone. Hearing the Blessed One’s answer to my question, my doubt is now cut off, my perplexity is overcome.”
Then Sakka, having delighted in & expressed his approval of the Blessed One’s words, asked him a further question: “But how has he practiced, dear sir: the monk who has practiced for restraint in the Patimokkha?”
“Bodily conduct is of two sorts, I tell you, deva-king: to be pursued & not to be pursued. Verbal conduct is of two sorts: to be pursued & not to be pursued. Searching is of two sorts: to be pursued & not to be pursued.
“‘Bodily conduct is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.’ Thus was it said. And in reference to what was it said? When one knows of bodily conduct, ‘As I pursue this bodily conduct, unskillful mental qualities increase, and skillful mental qualities decline,’ that sort of bodily conduct is not to be pursued. When one knows of bodily conduct, ‘As I pursue this bodily conduct, unskillful mental qualities decline, and skillful mental qualities increase,’ that sort of bodily conduct is to be pursued. ‘Bodily conduct is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.’ Thus was it said. And in reference to this was it said.
“‘Verbal conduct is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.’ Thus was it said. And in reference to what was it said? When one knows of verbal conduct, ‘As I pursue this verbal conduct, unskillful mental qualities increase, and skillful mental qualities decline,’ that sort of verbal conduct is not to be pursued. When one knows of verbal conduct, ‘As I pursue this verbal conduct, unskillful mental qualities decline, and skillful mental qualities increase,’ that sort of verbal conduct is to be pursued. ‘Verbal conduct is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.’ Thus was it said. And in reference to this was it said.
“‘Searching is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.’ Thus was it said. And in reference to what was it said? When one knows of a search, ‘As I pursue this search, unskillful mental qualities increase, and skillful mental qualities decline,’ that sort of search is not to be pursued. When one knows of a search, ‘As I pursue this search, unskillful mental qualities decline, and skillful mental qualities increase,’ that sort of search is to be pursued. ‘Searching is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.’ Thus was it said. And in reference to this was it said.
“This is how he has practiced, deva-king: the monk who has practiced the practice for restraint in the Patimokkha.”
Thus the Blessed One answered, having been asked by Sakka the deva-king. Gratified, Sakka was delighted in & expressed his approval of the Blessed One’s words: “So it is, O Blessed One. So it is, O One Well-gone. Hearing the Blessed One’s answer to my question, my doubt is now cut off, my perplexity is overcome.”
Then Sakka, having delighted in & expressed his approval of the Blessed One’s words, asked him a further question: “But how has he practiced, dear sir: the monk who has practiced for restraint with regard to the sense faculties?”
“Forms cognizable by the eye are of two sorts, I tell you, deva-king: to be pursued & not to be pursued. Sounds cognizable by the ear… Aromas cognizable by the nose… Flavors cognizable by the tongue… Tactile sensations cognizable by the body… Ideas cognizable by the intellect are of two sorts: to be pursued & not to be pursued.”
When this was said, Sakka the deva-king said to the Blessed One, “Dear sir, I understand the detailed meaning of the Blessed One’s brief statement. If, as one pursues a certain type of form cognizable by the eye, unskillful mental qualities increase, and skillful mental qualities decline, that sort of form cognizable by the eye is not to be pursued. But if, as one pursues a certain type of form cognizable by the eye, unskillful mental qualities decline, and skillful mental qualities increase, that sort of form cognizable by the eye is to be pursued.
“If, as one pursues a certain type of sound cognizable by the ear…
“If, as one pursues a certain type of aroma cognizable by the nose…
“If, as one pursues a certain type of flavor cognizable by the tongue…
“If, as one pursues a certain type of tactile sensation cognizable by the body…
“If, as one pursues a certain type of idea cognizable by the intellect, unskillful mental qualities increase, and skillful mental qualities decline, that sort of idea cognizable by the intellect is not to be pursued. But if, as one pursues a certain type of idea cognizable by the intellect, unskillful mental qualities decline, and skillful mental qualities increase, that sort of idea cognizable by the intellect is to be pursued.
“This is how I understand the detailed meaning of the Blessed One’s brief statement. Hearing the Blessed One’s answer to my question, my doubt is now cut off, my perplexity is overcome.”
Then Sakka, having delighted in & expressed his approval of the Blessed One’s words, asked him a further question: “Dear sir, do all priests & contemplatives teach the same doctrine, adhere to the same precepts, desire the same thing, aim at the same goal?”
“No, deva-king, not all priests & contemplatives teach the same doctrine, adhere to the same precepts, desire the same thing, aim at the same goal.”
“Why, dear sir, don’t all priests & contemplatives teach the same doctrine, adhere to the same precepts, desire the same thing, aim at the same goal?”
“The world is made up of many properties, various properties. Because of the many & various properties in the world, then whichever property living beings get fixated on, they become entrenched & latch onto it, saying, ‘Only this is true; anything else is worthless.’ This is why not all priests & contemplatives teach the same doctrine, adhere to the same precepts, desire the same thing, aim at the same goal.”
“But, dear sir, are all priests & contemplatives utterly complete, utterly free from bonds, followers of the utterly holy life, utterly consummate?”
“No, deva-king, not all priests & contemplatives are utterly complete, utterly free from bonds, followers of the utterly holy life, utterly consummate.”
“But why, dear sir, are not all priests & contemplatives utterly complete, utterly free from bonds, followers of the utterly holy life, utterly consummate?”
“Those monks who are released through the total ending of craving are the ones who are utterly complete, utterly free from bonds, followers of the utterly holy life, utterly consummate. This is why not all priests & contemplatives are utterly complete, utterly free from bonds, followers of the utterly holy life, utterly consummate.”
Thus the Blessed One answered, having been asked by Sakka the deva-king. Gratified, Sakka was delighted in & expressed his approval of the Blessed One’s words: “So it is, O Blessed One. So it is, O One Well-gone. Hearing the Blessed One’s answer to my question, my doubt is now cut off, my perplexity is overcome.”
Then Sakka, having delighted in & expressed his approval of the Blessed One’s words, said to him: “Yearning is a disease, yearning is a boil, yearning is an arrow. It seduces one, drawing one into this or that state of being, which is why one is reborn in high states & low. Whereas other outside priests & contemplatives gave me no chance to ask them these questions, the Blessed One has answered at length, so that he has removed the arrow of my uncertainty & perplexity.”
“Deva-king, do you recall having asked other priests & contemplatives these questions?”
“Yes, lord, I recall having asked other priests & contemplatives these questions.”
“If it’s no inconvenience, could you tell me how they answered?”
“It’s no inconvenience when sitting with the Blessed One or one who is like him.”
“Then tell me, deva-king.”
“Having gone to those whom I considered to be priests & contemplatives living in isolated dwellings in the wilderness, I asked them these questions. But when asked by me, they were at a loss. Being at a loss, they asked me in return, ‘What is your name?’
“Being asked, I responded, ‘I, dear sir, am Sakka, the deva-king.’
“So they questioned me further, ‘But what kamma did you do to attain to this state?’
“So I taught them the Dhamma as far as I had heard & mastered it. And they were gratified with just this much: ‘We have seen Sakka, the deva-king, and he has answered our questions!’ So, instead of my becoming their disciple, they simply became mine. But I, lord, am the Blessed One’s disciple, a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening.”
“Deva-king, do you recall ever having previously experienced such happiness & joy?”
“Yes, lord, I do.”
“And how do you recall ever having previously experienced such happiness & joy?”
“Once, lord, the devas & asuras were arrayed in battle. And in that battle the devas won, while the asuras lost. Having won the battle, as the victor in the battle, this thought occurred to me: ‘Whatever has been the divine nourishment of the asuras, whatever has been the divine nourishment of the devas, the devas will now enjoy both of them.’ But my attainment of happiness & joy was in the sphere of violence & weapons. It didn’t lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge to self-awakening, to Unbinding. But my attainment of happiness & joy on hearing the Blessed One’s Dhamma is in the sphere of no violence, the sphere of no weapons. It leads to disenchantment, to dispassion, to cessation, to calm, to direct knowledge to self-awakening, to Unbinding.”
…
Then Sakka, the deva-king, touched the earth with his hand and said three times, “Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One! Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One! Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!”
While this explanation was being given, there arose to Sakka the dustless, stainless Dhamma eye — “Whatever is subject to origination is all subject to cessation” — as it also did to [his following of] 80,000 other devas.
Such were the questions that the Blessed One answered at Sakka’s bidding. And so this discourse is called “Sakka’s Questions.”
Note
1.
Objectification = papañca. The tendency of the mind to proliferate issues from the sense of “self.” This term can also be translated as self-reflexive thinking, reification, falsification, distortion, elaboration, or exaggeration. In the discourses, it is frequently used in analyses of the psychology of conflict. The categories of objectification stem from the self-reflexive thought, “I am the thinker,” (see Sn 4.14), and include the categories of inappropriate attention (see MN 2): being/not-being, me/not-me, mine/not-mine, doer/done-to. The perceptions of objectification include such thoughts as “This is me. This is mine. This is my self.” These perceptions and categories turn back on the person who allows them to proliferate, giving rise to internal conflict & strife, which then expand outward. For more on these terms, see MN 18.
2.
For further discussion of the skillful and unskillful pursuit of these feelings, see MN 101 and MN 137.
http://www.accesstoinsight.org/tipitaka/dn/dn.21.2x.than.html
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal 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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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,andanatomy
Philosophy and Comparative Religions;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
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Mathematics
Astronomy
Alchemy
And
Anatomy
Dhamma Experience
http://kalyaano.blogspot.com/2009/12/india-kolkata-bodhgaya-gaya-rajgir.html
ABOVE: Display of Lord Buddha’s relics in the Minor Antiquities Annex at the India Museum, Kolkata. The relics are visible and contained in a small pottery container. The surrounding structure appears to be a scale model of an ancient stupa that may have existed at the time of Asoka.
ABOVE: Stone box at the India Museum, Kolkata that once contained Lord Buddha’s relics
ABOVE: The inadequate official label on the stone box at the India Museum, Kolkata that once contained Lord Buddha’s relics
ABOVE: Deep Guest House, Bodh Gaya, Bihar State, India, December 2009
ABOVE: The path leading up to Dungeshwara Cave. You can see the some of the beggars waiting for pilgrims and the temple at the site of the cave (white colour building in the centre of the photo).
ABOVE: The veranda outside the Dungeshwara Cave. I was told the cave itself is the rectangular opening on the left in between the two groups of Thai chanter pilgrims.
ABOVE: The Indasala Cave, 7km east of Rajgir (Raajagaha). The cave is the dark spot in the centre of the photo. The other dark spot on the left centre is a crack in the rock and not a cave.
ABOVE: Looking out from the entrance to Indasala Cave.
ABOVE: A view looking south west from Indasala Cave.
ABOVE: A view looking south east from Indasala Cave. The car and a small neglected Hindu temple is behind the clump of trees in the lower centre of the photo.
ABOVE: A view looking south at Venavana, Rajgir, Bihar, India.
ABOVE: A view looking east at Sattapana Cave, Rajgir, Bihar, India.
ABOVE: The entrance to one of the caves at the Sattapana Cave site, Rajgir, Bihar, India. Note
ABOVE: The supposed site of King Bimbisaara’s Goal, Rajgir, Bihar, India.
ABOVE: The chair lift going up to the Japanese Stupa and Gijjhakuta, Rajgir, Bihar, India.
ABOVE: One of the caves alleged to be the Boar’s Grotto, Gijjhakuta, Rajgir, Bihar, India
ABOVE: One of the plat forms at Gijjhakuta, Rajgir, Bihar, India. This location has the remains of several kutis used by ascetics in the past 2500 years. This location in the photo had the most ribbons, gold film, scarves, candles and incense etc. That doesn’t necessarily mean it was the precise location of Lord Buddha’s kuti. The local men were there to sell water, incense and other paraphernalia.
| Sutta- | |||||||
| vibhanga | Khandhaka | Pari- | |||||
| vara | |||||||
| Digha | ||||||||||
| Nikaya | Majjhima |
| Nikaya | Samyutta | ||||||
| Nikaya | ||||||||||
| Anguttara | |||||||||||||
| Nikaya | Khuddaka | ||||||||||||
| Nikaya | |||||||||||||
| Dhs. | Vbh. | Dhk. |
| Pug. | Kvu. | Yamaka | Patthana | ||||||||
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The grounds of the original palace in Lumbini, Nepal, where Buddha’s family lived.
The World Peace Pagoda built by the Japanese near Vulture’s Peak, Rajgir in Bihar, where Buddha delivered his second sermon.
The Mahabodhi temple at Budhgaya in Bihar is popular with pilgrims.
The reclining Buddha at Kushinagar.
The Matha Kuar Shrine at Kushinagar where Buddha is believed to have breathed his last.
The Mahaparinirvana stupa at Kushinagar.
The pavilion sheltering the Goddess of Mercy which was lit up at night.
Malaysia’s largest temple complex opens to public
Read more: http://www.answers.com/topic/kathavatthu#ixzz1CF8jzUb8
150 LESSON 27 01 2011 Kathavatthu Sutta Topics for Discussion FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss
through
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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.
Course Programs:
LESSON 150
http://www.accesstoinsight.org/tipitaka/an/an03/an03.067.than.html
AN 3.67
PTS: A i 197
Kathavatthu Sutta: Topics for Discussion
translated from the Pali by
Thanissaro Bhikkhu
“Monks, there are these three topics for discussion. Which three?
“One may talk about the past, saying, ‘Thus it was in the past.’ One may talk about the future, saying, ‘Thus it will be in the future.’ Or one may talk about now in the present, saying, ‘Thus it is now in the present.’
“Monks, it’s through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, doesn’t give a categorical answer to a question deserving a categorical answer, doesn’t give an analytical (qualified) answer to a question deserving an analytical answer, doesn’t give a counter-question to a question deserving a counter-question, doesn’t put aside a question deserving to be put aside, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, gives a categorical answer to a question deserving a categorical answer, gives an analytical answer to a question deserving an analytical answer, gives a counter-question to a question deserving a counter-question, and puts aside a question deserving to be put aside, then — that being the case — he is a person fit to talk with.
“Monks, it’s through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, doesn’t stand by what is possible and impossible, doesn’t stand by agreed-upon assumptions, doesn’t stand by teachings known to be true,[1] doesn’t stand by standard procedure, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, stands by what is possible and impossible, stands by agreed-upon assumptions, stands by teachings known to be true, stands by standard procedure, then — that being the case — he is a person fit to talk with.
“Monks, it’s through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, wanders from one thing to another, pulls the discussion off the topic, shows anger & aversion and sulks, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, doesn’t wander from one thing to another, doesn’t pull the discussion off the topic, doesn’t show anger or aversion or sulk, then — that being the case — he is a person fit to talk with.
“Monks, it’s through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, puts down [the questioner], crushes him, ridicules him, grasps at his little mistakes, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, doesn’t put down [the questioner], doesn’t crush him, doesn’t ridicule him, doesn’t grasp at his little mistakes, then — that being the case — he is a person fit to talk with.
“Monks, it’s through his way of participating in a discussion that a person can be known as drawing near or not drawing near. One who lends ear draws near; one who doesn’t lend ear doesn’t draw near. Drawing near, one clearly knows one quality, comprehends one quality, abandons one quality, and realizes one quality.[2] Clearly knowing one quality, comprehending one quality, abandoning one quality, and realizing one quality, one touches right release. For that’s the purpose of discussion, that’s the purpose of counsel, that’s the purpose of drawing near, that’s the purpose of lending ear: i.e., the liberation of the mind through no clinging.
Those who discuss
when angered, dogmatic, arrogant,
following what’s not the noble ones’ way,
seeking to expose each other’s faults,
delight in each other’s misspoken word,
slip, stumble, defeat.
Noble ones
don’t speak in that way.
If wise people, knowing the right time,
want to speak,
then, words connected with justice,
following the ways of the noble ones:
That’s what the enlightened ones speak,
without anger or arrogance,
with a mind not boiling over,
without vehemence, without spite.
Without envy
they speak from right knowledge.
They would delight in what’s well-said
and not disparage what’s not.
They don’t study to find fault,
don’t grasp at little mistakes.
don’t put down, don’t crush,
don’t speak random words.
For the purpose of knowledge,
for the purpose of [inspiring] clear confidence,
counsel that’s true:
That’s how noble ones give counsel,
That’s the noble ones’ counsel.
Knowing this, the wise
should give counsel without arrogance.”
Notes
1.
Reading aññaatavaada with the Burmese edition. An alternate translation would be, “the teachings of those who know.”
2.
According to the Commentary, these qualities are, respectively, the noble truth of the path, the noble truth of stress, the noble truth of the origination of stress, and the noble truth of the cessation of stress.
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal 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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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
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Press Information Bureau
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Information and Public Relations Department, U.P.
C.M. greets people of State on occasion of Republic Day
Lucknow : 25 January, 2011
The Hon
’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji has extended her heartiest greetings and good wishes to thepeople of the State on occasion of 61th anniversary of the Republic Day.Ms. Mayawati ji said that 26
th January was a day to remember and pay homage to all known and unknownmartyrs and freedom fighters, who laid down their lives forachieving freedom. She said that because of their supremeefforts, today we are citizens of a free country.The Hon
’ble Chief Minister ji further said that it was also a day to pay tributes to the heroes of social change, whofought for the rights of the exploited, deprived and SC/STsections of the society. They also waged battle against a socialsystem based on inequality and always fought to establish egalitarian society.The Hon
’ble Chief Minister ji said that the Republic Day was also an occasion to introspect how far we succeeded inenforcing the provisions of the Indian Constitution.Ms. Mayawati ji expressed the confidence that the people of the State would continue to extend their cooperation to the effective steps being taken by the Government for prosperity and development of Uttar Pradesh and the State would become a leading State of the Country. She said that we would also have to take resolve today to realise the dream of establishing a society based on equality and also to realise the dream of
‘Sarvjan Hitay, Sarvjan Sukhay’.*********
VOICE OF SARVAJAN
HONEYLEAKS
Tue, 25 January, 2011 8:16:15 PM
[The Buddhist Circle] Re: Happy Constitution Day!
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From: |
vinaya rakkhita View Contact |
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To: |
dp bauddha |
Dear Upasak,
much merits to you for sharing such Enlightening views. Most of the educated and well to do Ambedkarites and other beneficiaries of reservation given by Babasaheb’s constitution are showing disrespect to Babasaheb by not following Buddhism. Venerable Nagasena has mentioned about such people in Question of Milinda as follows:
Disrespectful Persons.
There are these twelve kinds of persons, O king who pay no respect- “The lustful man in his lust, the angry man in his malice, the dull man in his stupidity, the puffed-up man in his pride, the bad man in his want of discrimination, the obstinate man in his want of docility, the mean man in his littleness, the talkative man in his vanity, the wicked man in his cruelty, the wretched man in his misery, the gambler overpowered by his greed and the busy man in his search after gain.”
Wish you all Happy Constitution Day.
with metta,
Bhanteji
Wed, 26 January, 2011 12:14:07 AM
[mfc_mumbai] My heartiest best wishes to all fellow Indians on occassion of 62nd Republic Day of “The Republic Of India”.
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From: |
Jayant RAMTEKE View Contact |
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To: |
HPS |
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My heartiest best wishes to all fellow Indians on occassion of 62nd Republic Day of “The Republic Of India”. The freedom that we celebrate on Republic Day is the liberty to rule ourselves under a Constitution that we have created; one which safeguards our rights and allows us to be good citizens while not trampling over the rights of others. “India is a peculiar country and her nationalists and patriots are a peculiar people. A patriot and a nationalist in India is one who sees with open eyes his fellow men treated as being less than man. But his humanity does not rise in protest. He knows that men and women for no cause are denied their rights. But it does not prick his civil sense of helpful action. He finds a whole class of people shut out from public employment. But it does not rouse his sense of justice and fair play. Hundreds of evil practices that injure man and society are perceived by him. But they do not sicken him with disgust. The patriot’s one cry is power for him and his class. I am glad I do not belong to that class of patriots. I belong to that class which takes its stand on democracy and which seeks to destroy monopoly in every form. Our aim is to realise in practice our ideal of one man one value in all walks of life - political, economical and social.” “Walter Bagehot defined democracy as ‘Government by discussion’. Abraham Lincoln defined democracy as ‘ A Government of the people, by the people and for the people’. My definition of democracy is - A form and a method of Government whereby revolutionary changes in the social life are brought about without bloodshed. That is the real test. It is perhaps the severest test. But when you are judging the quality of the material you must put it to the severest test.” “Democracy is not merely a form of Government. It is primarily a mode of associated living, of conjoint communicated experience. It is essentially an attitude of respect and reverence towards our fellow men.” ”A democratic form of Government presupposes a democratic form of a society, The formal framework of democracy is of no value and would indeed be a misfit if there was no social democracy. It may not be necessary for a democratic society to be marked by unity, by community of purpose, by loyalty to public ends and by mutuality of sympathy. But it does unmistakably involve two things. The first is an attitude of mind, and attitude of respect and equality towards their fellows. The second is a social organisation free from rigid social barriers. Democracy is incompatible and inconsistent with isolation and exclusiveness resulting in the distinction between the privileged and the unprivileged.” “Without social union, political unity is difficult to be achieved. If achieved, it would be as precarious as a summer sapling, liable to be uprooted by the gust of wind. With mere political unity, India may be a state. But to be a state is not to be a nation and a state which is not a nation has small prospects of survival in the struggle of existence. This is especially true where nationalism - the most dynamic force of modern times, is seeking everywhere to free itself by the destruction and disruption of all mixed states. The danger to a mixed and composite state, therefore lies not so much in external aggression as in the internal resurgence of nationalities which are fragmented, entrapped, suppressed and held against their will.” “Indians today are governed by two different ideologies. Their political ideal set in the preamble of the Constitution affirms a life of liberty, equality and fraternity. Their social ideal embodied in their religion denies them.” “Constitutional morality is not a natural sentiment. It has to be cultivated. We must realise that our people have yet to learn it. Democracy in India is only a top dressing on an Indian soil which is essentially undemocratic.” “On the 26th January 1950, we are going to enter into a life of contradictions. In politics we will have equality and in social and economic life we will have inequality. In politics we will be recognising the principle of one man one vote and one vote one value. In our social and economic life, we shall by reason of our social and economic structure, continue to deny the principle of one man one value. How long shall we continue to live this life of contradictions? How long shall we continue to deny equality in our social and economic life? If we continue to deny it for long, we will do so only by putting our political democracy in peril. We must remove this contradiction at the earliest possible moment else those who suffer from inequality will blow up the structure of democracy which this Constituent Assembly has so laboriously built up.” “No Constitution is perfect (but) I feel that it is workable, it is flexible and it is strong enough to hold the country together both in peacetime and in wartime. Indeed, if I may say so, if things go wrong under the new constitution, the reason will not be that we have had a bad constitution. What we will have to say is, that Man was vile.” - Dr Babasaheb Ambedkar- the builder of modern India Kind Regards, Jayant Ramteke
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149 LESSON 26 01 2011 Madhupindika Sutta The Ball of Honey FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss
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Awakeness Practices
All 84,000 Khandas As Found in the Pali Suttas
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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.
Course Programs:
LESSON 148
http://www.accesstoinsight.org/tipitaka/mn/mn.018.than.html
MN 18
PTS: M i 108
Madhupindika Sutta: The Ball of Honey
translated from the Pali by
Thanissaro Bhikkhu
Translator’s Introduction
This discourse plays a central role in the early Buddhist analysis of conflict. As might be expected, the blame for conflict lies within, in the unskillful habits of the mind, rather than without. The culprit in this case is a habit called papañca. Unfortunately, none of the early texts give a clear definition of what the word papañca means, so it’s hard to find a precise English equivalent for the term. However, they do give a clear analysis of how papañca arises, how it leads to conflict, and how it can be ended. In the final analysis, these are the questions that matter — more than the precise definition of terms — so we will deal with them first before proposing a few possible translation equivalents for the word.
Three passages in the discourses — DN 21, MN 18, and Sn 4.11 — map the causal processes that give rise to papañca and lead from papañca to conflict. Because the Buddhist analysis of causality is generally non-linear, with plenty of room for feedback loops, the maps vary in some of their details. In DN 21, the map reads like this:
the perceptions & categories of papañca > thinking > desire > dear-&-not-dear > envy & stinginess > rivalry & hostility
In Sn 4.11, the map is less linear and can be diagrammed like this:
perception > the categories of papañca
perception > name & form > contact > appealing & unappealing > desire > dear-&-not-dear > stinginess/divisiveness/quarrels/disputes
In MN 18, the map is this:
contact > feeling > perception > thinking > the perceptions & categories of papañca
In this last case, however, the bare outline misses some of the important implications of the way this process is phrased. In the full passage, the analysis starts out in an impersonal tone:
Dependent on eye & forms, eye-consciousness arises [similarly with the rest of the six senses]. The meeting of the three is contact. With contact as a requisite condition, there is feeling.
Starting with feeling, the notion of an “agent” — in this case, the feeler — acting on “objects,” is introduced:
What one feels, one perceives (labels in the mind). What one perceives, one thinks about. What one thinks about, one “papañcizes.”
Through the process of papañca, the agent then becomes a victim of his/her own patterns of thinking:
Based on what a person papañcizes, the perceptions & categories of papañca assail him/her with regard to past, present, & future forms cognizable via the eye [as with the remaining senses].
What are these perceptions & categories that assail the person who papañcizes? Sn 4.14states that the root of the categories of papañca is the perception, “I am the thinker.” From this self-reflexive thought — in which one conceives a “self,” a thing corresponding to the concept of “I” — a number of categories can be derived: being/not-being, me/not-me, mine/not-mine, doer/done-to, signifier/signified. Once one’s self becomes a thing under the rubric of these categories, it’s impossible not to be assailed by the perceptions & categories derived from these basic distinctions. When there’s the sense of identification with something that experiences, then based on the feelings arising from sensory contact, some feelings will seem appealing — worth getting for the self — and others will seem unappealing — worth pushing away. From this there grows desire, which comes into conflict with the desires of others who are also engaging in papañca. This is how inner objectifications breed external contention.
How can this process be ended? Through a shift in perception, caused by the way one attends to feelings, using the categories of appropriate attention [see MN 2]. As the Buddha states in DN 21, rather than viewing a feeling as an appealing or unappealing thing, one should look at it as part of a causal process: when a particular feeling is pursued, do skillful or unskillful qualities increase in the mind? If skillful qualities increase, the feeling may be pursued. If unskillful qualities increase, it shouldn’t. When comparing feelings that lead to skillful qualities, notice which are more refined: those accompanied with thinking (directed thought) and evaluation, or those free of thinking and evaluation, as in the higher stages of mental absorption, or jhana. When seeing this, there is a tendency to opt for the more refined feelings, and this cuts through the act of thinking that, according to MN 18, provides the basis for papañca.
In following this program, the notion of agent and victim is avoided, as is self-reflexive thinking in general. There is simply the analysis of cause-effect processes. One is still making use of dualities — distinguishing between unskillful and skillful (and affliction/lack of affliction, the results of unskillful and skillful qualities) — but the distinction is between processes, not things. Thus one’s analysis avoids the type of thinking that, according toDN 21, depends on the perceptions and categories of papañca, and in this way the vicious cycle by which thinking and papañca keep feeding each other is cut.
Ultimately, by following this program to greater and greater levels of refinement through the higher levels of mental absorption, one finds less and less to relish and enjoy in the six senses and the mental processes based on them. With this sense of disenchantment, the processes of feeling and thought are stilled, and there is a breakthrough to the cessation of the six sense spheres. When these spheres cease, is there anything else left? Ven. Sariputta, in AN 4.174, warns us not to ask, for to ask if there is, isn’t, both-is-and-isn’t, neither-is-nor-isn’t anything left in that dimension is to papañcize what is free from papañca. However, this dimension is not a total annihilation of experience. It’s a type of experience that DN 11 calls consciousness without feature, luminous all around, where water, earth, fire, & wind have no footing, where long/short, coarse/fine, fair/foul, name/form are all brought to an end. This is the fruit of the path of arahantship — a path that makes use of dualities but leads to a fruit beyond them.
It may come as cold comfort to realize that conflict can be totally overcome only with the realization of arahantship, but it’s important to note that by following the path recommended in DN 21 — learning to avoid references to any notion of “self” and learning to view feelings not as things but as parts of a causal process affecting the qualities in the mind — the basis for papañca is gradually undercut, and there are fewer and fewer occasions for conflict. In following this path, one reaps its increasing benefits all along the way.
Translating papañca: As one writer has noted, the word papañca has had a wide variety of meanings in Indian thought, with only one constant: in Buddhist philosophical discourse it carries negative connotations, usually of falsification and distortion. The word itself is derived from a root that means diffuseness, spreading, proliferating. The Pali Commentaries define papañca as covering three types of thought: craving, conceit, and views. They also note that it functions to slow the mind down in its escape from samsara. Because its categories begin with the objectifying thought, “I am the thinker,” I have chosen to render the word as “objectification,” although some of the following alternatives might be acceptable as well: self-reflexive thinking, reification, proliferation, complication, elaboration, distortion. The word offers some interesting parallels to the postmodern notion of logocentric thinking, but it’s important to note that the Buddha’s program of deconstructing this process differs sharply from that of postmodern thought.
I have heard that on one occasion the Blessed One was living among the Sakyans nearKapilavatthu in the Banyan Park. Then in the early morning, having put on his robes and carrying his bowl & outer robe, he went into Kapilavatthu for alms. Having gone for alms in Kapilavatthu, after the meal, returning from his alms round, he went to the Great Wood for the day’s abiding. Plunging into the Great Wood, he sat down at the root of a bilva sapling for the day’s abiding.
Dandapani (”Stick-in-hand”) the Sakyan, out roaming & rambling for exercise, also went to the Great Wood. Plunging into the Great Wood, he went to where the Blessed One was under the bilva sapling. On arrival, he exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side. As he was standing there, he said to the Blessed One, “What is the contemplative’s doctrine? What does he proclaim?”
“The sort of doctrine, friend, where one does not keep quarreling with anyone in the cosmos with its devas, Maras, & Brahmas, with its contemplatives & priests, its royalty & commonfolk; the sort [of doctrine] where perceptions no longer obsess the brahman who remains dissociated from sensuality, free from perplexity, his uncertainty cut away, devoid of craving for becoming & non-. Such is my doctrine, such is what I proclaim.”
When this was said, Dandapani the Sakyan — shaking his head, wagging his tongue, raising his eyebrows so that his forehead was wrinkled in three furrows — left, leaning on his stick.
Then, when it was evening, the Blessed One rose from his seclusion and went to the Banyan Park. On arrival, he sat down on a seat made ready. As he was sitting there, he [told the monks what had happened]. When this was said, a certain monk said to the Blessed One, “Lord, what sort of doctrine is it where one does not keep quarreling with anyone in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & commonfolk; where perceptions no longer obsess the brahman who remains dissociated from sensuality, free from perplexity, his uncertainty cut away, devoid of craving for becoming & non-?”
“If, monk, with regard to the cause whereby the perceptions & categories of objectification assail a person, there is nothing there to relish, welcome, or remain fastened to, then that is the end of the obsessions of passion, the obsessions of resistance, the obsessions of views, the obsessions of uncertainty, the obsessions of conceit, the obsessions of passion for becoming, & the obsessions of ignorance. That is the end of taking up rods & bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, & false speech. That is where these evil, unskillful things cease without remainder.” That is what the Blessed One said. Having said it, the One Well-gone got up from his seat and went into his dwelling.
Then, not long after the Blessed One had left, this thought occurred to the monks: “This brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.e., ‘If, with regard to the cause whereby the perceptions & categories of objectification assail a person, there is nothing to relish… that is where these evil, unskillful things cease without remainder’: now who might analyze the unanalyzed detailed meaning of this brief statement?” Then the thought occurred to them, “Ven. Maha Kaccana is praised by the Teacher and esteemed by his knowledgeable companions in the holy life. He is capable of analyzing the unanalyzed detailed meaning of this brief statement. Suppose we were to go to him and, on arrival, question him about this matter.”
So the monks went to Ven. Maha Kaccana and, on arrival exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they [told him what had happened, and added,] “Analyze the meaning, Ven. Maha Kaccana!”
[He replied:] “Friends, it’s as if a man needing heartwood, looking for heartwood, wandering in search of heartwood — passing over the root & trunk of a standing tree possessing heartwood — were to imagine that heartwood should be sought among its branches & leaves. So it is with you, who — having bypassed the Blessed One when you were face to face with him, the Teacher — imagine that I should be asked about this matter. For knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahma. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathagata. That was the time when you should have questioned him about this matter. However he answered, that was how you should have remembered it.”
“Yes, friend Kaccana: knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahma. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathagata. That was the time when we should have questioned him about this matter. However he answered, that was how we should have remembered it. But you are praised by the Teacher and esteemed by your knowledgeable companions in the holy life. You are capable of analyzing the unanalyzed detailed meaning of this brief statement. Analyze the meaning, Ven. Maha Kaccana!”
“In that case, my friends, listen & pay close attention. I will speak.”
“As you say, friend,” the monks responded.
Ven. Maha Kaccana said this: “Concerning the brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.e., ‘If, with regard to the cause whereby the perceptions & categories of objectification assail a person, there is nothing there to relish, welcome, or remain fastened to, then that is the end of the obsessions of passion, the obsessions of resistance, the obsessions of views, the obsessions of uncertainty, the obsessions of conceit, the obsessions of passion for becoming, & the obsessions of ignorance. That is the end of taking up rods & bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, & false speech. That is where these evil, unskillful things cease without remainder’
“Dependent on eye & forms, eye-consciousness arises. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives (labels in the mind). What one perceives, one thinks about. What one thinks about, one objectifies. Based on what a person objectifies, the perceptions & categories of objectification assail him/her with regard to past, present, & future forms cognizable via the eye.
“Dependent on ear & sounds, ear-consciousness arises…
“Dependent on nose & aromas, nose-consciousness arises…
“Dependent on tongue & flavors, tongue-consciousness arises…
“Dependent on body & tactile sensations, body-consciousness arises…
“Dependent on intellect & ideas, intellect-consciousness arises. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives (labels in the mind). What one perceives, one thinks about. What one thinks about, one objectifies. Based on what a person objectifies, the perceptions & categories of objectification assail him/her with regard to past, present, & future ideas cognizable via the intellect.
“Now, when there is the eye, when there are forms, when there is eye-consciousness, it is possible that one will delineate a delineation of contact.[1] When there is a delineation of contact, it is possible that one will delineate a delineation of feeling. When there is a delineation of feeling, it is possible that one will delineate a delineation of perception. When there is a delineation of perception, it is possible that one will delineate a delineation of thinking. When there is a delineation of thinking, it is possible that one will delineate a delineation of being assailed by the perceptions & categories of objectification.
“When there is the ear…
“When there is the nose…
“When there is the tongue…
“When there is the body…
“When there is the intellect, when there are ideas, when there is intellect-consciousness, it is possible that one will delineate a delineation of contact. When there is a delineation of contact, it is possible that one will delineate a delineation of feeling. When there is a delineation of feeling, it is possible that one will delineate a delineation of perception. When there is a delineation of perception, it is possible that one will delineate a delineation of thinking. When there is a delineation of thinking, it is possible that one will delineate a delineation of being assailed by the perceptions & categories of objectification.
“Now, when there is no eye, when there are no forms, when there is no eye-consciousness, it is impossible that one will delineate a delineation of contact. When there is no delineation of contact, it is impossible that one will delineate a delineation of feeling. When there is no delineation of feeling, it is impossible that one will delineate a delineation of perception. When there is no delineation of perception, it is impossible that one will delineate a delineation of thinking. When there is no delineation of thinking, it is impossible that one will delineate a delineation of being assailed by the perceptions & categories of objectification.
“When there is no ear…
“When there is no nose…
“When there is no tongue…
“When there is no body…
“When there is no intellect, when there are no ideas, when there is no intellect-consciousness, it is impossible that one will delineate a delineation of contact. When there is no delineation of contact, it is impossible that one will delineate a delineation of feeling. When there is no delineation of feeling, it is impossible that one will delineate a delineation of perception. When there is no delineation of perception, it is impossible that one will delineate a delineation of thinking. When there is no delineation of thinking, it is impossible that one will delineate a delineation of being assailed by the perceptions & categories of objectification.
“So, concerning the brief statement the Blessed One made, after which he entered his dwelling without analyzing the detailed meaning — i.e., ‘If, with regard to the cause whereby the perceptions & categories of objectification assail a person, there is nothing there to relish, welcome, or remain fastened to, then that is the end of the obsessions of passion, the obsessions of resistance, the obsessions of views, the obsessions of uncertainty, the obsessions of conceit, the obsessions of passion for becoming, & the obsessions of ignorance. That is the end of taking up rods & bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, & false speech. That is where these evil, unskillful things cease without remainder’ — this is how I understand the detailed meaning. Now, if you wish, having gone to the Blessed One, question him about this matter. However he answers is how you should remember it.”
Then the monks, delighting & approving of Ven. Maha Kaccana’s words, rose from their seats and went to the Blessed One. On arrival, having bowed down to him, they sat to one side. As they were sitting there, they [told him what had happened after he had gone into his dwelling, and ended by saying,] “Then Ven. Maha Kaccana analyzed the meaning using these words, statements, & phrases.”
“Maha Kaccana is wise, monks. He is a person of great discernment. If you had asked me about this matter, I too would have answered in the same way he did. That is the meaning of this statement. That is how you should remember it.”
When this was said, Ven. Ananda said to the Blessed One, “Lord, it’s as if a man — overcome with hunger, weakness, & thirst — were to come across a ball of honey. Wherever he were to taste it, he would experience a sweet, delectable flavor. In the same way, wherever a monk of capable awareness might investigate the meaning of this Dhamma discourse with his discernment, he would experience gratification, he would experience confidence. What is the name of this Dhamma discourse?”
“Then, Ananda, you can remember this Dhamma discourse as the ‘Ball of Honey Discourse.’”
That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One’s words.
Note
1.
The artificiality of this phrase — “delineate a delineation” — seems intentional. It underlines the artifice implicit in the process by which the mind, in singling out events, turns them into discrete things.
See also: DN 21; AN 3.72; Sn 4.8.
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
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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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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
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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,andanatomy
Philosophy and Comparative Religions;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
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Mathematics
Astronomy
Alchemy
And
Anatomy
through
http://www.orgsites.com/oh/awakenedone/
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.
Course Programs:
LESSON 147
http://www.accesstoinsight.org/tipitaka/an/an05/an05.159.than.html
AN 5.159
PTS: A iii 184
Udayi Sutta: About Udayin
translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying at Kosambi, in Ghosita’s Park. Now at that time Ven. Udayin was sitting surrounded by a large assembly of householders, teaching the Dhamma. Ven. Ananda saw Ven. Udayin sitting surrounded by a large assembly of householders, teaching the Dhamma, and on seeing him 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 said to the Blessed One: “Ven. Udayin, lord, is sitting surrounded by a large assembly of householders, teaching the Dhamma.”
“It’s not easy to teach the Dhamma to others, Ananda. The Dhamma should be taught to others only when five qualities are established within the person teaching. Which five?
“[1] The Dhamma should be taught with the thought, ‘I will speak step-by-step.’
“[2] The Dhamma should be taught with the thought, ‘I will speak explaining the sequence [of cause & effect].’
“[3] The Dhamma should be taught with the thought, ‘I will speak out of compassion.’
“[4] The Dhamma should be taught with the thought, ‘I will speak not for the purpose of material reward.’
“[5] The Dhamma should be taught with the thought, ‘I will speak without hurting myself or others.’[1]
“It’s not easy to teach the Dhamma to others, Ananda. The Dhamma should be taught to others only when these five qualities are established within the person teaching.”
Note
1.
According to the Commentary, “hurting oneself” means exalting oneself. “Hurting others” means putting other people down.
See also: (the Buddha’s answer to Subhadda’s question); MN 18; AN 3.67; AN 3.72; AN 5.159.
(the Buddha’s answer to Subhadda’s question.
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal 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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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,andanatomy
Philosophy and Comparative Religions;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
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Mathematics
Astronomy
Alchemy
And
Anatomy
VOICE OF SARVAJAN
HONEYLEAKS
e! Science News
Mindfulness meditation training changes brain structure in 8 weeks
Participating in an 8-week mindfulness meditation program appears to make measurable changes in brain regions associated with memory, sense of self, empathy and stress. In a study that will appear in the January 30 issue of Psychiatry Research: Neuroimaging, a team led by Massachusetts General Hospital (MGH) researchers report the results of their study, the first to document meditation-produced changes over time in the brain’s grey matter. “Although the practice of meditation is associated with a sense of peacefulness and physical relaxation, practitioners have long claimed that meditation also provides cognitive and psychological benefits that persist throughout the day,” says Sara Lazar, PhD, of the MGH Psychiatric Neuroimaging Research Program, the study’s senior author. “This study demonstrates that changes in brain structure may underlie some of these reported improvements and that people are not just feeling better because they are spending time relaxing.”
Previous studies from Lazar’s group and others found structural differences between the brains of experienced mediation practitioners and individuals with no history of meditation, observing thickening of the cerebral cortex in areas associated with attention and emotional integration. But those investigations could not document that those differences were actually produced by meditation.
For the current study, MR images were take of the brain structure of 16 study participants two weeks before and after they took part in the 8-week Mindfulness-Based Stress Reduction (MBSR) Program at the University of Massachusetts Center for Mindfulness. In addition to weekly meetings that included practice of mindfulness meditation – which focuses on nonjudgmental awareness of sensations, feelings and state of mind – participants received audio recordings for guided meditation practice and were asked to keep track of how much time they practiced each day. A set of MR brain images were also taken of a control group of non-meditators over a similar time interval.
Meditation group participants reported spending an average of 27 minutes each day practicing mindfulness exercises, and their responses to a mindfulness questionnaire indicated significant improvements compared with pre-participation responses. The analysis of MR images, which focused on areas where meditation-associated differences were seen in earlier studies, found increased grey-matter density in the hippocampus, known to be important for learning and memory, and in structures associated with self-awareness, compassion and introspection. Participant-reported reductions in stress also were correlated with decreased grey-matter density in the amygdala, which is known to play an important role in anxiety and stress. Although no change was seen in a self-awareness-associated structure called the insula, which had been identified in earlier studies, the authors suggest that longer-term meditation practice might be needed to produce changes in that area. None of these changes were seen in the control group, indicating that they had not resulted merely from the passage of time.
“It is fascinating to see the brain’s plasticity and that, by practicing meditation, we can play an active role in changing the brain and can increase our well-being and quality of life.” says Britta Hölzel, PhD, first author of the paper and a research fellow at MGH and Giessen University in Germany. “Other studies in different patient populations have shown that meditation can make significant improvements in a variety of symptoms, and we are now investigating the underlying mechanisms in the brain that facilitate this change.”
Amishi Jha, PhD, a University of Miami neuroscientist who investigates mindfulness-training’s effects on individuals in high-stress situations, says, “These results shed light on the mechanisms of action of mindfulness-based training. They demonstrate that the first-person experience of stress can not only be reduced with an 8-week mindfulness training program but that this experiential change corresponds with structural changes in the amydala, a finding that opens doors to many possibilities for further research on MBSR’s potential to protect against stress-related disorders, such as post-traumatic stress disorder.” Jha was not one of the study investigators.
Source: Massachusetts General Hospital
Buddhists/Prayer(?) before meals
Jayamangala Gatha: Proud to be a Buddhist
While estimates vary between 200-500 million adherents, the generally agreed number of Buddhists is estimated at around 350 million (6% of the world’s population). This makes Buddhism the world’s fourth largest (in terms of number of adherents) religion.
World Religions
Number of Adherents
Christianity
2 billion
Islam
1.3 billion
Hinduism
900 million
Secular/Nonreligious/Agnostic/Atheist
850 million
Buddhism
360 million
Chinese traditional religion
225 million
Primal-indigenous
190 million
Yoruba religion
20 million
Juche
19 million
Sikhism
18 million
Judaism
15 million
Spiritism
14 million
Babi and Bahai faiths
6 million
Jainism
4 million
Shinto
4 million
Cao Dai
3 million
Tenrikyo
2.4 million
Neo-Paganism
1 million
Unitarian-Universalism
800 thousand
Scientology
750 thousand
Rastafarianism
700 thousand
Zoroastrianism
150 thousand
Precautions to be taken while filling census,2011 form.
On Sat, 1/22/11, Dr.Deepak Raut
wrote:
Dear All,
Jai-Bhim!
As u all are aware 2nd stage census is starting from 9,Feb 2011. While filling up form take following precautions
1. It should be filled up by Ball-pen and not by pencil. (Do not believe enumerator even if he insist on filling up by pencil.) Sign it and then handover it to enumerator.
2. In religion column write Buddhist only. Do not use word like Neo-Buddhist (even if it is mentioned on some document), Humanism, No religion and do not argue like ‘we believe in Dhamma and not in religion/ dharma, as it is just a technical thing for documentation purpose. Otherwise, u will not be notified as Buddhist.
3. For SC/ST: Mention caste like Chamar, Mahar, Mang, Bhutia, Chakma etc. Do not mention Buddhist/Neo-Buddhist as these words are not mentioned in SC/ST list till now. But, many people have such caste certificate. We need to wait till govt. issue corrected SC/ST list. Percentage of reservation depends upon SC/ST population. SC/ST people need reservation as more than 50% are living below poverty line.
In Maharashtra, many areas didn’t receive fund as there was no SC/ST locality, technically. People just mentioned religion Buddhist and caste as Buddhist/Neo-Buddhist which was not mentioned in enumerator’s SC list. Even today picture is same.
4. Pali language: Mention it as one of three spoken language. We all know little bit Pali language. Besides this Pali is the mother of today’s Hindi language. The Buddha taught only in local language and not in Sanskrit. Today’s Nepali/Hindi is nothing but yesterday’s local language i.e. Pali.
Once its get documented officially then govt. is bound to give it as Scheduled and classical language status.
5. If possible, at least one person accompany enumerator or take the responsibility of particular area for guiding people as per above suggestions.
Everybody’s suggestions and cooperation in this regard is required.
Note: 2nd stage Census proforma is available on census site.
Link is: http://www.censusindia.gov.in/2011-Schedule/Index.html
English proforma is attached for reference.
Yours
A Saddhamma Server
Rajesh
‘Make India Buddhist’ campaign
“S,K,Rajendran” <1daffi@gmail.com
1) Qus. : What are you doing?
Ans. : Business.
Tax : PAY PROFESSIONAL TAX
2) Qus. : What are you doing in Business?
Ans. : Selling the Goods.
Tax : PAY SALES TAX
3) Qus. : From where are you getting Goods?
Ans. : From other State/Abroad
Tax : PAY CENTRAL SALES TAX, CUSTOM DUTY & OCTROI
4) Qus. : What are you getting in Selling Goods?
Ans. : Profit.
Tax : PAY INCOME TAX
5) Qus. : How do you distribute profit ?
Ans : By way of dividend
Tax : PAY DIVIDEND DISTRIBUTION TAX
6) Qus. : Where you Manufacturing the Goods?
Ans. : Factory.
Tax : PAY EXCISE DUTY
8) Qus. : Do you have Staff?
Ans. : Yes
Tax : PAY STAFF PROFESSIONAL TAX
9) Qus. : Doing business in Millions?
Ans. : Yes
Tax : PAY TURNOVER TAX?
Ans : No
Tax : Then pay Minimum Alternate Tax
10) Qus. : Are you taking out over 25,000 Cash from Bank?
Ans. : Yes, for Salary.
Tax : PAY CASH HANDLING TAX
11) Qus.: Where are you taking your client for Lunch & Dinner?
Ans. : Hotel
Tax : PAY FOOD & ENTERTAINMENT TAX
12) Qus.: Are you going Out of Station for Business?
Ans. : Yes
Tax : PAY FRINGE BENEFIT TAX
13) Qus.: Have you taken or given any Service/s?
Ans. : Yes
Tax : PAY SERVICE TAX
14) Qus.: How come you got such a Big Amount?
Ans. : Gift on birthday.
Tax : PAY GIFT TAX
15) Qus.: Do you have any Wealth?
Ans. : Yes
Tax : PAY WEALTH TAX
16) Qus.: To reduce Tension, for entertainment, where are you going?
Ans. : Cinema or Resort.
Tax : PAY ENTERTAINMENT TAX
17) Qus.: Have you purchased House?
Ans. : Yes
Tax : PAY STAMP DUTY & REGISTRATION FEE
18) Qus.: How you Travel?
Ans. : Bus
Tax : PAY SURCHARGE
19) Qus.: Any Additional Tax?
Ans. : Yes
Tax : PAY EDUCATIONAL, ADDITIONAL EDUCATIONAL & SURCHARGE ON ALL THE CENTRAL GOVT.’s TAX !!!
20) Qus.: Delayed any time Paying Any Tax?
Ans. : Yes
Tax : PAY INTEREST & PENALTY
21) INDIAN :: Can I die now??
Ans :: No, wait we are about to launch the FUNERAL TAX
————————————————————————
Petrol Price in INDIA
Pakistan Rs. 26
Bangladesh Rs. 22
Cuba Rs.19
Nepal Rs. 34
Burma Rs. 30
Afghanistan Rs. 36
INDIA Rs. 63.40
BASIC COST PER 1 LITRE 16.50
Centre tax 11.80%
Excise duty 9.75%
Vat cess 4%
State tax 8 %
Total Rs. 50.05
Now extra 13.35 Rs, PER 1 LITRE
Great job from govt. …
Pease watch
samyojana
146 LESSON 23 01 2011 Silabbata Sutta Precept and Practice FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss
through
http://www.orgsites.com/oh/awakenedone/
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.
Course Programs:
LESSON 146
AN 3.78 Silabbata Sutta
From The Dhamma Encyclopedia
Silabbata Sutta: Precept & Practice
translated from the Pali by
Thanissaro Bhikkhu
Then Ven. Ananda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him, “Ananda, every precept & practice, every life, every holy life that is followed as of essential worth: is every one of them fruitful?”
“Lord, that is not [to be answered] with a categorical answer.”
“In that case, Ananda, give an analytical answer.”
“When by following a life of precept & practice, a life, a holy life that is followed as of essential worth one’s unskillful mental qualities increase while one’s skillful mental qualities decline: that sort of precept & practice, life, holy life that is followed as of essential worth is fruitless. But when by following a life of precept & practice, a life, a holy life that is followed as of essential worth one’s unskillful mental qualities decline while one’s skillful mental qualities increase: that sort of precept & practice, life, holy life that is followed as of essential worth is fruitful.”
That is what Ven. Ananda said, and the Teacher approved. Then Ven. Ananda, [realizing,] “The Teacher approves of me,” got up from his seat and, having bowed down to the Blessed One and circumambulating him, left.
Then not long after Ven. Ananda had left, the Blessed One said to the monks, “Monks, Ananda is still in training, but it would not be easy to find his equal in discernment.”
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal 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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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,andanatomy
Philosophy and Comparative Religions;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
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Mathematics
Astronomy
Alchemy
And
< ?xml:namespace prefix = o ns = “urn:schemas-microsoft-com:office:office” />
GOOD GOVERNANCE
Press Information Bureau
(Chief Minister Information Campus)
Information & Public Relations Department, U.P.
Senior officers of Government along with local officers will be punished if any shortcoming detected in development works during my surprise inspections —Hon’ble Chief Minister
Carelessness in programmes related with people will not be tolerated
Ensure effective implementation of skill development programme
Lucknow : 20 January 2011
The Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji
said that during the next month’s surprise inspections of the
development works and services being provided by the State
Government, senior officers along with local officers would also be
punished if any shortcoming was detected. She said that any
carelessness in the programmes related with people would not be
tolerated at any cost.
Hon’ble Chief Minister ji said that the senior officers of the
Government had been directed earlier to conduct at least 02
inspections every month by visiting field. She said that the officers
of the Government had been instructed that if any shortcoming in
the development works was detected during the inspection, then
the same should be removed and punitive action should be taken
against the erring officers/employees, so that the government
schemes were implemented in a qualitative manner at local level.
Hon’ble Chief Minister ji gave these directives when the
Cabinet Secretary Mr. Shashank Shekhar Singh and Chief
Secretary Mr. Atul Kumar Gupta apprised her of the inferences of
the high level meeting held at the Yojana Bhawan with all the
Principal Secretaries/Secretaries and HODs.
The Hon’ble Chief Minister ji directed that the senior officers
of the Government should ensure immediate solution of the
problems reported by the DMs and Divisional Commissioners. She
directed the senior officers of the Government to initiate the
process for filling the posts of various departments lying vacant at
tehsil and district level and alternative arrangements should be
2
made till the recruitment is made so that the works of these
departments did not suffer.
The Hon’ble Chief Minister ji, while reviewing the
department-wise release/spending of the budget, directed the
officers that if some departments were unable to use the budget
allocated for them, then they should return the amount so that the
same could be used elsewhere for important works. Besides, the
causes for the return of the money should also be examined
seriously and stringent action should be taken against the guilty
officers. She said that after February 28, 2011 no additional
amount would be released for any department for this financial
year at any cost.
Reviewing the position of Centre’s share to be received under
various schemes, Hon’ble Chief Minister ji directed that the senior
officers of those departments, which had not received their
requisite amount from the Government of India so far, should
contact the related ministry of the same to get the amount
released by 31 January 2011 so that the people were not deprived
of their rights. Specially mentioning the backward classes’ welfare,
she said that the Government of India had not been releasing the
amount to be given under the schemes being conducted for the
backward classes for past few years. She directed the Principal
Secretary Backward Class Welfare that he should apprise the
Government of India of all the facts and make extra efforts to get
the amount released allocated under these schemes.
The Hon’ble Chief Minister while reviewing the various
welfare schemes directed the officers that bank accounts of the
selected beneficiaries of Uttar Pradesh Mukhyamantri Mahamaya
Gharib Arthik Madad Yojna should be opened soon. She said that
senior officers should be sent to districts for the selection of
beneficiaries and opening of beneficiaries’ accounts should be
verified. Reviewing the various development works under
Bundelkhand package, she said that dairy development work
should be encouraged. She directed the officers to start blast-well
scheme in Bundelkhand areas and said that plateau areas should
also be covered by this scheme.
Reviewing the damaged roads and other basic resources in
flood affected districts, the Hon’ble Chief Minister said that though
Central Government had not given any special relief amount, but
the money released by the State Government should be utilised
and the works related to relief and rehabilitation should be
3
completed soon. She also directed the senior officers to make
inspection of the works being done in this regard.
The Hon’ble Chief Minister ji said that skill development
scheme should be implemented in effective manner for the
unemployed youth of the state. She said that the institutions
giving training under this scheme so far, should be scrutinised and
they should be removed from the work of imparting training, if
they were not found working satisfactorily and training works
should be allotted to other agencies. Reviewing the works of
agriculture departments, she said that foundation seeds should be
grown at government agriculture farms. She directed the Principal
Secretary Agriculture to present the report to the government
after detailed discussions on “Agriculture and Agriculture
Reforms”, so that action could be taken to increase agriculture
production.
Reviewing the various education projects, she directed the
officers that construction of 1126 Upper Primary Schools should be
completed soon. Besides, she directed them to run Sarv Shiksha
Abhiyan, Mid-Day Meal, Secondary Education campaign, Uniform,
right to education etc. schemes in qualitative manner.
Reviewing the various schemes of Medical, Health and Family
Welfare and Medical Education Department, she said that 90 new
community health centres had been completed. Para-medical staff
and doctors should be arranged soon, so that people could get
benefit of these centres. She said that Mukhyamantri Mahamaya
Sachal Aspatal Yojna launched on 15 January, 2011 should be
implemented with full honesty and commitment to make medical
facilities available in far-flung areas.
C.M. orders suspension of police SI, officiating SHO, CO, Additional SP and Jailor found guilty in Banda case
State Government requests Hon’ble Court to hear this case through fast track court
Opposition parties should desist from levelling false allegations against State Government
My Government will force officers to mend their ways at all costs
Lucknow : 20 January 2011
Taking punitive action against the guilty police personnel
of the Banda case, the Hon’ble Chief Minister of Uttar Pradesh
Ms. Mayawati ji ordered immediate suspension of investigating
officer of the case SI Sri Radhey Shyam Shukla and officiating
SHO Sri Abdul Jabbar for delay and carelessness in the
investigation work. Likewise, the Atarra CO Sri Rajendra Yadav
and Additional SP of Banda Sri Lala Ram have also been
suspended for showing poor and inept supervision of
investigation. Besides, the Banda Jailor has also been
suspended for not listening to the points raised by his sub-
ordinate and not reporting the facts to the senior officers.
Departmental action has also been initiated against them.
Referring to the role of the Banda SP in this case, the
Hon’ble Chief Minister ji said that he was not found guilty in the
inquiry. She said that the special DGP law and order Mr. Brij Lal
has been directed to assess the situation so that cases like
Banda and Kanpur were not repeated. He has also been
directed to send his recommendations to the Government at the
earliest. Besides, the State Government has also requested
Hon’ble Court to hear this case through fast track court.
The Hon’ble Chief Minister ji was addressing media at her
official residence 5 Kalidas Marg here today. She said that her
government was committed to ensure justice for the affected
people and it never pardoned the guilty nor it protected them.
She said that law breakers would not be spared in her regime
2
no matter whosoever they were. Referring to the cases like
Banda and Kanpur and other cases as well, she said that she
was forced to take punitive action against officers who were
unable to perform their duties with honesty.
Hon’ble Chief Minister said that for the present state of
things, the previous governments were actually responsible as
they misused the Government machinery for their vested
interests and made it careless and corrupt. She said that her
government was suffering because of this reason. She said that
her government would force the officers to mend their ways at
all costs. She said that this may take some time as this malaise
had deep roots. Besides, stringent action would be taken
against those officers who had links with opposition parties and
were trying to malign the image of the State Government, if
evidence was found against them.
Hon’ble Chief Minister ji has asked the leaders of
opposition parties that they should stop levelling false and
baseless allegations against the State Government and extend
their co-operation, so that the law and order could be improved
and the pace of development could be accelerated and the
State could become prosperous. Giving sharp reaction over the
useless statements being issued by opposition parties specially
the Congress party over the recent incidents which took place in
the State, she said that it was an effort to mislead the people.
The Hon’ble Chief Minister said that despite the stringent
action taken by the state government against the criminals
involved in these incidents, it was unfortunate that baseless
allegations had been put on her government. She said that her
government had not hesitated in taking action accordance to
law against party MLAs, Ministers and an MP who took law in
their hands. She said that nobody would be permitted to play
with the law. She said that land development and water
resources Minister Mr. Ashok Kumar Dohre was sacked
yesterday because continuous complaints were being received
regarding unnecessary pressure on officers by him.
The Hon’ble Chief Minister said that so far as the question
of false statements of opposition leaders regarding Banda and
Kanpur incidents is concerned, her government had taken it
seriously and ordered inquiry by CB-CID into Banda case. On
getting the preliminary report of CB-CID, government took
harsh steps and lodged FIR against MLA Purushottam Naresh
Dwivedi and three others. It had directed the officers to take
3
action in accordance with law and arrests of culprits. Besides,
she had ordered to release the victim girl immediately on 15
January, 2011 on getting the CB-CID report, because the
allegations put on the girl were not found true in inquiry report.
The Hon’ble Chief Minister said that directives had been
given for taking stringent action against the guilty policemen
and CB-CID inquiry in this regard. Besides, Principal Secretary
(Home) was directed to provide proper security to victim girl.
She said that charge-sheet was filed by the police in 15 days
against the MLA Shekhar Tiwari accused of murder of an
engineer in Auraiyya and Mr. Tiwari is still in jail. Similarly, the
then Minister Mr. Anand Sen Yadav was arrested and sent to jail
after taking his resignation, when his name came in light in
rape case. Mr. Yadav is still in jail. MLA Mr. Bhagwan Sharma
alias Guddu Pandit was also arrested owing to his involvement
in criminal incident. CB-CID has filed the charge-sheet in the
Court in Banda case today.
The Hon’ble Chief Minister said that on getting the
information regarding the facts in Divya case, she took it
seriously and ordered CB-CID inquiry into the whole case. In-
charge inspector was suspended with immediate effect after he
was found guilty in CB-CID inquiry report. Section-344 and 218
IPC were registered and CB-CID inquiry was ordered. Besides,
ASP (rural) and CO were also suspended for slackness and
indifferent approach in this case.
********
Anatomy
145 LESSON 22 01 2011 Pasura Sutta To Pasura FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss
through
http://www.orgsites.com/oh/awakenedone/
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.
Course Programs:
LESSON 145
Snp 4.8
PTS: Sn 824-834
Pasura Sutta: To Pasura
translated from the Pali by
Thanissaro Bhikkhu
“Only here is there purity”
— that’s what they say —
“No other doctrines are pure”
— so they say.
Insisting that what they depend on is good,
they are deeply entrenched in their personal truths.
Seeking controversy, they plunge into an assembly,
regarding one another as fools.
Relying on others’ authority,
they speak in debate.
Desiring praise, they claim to be skilled.
Engaged in disputes in the midst of the assembly,
— anxious, desiring praise —
the one defeated is
chagrined.
Shaken with criticism, he seeks for an opening.
He whose doctrine is [judged as] demolished,
defeated, by those judging the issue:
He laments, he grieves — the inferior exponent.
“He beat me,” he mourns.
These disputes have arisen among contemplatives.
In them are elation,
dejection.
Seeing this, one should abstain from disputes,
for they have no other goal
than the gaining of praise.
He who is praised there
for expounding his doctrine
in the midst of the assembly,
laughs on that account & grows haughty,
attaining his heart’s desire.
That haughtiness will be his grounds for vexation,
for he’ll speak in pride & conceit.
Seeing this, one should abstain from debates.
No purity is attained by them, say the skilled.
Like a strong man nourished on royal food,
you go about, roaring, searching out an opponent.
Wherever the battle is,
go there, strong man.
As before, there’s none here.
Those who dispute, taking hold of a view,
saying, “This, and this only, is true,”
those you can talk to.
Here there is nothing —
no confrontation
at the birth of disputes.
Among those who live above confrontation
not pitting view against view,
whom would you gain as opponent, Pasura,
among those here
who are grasping no more?
So here you come,
conjecturing,
your mind conjuring
viewpoints.
You’re paired off with a pure one
and so cannot proceed.
See also: DN 16 (the Buddha’s answer to Subhadda’s question); MN 18; AN 3.67; AN 3.72; AN 5.159.
AN 5.159; DN 16 DN 16 (the Buddha’s answer to Subhadda’s question); MN 18; AN 3.67; AN 3.72; AN 5.159.
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal 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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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,andanatomy
Philosophy and Comparative Religions;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
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Mathematics
Astronomy
Alchemy
And
Anatomy
http://ebooks.brillonline.nl/book?id=nij9789004155756_nij9789004155756_I-892
Buddha-Dhamma: Bringing Buddhism to the West
Handa dani bhikkhave amantayami vo vaya dhamma sankhara appamadena Sampadetha -Oh Bhikkhus! These are my last words now. All conditioned and compounded things have the nature of decay and disintegration. With steadfast mindfulness, endeavour diligently for your own liberation
Metta as Existential Psychology on the spiritual Level in the Light of Abhidhamma: Understanding and Interpreting Dhammapadda with Abhidhamma!
“Hate is not overcome by hate; by Love (Metta) alone is hate appeased. This is an eternal law”.
“Conquer the angry man by love; conquer the ill-natured man by goodness; conquer the miser with generosity; conquer the liar with truth”
“The Dhammapadda”
In the Dhammapadda we read: “Hate is not overcome by hate; by Love (Metta) alone is hate appeased. This is an eternal law. Furthermore, we can read also: “Conquer the angry man by love; conquer the ill-natured man by goodness; conquer the miser with generosity; conquer the liar with truth”. It must be said that when we read first those statements of the Buddha, the first Interpretation that comes into mind, which is also the traditional one, is to associate them to other people on terms of interpersonal relationships, who behave themselves in this way. While this is certainly correct, this interpretation overseas some important dimensions of those teachings of the Buddha. When we look at those statements from the perspective of Abhidhamma and in the light of Metta, it becomes clear that those statements address in a non dual way not only our fellow human beings, but our own mind as well. Anyway, considering the behavior of other people it is quite easy to understand: it is a principle that is similar to the Process of adding Water if we want to cease a Fire and using Fire if we want to vaporize Water or cooling something that is too hot and then warm something that is to cold. In the same way that Fire is not to cease by Fire and something which is too hot cannot be cooled by heating it even more, so in the same way hatred cannot be ceased by adding more hatred. But what does it has to do with our own mind. To understand this question, we must first understand how the mind works and how the defilement of anger and the poison of ill-will are arising in terms of the Abhidhamma.
As I did in my previous post dealing with the Abhidhamma, I want first of all start with a general description of CITTA and CETASIKAS: CITTA (Consciousness) and CETASIKAS (Mental Factors) are actually two conditioned NAMAS, mental phenomena, which are appearing or arising with each and every moment in our daily life and experience. While both of them, consciousness as well as the mental factors are arising in pairs and share the same object or phenomena of cognition, CITTA (Consciousness) is the leader of those two and thus CETASIKAS is a mental factor that is accompanying CITTA. If to use a metaphor and the terminology used in modern computer science, we can say that CITTA (Consciousness) is working in serial, a bit after bit of cognizable objects and phenomena occurring through one of the six senses, which means that there is always only one object or phenomena that a CITTA (Consciousness) can cognize at any given time, while CETASIKAS (Mental Factors) are accompanying those bits of consciousness in serial, which means on the other hand that each single bit of consciousness is accompanied by more than one mental factor at any given time. There are at least seven universal mental factors that are accompanying each bit of Consciousness.
Furthermore, we can say that while the function of CITTA is to cognize an object or phenomena, mental factors, that is to say CETASIKAS, share the same object with the CITTA, but they each have their own specific quality and function. In other words: CETASIKAS are relating to the phenomena and have the aim or serve as a certain function to the CITTA and the cognizable objects and phenomena. We can also add and say that there are six types consciousnesses according to each of the six senses, while there are 52 mental factors that are accompanying each one of the six types of consciousnesses at each moment of experience, while of course not all the 52 mental factors arise at one time, but at least a combination or a set of the seven universal CETASIKAS accompanied very often by some additional mental factors from the 52 in all. The seven universal CETASIKAS are contact, feeling-sensations, perception, volition-intention, one pointedness-concentration, psychic life – life faculty and attention, so as we see in terms of the chain of dependent Origination it starts with contact, while further on each moment of Consciousness is accompanied by whether contact and feeling, contact and perception, contact and volition and so on. Anyway, in many of my previous posts I have dealt with all the links of the chain and their meanings in detail, so I am not going to deal in this post with those aspects, but rather more discuss it in terms of the practice itself and why it is important for the purification of defilements
So when we apply this description to all kinds of destructive emotions and in this case Anger, we can say that when there is an unpleasant object that CITTA (consciousness) cognizes, while there is Ignorance and lack of mindfulness and wise attention, in this case CITTA (consciousness) will arise together with an unwholesome CETASIKA of aversion that will be accompanied also by Anger and possibly by other unwholesome mental factors that is to say CETASIKAS. The process that I have described in my previous posts concerning the brains functioning including the amygdala, which acts as a repository for our repertoire of negative emotional habits and as a storehouse for negative emotional memories including our schemas, fits exactly in this very short period of time (mili– seconds). In the next bit of consciousness, CITTA will cognize the mental Cetasika and Anger itself, while in this moment it will arise once again together with the cetasika of aversion and Anger, while this time aversion will address not only the unpleasant object, maybe even not the object at all, but the previous mental state as its object. In other words: we become a kind of a reactor, a generator, which produces in an ongoing manner aversion and anger.
Anyway, although those bits of CITTA and CETASIKAS occurring in pairs as consciousness and aversion and anger will arise and to fall due to impermanence, the only way to break the cycle of ill-will and anger, so that it will not continue to occur repeatedly and in acyclic way, can be achieved only by mindfulness, wise attention and the cultivation of wisdom, compassion and loving kindness that will lead to the accumulation of more and more wholesome CITTAS and beautiful CETASIKAS. Going the other way, addressing aversion and anger with more anger and aversion (=being angry about the anger), as some other spiritual paths are preaching, will bring nothing more than the accumulation of more and more unwholesome CITTAS and CETASSIKAS: in other words it will only perpetuate unwholesomeness, anger and suffering
Here, we must also add what is already obvious: when there is anger or aversion there is no loving kindness possible, whether towards ourselves or towards others, even because it is impossible to have two opposite emotions at the one and the same tome or at the one and the same moment. It becomes actually a magic circle that cannot be broken unless we start to apply mindfulness, wise attention and cultivate wisdom, compassion and loving kindness, as mentioned above. Therefore, as the Dhammapadda teaches us: “Hate is not overcome by hate; by Love (Metta) alone is hate appeased. This is an eternal law or “Conquer the angry man by love; conquer the ill-natured man by goodness; conquer the miser with generosity; conquer the liar with truth”. It is a psychological principle that must be applied to both: to ourselves and to other people as well in a non dual way.
Addressing Metta in this way more as a discipline of existential psychology, rather than a discipline of morality, although such a moral dimension is included in the existential psychology as well, I wrote the following explanation in my previous posts: “The Cultivation of Metta does not mean in this Sense to cultivate or on the contrary to suppress any kind of Feelings, Metta is a Philosophy and an Approach that we embrace when traveling through our Life. It is actually a Strategy that abandons our Dependence on Fear and Anger in order to take care and to protect us” or “The Cultivation of Metta is by no Mean about the Cultivation of certain or specific Emotions; it’s not about liking or disliking People at all, but about the Purification of our own Intentions. In other Words: it’s about Karma. It’s about the understanding that whether we like it or not, whether we want it or not, we are all interconnected and all that we do affect ourselves and others in mutual and reciprocal Movement. Everything we do has inevitably Results”. In other words: “The Cultivation of Metta and the other Brahma Viharas is not the Work of Cultivation of certain and specific Emotions, but about the psychological Work, especially of purifying our Intentions and Defilements. It’s about our Karma”.
In his Essay” The Buddha on Compassion: An Existential Approach”, Professor Chen Yu-His from the Fo Guang University in Taiwan, sums up this Idea in the following way: “But the Buddha and historical Buddhist sages were not moralists. Rather, they took an existential approach, pointing out that love and compassion is a quality - and an inner power — intrinsic to our true nature, i.e., the “Buddha-nature.” If we know how to connect with our Buddha-nature, we touch the abundant source of that divine quality. Here we are talking about depth psychology on a spiritual level, not religious ethics. The Buddhist perception of “unconditioned love and compassion” is neither a metaphysical abstraction nor altruist idealism”. “The Buddha”, continues Professor Chen Yu-His, “speaks of love and compassion as the unique power within us that overcomes fear and hatred, and that heals a wounded soul. As he observes, “Hatred can never be ceased by hatred; it is ceased by love alone.” He also advises people to “conquer anger by love.” These remarks are interpreted as addressing interpersonal relationships jarred by hatred and animosity. True, we can give numerous examples to show how a dose of good will, tolerance or forgiveness can help bring reconciliation to interpersonal conflicts. But we should not overlook another important aspect of the issue, that is, love and compassion is also an effective antidote to hatred, anger, animosity, etc. within ourselves. It is known that these mental negativities can produce toxic endocrinal secretions to damage physical as well as mental health. Among other things, hatred can accumulate into a psychological complex, which in turn gives rise to depression and other neurotic disorders” (http://www.buddhachannel.tv/portail/spip.php?article4093)
“Mainstream psychotherapy”, says Professor Chen Yu-His, offers all sorts of cures based on rational egoism, only to ignore the most efficacious method that makes use of the patient’s inner resource of love and compassion. The absurdity and irrationality of the supposedly rational therapeutic approaches is illustrated by this analogy: Why do you bother to remove ice and snow with a shovel when sunshine can easily do the job? There is radiant sunshine deep down in the heart of every one of us. And as existential psychology suggests, we have complete freedom to choose to evoke that inner radiance to heal others as well as ourselves. So, next time you are caught up in anger and hatred, just stop to do a little contemplation and introspection before going to a psychotherapist. Are these negativities really necessary? Do I not have the inner strength to conquer them? Please note that the practice of forgiveness can be constructively motivated by self-interest. You forgive your enemy not to fulfill any religious or moral norm, but simply to benefit yourself. For you do not want the harmful emotions to continue working havoc to your mental well-being. With this understanding in mind, the practice of forgiveness and tolerance can yield amazingly positive results (http://www.buddhachannel.tv/portail/spip.php?article4093
144 LESSON 21 01 2011 Ajivaka Sutta To the Fatalists Student FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss
through
http://www.orgsites.com/oh/awakenedone/
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.
Course Programs:
LESSON 144
Ajivaka Sutta (Canonical)
http://www.accesstoinsight.org/tipitaka/an/an03/an03.072.than.html
AN 3.72
PTS: A i 217
Thai III.73
Ajivaka Sutta: To the Fatalists’ Student
translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion Ven. Ananda was staying in Kosambi at Ghosita’s monastery. Then a certain householder, a disciple of the Fatalists (Ajivakas), went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Ananda, “Among us, sir, whose Dhamma is well-taught? Who has practiced well in this world? Who in the world is well-gone?”
“In that case, householder, I will question you in return. Answer as you see fit. Now, what do you think: those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — is their Dhamma well-taught or not? Or how does this strike you?”
“Sir, those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — their Dhamma is well-taught. That’s how it strikes me.”
“And what do you think, householder: those who have practiced for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — have they practiced well in this world or not? Or how does this strike you?”
“Sir, those who have practiced for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — they have practiced well in this world. That’s how it strikes me.”
“And what do you think, householder: those whose passion is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising; those whose aversion is abandoned… whose delusion is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising: are they, in this world, well-gone or not? Or how does this strike you?”
“Sir, those whose passion… aversion… delusion is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising: they, in this world, are well-gone. That’s how it strikes me.”
“In this way, householder, you have answered yourself: ‘Those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — their Dhamma is well-taught. Those who have practiced for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — they have practiced well in this world. Those whose passion… aversion… delusion is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising: they, in this world, are well-gone.’”
“How amazing, sir. How astounding, that there is neither extolling of one’s own Dhamma nor deprecation of another’s, but just the teaching of the Dhamma in its proper sphere, speaking to the point without mentioning oneself.
“You, venerable sir, teach the Dhamma for the abandoning of passion… aversion… delusion. Your Dhamma is well-taught. You have practiced for the abandoning of passion… aversion… delusion. You have practiced well in this world. Your passion… aversion… delusion is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. You, in this world, are well-gone.
“Magnificent, Master Ananda! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to point out 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 Master Ananda — through many lines of reasoning — made the Dhamma clear. I go to the Buddha for refuge, to the Dhamma, & to the community of monks. May Master Ananda remember me as a lay follower who has gone for refuge from this day forward, for life.”
See also:Sn 4.8; AN 3.78; AN 5.159; DN 16 (the Buddha’s answer to Subhadda’s question).
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal 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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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,andanatomy
Philosophy and Comparative Religions;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
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Mathematics
Astronomy
Alchemy
And
Anatomy
Alchemy
http://www.tealchemy.org/what/alchemists/index.html
Buddhist Alchemists The two most famous Buddhist alchemists of ancient India were the Mahasiddhas Nagarjuna and his student, Kharnaripa, who is also known as Aryadeva. From India, the mahasiddha tradition continued on into Tibet from the 8th Century A.C.E. onward, communicated through the rich lives of many saints too numerous to name here. A few of the more famous Buddhist alchemists known in Tibet were the Indian master Guru Padmasambhava and his lineage of saints called the tertons, or “treasure revealers.” Of special mention are the tertons Thangtong Gyalpo and Nyala Pema Dudul. Many of the stories below are hard to believe, but tread carefully through these lines: there is an inverse relationship between cynicism and a sense of wonder… Nagarjuna For many years Nagarjuna had been a famous scholar of the first Buddhist university, Nalanda, where he was the penultimate philosophy professor. But hungry for true wisdom instead of book learning, Nagarjuna began propitiating Tara, yearning for the attainment that would give him the power to actually benefit other beings. The place he sought attainment was Rajgiri, near Vulture’s Peak, a location blessed by Gautama Buddha. There he committed himself to a retreat intent upon connecting with the Twelve Consorts of the Supreme Elementals.
 And so they came to challenge him. On the first day, there was an earthquake, which was the trial of the earth element goddess. The second day, a vast flood poured over his retreat spot; the trial of the water element. On the third day, a holocaust of fire burned through the place, the trial by fire. On the fourth day, violent tornadoes and whirlwinds blew, threatening him with a trial by wind. On the fifth day, a shower of weapons fell from the sky, threatening to pierce him. This was the trial of the space element, for weapons like spears knives and arrows kill by creating space in vital organs. On the sixth day, vajra thunderbolts fell on the spot where he sat in retreat, the unity of all the elemental energies together, but he remained unperturbed. On the seventh day, the Elemental Consorts gathered to attack him in person, but they failed to distract him from the great compassionate committment that he had set his heart on. Defeated, they appeared before him saying, “What do you need? We will provide you with whatever you want.” He asked them for enough food to sustain him during his retreat and spent twelve years at that spot, opening his heart to wisdom. During that time the Elemental Consorts provided him with four handfuls of rice and five handfuls of vegetables each day. At the end of twelve years, he had one hundred and eight Elemental Consorts under his command, and he had the power to turn mountains into gold, although he was restrained from performing this miracle because of the strife it would have caused the locale. Dowman writes that Nagarjuna’s alchemical sadhana or meditation practice is called “The Alchemy of Mercury” (Sanskrit: Parada-rasayana). Nagarjuna was one of India’s preeminent rasayana-siddhas, (rasameaning “gold” and siddha meaning “master of miracles”) the accomplishment of which can be described as the ability to apply the alchemical process at every level of his being. Nagarjuna’s enlightenment reads as a symbolic tale that speaks of his reintegration of the five fundamental elemental energies. The only way these elements could have harmed him was if he was cut off from or in disharmony with the elemental powers that he encountered: for fire cannot burn fire, nor does water drown water, and so on. As he harmonized and integrated the pure elemental energies within his mindstream, the outer appearances of these elements could find nothing to smash, drown, burn, blow apart or explode. And as a result of this alchemical awakening he was able to manifest the outer sign of his realization, the capacity to transform earth and stone into gold. Nagarjuna’s work was well known in India before the Muslim invasion, which erased most traces of Tantric Buddhism that had not been transmitted via the Silk Road and by other means to practitioners in Nepal, Tibet and elsewhere. Al-buruni, a Muslim traveler and journalist of the eleventh century writes: “A famous representative of the science (of rasayana) was Nagarjuna, born at Fort Daihak, close to Somnath (in Sindh). He used to excel at the art and compiled a book which contains the essence of all literature on that subject and is very rare. He lived a hundred years before our epoch.” (See Dowman’s Masters of Mahamudra, p. 120) Kharnaripa
At this point, Nagarjuna and Kharnaripa agreed it was time to take the alchemical medicine, and Nagarjuna drank some, passing it to his student. Kharnaripa threw the bowl of medicine on the ground, where a leaf miraculously sprouted before their eyes. “If you waste this precious medicine, you must prepare some more by yourself!” Nagarjuna told him. Kharnaripa then urinated into the bowl and handed it to Nagarjuna, causing Nagarjuna to burst out laughing. Nagarjuna threw this liquid onto a branch which immediately bloomed like before. At that moment, Nagarjuna turned to his student and said, “Now that you have bloomed, do not remain in the realms of suffering.” Kharnaripa’s story of enlightenment is unique in theEighty-Four Songs in that it involves the preparation and use of alchemical elixir. But Kharnaripa manifests wholeness beyond the need for any catalyst, which is the true accomplishment of alchemy; Kharnaripa does not drink the elixir, but throws it on the ground because he has finally recognized himself as whole and complete. The tale clarifies the fact that sacred ritual empowerment substances are merely reminders that stir our dormant or unrecognized innate completeness and awakeness, and not “holy things” that make us “clean” or “complete.” Completeness is what we discover within, it is not something we manufacture or something given to us by holy beings. At that point, Nagarjuna tests Kharnaripa one more time, scolding him about wasting the sacred substance. Although we can say completeness need only be discovered within, we also must acknowledge that this is something that cannot be faked; we cannot convince ourselves that we embody any degree of wisdom that only remains a concept, a set of adages that is not completely assimilated into our being. So along the way we must make use of catalysts such as practices and tools that our teacher shares with us. These instructions, items, and rituals that are shared must be treated with utmost respect or we can lose contact with our innate wakefulness along the way. But Kharnaripa rises to the occasion and proves to Nagarjuna that he has completely assimilated the teachings and made them his own: he urinates into the bowl. Obviously, the color of the liquid is gold, and this is a good joke. But on another level, there is profound symbolism here: Kharnaripa is demonstrating the fact that he has gone beyond the concept of “waste” or “impurity.” What was previously considered “impure” has now become an elixir that causes a barren branch to bloom miraculously. And this elixir is not just a copy of Nagarjuna’s recipe, but a sign of the power of lineage: Nagarjuna’s alchemical recipe has been drunk by Kharnaripa and becomes him, and he becomes the elixir, which is not rendered into waste, but emerges as a unique liquid that is potent and miraculously untainted.
Guru Padmasambhava Guru Padmasambhava had twenty-five heart disciples, women and men who attained complete realization through his inspiration and their walk on the path of wisdom and compassion. While together, this great Guru and his disciples completely merged their mindstreams, and all abided in the absolute wisdom state beyond any concept of separation or unity. Out of this sublime state of supreme understanding, they made aspirations to benefit beings throughout history, far into the future. This was the auspicious connection and wish that was the birth of one of the most unstoppable forces of creative power, the treasure or, in Tibetan, “terma” tradition of Buddhism that has flooded out of Tibet and into the rest of the world. These treasures appear based on the wisdom of saints who reemerge throughout human history to benefit beings of different proclivities and locales. As their wisdom dawns again during their upbringing, they reveal profound teachings appropriate to the circumstances of their culture and the needs of the era. As this wisdom stirs within the terton’s unique personality and language, this tradition has the potential to maintain a freshness that is resistant to dogmatism and stagnation. These treasure teachings and the tertons who reveal them have appeared since the eleventh century up to the present day. Through his powerful intention, Guru Rinpoche hid these treasures within each of the five elements. As it is said in the revelatory biography, the Padma Kai’Thang (which is itself a terma): “If one discerns clearly, there are eighteen kinds of treasures…the eighteenth is the admirable treasure, the coffers of which are as many as the treasures, earth, water, fire, wind, sky, mountains and rocks, [this kind of treasure has] admirable guardians, admirable revealers, admirable time and admirable conversion.” (Vol. I p. 333) And as the Third Dodrupchen Rinpoche wrote in his authoritative treatise on the Terma Tradition, Wonder Ocean, these treasures remain uncorrupted throughout time until their revelation, as they cannot be destroyed by fire, wind, water or earth. (p. 69)
Thangtong Gyalpo Thangtong Gyalpo was a true Tibetan “renaissance man:” he was an accomplished artist, intrepid explorer and statesman, an engineer, doctor, mystic, miracle worker and even a blacksmith. Above and beyond these diverse proclivities, as a composer and playwright he is celebrated as the founder of the Tibetan Opera tradition. His miraculous activities as an alchemist were a result of his accomplishment on the visionary path of the termatradition: he had the ability to work ably with whatever circumstances presented themselves to him. After being poisoned by a jealous lama, he remained in meditation for a week and discovered the cure through the process of revelation. The formula he discovered is called “Drubthob Rika” in Tibetan, the “White Yogi pill,” and is still used successfully to counteract poison. He had a vision of local elemental spirits who gave him a gift of blueprints for suspension bridges that had never been seen before in Tibet at that point in the Thirteenth Century. As he began to construct the chain links for these massive bridges, his alchemical wisdom was put to practice, resulting in an iron alloy that has not rusted to this day. His smelting methods still remain a mystery. As a visionary alchemist, he tangibly manifested the wisdom of the “elixir of immortality” by living to the ripe old age of 125. He was famous for his accomplishment and transmission of the long-life ceremony, which is displayed in the iconography of this statue. This statue was possibly made by his own hand, and shows him holding the vase full of the elixir of immortality and a pill of longevity in his other hand.
Drubje Pema DudulDrubje Pema Dudul was a master from Nyarong, Southeastern Tibet who lived a modest life as aterton, but died in a spectacular manner shared by many in the Dzogchen tradition: he manifested what is called “Jalu,” the “Rainbow Body” at the time of his death. The Rainbow Body is a sign of the perfection of the alchemical process during the after death state in the Dzogchen tradition. At the time of Pema Dudul’s death, this miraculous occurrence was not unprecedented in Tibet; in fact, incredibly, there were records and accounts that reached above a thousand instances of this miracle. In his extensive treatise The Nyingma School of Tibetan Buddhism, Dudjom Rinpoche writes, “It is impossible too, to enumerate all those who passed into the rainbow body by the paths of the profound treasures of the Great Perfection, as exemplified by the Southern [Termas of Pema Lingpa] and the Northern [Termas of Rigdzin Godemchen]. Even during this late age, this may still be illustrated.” (p. 919) In his spiritual classic, the bestselling book The Tibetan Book of Living and Dying, Sogyal Rinpoche writes: “This may be very difficult for us now to believe, but the factual history of Dzogchen lineage is full of examples of individuals who attained rainbow light body, and as Dudjom Rinpoche often used to point out, this is not just ancient history. Of the many examples, I would like to choose one of the most recent, and one of with which I have a personal connection. In 1952 there was a famous instance of the rainbow body in the East of Tibet, witnessed by many people. The man who attained it, Sonam Namgyal, was the father of my tutor and the beginning of this book. He was a very simple, humble person, who made his way as an itinerant stone carver, carving mantras and sacred texts. Some say he had been a hunter in his youth, and had received a teaching from a great master. No one really knew he was a practitioner; he was truly what you would call a “hidden yogin.” ….he then fell ill, or seemed to, but became strangely, increasingly happy. When he illness got worse, his family called in masters and doctors. His son told him he should rememberthe teachings he had been given. But his response to his son was, “Everything is illusion, but I am confident that all is well.” Just before his death at seventy-nine, he said ” All I ask is that when I die, don’t move my body for a week.” When he died his family wrapped his body and invited Lamas and monks to come and practice for him. They placed the body in a small room in the house, and they could not help noticing that although he had been a tall person, they had no trouble getting it in, as if he were becoming smaller. At the same time, an extraodinary display of rainbow-coloured light was seen all around the house. When they looked into the room on the sixth day, they saw that the body was getting smaller and smaller. On the eight day after his death, the morning in which the funeral had been arranged, the undertakers arrived to collect the body. When they undid its coverings, they found nothing inside but his nails and hair. My masters Jamyang Khyentse asked for these be brought to him, and verified that this was a case of the rainbow body.” This phenomena is presently being studied by Father Francis Tiso, a Roman Catholic priest and Tibetan scholar. Interestingly, the most recently known phenomenon of this occurrence took place in Nyarong in 1998, in the area where Nyala Pema Dudul lived at the end of the Nineteenth Century. It is believed that this most recent Rainbow Body Master, Khenpo Achos, although a Gelugpa monk, was a lineage holder of Drubje Pema Dudul’s Dzogchen teachings. The Dzogchen teachings are considered the pinnacle of Buddhist meditation practices, and often the practices are centered around working directly with the nature of the five elements. The five element practices that Nyala Pema Dudul revealed as terma was called “Sky-Encompassing Self-Liberation” (Kha’-Khyab Rang-Drol in Tibetan), and within that series of teachings there is a practice of alchemy called“Chulen of the Three Dimensions.” The picture below is of the cave where he revealed this terma.
Chulen literally means “taking the substance.” There are many types of chulen that have various applications. Tsi dang contains eight ingredients which work together to strengthen and coordinate the function of the major organs. Its main effect is physical health and youthfulness. Another type of chulen is called rotsa, which is used specifically to strengthen and balance energy; so there are many different kinds of chulen traditions and medicines.
In the contemplation tradition of chulen, the pills are used in conjunction with meditations and yoga in order to recognize awareness as the pure nature of the elements. The practice is a gradual process where the practitioner weans himself from eating solid food, and attainment of the practice is the development of the ability to subsist on the pure essence of the elements themselves. At that point, the practitioner no longer has to eat anything. The teaching instructs the practitioner on the preparation of medicinal pills, and the method of visualization, breathing and yogic techniques to reintegrate the practitioner’s inner and outer experience of the elements back into its natural state. As Namkhai Norbu writes, “Chu is the essential substance of the elements: it maintains the physical body and, if our energy is uncoordinated, it co-ordinates it, if it is weak, it reinforces it. Therefore, chudlen is useful, above all, to harmonize energy and develop clarity…The Body of Light (Jalu) can manifest when the principles of Dzogchen are combined with Chulen.” The terma text itself mentions that when the great saint Yeshe Tsogyal asked Guru Padmasambhava for these teachings, he replied, “Listen. There are many methods to achieve total realization, but in particular, there is the Chulen of the Three Dimensions, which embodies infinite qualifications.” In Drubje Pema Dudul’s biography, it is said that he practiced Chulen with a little solid food for the first three years, Chulen of medicinal pills for the next three years, and Chulen of absorbing the essence of the elements directly from space for the final three years of his retreat. At the conclusion of his nine year retreat he had attained full enlightenment as his teacher the Mahasiddha Choying Rangdrol had predicted.
When Drubje Pema Dudul knew his time was near, he called all of his students back to the area where he lived, and after giving them each his heart advice and practicing the Feast Offering with them, he had them follow him up a mountain, where he set up a small tent and asked them to sew the door shut. With the instructions that they should practice the Feast Offering together for a week before checking on him, they witnessed numerous rainbows appear over the mountain and the surrounding area. When they returned to the spot where his tent stood, they found it still sewn shut; opening it, they found his body had disappeared. His meditation belt and cloak were in a heap, within which they found all of his hair and twenty nails from his hands and feet. This picture is of the shrine built over the spot where he manifested the Rainbow Body. Drubje Pema Dudul’s lineage continues through many masters, including Chogyal Namkhai Norbu,Wangdor Rinpoche, as well as Tulku Serdo Rinpoche, Khandro Sherab Lhamo, and Lama Pema Karma. |
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http://www.cinematherapy.com/birgitarticles/ca-harbin.html
Cinema Alchemy – Using the Power of Film for Healing and Transformation
By Birgit Wolz, Ph.D., MFT
I have loved movies all my life, and they often had a powerful impact on me. For example, I remember Il Postino (The Postman) (1994).
In this film, the main character Marios talents and passionate heart never had reason to show themselves. His life on a quiet Italian island had been simple, carved out for him as it was by his fisherman father. But when renowned poet Pablo Neruda is sentenced to political exile there, Mario takes the job of delivering his daily fan mail, and gradually becomes friends with the famous man. This friendship serves as a catalyst for Mario to get in touch with his passion for poetry and the natural beauty around him.
I fell under The Postman’s spell and became completely enchanted. There is so much vitality and genuine passion in this film. While I watched with increased conscious awareness, the simplicity in the main characters lives as well as their appreciation for poetry and nature made me feel joyful and relaxed. It felt as if I could breathe a little deeper, as if my busy life had stopped for a while, and I enjoyed these moments of peacefulness. The tenderness in the relationship between Mario and Neruda, as well as the authenticity that Mario displayed, touched me deeply. After the closing credits this feeling stayed with me, and I recognized that the movie had made me aware of deeply held values again, values that had been buried in my everyday life. I decided to bring these qualities back by spending more time alone in nature, simplifying my life and bringing more tenderness and authenticity into my relationships.
These and many other amazing experiences with movies have planted a seed that continues to grow over time. I learned, and teach now, that one of the most important aspects in utilizing the power of movies is watching films with conscious awareness. We enhance our conscious awareness when we bring non-judging attention, curiosity, and acceptance to whatever is arising in our experience of the present moment while viewing a film.
Many spiritual orientations teach us to become more aware of ourselves because they recognize the healing power of awareness. The Jewish Talmud points out that normally we do not see what we think we see, that what we perceive is more a reflection of us than it is objectively it. Everything we experience is altered and shaped by our minds. Our desires filter our selection of the items that we perceive. Our emotions color those perceptions. And finally, our attention wanders from perception to perception, virtually guaranteeing that what we see of the world and ourselves is mostly inaccurate.
Buddhism makes the same basic observation saying that our awareness is usually clouded and that we are spiritually asleep. When we are not mindful we replace authentic experience with habitual responses. Buddhism, Christianity and Islam, speak of this state as a dream, illusion, or maya in which our minds are veiled. St. Paul claimed, A veil lies over their mind, while Islam multiplied the metaphor to seventy-thousand veils. Charles Tart offered that we live in a consensus trance that is a much more pervasive, powerful, and artificial state than ordinary hypnosis, and it is all too trance like. The metaphors differ, but the message is the same.
The experience of watching movies can be seen as a metaphor for this trance or illusionary state. Becoming consciously aware in the present moment helps us to wake up. This is like remembering that we are watching a film even as we are deeply absorbed in the story. Sensing our arms as they touch the sides of our seat in a movie theater or in front of the TV might make us conscious that we are just watching images on a screen in front of us.
Abbreviated Guidelines to Watch Movies with Conscious Awareness:
Since our rational mind is only a small part of the portal to your inner wisdom, I suggest a process in which you watch and listen with your whole body, not simply with your mind.
In preparation for each viewing session, before a movie starts in a theater or before you turn on the video, sit comfortably and relax. Let your attention move effortlessly, without strain, first to your whole body and then to your breath. Notice any tension or holding. To release tension you may experiment with “breathing into” any part of your body that feels strained.
When you start watching the movie, pay attention to the story and to yourself. Do not continue to create a particular state, such as relaxation, but rather be a compassionate witness of what is. Observe especially how the movies images, ideas, conversations, and characters affect your physical sensations. What happens when these throw you off balance because they trigger undesired emotions? Just put your attention on that experience while you are watching. In all likelihood, whatever unbalances you in response to a movie character or scene is similar to whatever unbalances you in daily life.
Stay present and alert. Watch your responses with an interested, curious detachment. Bring your inner attention to “all of you” head, heart, belly, etc. Once in a while you might notice a certain sensation or emotional response from your subtle, always-present intuitive core. You might let yourself get totally absorbed by the movie for a while and forget about anything else. Notice your sensations when you come back to awareness of yourself.
These guidelines are intended as a practice in observing from the inside. As a witness, you step back and the bigger picture becomes more obvious. You will notice that, at first, it is easier to stay consciously aware of your reactions to movie characters than to real people with whom you might experience some emotional entanglement. Practicing with movies will help you apply conscious awareness from reel life to scenes in your real life. You will regain access to values or capacities in the big movie of your life with which you might have lost touch. As I experienced with Il Postino, this process can provide an opportunity for you to become deeply present, connect with your inner wisdom and essential Self.
Birgit Wolz wrote the following continuing education online courses;
Cinema Therapy - Using the Power of Movies In the Therapeutic Process, which guides the reader through the basic principles of Cinema Therapy.
Cinema Therapy with Children and Adolescents - This course teaches Cinema Therapy with young clients. It includes numerous movie suggestions, which are categorized according to age and issues. It serves therapists, teachers, and parents.
Positive Psychology and the Movies: Transformational Effects of Movies through Positive Cinema Therapy - This course teaches how to develop clinical interventions by using films effectively in combination with positive psychotherapy. It serves for mental health practitioners and anybody who is interested in personal growth and emotional healing.
Therapeutic Ethics in the Movies - What Films Can Teach Psychotherapists About Ethics and Boundaries in Therapy, which covers: confidentiality, self-disclosure, touch, dual relationships and out-of-office experiences (i.e., home visits, in-vivo exposures, attending a wedding, incidental encounters, etc.)
Boundaries and the Movies - Learning about Therapeutic Boundaries through the Movies, which covers informed consent, gifts, home office, clothing, language, humor and silence, proximity and distance between therapist and client, and, finally, sexual relations between therapist and client.
DSM: Diagnoses Seen in Movies - Using Movies to Understand Common DSM Diagnoses.
Psychodynamic Diagnostic Manual (PDM) - A New Approach to Diagnosis in Psychotherapy
143 LESSON 20 01 2011 Ajita manava puccha Ajitas Questions FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss
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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.
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LESSON 143
http://www.accesstoinsight.org/tipitaka/kn/snp/snp.5.01.irel.html
Snp 5.1
PTS: Sn 1032-1039
Ajita-manava-puccha: Ajita’s Questions
translated from the Pali by
John D. Ireland
Alternate translation: Thanissaro
[The Venerable Ajita:]
“By what is the world enveloped? Because of what is it not known? With what do you say it is soiled? What is its great fear?”
[The Lord:]
“The world is enveloped by ignorance, Ajita. Because of wrongly directed desire and heedlessness it is not known (as it really is). It is soiled by longings and its great fear is suffering.”
[Ajita:]
“Everywhere flow the streams.[1] What is the obstruction for the streams, tell me the restricting of them, by what are they cut off?”
[The Lord:]
“Whatever streams are in the world, it is mindfulness that obstructs them and restricts them, and by wisdom they are cut off.”
[Ajita:]
“It is just wisdom and mindfulness. Now mind-and-body, sir, explain this: where does it cease?”
[The Lord:]
“This question you have asked, Ajita, I will answer for you: where mind-and-body completely cease. By the cessation of consciousness they cease.”[2]
[Ajita:]
“Those who have fully understood the Dhamma, those who are training and the other individuals here,[3] explain their (rule of) conduct.”
[The Lord:]
“Not craving for sensual pleasures and with a mind that is pure and tranquil[4] a bhikkhu should mindfully go forth, skillful in all situations.”
Notes
1.
“The streams” are cravings flowing out towards pleasurable and desirable objects in the world.
2.
This question and answer refers to the doctrine of dependent-arising (paticca-samuppada). Where rebirth-consciousness (pati-sandhi-vinnana) does not arise there is no establishment of an individual (mind-and-body, namarupa) in a realm of existence, nor the consequent appearance of old age and death and the other sufferings inherent in life.
3.
“Those who have fully understood” are arahants (perfected ones) who have reached the highest goal. “Those who are training” are those noble beings (ariya) who are working towards and are assured of that goal. The other individuals are ordinary beings (puthujjana) who have not yet reached assurance.
4.
The word anavilo means pure, clear, tranquil, unagitated, unmuddied, etc. In theDhammapada v. 82, the wise are compared to a deep lake with this quality.
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal 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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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
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Jambudvipa, i.e, PraBuddha Bharath scientific thought in
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Philosophy and Comparative Religions;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
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
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Jambudvipa, i.e, PraBuddha Bharath scientific thought in< ?xml:namespace prefix = o ns = “urn:schemas-microsoft-com:office:office” />
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physics
Pali literature has innumerable references to the maritime activity of Jambudvipans in ancient times.
Since ancient times Jambudvipa philosophers believed that except Akash (ether), all other elements were physically palpable and hence comprised miniscule particles of matter. The last miniscule particle of matter which could not be subdivided further was termed Parmanu. The word Parmanu is a combination of Param, meaning beyond, and anu meaning atom. Thus the term Parmanu is suggestive of the possibility that, at least at an abstract level Jambudvipa philosophers in ancient times had conceived the possibility of splitting an atom which, as we know today, is the source of atomic energy. This Jambudvipa concept of the atom was developed independently and prior to the development of the idea in the Greco-Roman world. The first Jambudvipa philosopher who formulated ideas about the atom in a systematic manner was Kanada who lived in the 6th century B.C. Another Jambudvipa philosopher, Pakudha Katyayana who also lived in the 6th century B.C. and was a contemporary of Gautama Buddha, had also propounded ideas about the atomic constitution of the material world.These philosophers considered the Atom to be indestructible and hence eternal. The Buddhists believed atoms to be minute objects invisible to the naked eye and which come into being and vanish in an instant. The Vaisheshika school of philosophers believed that an atom was a mere point in space. Jambudvipan theories about the atom are greatly abstract and enmeshed in philosophy as they were based on logic and not on personal experience or experimentation.
The Buddhist philosophers who came later, rejected ether as an element and replaced it with life, joy and sorrow.
Since ancient times Jambudvipan philosophers believed that except Akash (ether), all other elements were physically palpable and hence comprised miniscule particles of matter. The last miniscule particle of matter which could not be subdivided further was termed Parmanu. The word Parmanu is a combination of Param, meaning beyond, and any meaning atom. Thus the term Parmanu is suggestive of the possibility that, at least at an abstract level Indian philosophers in ancient times had conceived the possibility of splitting an atom which, as we know today, is the source of atomic energy. This Jambudvipans concept of the atom
These philosophers considered the Atom to be indestructible and hence eternal. The Buddhists believed atoms to be minute objects invisible to the naked eye and which come into being and vanish in an instant. The Vaisheshika school of philosophers believed that an atom was a mere point in space. Jambudvipan theories about the atom are greatly abstract and enmeshed in philosophy as they were based on logic and not on personal experience or experimentation. Thus the Jambudvipan theories lacked an empirical base, but in the words of A.L. Basham, the veteran Australian Indologist “they were brilliant imaginative explanations of the physical structure of the world, and in a large measure, agreed with the discoveries of modern physics.”
The Story of Kanada
The school of philosophy which contributed to the development of ideas about the atom was the Vaisheshika school. A brilliant philosopher by the name Kashyapa (later called Kanada) is credited with having propounded the concept of atom for the first time. According to legend, Kashyapa lived in the 6th century B.C. He was the son of a phi losopher named Ulka. From his child days Kashyapa displayed a keen sense of observation. Minute things attracted his attention. The story goes that once when young boy he had accompanied his father a pilgrimage to Prayaga, he noticed that thousands of pilgrims who were flocking the town littered its roads with flowers grains of rice which they offered at the temples by the river Ganges. While everybody else was busy offering prayers, or bathing the Ganges, the young Kashyapa started collecting the grains (Kana) of rice that littered the streets.
Looking at this strange behaviour coming from a boy who seemingly belonged to do family, many of the passers-by curious and started wondering who he could be and why was he acting in strange manner. Soon a crowd collected around the young Kashyapa who continued collecting the grains, oblivious of the attention he was attracting. Passing by that was Muni Somasharma a learned Sage, wondered why the crowd had gathered time when everybody should have been the bathing ghats for the morning’s ritual bath. On going near he saw for himself reason and heard the derogatory remarks being made about the young Kashyapa. Muni Somasharma knew who Kashyapa was, he silenced the crowd and said that, knew who the boy was.
Being himself curious to know the reason for Kashyapa’s strange behaviour, Somasharma asked him why he was counting discarded grains which even a beggar would not care to collect. Somewhat hurt at question, Kashyapa replied that howsoever miniscule an object might be, it nevertheless was a part of the universe. Individual grains in themselves may seem worthless, but a collection of some hundred grains make up a person’s meal, the collection many meals would feed an entire family and ultimately the entire mankind was made of many families, thus even a single grain of rice was as important as all the valuable riches in this world.
This reply of the young Kashyapa deeply impressed Muni Somasharma who said that one day Kashyapa would grow into a celebrated philosopher and said that in recognition of Kayshapa’s unusual sense of perceiving miniscule objects he would henceforth be Kanada, from Kana which means a grain.
This was how Kashyapa came to acquire the Kanada, which was made immortal in history of Indian science due to the path-breaking conception of atom and relativity which Kanada was to put forth. He propounded the Vaisheshika-Sutra (Peculiarity Aphorisms). These Sutras were a of science and philosophy. Their subject was the atomic theory of matter. On reading these Sutras we find that Kanada’s atomic theory was far more advanced than formulated later by the Greek philosophers, Democritus and Leucippus.
Anu and Parmanu
It was Kanada who first propounded the that the Parmanu (atom) was an indestrutible particle of matter. According to the material universe is made up of Kana. When matter is divided and sudivided, we reach a stage beyond which no division is possible, the undivisible element of matter is Parmanu. Kanada explained that this indivisible, indestructible y cannot be sensed through any human organ.
In saying that there are different types of Parmanu for the five Pancha Mahabhootas, Earth, water, fire, air and ether. Each Parmanu has a peculiar property which depends, on the substance to which it belongs . It was because of this conception of peculiarity of Parmanu (atoms) that this theory unded by Kanada came to be known Vaisheshika-Sutra (Peculiarity Aphorisms). In this context Kanada seems to arrived at conclusions which were surpassed only many centuries after him.
According to Kanada, an object appears to be heavy under water than it does in air because the density of atoms in water is more than in air. The additional density of , in water, Kanada said, takes on part of the weight of an object, hence we feel only a part of its total weight, while in air, the lesser density of atoms results in a lesser part of an object’s weight being picked by air, hence we feel the object to be heavier in air than what is was when under the water. In saying this, in a very elementary but important way, Kanada foreshadowed Archimedes’ theory that a body immersed in a fluid is subject to an upward force equal in magnitude to the weight of the fluid it displaces. Kanada’s idea also had shades of relativity in it which was propounded by Einstien in our times.
About his ideas on atom, Kanada observed that an inherent urge made one Parmanu combine with another. When two Parmanu belonging to one class of substance combined, a dwinuka (binary molecule) was the result. This dwinuka had properties similar to the two parent Parmanu. In the material universe, according to him, Parmanu be longing to different classes of substances combine in different combinations giving us a variety of dwinuka, which in other words means different types of substances. Apart from such combination of different Parmanu, Kanada also put forth the idea of chemical changes occuring because of various factors. He claimed that variation in temperature could bring about such changes.
He cited the examples of blackening of a new earthen pot and the ripening of fruit to illustrate the chemical change in substances brought about by the heat. Thus according to Kanada all substances, all matter that existed in the universe was formed of Parmanu (atoms). The variations in the matter reflected the peculiarity of the Parmanu which constituted that particular matter, the variety of combinations between different types of Parmanu and the effect on them of variation in temperature.
These Indian ideas about atom and atomic physics could have been transmitted to the west during the contacts created between India and the west by the invasion of Alexander. The Greeks invaded north-western India in around 330 B C. Alongwith Alexander, came Greek philosophers like Aristotle who is reported to have been Alexander’s mentor. Scholars like Aristotle would surely have keenly studied the sciences of the lands which the Greek armies overran. Even after Alexander’s departure, massive trade and diplomatic relations existed between Indians and Greeks (who had settled in Asia) This way perhaps, Indian ideas could have travelled westwards where they were developed further.
Some scholars even go to the extent of saying that in Kanada’s lifetime itself some Greek scholars had visited India and through a debate with the great philosopher had been exposed to Indian ideas about atom. the possibility of such a meeting is remote as Kanada lived in the 6th century B.C. and the Greeks came into India only in the 4th century B.C. But nevertheless it remains a fact that Indian ideas about atom are the oldest. It is only after the 4th century B.C., after the Greeks had come in contact with India do we find references to the idea of an atom in Greek science. Thus it is quite possible that the Greeks borrowed the ideas about atom from Indian philosophers in the 4th century B.C. But the credit of developing these ideas further, goes to the Greeks and other western philosophers.
Q. Who invented Nuclear Physics?
Buddhist teacher Pakudha Katyayana taught atomic theory. Maharshi Kanaada of 3rd century,B.C. wrote atomic theory in Vaiseshika Suttas
The Jambudvipa Emperor Ashoka started a “Secret Society of the Nine Unknown Men”: great Jambudvipa scientists who were supposed to catalogue the many sciences. Ashoka kept their work secret because he was afraid that the advanced science catalogued by these men, culled from ancient Jambudvipa sources, would be used for the evil purpose of war, which Ashoka was strongly against, having been converted to Buddhism after defeating a rival army in a bloody battle.
The “Nine Unknown Men” wrote a total of nine books, presumably one each. Book number was “The Secrets of Gravitation!” This book, known to historians, but not actually seen by them dealt chiefly with “gravity control.” It is presumably still around somewhere, kept in a secret library in India, Tibet or elsewhere (perhaps even in North America somewhere). One can certainly understand Ashoka’s reasoning for wanting to keep such knowledge a secret, assuming it exists. if the Nazis had such weapons at their disposal during World War II. Ashoka was also aware devastating wars using such advanced vehicles and other “futuristic weapons” that had destroyed the ancient Jambudvipa “Rama Empire” several thousand years before.
Naturally, Jambudviapan scientists did not take the texts very seriously, but then became more positive about the value of them when the Chinese announced that they were including certain parts of the data for study in their space program! This was one of the first instances of a government admitting to be researching anti-gravity.
The manuscripts did not say definitely that interplanetary travel was ever made but did mention, of all things, a planned trip to the Moon, though it is not clear whether this trip was actually carried out. This is but a small bit of recent evidence of anti-gravity and aerospace technology used by Indians. To really understand the technology, we must go much further back in time. The so-called “Rama Empire” of Northern Jambudvipa and Pakistan developed at least fifteen thousand years ago on the Jambudvipa sub-continent and was a nation of many large, sophisticated cities, many of which are still to be found in the deserts of Pakistan, northern, and western Jambudvipa. Rama existed, apparently, parallel to the Atlantean civilization in the mid-Atlantic Ocean, and was ruled by “awakened Priest-Kings” who governed the cities, The seven greatest capital cities of Rama were known in classical Hindu texts as “The Seven Rishi Cities.”
According to ancient Jambudvipa texts, the people had flying machines which were called “Vimanas.” The ancient Jambudvipan epic describes a Vimana as a double-deck, circular aircraft with portholes and a dome, much as we would imagine a flying saucer.
It flew with the “speed of the wind” and gave forth a “melodious sound.” There were at least four different types of Vimanas; some saucer shaped, others like long cylinders (”cigar shaped airships”). The ancient Indian texts on Vimanas are so numerous, it would take volumes to relate what they had to say. The ancient Indians, who manufactured these ships themselves, wrote entire flight manuals on the control of the various types of Vimanas, many of which are still in existence, and some have even been translated into English. The Samara Sutradhara is a scientific treatise dealing with every possible angle of air travel in a Vimana. There are 230 stanzas dealing with the construction, take-off, cruising for thousand of miles, normal and forced landings, and even possible collisions with birds. In 1875, the Vaimanika Sastra, a fourth century B.C. text written by Bharadvajy the Wise, using even older texts as his source, was rediscovered in a temple in India. It dealt with the operation of Vimanas and included information on the steering, precautions for long flights, protection of the airships from storms and lightening and how to switch the drive to “solar energy” from a free energy source which sounds like “anti-gravity.”
The Vaimanika Sastra (or Vymaanika-Shaastra) has eight chapters with diagrams, describing three types of aircraft, including apparatuses that could neither catch on fire nor break. It also mentions 31 essential parts of these vehicles and 16 materials from which they are constructed, which absorb light and heat; for which reason they were considered suitable for the construction of Vimanas. This document has been translated into English and is available by writing the publisher: VYMAANIDASHAASTRA AERONAUTICS by Maharishi Bharadwaaja, translated into English and edited, printed and published by Mr. G. R. Josyer, Mysore, India, 1979 (sorry, no street address).
There seems to be no doubt that Vimanas were powered by some sort of “anti-gravity.” Vimanas took off vertically, and were capable of hovering in the sky, like a modern helicopter or dirigible. Bharadvajy the Wise refers to no less than 70 authorities and 10 experts of air travel in antiquity. These sources are now lost.
Vimanas were kept in a Vimana Griha, a kind of hanger, and were sometimes said to be propelled by a yellowish-white liquid, and sometimes by some sort of mercury compound, though writers seem confused in this matter. It is most likely that the later writers on Vimanas, wrote as observers and from earlier texts, and were understandably confused on the principle of their propulsion. The “yellowish-white liquid” sounds suspiciously like gasoline, and perhaps Vimanas had a number of different propulsion sources, including combustion engines and even “pulse-jet” engines. It is interesting to note, that the Nazis developed the first practical pulse-jet engines for their V-8 rocket “buzz bombs.” Hitler and the Nazi staff were exceptionally interested in ancient Jambudvipa and Tibet and sent expeditions to both these places yearly, starting in the 30’s, in order to gather esoteric evidence that they did so, and perhaps it was from these people that the Nazis gained some of their scientific information!
One Vimana described was shaped like a sphere and born along at great speed on a mighty wind generated by mercury. It moved like a UFO, going up, down, backwards and forewards as the pilot desired. In another Jambudvipa source, the Samar, Vimanas were “iron machines, well-knit and smooth, with a charge of mercury that shot out of the back in the form of a roaring flame.” Another work called the Samaranganasutradhara describes how the vehicles were constructed. It is possible that mercury did have something to do with the propulsion, or more possibly, with the guidance system. Curiously, Soviet scientists have discovered what they call “age-old instruments used in navigating cosmic vehicles” in caves in Turkestan and the Gobi Desert. The “devices” are hemispherical objects of glass or porcelain, ending in a cone with a drop of mercury inside.
It is evident that ancient Jambudvipa flew around in these vehicles, all over Asia, to Atlantis presumably; and even, apparently, to South America. Writing found at Mohenjodaro in Pakistan (presumed to be one of the “Seven Rishi Cities of the Rama Empire”) and still undeciphered, has also been found in one other place in the world: Easter Island! Writing on Easter Island, called Rongo-Rongo writing, is also undeciphered, and is uncannily similar to the Mohenjodaro script. Was Easter Island an air base for the Rama Empire’s Vimana route? (At the Mohenjo-Daro Vimana-drome, as the passenger walks down the concourse, he hears the sweet, melodic sound of the announcer over the loudspeaker,
Pali literature has innumerable references to the maritime activity of Jambudvipans in ancient times.
This gives a technocratic exposition on the technique of
shipbuilding. It sets forth minute details about the various types of ships, their sizes, the materials from which they were built. The Yukti Kappa Taru sums up in a condensed form all the available information
The Yukti Kappa Taru gives sufficient information and date to prove that in ancient times, Jambudvipa shipbuilders had a good knowledge of the materials which were used in building ships. Apart from describing the qualities of the different types of wood and their suitablility in shipbuilding, the Yukti Kalpa Taru also gives an elaborate classification of ships based on their size.
The primary division is into 2 classes viz. Samanya (ordinary) and Vishesha (Special). The ordinary type for sea voyages. Ships that undertook sea voyages were classified into, Dirgha type of ships which had a long and narrow hull and the Unnata type of ships which had a higher hull.
This gives elaborate directions for decorating and furnishing the ships with a view to making them comfortable for passengers. Also mentioned are details about the internal seating and accommodation to be provided on the ships. Three classes of ships are distinguished according to their length and the position of cabins. The ships having cabins extending from one end of the deck to the other are called Sarvamandira vessels. These ships are recommended for the transport of royal treasure and horses. The next are the Madhyamarnandira vessels which have cabins only in the middle part of their deck. these vessels are recommended for pleasure trips. And finally there is a category of Agramandira vessels, these ships were used mainly in warfare.
THE ANCIENT INDIAN MARINER’S COMPASS
Interestingly there were terms for many parts of a ship. The ship’s anchor was known as Nava-Bandhan-Kilaha which literally means ‘A Nail to tie up a ship’ . The sail was called Vata Vastra a which means ‘wind-cloth’. The hull was termed StulaBhaga i.e. an’expanded area’. The rudder was called Keni-Pata, Pata means blade; the rudder was also known as Karna which literally means a ‘ear’ and was so called because it used to be a hollow curved blade, as is found today in exhaust fans. The ship’s keel was called Nava-Tala which means ‘bottom of a ship’. The mast was known as Kupadanda, in which danda means a pole.
Even a sextant was used for navigation and was called Vruttashanga-Bhaga. But what is more surprising is that even a contrived mariner’s compass was used by Jambudvipan navigators nearly 1500 to 2000 years ago. This claim is not being made in an overzealous nationalistic spirit. This has in fact been the suggestion of an European expert, Mr. J.L. Reid, who was a member of the Institute of Naval Architects and Shipbuilders in England at around the beginning of the present century.
algebra
In ancient Jambudvipa conventional mathematics termed Ganitam was known before the development of algebra. This is borne out by the name - Bijaganitam, which was given to the algebraic form of computation. Bijaganitam means ‘the other mathematics’ (Bija means ‘another’ or ’second’ and Ganitam means mathematics). The fact that this name was chosen for this system of computation implies that it was recognised as a parallel system of computation, different from the conventional one which was used since the past and was till then the only one. Some have interpreted the term Bija to mean seed, symbolizing origin or beginning. And the inference that Bijaganitam was the original form of computation is derived. Credence is lent to this view by the existence of mathematics in the Vedic literature which was also shorthand method of computation. But whatever the origin of algebra, it is certain that this technique of computation Originated in Jambudvipa and was current around 1500 years back. Aryabhatta and Jambudvipa mathematican who lived in the Jambudvipa 5th century A.D. has referred to Bijaganitam in his treatise on Mathematics, Aryabhattiya. An mathematician - astronomer, Bhaskaracharya has also authored a treatise on this subject. the treatise which is dated around the 12th century A.D. is entitled ‘Siddhanta-Shiromani’ of which one section is entitled Bijaganitam.
geometry
But even in the area of Geometry, Jambudvipan mathematicians had their contribution. There was an area of mathematical applications called Rekha Ganita (Line Computation). The Sulva Suttas, which literally mean ‘Rule of the Chord’ give geometrical methods of constructing altars and temples. The temples layouts were called Mandalas. Some of important works in this field are by Apastamba, Baudhayana, Hiranyakesin, Manava, Varaha and Vadhula.
The Arab scholar Mohammed Ibn Jubair al Battani studied Jambudvipan use of ratios from Retha Ganita and introduced them among the Arab scholars like Al Khwarazmi, Washiya and Abe Mashar who incorporated the newly acquired knowledge of algebra and other branches of Indian mathema into the Arab ideas about the subject.
The chief exponent of this Indo-Arab amalgam in mathematics was Al Khwarazmi who evolved a technique of calculation from Indian sources. This technique which was named by westerners after Al Khwarazmi as “Algorismi” gave us the modern term Algorithm, which is used in computer software.
Algorithm which is a process of calculation based on decimal notation numbers. This method was deduced by Khwarazmi from the Indian techniques geometric computation which he had st ied. Al Khwarazmi’s work was translated into Latin under the title “De Numero Indico” which means ‘of Indian Numerals’ thus betraying its Indian origin. This translation which belong to the 12th century A.D credited to one Adelard who lived in a town called Bath in Britian.
Thus Al Khwarazmi and Adelard could looked upon as pioneers who transmit Jambudvipan numerals to the west. Incidents according to the Oxford Dictionary, word algorithm which we use in the English language is a corruption of the name Khwarazmi which literally means ‘(a person) from Khawarizm’, which was the name of the town where Al Khwarazmi lived. To day unfortunately’, the original Indian texts that Al Khwarazmi studied arelost to us, only the translations are avail able .
The Arabs borrowed so much from Jambudvipa the field of mathematics that even the subject of mathematics in Arabic came to known as Hindsa which means ‘from India and a mathematician or engineer in Arabic is called Muhandis which means ‘an expert in Mathematics’. The word Muhandis possibly derived from the Arabic term mathematics viz. Hindsa.
The Concept of Zero
The concept of zero also originated in ancient Jambudvipa. This concept may seem to be a very ordinary one and a claim to its discovery may be viewed as queer. But if one gives a hard thought to this concept it would be seen that zero is not just a numeral. Apart from being a numeral, it is also a concept, and a fundamental one at that. It is fundamental because, terms to identify visible or perceptible objects do not require much ingenuity.
But a concept and symbol that connotes nullity represents a qualitative advancement of the human capacity of abstraction. In absence of a concept of zero there could have been only positive numerals in computation, the inclusion of zero in mathematics opened up a new dimension of negative numerals and gave a cut off point and a standard in the measurability of qualities whose extremes are as yet unknown to human beings, such as temperature.
In ancient Jambudvipa this numeral was used in computation, it was indicated by a dot and was termed Pujyam. Even today we use this term for zero along with the more current term Shunyam meaning a blank. But queerly the term Pujyam also means holy. Param-Pujya is a prefix used in written communication with elders. In this case it means respected or esteemed. The reason why the term Pujya - meaning blank - came to be sanctified can only be guessed.”
The ancient Jambudvipa astronomer Brahmagupta is credited with having put forth the concept of zero for the first time: Brahmagupta is said to have been born the year 598 A.D. at Bhillamala (today’s Bhinmal ) in Gujarat, Western Jambudvipa much is known about Brahmagupta’s early life. We are told that his name as a mathematician was well established when K Vyaghramukha of the Chapa dyansty m him the court astronomer. Of his two treatises, Brahma-sputa siddhanta and Karanakhandakhadyaka, first is more famous. It was a corrected version of the old Astronomical text, Brahma siddhanta. It was in his Brahma-sphu siddhanta, for the first time ever had be formulated the rules of the operation zero, foreshadowing the decimal system numeration. With the integration of zero into the numerals it became possible to note higher numerals with limited charecters.
In the earlier Roman and Babylonian systems of numeration, a large number of chara acters were required to denote higher numerals. Thus enumeration and computation became unwieldy. For instance, as E the Roman system of numeration, the number thirty would have to be written as X: while as per the decimal system it would 30, further the number thirty three would be XXXIII as per the Roman system, would be 33 as per the decimal system. Thus it is clear how the introduction of the decimal system made possible the writing of numerals having a high value with limited characters. This also made computation easier.
Apart from developing the decimal system based on the incorporation of zero in enumeration, Brahmagupta also arrived at solutions for indeterminate equations of 1 type ax2+1=y2 and thus can be called the founder of higher branch of mathematics called numerical analysis. Brahmagupta’s treatise Brahma-sputa-siddhanta was translated into Arabic under the title Sind Hind).
chemistry
made of five metals
In ancient Jambudvipa, chemistry was caled Rasayan Shastra, Rasa-Vidya, Rasatantra and Rasakriya all of which roughly mean ‘Science of liquids’. There also existed chemical laboratories and chemicals works, which were called Rasakriya-nagaram and Rasakriya-shala which literally mean ‘School where liquids are activated’. A chemist was referred to as a Rasadnya and Rasa-tantra-vid which mean ‘Person having knowledge about liquids. Apart from the term Rasa which means liquid, another word, Dravya which means slurry, was also used to refer to chemicals. Thus, in ancient India, chemistry was evidently developed to a significant level.
Metallurgy was an important activity the world over. In fact the discovery of smelting of metals made possible the progress of society from the Stone Age to the Bronze and Iron Ages. In the area of smelting metals, Indians had acquired proficiency in the extraction of metals from ore, and also in the casting of metals. In very early times: around 2000 B.C. the idea of smelting metals was known in Mesopotemia and the Near East. It is possible that Jambudvipans could have borrowed the idea from an outside source. It is generally agreed that the Aryan tribes who are said to have destroyed the Indus Valley civilization had bronze weapons which helped them to overcome the otherwise more advanced people of the Indus cities.
Though Jambudvipa could have had borrowed the idea of smelting metals from an outside source, they seem to have had used metals in warfare from around 1500 B.C when the Aryans are said to have invaded the Indus Valley cities. The next definite reference to the use of metals by Jambudvipan soldiers is by the Greeks. The Greek historian Herodotus has observed in the 5th century that “Jambudvipas in the Persian army used arrows tipped with iron”. Jambudvipan steel and iron were reportedly being used by the Romans for manufacturing armour as well as cutlery. But these references apart, it is in India itself that we find actual objects that reflect the advancement of the technique of smelting.
physics and chemistry
In Jambudvipan languages, the science of Astronomy is today called Khagola-shastra. The word Khagola perhaps is derived from the famous astronomical observatory at the University of Nalanda which was called Khagola. It was at Khagola that the famous 5th century Indian Astronomer Aryabhatta studied and extended the subject.
Aryabhatta is said to have been born in 476 A.D. at a town called Ashmaka in today’s Jambudvipan state of Kerala. When he was still a young boy he had been sent to the University of Nalanda to study astronomy. He made significant contributions to the field of astronomy. He also propounded the Heliocentric theory of gravitation, thus predating Copernicus by almost one thousand years.
Aryabhatta’s Magnum Opus, the Aryabhattiya was translated into Latin in the 13th century. Through this translation, European mathematicians got to know methods for calculating the areas of triangles, volumes of spheres as well as square and cube root. Aryabhatta’s ideas about eclipses and the sun being the source of moonlight may not have caused much of an impression on European astronomers as by then they had come to know of these facts throught the observations of Copernicus and Galileo.
But considering that Aryabhatta discovered these facts 1500 years ago, and 1000 years before Copernicus and Galileo makes him a pioneer in this area too. Aryabhatta’s methods of astronomical calculations expounded in his Aryabhatta-siddhanta were reliable for practical purposes of fixing the Panchanga. Thus in ancient Jambudvipa, eclipses were also forecast and their true nature was perceived at least by the astronomers.
The lack of a telescope hindered further advancement of ancient Jambudvipan astronomy. Though it should be admitted that with their unaided observations with crude instruments, the astronomers in ancient Jambudvipa were able to arrive at near perfect measurement of astronomical movements and predict eclipses.
Jambudvipan astronomers also propounded the theory that the earth was a sphere. Aryabhatta was the first one to have propounded this theory in the 5th century. Another Jambudvipan astronomer, Brahmagupta estimated in the 7th century that the circumference of the earth was 5000 yojanas. A yojana is around 7.2 kms. Calculating on this basis we see that the estimate of 36,000 kms as the earth’s circumference comes quite close to the actual circumference known today.
Baudhayana
Baudhāyana, (fl. c. 800 BCE)[1] was an Indian mathematician, who was most likely also a priest. He is noted as the author of the earliest Sulba Sutra—appendices to the Vedas giving rules for the construction of altars—called theBaudhāyana Śulbasûtra, which contained several important mathematical results. He is older than other famous mathematician Apastambha. He belongs to Yajurveda school.
He is accredited with calculating the value of pi to some degree of precision, and with DISCOVERING what is now known as the Pythagorean theorem.[2]
The suttas of Baudhayana
The Shrautasutta
His shrauta sutras related to performing to Vedic sacrifices has followers in some Smartha brahmins (Iyers)And some Iyengars of Tamil Nadu, Yajurvedis or Namboothiris of Kerala, Gurukkal brahmins, among others. The followers of this sutra follow a different method and do 24 Tilatarpana, as Lord Krishna had done tarpana on the day before Amavasaya; they call themselves Baudhayana Amavasya.
The Dhammasutta
The Vivarana of Govindasvami is an important commentary on the Dharmasûtra.
The mathematics in Shulbasutta
Pythagorean theorem
The most notable of the rules (the Sulbasutras do not contain any proofs of the rules which they describe) in the Baudhāyana Sulba Sutta says:
dīrghasyākṣaṇayā rajjuH pārśvamānī, tiryaDaM mānī,
cha yatpṛthagbhUte kurutastadubhayāṅ karoti.
This appears to be referring to a rectangle, although some interpretations consider this to refer to a square. In either case, it states that the square of the hypotenuse equals the sum of the squares of the sides. If restricted to right-angled isosceles triangles, however, it would constitute a less general claim, but the text seems to be quite open to unequal sides.
If this refers to a rectangle, it is the earliest recorded statement of the Pythagorean theorem.
Baudhayana also provides a non-axiomatic demonstration using a rope measure of the reduced form of the Pythagorean theorem for an isosceles right triangle:
- The cord which is stretched across a square produces an area double the size of the original square.
Circling the Square
Another problem tackled by Baudhayana is that of finding a circle whose area is the same as that of a square (the reverse of squaring the circle). His sutra i.58 gives this construction:
- Draw half its diagonal about the centre towards the East-West line; then describe a circle together with a third part of that which lies outside the square.
Explanation:
- Draw the half-diagonal of the square, which is larger than the half-side by
. - Then draw a circle with radius
, or 
, which equals 
. - Now
, so the area 
.
Square root of 2
Baudhayana i.61-2 (elaborated in Apastamba Sulbasutra i.6) gives the length of the diagonal of a square in terms of its sides, which is equivalent to a formula for the square root of 2:
- samasya dvikaraṇī. pramāṇaṃ tṛtīyena vardhayet
tac caturthenātmacatustriṃśonena saviśeṣaḥ
- The diagonal [lit. “doubler”] of a square. The measure is to be increased by a third and by a fourth decreased by the thirty-fourth. That is its diagonal approximately.
which is correct to five decimals.
Other theorems include: diagonals of rectangle bisect each other, diagonals of rhombus bisect at right angles, area of a square formed by joining the middle points of a square is half of original, the midpoints of a rectangle joined forms a rhombus whose area is half the rectangle, etc.
Note the emphasis on rectangles and squares; this arises from the need to specify yajña bhūmikās—i.e. the altar on which a rituals were conducted, including fire offerings (yajña).
Apastamba (c. 600 BC) and Katyayana (c. 200 BC), authors of other sulba sutras, extend some of Baudhayana’s ideas. Apastamba provides a more general proof[citation needed] of the Pythagorean theorem.
GOOD GOVERNANCE
Press Information Bureau
(Chief Minister Information Campus)
Information & Public Relations Department, U.P.
Cabinet Minister Mr. Ashok Kumar Dohre relieved from his ministerial post
Lucknow : 19 January 2011
The Governor Mr. B.L. Joshi has relieved t
he U.P.Minister for land development and water resources Mr. Ashok
Kumar Dohre from his ministerial post on the recommendation
of the Hon’ble Chief Minister of U.P. Ms. Mayawati ji for his
behaviour and conduct which were adverse to the dignity of
ministerial post.
********
BSP shortlists 200 candidates for 2012 polls< ?xml:namespace prefix = o ns = “urn:schemas-microsoft-com:office:office” />
LUCKNOW: With an eye on the coming 2012 assembly elections in the state,
Bahujan Samaj Party has already shortlisted candidates in around 200 seats out of total 403 in the state assembly. It is likely to finalise all its candidates for the polls within next two months.Going by the formula `jiski jitani bhagedari, uski utani hissedari’ (share according to contribution), backward classes besides SC/STs might get large share of tickets in comparison to other castes. The reason being party’s success in the backward dominated constituencies in assembly by-election since 2007 and in 2009 Lok Sabha elections.
Chief minister and BSP supremo Mayawati wants to complete all ticket distribution `formalities’ one year in advance, so that her candidates get enough time to groom their constituencies. PWD minister and Muslim face of the BSP, Naseemuddin Siddiqui, has been assigned the task of overseeing work in 89 reserved assembly constituencies. Siddiqui’s main task would be to build a strong Muslim-SC/ST alliance in the reserved seats. SC Mishra, Maya’s close confidant and Brahmin face of the party, will continue to focus on Brahmins, while state BSP president Swami Prasad Maurya will work among backward classes
The state has been divided into nine zones for better management. Maya has also issued instructions that only committed party workers should get the important positions from booth to the district level in the party hierarchy. She has directed functionaries to focus on the rural areas, BSP’s traditional base in comparison to the urban. She has also asked party MLAs to conduct scrutiny of the government welfare schemes in their respective areas and ensure that the benefit reaches the people, particularly SC/STs.
The BSP cadre will also publicise the work done by the state government for SC/STs through a door-to-door campaign.
Other backward and most backward classes (OBCs/MBCs) played important role besides Brahmin-SC/ST-Muslim combination in Maya’s 2007 success. Over 50 OBC/MBC candidates fielded by BSP had won in 2007. And, in 2009 Lok Sabha elections, five OBCs/MBCs, of 20 fielded, won. In by-elections held after 2009 general elections, BSP has won 10 backward dominated seats, making foray into backward dominated areas and
Samajwadi Party strongholds like Etawah and Barthana.Party sources said that Maya plans to compensate for the losses due to any `anti-incumbency’ and `Brahmin disenchantment’ factors by roping in non-Yadav OBCs and MBCs.
Not surprisingly, at present, Babu Singh Kushwaha is the second most powerful leader in the BSP. Kushwaha and BSP state president Swami Prasad Maurya are party’s OBC face. Sukhdev Rajbhar, another OBC, has been made Vidhan Sabha speaker. Mayawati had sent Ganga Charan Rajput, a Lodh (who lost to Varun Gandhi in 2009 Lok Sabha elections) to Rajya Sabha. Similarly, Vinay Shakya, who lost to Mulayam in Lok Sabha polls from Mainpuri has been to legislative council. The SC/STs constitute 30% of UP’s population and OBC/MBC around 35%. While keeping her dalit vote intact, Mayawati wants to win over MBCs for 2012.
“Though MBCs are 5-10% in a constituency, they can tilt the results in over 150 assembly seats. A prospective winning combination will automatically attract Muslims, who vote tactically for the party in a better position to defeat BJP and form a government,” said a BSP functionary. “Behenji has also decided to drop all sitting MLAs with criminal background and those caught in controversies like Purshottam Naresh Dwivedi of Nareni (Banda), who has been accused of rape,” he added. “Only those sitting MLAs will get tickets again, whose image is good in their constituency and have potential to win the election,” he said.
141 and 142 LESSON 18 and 19 01 2011 Ahu and Ajañña Suttas It Was and The Thoroughbred FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss
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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.
Course Programs:
LESSON 141
Ahu Sutta (Canonical)
http://www.accesstoinsight.org/tipitaka/kn/ud/ud.6.03.than.html
Ud 6.3
PTS: Ud 66
Ahu Sutta: It Was
translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta’s Grove, Anathapindika’s monastery. Now at that time the Blessed One sat reflecting on the various evil, unskillful qualities that had been abandoned [in him] and on the various skillful qualities that had gone to the culmination of their development. Then as he realized the various evil, unskillful qualities that had been abandoned [in him] and the various skillful qualities that had gone to the culmination of their development, he on that occasion exclaimed:
Before, it was, then it wasn’t.
Before, it wasn’t, then it was.
It wasn’t, it won’t be,
and now isn’t to be found.
http://wn.com/Metta_Song_in_Pali
LESSON 142
Ajañña Sutta (Canonical)
http://www.accesstoinsight.org/tipitaka/an/an08/an08.013.than.html
N 8.13
PTS: A iv 188
Ajañña Sutta: The Thoroughbred
translated from the Pali by
Thanissaro Bhikkhu
“Endowed with eight qualities, a king’s auspicious thoroughbred steed is worthy of a king, is a king’s asset, counts as a very limb of his king. Which eight?
[1] “There is the case where a king’s auspicious thoroughbred steed is well-born on both sides, his mother’s & his father’s; he is born in the country where other auspicious thoroughbred steeds are born.
[2] “When given food, whether fresh or dried, he eats it carefully, without scattering it around.
[3] “He feels disgust at sitting or lying down in urine or excrement.
[4] “He is composed & easy to live with, and doesn’t harass the other horses.
[5] “Whatever tricks or deceits or wiles or subterfuges he has, he shows them as they actually are to his trainer, so that his trainer can try to straighten them out.
[6] “When in harness he gives rise to the thought, ‘Whether the other horses want to pull or not, I’ll pull here.’
[7] “When going, he goes the straight path.
[8] “He is steadfast and remains steadfast to the end of life & death.
“Endowed with these eight qualities, a king’s auspicious thoroughbred steed is worthy of a king, is a king’s asset, counts as a very limb of his king.
“In the same way, a monk endowed with eight qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world. Which eight?
[1] “There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.
[2] “When given food, whether coarse or refined, he eats it carefully, without complaining.
[3] “He feels disgust at bodily misconduct, verbal misconduct, mental misconduct, at the development of evil, unskillful [mental] qualities.
[4] “He is composed & easy to live with, and doesn’t harass the other monks.
[5] “Whatever tricks or deceits or wiles or subterfuges he has, he shows them as they actually are to the Teacher or to his knowledgeable companions in the holy life, so that the Teacher or his knowledgeable companions in the holy life can try to straighten them out.
[6] “When in training he gives rise to the thought, ‘Whether the other monks want to train or not, I’ll train here.’
[7] “When going, he goes the straight path; here the straight path is this: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
[8] “He dwells with his persistence aroused, [thinking,] ‘Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through human steadfastness, human persistence, human striving, there will be no relaxing my persistence.’”
“Endowed with these eight qualities, a monk is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world.”
See also: AN 3.81(ii); AN 3.94; AN 5.139; AN 5.140.
AN 3.81
PTS: A i 229
Thai III.83
Gadrabha Sutta: The Donkey
translated from the Pali by
Thanissaro Bhikkhu
“Monks, it is just as if a donkey were following right after a herd of cattle, saying, “I too am a cow! I too am a cow!” Its color is not that of a cow, its voice is not that of a cow, its hoof is not that of a cow, and yet it still keeps following right after the herd of cattle, saying, “I too am a cow! I too am a cow!” In the same way, there is the case where a certain monk follows right after the community of monks, saying, “I too am a monk! I too am a monk!” He doesn’t have the other monks’ desire for undertaking the training in heightened virtue, doesn’t have their desire for undertaking the training in heightened mind (concentration), doesn’t have their desire for undertaking the training in heightened discernment, and yet he still keeps following right after the community of monks, saying, “I too am a monk! I too am a monk!”
“So you should train yourselves: ‘Strong will be our desire for undertaking the training in heightened virtue; strong will be our desire for undertaking the training in heightened mind (concentration); strong will be our desire for undertaking the training in heightened discernment.’ That is how you should train yourselves.”
AN 3.88
PTS: A i 235
Thai III.90
Sikkha Sutta: Trainings (1)
translated from the Pali by
Thanissaro Bhikkhu
“There are these three trainings. Which three? The training in heightened virtue, the training in heightened mind, the training in heightened discernment.
“And what is the training in heightened virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest fault. This is called the training in heightened virtue.
“And what is the training in heightened mind? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful [mental] qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called the training in heightened mind.
“And what is the training in heightened discernment? There is the case where a monk discerns as it actually is that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the path of practice leading to the cessation of stress.’ This is called the training in heightened discernment.
“These are the three trainings.”
AN 3.89
PTS: A i 235
Thai III.91
Sikkha Sutta: Trainings (2)
translated from the Pali by
Thanissaro Bhikkhu
“There are these three trainings. Which three? The training in heightened virtue, the training in heightened mind, the training in heightened discernment.
“And what is the training in heightened virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest fault. This is called the training in heightened virtue.
“And what is the training in heightened mind? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful [mental] qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called the training in heightened mind.
“And what is the training in heightened discernment? There is the case where a monk, through the ending of the mental fermentations, enters & remains in the fermentation-free awareness-release & discernment-release, having known & made them manifest for himself right in the here & now. This is called the training in heightened discernment.
“These are the three trainings.”
Heightened virtue,
heightened mind,
heightened discernment:
persistent,
firm,
steadfast,
absorbed in jhana,
mindful,
with guarded faculties
you should practice them —
as in front,
so behind;
as behind,
so in front;
as below,
so above;
as above,
so below;
as by day,
so by night;
as by night,
so by day;
conquering all the directions
with limitless concentration.
This is called
the practice of training,
as well as the pure way of life.
[Following it,] you’re called
self-awakened in the world,
enlightened,
one who’s taken the path
to its end.
With the cessation of sensory consciousness
of one released in the stopping of craving,
the liberation of awareness
of one released in the stopping of craving,
is like the unbinding
of a flame.[1]
Note
1.
For a discussion of this image, see The Mind Like Fire Unbound.
See also: AN 3.88
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal 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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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,andanatomy
Philosophy and Comparative Religions;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
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Mathematics
Astronomy
Alchemy
And
Anatomy
140 LESSON 17 01 2011Ahina Sutta By a Snake
Happy Birthday wishes to MAYAWATIJI not just for the Next, but for the First PRIME MINISTER of PRABUDDHA BHARATH
http://www.orgsites.com/oh/awakenedone/
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.
Course Programs:
LESSON 140
Ahina Sutta (Canonical)
http://www.accesstoinsight.org/tipitaka/an/an04/an04.067.than.html
AN 4.67
PTS: A ii 72
Ahina Sutta: By a Snake
translated from the Pali by
Thanissaro Bhikkhu
Alternate translation: Piyadassi
Translator’s note: This is one of the few protective charms mentioned in the Pali canon and specifically allowed by the Buddha for monks to use (another charm, also allowed to the monks, is contained in DN 32). Note that the power of the charm is said to come, not from the words, but from the mind of good will with which they are said. It thus differs from charms taught in later forms of Buddhism, where the words themselves are said to contain power.
On one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. Now, at that time in Savatthi a certain monk had died after having been bitten by a snake. Then a large number of monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there they said to him, “Lord, just now in Savatthi a certain monk died after having been bitten by a snake.”
“Then it’s certain, monks, that that monk didn’t suffuse the four royal snake lineages with a mind of good will. For if he had suffused the four royal snake lineages with a mind of good will, he would not have died after having been bitten by a snake. Which four? The Virupakkharoyal snake lineage,[1] the Erapatha royal snake lineage, the Chabyaputta royal snake lineage, the Dark Gotamaka royal snake lineage. It’s certain that that monk didn’t suffuse these four royal snake lineages with a mind of good will. For if he had suffused these four royal snake lineages with a mind of good will, he would not have died after having been bitten by a snake. I allow you, monks, to suffuse these four royal snake lineages with a mind of good will for the sake of self-protection, self-guarding, self-preservation.”
I have good will for the Virupakkhas,
good will for the Erapathas,
good will for the Chabyaputtas,
good will for the Dark Gotamakas.
I have good will for footless beings,
good will for two-footed beings,
good will for four-footed beings,
good will for many-footed beings.
May footless beings do me no harm.
May two-footed beings do me no harm.
May four-footed beings do me no harm.
May many-footed beings do me no harm.
May all creatures,
all breathing things,
all beings
— each & every one —
meet with good fortune.
May none of them come to any evil.
Limitless is the Buddha,
limitless the Dhamma,
limitless the Sangha.
There is a limit to creeping things:
snakes, scorpions, centipedes,
spiders, lizards, & rats.
I have made this safeguard,
I have made this protection.
May the beings depart.
I pay homage
to the Blessed One,
homage
to the seven
rightly self-awakened ones.[2]
Notes
1.
The Virupakkhas are the chiefs of the nagas, associated with the western quarter (see DN 20). The other royal lineages of snakes are nowhere else mentioned in the Pali canon. The commentary to this discourse does not identify them.
2.
The seven most recent Buddhas, including “our” Buddha, are mentioned in DN 14 & DN 32: Vipassi, Sikhi, Vessabhu, Kakusandha, Konagamana, Kassapa, and Gotama. It’s noteworthy that the concept of the seven Buddhas is associated with protective charms. For example, the heart of the charm given in DN 32 is this:
Homage to Vipassi, possessed of vision & splendor.
Homage to Sikhi, sympathetic to all beings.
Homage to Vessabhu, cleansed, austere.
Homage to Kakusandha, crusher of Mara’s host.
Homage to Konagamana, the Brahman who lived
the life perfected.
Homage to Kassapa, entirely released.
Homage to Angirasa [Gotama],
splendid son of the Sakyans,
who taught this Dhamma:
the dispelling of all stress & pain.
Those unbound in the world,
who have seen things as they are,
great ones of gentle speech,
thoroughly mature,
even they pay homage to Gotama,
the benefit of human & heavenly beings,
consummate in knowledge & conduct,
the great one, thoroughly mature.
We revere the Buddha Gotama,
consummate in knowledge & conduct.
o WISDOM IS POWER
o Awakened One Shows the Path to Attain Eternal Bliss
o Using such an instrument
o The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :
o Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit
o As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.
o 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.
o Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches
o IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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
o with
o Level I: Introduction to Buddhism,Level II: Buddhist Studies,
o TO ATTAIN
o Level III: Stream-Enterer,Level IV: Once – Returner,Level V: Non-Returner,Level VI: Arhat
o Jambudvipa, i.e, PraBuddha Bharath scientific thought in
o mathematics,astronomy,alchemy,andanatomy
o Philosophy and Comparative Religions;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
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Mathematics
Astronomy
Alchemy
And
Anatomy
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GOOD GOVERNANCE
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department, U.P.
Hon’ble C.M.’s birthday celebrated as ‘Jan Kalyankari Diwas’ all over State
More than 92,000 eligible persons benefited throughvarious public welfare programmes at camps held in all districts of State
Ministers, local M.P.s, legislators and Divisional Commissioners take part in public welfare camps
Lucknow: January 16, 2011
The 55th birthday of the Hon’ble Chief Minister of Uttar Pradesh Ms.
Mayawati ji was celebrated as ‘Jan Kalyankari Diwas’ in all the 72 districts
of the State yesterday. More than 92,000 eligible persons were benefited
through various public welfare programmes at the welfare camps headed
by the D.M.s. Besides, the people were also informed in detail about
various welfare schemes at these camps. The Ministers, local M.P.s,
legislators and Divisional Commissioners participated in these programmes.
It may be recalled that the birthday of the Hon’ble C.M. ji is
dedicated for the welfare of SC/STs, exploited, deprived and poor sections of
Sarvsamaj every year. Therefore, the State Government celebrated her
birthday as ‘Jan Kalyankari Diwas’. In this perspective, the Jan Kalyankari
Shivir (camps) had been organised in all the district of the State, where
people were benefited by various welfare schemes like—Uttar Pradesh
Mukhyamantri Mahamaya Gharib Arthik Madad Yojana, Savitri Bai Phule
Balika Shiksha Madad Yojana, Mahamaya Gharib Balika Ashirwad Yojana,
Sarvjan Hitai Shahari Gharib Awas (Slum area) Malikana Haq Yojana,
Parivarik Laabh Yojana, old age, widow and disabled pension, Anusuchit
Jaati/Samanya Varg Shaadi Anudan, leases of various types etc. Besides,
the girls and disabled persons were also distributed cycles, tricycles and
crutches respectively.
In Azamgarh, cheques were distributed among 769 beneficiaries in
presence of the Vidhan Sabha Speaker Mr. Sukhdev Rajbhar, Small
Industry Minister Mr. Chandra Dev Ram Yadav and M.P. Dr. Baliram.
Likewise, in Pilibhit district, 660 eligible beneficiaries were benefited by
State Minister (independent charge) Mr. Anees Ahmad. In Shahjahanpur
district, the Minister of State for Backward Class Welfare (independent
charge) Mr. Avdhesh Verma benefited 998 beneficiaries. In Mainpuri
district, the Minister of State for Mechanical Irrigation (independent
charge) Mr. Jaiveer Singh benefited 3000 beneficiaries. Similarly, the
Minister of Higher Education Mr. Rakeshdhar Tripathi benefited 2525
beneficiaries under various schemes.
The Minister of Energy Mr. Ramveer Upadhyay benefited 539
beneficiaries in Mahamaya Nagar by distributing cheques worth Rs. 88.75
lakh under various schemes. Likewise, Minister of State for Agricultural
Education and Research Chaudhary Yograj Singh and MP Mr. Kadir Rana
benefited more than 1200 beneficiaries in Muzaffar Nagar district. The
Home guard and PRD Minister Mr. Vedram Bhati benefited 575 beneficiaries
in Gautam Buddha Nagar, while the Animal Husbandry and Milk
Development Minister Mr. Awadh Pal Singh benefited 460 beneficiaries in
Etah district. The Rural Engineering Minister Thakur Jaiveer Singh benefited
1957 beneficiaries in Aligarh district. As many as 4741 beneficiaries were
benefited by distributing cheques under various schemes in the presence of
Technical Education Minister Mr. Sadal Prasad, people’s representatives
and Divisional Commissioner in Gorakhpur district.
In Ambedkar Nagar, 645 beneficiaries were benefited by the
Transport Minister Mr. Ramachal Rajbhar and Finance Minister Mr. Lalji
Verma. In Meerut district, the Minister of State for Nagriya Evam Gharibi
Unmoolan Dr. Yashwant Singh (Independent Charge) and MP Mr. Munkaad
Ali benefited 948 beneficiaries. In Jhansi district, the Minister of State for
Dr. Ambedkar Gram Sabha Vikas (Independent Charge) Mr. Ratan Lal
Ahirwar benefited 5001 beneficiaries, while 1617 beneficiaries were
benefited by Minister of State for Home guard Mr. Hari Om Upadhyay in
Orai. The Panchayati Raj Minister Mr. Swami Prasad Maurya benefited 893
eligible persons in Kushi Nagar, while Nirvachan Minister Mr. Ramhet Bharti
and MP Kaiser Jahan benefited 2150 eligible persons in Sitapur. In
Maharajganj, the Vidhan Parishad Chairman Mr. Ganesh Shankar Pandey
benefited 3041 beneficiaries. Besides, 1303 eligible beneficiaries were
benefited in Saharanpur in the presence of the Basic Education Minister Dr.
Dharm Singh Saini and MP Mr. Jagdish Rana. In Unnao, the Upadhyaksha
of Mahila Ayog, Smt. Namrta Pathak benefited 4741 beneficiaries.
On the occasion of the birthday of the Hon’ble Chief Minister of U.P.,
1150 beneficiaries were benefited in Kanshiram Nagar, 445 in Sonbhadra,
750 in Bahraich, 1094 in Varanasi, more than 750 in Gonda, 300 in
Jaunpur, 370 in Badaun, 521 in Mirzapur, 493 in Basti, 250 in Kaushambi,
1380 in Agra, 2108 in Ghazipur, 373 in Chitrakoot, 2204 in Chandauli,
1150 in Lalitpur, 1235 in Mathura, 1790 in Bulandshahr, 588 in Mau, 1866
in Ballia, 1569 in Rae Bareli, 3083 in Rampur, 1100 in Sultanpur, 792 in
Hardoi, 698 in Baghpat, 660 in Pratapgarh, 7702 in Sant Ravidas Nagar,
812 in Siddharth Nagar, 2120 in Hamirpur, 1556 in Etawah, 1333 in
Faizabad, 829 in Bijnore, 1438 in Firozabad, 1281 in Mahoba, 2652 in
Balrampur, 620 in Lucknow, 805 in Auraiyya, 2100 in Chhatrapati Shahuji
Maharaj Nagar, 1032 in Ghaziabad, 1368 in Deoria, 366 in Banda and 1147
in Kanpur Nagar. Besides, 58 couples tied the knot on the occasion as well.
********
Proper security provided to victim of Banda incident and her family
Lucknow: January 16, 2011
A Government spokesman informed that police
arrangement for the proper security of the victim of Banda
incident and her family members had been made and it
was being ensured that she did not face any security
related problems.
It may be recalled that after receiving the CBCID
report yesterday (15th January), the Hon’ble Chief Minister
ji had ordered immediate release of the affected girl.
Besides, she had also directed the Principal Secretary
Home to provide proper security to the girl.
In compliance with the orders of the Hon’ble Chief
Minister ji, the girl and her family have been provided
proper security, the spokesman said.
********
Hon’ble C.M. ji dedicates newly constructed Bharwara STP and related Sewage Pumping stations to people
Lucknow: 15 January 2011
On the occasion of her birthday, the Hon’ble Chief
Minister of Uttar Pradesh Ms. Mayawati ji today inaugurated
the newly constructed Sewage Treatment Plant (STP) having
a capacity of 345 MLD and the related sewage pumping
stations constructed at Bharwara, Lucknow. With the
commissioning of the biggest STP of Asia, the cleanliness of
river Gomti and purity of its water would now be easily
maintained, besides the improvement in the Environment of
Lucknow.
The technique of U.A.S.B. has been used in Bharwara
Treatment Plant. Besides, the Hon’ble Chief Minister dedicated
to the people GH Canal Pumping station costing Rs. 31.4
crore, Kukrail Nullah Sewage Pumping Station worth Rs. 70.3
crore, Gwari Culvert main sewage pumping station- Rs. 82.06
crore and 14 MLD capacity sewage treatment plant
Daulatganj-Rs.7.79 crore today. An expenditure of Rs. 361
crore would come on the construction of Bharwara STP and
the related sewage pumping stations.
On this occasion, the Hon’ble Chief Minister said that the
new STP and the sewage pumping station would improve the
cleanliness of the city and Lucknow would become frontline
city with regard to urban infrastructure facilities.
********
Hon’ble C.M. lays foundation stone and dedicates to people various development projects worth Rs. 4,000 crore on her birthday
Amount of Uttar Pradesh Mukhyamantri Mahamaya Gharib Arthik Madad Yojana increased from Rs. 300 to Rs. 400 per month Mukhyamantri Mahamaya Sachal Aspatal Yojana implemented
Uttar Pradesh Janhit Guarantee Law implemented in State from today
Renovated Hazartganj, Lalbagh and Bharwara STP dedicated to people
Dr. Bhimrao Ambedkar Auditorium dedicated to people
Jan Kalyankari camps organised in 72 districts of State on Hon’ble C.M.’s birthday
Hindi and English version of ‘Mere Sangharshmai Jeevan Evam B.S.P. Movement Ka Safarnama’ part sixth released
Lucknow: 15 January 2011
On the occasion of her 55th birthday, the Hon’ble Chief Minister of Uttar
Pradesh Ms. Mayawati ji dedicated to the people Dr. Bhimrao Ambedkar
Auditorium in Ashiyana, Lucknow under Jan Kalyankari Diwas being celebrated
today. This auditorium, equipped with ultra-modern facilities is one of the
biggest auditoriums in the country. She also unveiled the statue of Param
Pujya Baba Saheb Dr. Bhimrao Ambedakar set up in the premises of
auditorium. On this occasion, she also laid the foundation stone and dedicated
to the people various development schemes worth Rs. 4,000 crore. She said
that all these projects would give a new thrust to the development of Uttar
Pradesh and prove helpful in raising the living of people. She said that Uttar
Pradesh Janhit Guarantee Law had been implemented in the State with a view
to making administrative system more responsible towards the people.
Terming the news and statements by some newspapers, channels and
opposition leaders regarding the programme organised on the occasion of
birthday as baseless and false, the Hon’ble Chief Minister said this exhibited
the casteist mentality of these people towards dalits.
Hon’ble Ms. Mayawati ji was addressing the function organised at Dr.
Bhimrao Ambedkar auditorium in Ashiyana on the occasion of her 55th
birthday. Earlier, she inaugurated Mukhyamantri Mahamaya Sachal Aspatal
Yojana and dedicated to the people the newly developed and renovated
Hazaratganj and Lalbagh. She expressed her gratitude towards Bauddha
Monks for their good wishes and donated cheewer to them. She said that
every year, her birthday is dedicated for the welfare of Sarvsamaj of the
country, especially dalits, exploited, deprived and poor people.
2
The Hon’ble Chief Minister said that her birthday was being celebrated
by her party in the country and her Government in Uttar Pradesh as Jan
Kalyankari Diwas. She said that Jan Kalyankari camps were being organised in
all the 72 districts of the State under the supervision of District Magistrate of
the concerning district, under which common people, especially poor,
destitute and needy people were being benefited by several welfare schemes
being run by the State Government.
Hon’ble Ms. Mayawati ji said that on the occasion of her birthday every
year her party government takes some important decisions in the interest of
people in the form of gifts to the people. She said that decisions in the year
2009 like— Mahamaya Gharib Balika Ashirwad Yojana, Savitri Bai Phule Balika
Shiksha Madad Yojana and Survjan Hitai Shahari Gharib Awas (Slum area)
Malikana Haq Yojana were taken and implemented on occasion of her
birthday. Last year in 2010, Uttar Pradesh Mukhyamantri Mahamaya Gharib
Arthik Madad Yojana and Dr. Ambedkar Urja-Krishi Sudhar Yojana were
started on her birthday.
The Hon’ble Chief Minister said that cash amount of Rs. 300 per month
was being given to the woman head of the family of 31 lakh poor families
under Uttar Pradesh Mukhyamantri Mahamaya Gharib Arthik Madad Yojana,
so that these families could fulfil their daily needs up to some extent. But,
keeping in view, the rising prices in last one year our government had taken
the decision to increase this amount from Rs. 300 to Rs. 400 per month.
Besides, her Government had taken the decision to increase D.A. and
Dearness relief to state employees and pensioners, family pensioners
respectively from 1st July, 2010.
Hon’ble Ms. Mayawati ji said that her Government had taken several
important steps to develop a new work culture in Government Departments
owing to which good results have come out, but her government would do
more in this direction.
The Hon’ble Chief Minister said that her Government had implemented
Uttar Pradesh Janhit Guarantee Law, under which people would get
government services in fixed time limit, like: Birth-Death certificate, Caste
certificate, Domicile certificate, Income certificate, Ration card etc. Now,
people would not depend on the wishes or recommendation of anybody.
Ordinance has been issued for it and it has been implemented in the entire
state from today. She expressed the hope that this decision would strengthen
the administrative system for the welfare and betterment of people.
Hon’ble Ms. Mayawati said that a new scheme of Mukhyamantri
Mahamaya Sachal Aspatal Yojana is also being started from today to provide
heath facilities to common people, under which family welfare department
would run Mobile Hospitals in 133 blocks of 15 districts. She said that her
Government is paying full attention towards the development of villages and
cities, so that the living of the people could be raised. Several development
and infrastructure projects were being implemented in a speedy manner for it,
she added.
3
Ms. Mayawati ji said that her Government had decided to set up Gram
Panchayat Sachivalayas in a phased manner with an objective to provide
benefits of various development schemes and Government facilities to the
rural people. Under it, in the first phase, Gram Panchayat Sachivalayas would
be started at Gram Panchayats having more than 5000 population within the
next year. At these Gram Panchayat Sachivalayas, various village level
employees of different departments would remain present according to the
fixed programme and they would provide various services and information to
the rural people being provided through various schemes under their
respective departments.
Hon’ble Chief Minister ji said that there were several cities which had
historical and cultural importance and which had their separate identity as
well. It was a matter of great regret that the previous governments did not
pay any attention towards their development. Owing to it, their infrastructure
crumbled under the pressure of increasing population. Her Government took
the situation seriously and decided to upgrade infrastructure and basic
amenities of these cities with an eye on future. In the first phase, nine cities
having historical and religious importance from ancient times, had been
selected which included Lucknow, Allahabad, Kanpur-Bithoor, Varanasi,
Meerut, Agra, Ayodhya-Faizabad, Mathura-Vrindavan and Kannauj. She said
that to implement this decision of the Government work on 355 projects had
been started for which an arrangement of Rs. 15,000 crore had been made.
The progress of these projects was at an advance stage.
Ms. Mayawati ji said that in this light, Lucknow had been selected and it
was being upgraded with all infrastructure facilities. Lucknow, which happens
to be the State Capital, had its unique historical and cultural heritage and it
was famous for it all over the country and world. Now, it had acquired a new
and more attractive identity because several places and parks of stupendous
and breathtaking beauty had been set up. Besides, the number of tourists
visiting Lucknow to see various places, museums, parks, galleries etc set up in
the honour of saints, gurus and great men born in SC/ST and OBC
communities of the society had gone up. Keeping these facts in mind, her
Government had sanctioned 53 projects costing Rs. 3,984 crore for the
development of basic facilities in Lucknow. She said that her Government had
made a serious effort to rejuvenate Lucknow city. The construction of S.T.P.,
having a capacity of 345 M.L.D., was an effort in that direction.
Hon’ble Chief Minister ji said that as far as urban infrastructure facilities
were concerned, Lucknow would be included in the top cities of the country.
Besides, the beautification of historical Hazratganj area of Lucknow, which is
also a hub of economic and cultural activities and had completed 200 years of
its existence and also Lalbagh area which is adjacent to it, to restore their
past glory, had been completed in record time. The contribution of officers
related with the beautification works and the Chairman, U.P. State Advisory
Council was commendable.
4
Ms. Mayawati ji said that during her 15 April 2008 visit of Agra, she had
announced to construct a Shoe Mandi to solve the problems being faced by
the small shoe makers so that they could sell their products at the Mandi.
Now, the Mandi was ready. She said that the State Government in view of the
request of the shoe makers had decided not to include the cost of the land,
while allotting the shops to them at the Shoe Mandi. She said that now they
would get a good relief and would be able to run their business smoothly.
Hon’ble Chief Minister ji said that the State Government had taken
action to release several sick, destitute and old convicted male/female
prisoners. She expressed the hope that the Hon’ble Ministers and all the
senior-junior officers would make serious efforts for
completion/implementation of various development schemes announced
today. She further expressed the hope that the poor, exploited and the
neglected sections of the society would get the benefit of the programmes
being organised all over the State on the occasion of Jan Kalyankari Divas.
Ms. Mayawati ji, on the occasion, released the sixth edition
(English/Hindi) of the book titled ‘Mere Sangharshmay Jivan evam BSP
Movement ka Safarnama.’ A documentary showing the achievements of the
Uttar Pradesh Government at the development front was also shown on the
occasion. The Chief Secretary Mr. Atul Kumar Gupta expressed his gratitude
towards the guests.
The children of the City Montessori School (Gomti Nagar Branch)
presented cultural programme on the occasion. The Hon’ble Chief Minister ji
announced an award of Rs. 10 lakh for the children. Besides, she also
announced award of Rs. 01 lakh each for the song writer, music director and
the director of the programme.
The U.P. State Advisory Council Chairman Mr. Satish Chandra Mishra,
Cabinet Ministers Mr. Naseemuddin Siddiqui and Mr. Babu Singh Kushwaha
along with a large number of MPs, legislators, party office bearers, senior
officers of U.P. Government and prominent citizens were present on the
occasion.
DA of state employees/dearness relief of pensioners and family pensioners increased
Lucknow: January 15, 2011
On the occasion of her 55th birthday, the Hon’ble Chief
Minister of Uttar Pradesh Ms. Mayawati ji has decided to
increase the DA of State employees/dearness relief of
pensioners and family pensioners under Jan kalyankari
Divas being celebrated all over the State. The payment of
due DA would be made from 1st Feb, 2011 in cash and the
amount of DA from 1st July, 2010 to 31st Jan, 2011 would
be deposited in GPF.
Now, the State employees will get 45 percent DA
instead of 35 percent of basic pay under revised pay scale
from 1st July, 2010. The employees getting unrevised pay
scales will get 103 percent DA in place of 87 percent. The
State Government has also sanctioned increased dearness
relief to pensioners and family pensioners from 1st July,
2010.
This decision would incur an estimated expenditure of
Rs. 1758 crore during financial year 2010-11, out of which
about Rs. 518 crore would be paid in cash while about Rs.
1240 crore would be deposited in GPF account.
**************
VOICE OF SARVAJAN
HONEYLEAKS
Birthday Celebration of Bahan Mayavati in London
|
SK |
happy Birthday to Mayawati..
UK BSP people… made sure that mayawati’s BD must be celerated on time…
In BuddhistCircle@yahoogroups.com, Sachin Gholap
Namo Buddhay, Jai bheem,
BSP overseas - UK, a Unit in London celebrate 55th Birthday of inspiration
and desire of millions of bahujan, Utter Pradesh Chief minister BAHAN
MAYAWATI.
Everyone acknowledged that BAHAN ji has done/doing marvellous work in UP and
furthering the mission of Dr.babasaheb ambedkar in India.
Many of these peoples have visited Lucknow and inspired by the work done by
Bahanji in the pradesh which is turning to be a BOUDDH PRADESH in spite of
opposition disturbances and negative news of Media.
Everyone wish bahanji to be the next Prime Minister of India.
Please follow the below link of pictures !
http://www.facebook.com/album.php?aid=2088106&id=1062909770&saved
Immense Metta,
Sachin Gholap
(London)
Mayawati unveils projects worth Rs 4,000 crore as she turns 55
The BSP supremo who turned 55 on Saturday was seen invoking Gautam Buddha’s blessings where Buddhist monks performed prayers.
Lucknow: The BSP supremo turned 55 on Saturday and in true Mayawati-style Lucknow has been painted blue on the occasion.
The UP chief minister also announced over Rs 4,000 crore worth of schemes urging the officials to complete the project within a designated time frame.
Mayawati addressed the crowd at the newly constructed state-of-the-art Babasaheb Bhimrao Ambedkar convention centre and hit out at her detractors.
No one doubts the ability of UP chief minister Mayawati as an astute politicians. And she has proved time and again that she is not unduly bothered by criticism to her fancy for things big, celebrations and diamonds, when it comes to her celebrations.
On Saturday as she celebrated her birthday and addressed a function to markt he day, she took a jibe at the media for being interested only in her dresses and jewellery. Painting media and political opponents with the same brush, she said they indulge in “baseless talks which shows their casteist attitude towards SC/STs” and aired displeasure about how instead of highlighting welfare schemes and “good governance” a section on media was highlighting her “dress and jewellery.”
Mayawati unveiled over 600 projects worth Rs 4,000 crore. She also announced the implementation of Janhit Guarantee Act, aimed at making government officials accountable to public and ensuring timely delivery of services, especially those related to dalits, poor and down trodden.
Describing the Act as “historic”, she told a function here that the idea is to fix accountability on officers who would be penalised in case of laxity. “Every year my birthday is celebrated as ‘Jan Kalyankari Diwas’ on which my government takes decisions in the interest of the people and gift them developmental schemes,” she said.
“As part of my birthday celebrations, which is dedicated towards public welfare and uplift of poor, especially dalits, camps on various schemes for the benefit of downtrodden are being organised in all the 72 districts,” she said. Mayawati also announced increase of financial aid under ‘Mukhyamantri Mahamaya Gareeb Arthik Madad Yojna’ to Rs 400 per month from Rs 300 now, benefiting 31 lakh families.
She announced increase in dearness allowance for state government employees and pension by 10 per cent with retrospective effect from July 1, 2010. To provide medical and health facilities in remote areas, ‘Mukhyamantri Mahamaya Mobile Hospital scheme’ was launched to benefit people in 133 blocks across 15 districts.
The chief minister also released the sixth volume of her book ‘Mera Jeevan Sangharsh aur BSP Movement ka Safarnama (My struggle and travelogue of BSP)’.
While the projects included the construction of a number of roads, bridges and other infrastructure related works, she laid special emphasis on dedicating the recently renovated Hazratganj — Lucknow’s [ Images ] main shopping street — to the locals.
“The makeover of Hazratganj was carried out as a part of completion of its 200 years and I am glad to dedicate it to the people of the city today,” she told the gathering.
“I have decided to take up several other development projects in other cities which have been neglected in the previous regimes,” she claimed.
Besides increasing the monthly pension of the poor and widows from Rs 300 to Rs 400, she also announced a hike of 10 per cent in the dearness allowance for all pensioners.
Referring to an Ordinance she issued for bringing in a new law to make all government officials accountable under the Janhit Guarantee Kanoon (People’s Welfare Guarantee Law), she said, “To make lax government functionaries accountable to the people, I have decided to fix a time-frame for various tasks.”
Mayawati added, “If any official fails to deliver within the prescribed time-frame, he would be liable to be penalised.”
A new mobile hospital facility was also introduced under the banner of the Mahamaya Sachal Hospital Scheme to ensure basic medical facilities in remote areas.
What was seen as a major governance oriented exercise was a novel system of setting up village level ‘mini secretariats’ at all places with a population of over 5,000. “These mini secretariats would have the government functionaries of various departments to sort out issues, for which people have to run from pillar to post, and even travel all the way to Lucknow,” she said.
Mayawati also ordered the release of 574 undertrials who were languishing in UP’s jails simply because they did not have the resources to seek bail in cases of petty crimes for which they had been booked.
Mayawati gifts UP projects worth Rs 4000 crore on birthday
Mayawati gifts UP projects worth Rs 4000 crore on birthday
Mayawati doles out Rs 4,000 cr projects on 55th birthday
Mayawati gifts UP projects worth Rs 4000 crore on birthday
Maya doles out Rs 4,000 cr projects on 55th b’day
Mayawati doles out Rs 4,000 cr projects on 55th birthday
Mayawati doles out Rs 4000 cr projects on her 55th birthday
http://www.httweets.com/in.headlines/c/165832.html
Mayawati turns 55: announces Rs 4,500 crore schemes
Mayawati’s 55th birthday, sops for state employees
`4,000cr UP projects to mark Maya’s 55th b’day
Maya gifts 699 projects on b’day
Maya gifts Asia’s largest sewage plant to Lucknow
Mayawati’s 55th birthday, sops for state employees
139 LESSON 16 01 2011 Ahi Sutta FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation
Happy Birthday wishes to MAYAWATIJI, not just for the Next, but for the First PRIME MINISTER of PRABUDDHA BHARATH
http://www.orgsites.com/oh/awakenedone/
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.
Course Programs:
LESSON 139
Ahi Sutta (Canonical)
http://www.accesstoinsight.org/tipitaka/an/an04/an04.067.piya.html
AN 4.67
PTS: A ii 72
Ahi Sutta: A Snake
translated from the Pali by
Piyadassi Thera
Alternate translation: Thanissaro
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika’s monastery. At that time at Savatthi a certain monk had died bitten by a snake. Thereupon many monks approached the Buddha and having saluted him sat beside him. So seated those monks spoke thus to the Blessed One:
“Bhante (Venerable Sir), a certain monk at Savatthi had died bitten by a snake.”
“Assuredly, monks,” said the Buddha. “That monk has not suffused with thoughts of loving-kindness (metta) the four royal tribes of snakes. Had he done so, that monk would not have died of snake-bite. What are the four royal tribes of snakes? The royal tribe of snakes called Virupakkha, Erapatha, Chabyaputta, and Kanhagotamaka. Monks, that monk, did not suffuse with thoughts of loving-kindness these four royal tribes of snakes, had not done so he would not have died of snake-bite. Monks, I enjoin you to suffuse with thoughts of loving-kindness these four royal tribes of snakes for your safety, for your preservation and for your protection.” So said the Blessed One. Having thus spoken, the Buddha, the “Welcome One”(Sugata), further said (suggesting how they should express themselves:)
1. May I have metta toward Virupakkhas
Toward Erapathas may I have metta
May my metta be toward Chabyaputtas
Toward Kanha-gotamakas also metta may I have.
2. May I have metta toward the footless
And toward bipeds too, my metta may I have
May I have metta toward the quadrupeds
And toward the many footed also, metta may I have.
3. Let not the footless do me harm
Nor those that have two feet
Let not quadrupeds do me harm
Nor those endowed with many feet.
4. All beings, all living creatures,
May good fortune befall them all
May not the least harm on them befall.
“Infinite (in virtue) is the Buddha, infinite is the Dhamma, infinite is the Sangha. Finite are creeping creatures — snakes, scorpions, centipedes, spiders, lizards, and rats. I have guarded myself, I have made my protection. Depart from me, ye beings. I bow down to the Blessed One; and to the seven Supreme Buddhas.” [1]
Note
1.
Vipassi, Sikhi, Vessabhu, Kakusanda, Konagama, Kassapa, Gotama.
o BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
o WISDOM IS POWER
o Awakened One Shows the Path to Attain Eternal Bliss
o Using such an instrument
o The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :
o Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit
o As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.
o 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.
o Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches
o IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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
o with
o Level I: Introduction to Buddhism,Level II: Buddhist Studies,
o TO ATTAIN
o Level III: Stream-Enterer,Level IV: Once – Returner,Level V: Non-Returner,Level VI: Arhat
o Jambudvipa, i.e, PraBuddha Bharath scientific thought in
o mathematics,astronomy,alchemy,andanatomy
o Philosophy and Comparative Religions;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
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Mathematics
Astronomy
Alchemy
And
Anatomy
![[item image]](http://ia700104.us.archive.org/21/items/H.DuthelAuthorMasterDegreeInOrientalPhilosophy/150px-Changingcube.gif?cnt=0)
watch latest Birthday video:http://www.in.com/videos/watchvideo-mayawati-birthday1mp4-8025851.html
Two 55-kg cakes are waiting to be cut on Uttar Pradesh Chief Minister Mayawati’s 55th birthday Saturday.
Mayawati herself will cut one of them at the official celebration in the morning at the newly constructed state-of-art Ambedkar Auditorium of the Ram Manohar Lohia Law University here. The other cake will be cut by a group of local citizens later in the day.
This is being done at the initiative of the Lucknow Sindhi Association in collaboration with traders of the city’s main shopping street Hazratganj, which has undegone a remarkable makeover on its completion of 200 years.
“We are cutting the cake to celebrate the chief minister’s 55th birthday which coincides with the 200th anniversary of Hazratganj whose old glory has been restored because of her kind disposition”, Sindhi Samaj president and leading Hazratganj trader Murlidhar Ahuja told IANS.
The official birthday celebrations will commence at 10 a.m. with the inauguration of Ambedkar Auditorium , which would be followed by unveiling of plaques of various welfare schemes and development projects worth Rs.4000 crores by the chief minister.
The projects include memorials, statues, roads, bridges, flyovers, sewage treatment plants, water supply and drainage schemes, power installations and other major and minor infrastructure for different parts of the state.
A group of Buddhist monks have been specially invited to bless Mayawati on the occasion.
Meanwhile, the entire state capital literally turned blue, the ruling Bahujan Samaj Party (BSP) colour. While canopies of blue lights were put around each of the memorials, dedicated to BSP icons, including herself, virtually the city’s key thoroughfares were flanked by hoardings emboldened with birthday greetings.
Late Friday night the chief minister personally went around the blue illuminations along with her father, mother, brother, sister and other family members who arrived here from New Delhi earlier in the day.
No sooner than she expressed her desire to undertake a round on the eve of her birthday, officials suddenly got into action to get the roads and pavements clear of dirt. Water was sprinkled all along her route while a huge contingent of police was busy clearing the roads not only of vehicular traffic but even pedestrians.
138 LESSON 15 01 2011 FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation
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.
Course Programs:
LESSON 138
Ahara Sutta (Canonical)
http://www.accesstoinsight.org/tipitaka/sn/sn46/sn46.051.than.html
SN 46.51
PTS: S v 102
CDB ii 1597
Ahara Sutta: Food
(For the Factors for Awakening)
translated from the Pali by
Thanissaro Bhikkhu
“Monks, I will teach you the feeding & starving of the five hindrances & of the seven factors for Awakening. Listen & pay close attention. I will speak…
Feeding the Hindrances
“And what is the food for the arising of unarisen sensual desire, or for the growth & increase of sensual desire once it has arisen? There is the theme of beauty. To foster inappropriate attention to it: This is the food for the arising of unarisen sensual desire, or for the growth & increase of sensual desire once it has arisen.
“And what is the food for the arising of unarisen ill will, or for the growth & increase of ill will once it has arisen? There is the theme of resistance. To foster inappropriate attention to it: This is the food for the arising of unarisen ill will, or for the growth & increase of ill will once it has arisen.
“And what is the food for the arising of unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness once it has arisen? There are boredom, weariness, yawning, drowsiness after a meal, & sluggishness of awareness. To foster inappropriate attention to them: This is the food for the arising of unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness once it has arisen.
“And what is the food for the arising of unarisen restlessness & anxiety, or for the growth & increase of restlessness & anxiety once it has arisen? There is non-stillness of awareness. To foster inappropriate attention to that: This is the food for the arising of unarisen restlessness & anxiety, or for the growth & increase of restlessness & anxiety once it has arisen.
“And what is the food for the arising of unarisen uncertainty, or for the growth & increase of uncertainty once it has arisen? There are phenomena that act as a foothold for uncertainty. To foster inappropriate attention to them: This is the food for the arising of unarisen uncertainty, or for the growth & increase of uncertainty once it has arisen.
Feeding the Factors for Awakening
“Now, what is the food for the arising of unarisen mindfulness as a factor for Awakening, or for the growth & increase of mindfulness as a factor for Awakening once it has arisen? There are mental qualities that act as a foothold for mindfulness as a factor for Awakening [well-purified virtue & views made straight]. To foster appropriate attention to them: This is the food for the arising of unarisen mindfulness as a factor for Awakening, or for the growth & increase of mindfulness as a factor for Awakening once it has arisen.
“And what is the food for the arising of unarisen analysis of qualities as a factor for Awakening, or for the growth & increase of analysis of qualities… once it has arisen? There are mental qualities that are skillful & unskillful, blameworthy & blameless, gross & refined, siding with darkness & with light. To foster appropriate attention to them: This is the food for the arising of unarisen analysis of qualities as a factor for Awakening, or for the growth & increase of analysis of qualities… once it has arisen.
“And what is the food for the arising of unarisen persistence as a factor for Awakening, or for the growth & increase of persistence… once it has arisen? There is the potential for effort, the potential for exertion, the potential for striving. To foster appropriate attention to them: This is the food for the arising of unarisen persistence as a factor for Awakening, or for the growth & increase of persistence… once it has arisen.
“And what is the food for the arising of unarisen rapture as a factor for Awakening, or for the growth & increase of rapture… once it has arisen? There are mental qualities that act as a foothold for rapture as a factor for Awakening. To foster appropriate attention to them: This is the food for the arising of unarisen rapture as a factor for Awakening, or for the growth & increase of rapture… once it has arisen.
“And what is the food for the arising of unarisen serenity as a factor for Awakening, or for the growth & increase of serenity… once it has arisen? There is physical serenity & there is mental serenity. To foster appropriate attention to them: This is the food for the arising of unarisen serenity as a factor for Awakening, or for the growth & increase of serenity… once it has arisen.
“And what is the food for the arising of unarisen concentration as a factor for Awakening, or for the growth & increase of concentration… once it has arisen? There are themes for calm, themes for non-distraction [these are the four frames of reference]. To foster appropriate attention to them: This is the food for the arising of unarisen concentration as a factor for Awakening, or for the growth & increase of concentration… once it has arisen.
“And what is the food for the arising of unarisen equanimity as a factor for Awakening, or for the growth & increase of equanimity… once it has arisen? There are mental qualities that act as a foothold for equanimity as a factor for Awakening. To foster appropriate attention to them: This is the food for the arising of unarisen equanimity as a factor for Awakening, or for the growth & increase of equanimity as a factor for Awakening once it has arisen.
Starving the Hindrances
“Now, what is lack of food for the arising of unarisen sensual desire, or for the growth & increase of sensual desire once it has arisen? There is the theme of unattractiveness. To foster appropriate attention to it: This is lack of food for the arising of unarisen sensual desire, or for the growth & increase of sensual desire once it has arisen.
And what is lack of food for the arising of unarisen ill will, or for the growth & increase of ill will once it has arisen? There is awareness-release.[1] To foster appropriate attention to that: This is lack of food for the arising of unarisen ill will, or for the growth & increase of ill will once it has arisen.
“And what is lack of food for the arising of unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness once it has arisen? There is the potential for effort, the potential for exertion, the potential for striving. To foster appropriate attention to them: This is lack of food for the arising of unarisen sloth & drowsiness, or for the growth & increase of sloth & drowsiness once it has arisen.
“And what is lack of food for the arising of unarisen restlessness & anxiety, or for the growth & increase of restlessness & anxiety once it has arisen? There is the stilling of awareness. To foster appropriate attention to that: This is lack of food for the arising of unarisen restlessness & anxiety, or for the growth & increase of restlessness & anxiety once it has arisen.
“And what is lack of food for the arising of unarisen uncertainty, or for the growth & increase of uncertainty once it has arisen? There are mental qualities that are skillful & unskillful, blameworthy & blameless, gross & refined, siding with darkness & with light. To foster appropriate attention to them: This is lack of food for the arising of unarisen uncertainty, or for the growth & increase of uncertainty once it has arisen.
Starving the Factors for Awakening
“Now, what is lack of food for the arising of unarisen mindfulness as a factor for Awakening, or for the growth & increase of mindfulness as a factor for Awakening once it has arisen? There are mental qualities that act as a foothold for mindfulness as a factor for Awakening. Not fostering attention to them: This is lack of food for the arising of unarisen mindfulness as a factor for Awakening, or for the growth & increase of mindfulness as a factor for Awakening once it has arisen.
“And what is lack of food for the arising of unarisen analysis of qualities as a factor for Awakening, or for the growth & increase of analysis of qualities… once it has arisen? There are mental qualities that are skillful & unskillful, blameworthy & blameless, gross & refined, siding with darkness & with light. Not fostering attention to them: This is lack of food for the arising of unarisen analysis of qualities as a factor for Awakening, or for the growth & increase of analysis of qualities… once it has arisen.
“And what is lack of food for the arising of unarisen persistence as a factor for Awakening, or for the growth & increase of persistence… once it has arisen? There is the potential for effort, the potential for exertion, the potential for striving. Not fostering attention to them: This is lack of food for the arising of unarisen persistence as a factor for Awakening, or for the growth & increase of persistence… once it has arisen.
“And what is lack of food for the arising of unarisen rapture as a factor for Awakening, or for the growth & increase of rapture… once it has arisen? There are mental qualities that act as a foothold for rapture as a factor for Awakening. Not fostering attention to them: This is lack of food for the arising of unarisen rapture as a factor for Awakening, or for the growth & increase of rapture… once it has arisen.
“And what is lack of food for the arising of unarisen serenity as a factor for Awakening, or for the growth & increase of serenity… once it has arisen? There is bodily serenity & there is mental serenity. To foster inappropriate attention to them: This is lack of food for the arising of unarisen serenity as a factor for Awakening, or for the growth & increase of serenity… once it has arisen.
“And what is lack of food for the arising of unarisen concentration as a factor for Awakening, or for the growth & increase of concentration… once it has arisen? There are the themes for concentration, themes for non-confusion. Not fostering attention to them: This is lack of food for the arising of unarisen concentration as a factor for Awakening, or for the growth & increase of concentration… once it has arisen.
“And what is lack of food for the arising of unarisen equanimity as a factor for Awakening, or for the growth & increase of equanimity as a factor for Awakening once it has arisen? There are mental qualities that act as a foothold for equanimity as a factor for Awakening. Not fostering attention to them: This is lack of food for the arising of unarisen equanimity as a factor for Awakening, or for the growth & increase of equanimity as a factor for Awakening once it has arisen.”
Note
1.
Through good will, compassion, appreciation, or equanimity.
See also: AN 5.51
http://www.accesstoinsight.org/tipitaka/an/an05/an05.051.than.html
N 5.51
PTS: A iii 63
Avarana Sutta: Obstacles
translated from the Pali by
Thanissaro Bhikkhu
On one occasion the Blessed One was staying at Savatthi, in Jeta’s Grove, Anathapindika’s Monastery. There he addressed the monks, “Monks!”
“Yes, lord,” the monks replied to the Blessed One.
The Blessed One said: “These five are obstacles, hindrances that overwhelm awareness and weaken discernment. Which five?
“Sensual desire is an obstacle, a hindrance that overwhelms awareness and weakens discernment. Ill will… Sloth & drowsiness… Restlessness & anxiety… Uncertainty is an obstacle, a hindrance that overwhelms awareness and weakens discernment. These are the five obstacles, hindrances that overwhelm awareness and weaken discernment. And when a monk has not abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is without strength and weak in discernment: for him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision: that is impossible.
“Suppose there were a river, flowing down from the mountains — going far, its current swift, carrying everything with it — and a man would open channels leading away from it on both sides, so that the current in the middle of the river would be dispersed, diffused, & dissipated; it wouldn’t go far, its current wouldn’t be swift, and it wouldn’t carry everything with it. In the same way, when a monk has not abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is without strength and weak in discernment for him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision: that is impossible.
“Now, when a monk has abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is strong in discernment: for him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision: that is possible.
“Suppose there were a river, flowing down from the mountains — going far, its current swift, carrying everything with it — and a man would close the channels leading away from it on both sides, so that the current in the middle of the river would be undispersed, undiffused, & undissipated; it would go far, its current swift, carrying everything with it. In the same way, when a monk has abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is strong in discernment: for him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision: that is possible.”
See also: SN 46.51.
o BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
o WISDOM IS POWER
o Awakened One Shows the Path to Attain Eternal Bliss
o Using such an instrument
o The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :
o Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit
o As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.
o 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.
o Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches
o IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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
o with
o Level I: Introduction to Buddhism,Level II: Buddhist Studies,
o TO ATTAIN
o Level III: Stream-Enterer,Level IV: Once – Returner,Level V: Non-Returner,Level VI: Arhat
o Jambudvipa, i.e, PraBuddha Bharath scientific thought in
o mathematics,astronomy,alchemy,andanatomy
o Philosophy and Comparative Religions;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
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Mathematics
Astronomy
Alchemy
And
Anatomy
Wishing Happy Birthday on 15-01-2011 to MAYAWATIJI not just for the Next, but for the First PRIME MINISTER of PRABUDDHA BHARATH
132 to 137 LESSONS 09 to 14 01 2011 Aggi Vacchagotta to Aghatavinaya Suttas FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation
http://www.orgsites.com/oh/awakenedone/
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.
Course Programs:
LESSON 132
Aggi-Vacchagotta Sutta (Canonical)
http://www.accesstoinsight.org/tipitaka/mn/mn.072.than.html
MN 72
PTS: M i 483
Aggi-Vacchagotta Sutta: To Vacchagotta on Fire
translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying in Savatthi, at Jeta’s Grove,Anathapindika’s monastery. Then the wanderer Vacchagotta went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he asked the Blessed One: “How is it, Master Gotama, does Master Gotama hold the view: ‘The cosmos is eternal: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The cosmos is not eternal: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The cosmos is finite: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The cosmos is infinite: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The soul & the body are the same: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘The soul is one thing and the body another: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘After death a Tathagata exists: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘After death a Tathagata does not exist: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘After death a Tathagata both exists & does not exist: only this is true, anything otherwise is worthless’?”
“…no…”
“Then does Master Gotama hold the view: ‘After death a Tathagata neither exists nor does not exist: only this is true, anything otherwise is worthless’?”
“…no…”
“How is it, Master Gotama, when Master Gotama is asked if he holds the view ‘the cosmos is eternal…’… ‘after death a Tathagata neither exists nor does not exist: only this is true, anything otherwise is worthless,’ he says ‘…no…’ in each case. Seeing what drawback, then, is Master Gotama thus entirely dissociated from each of these ten positions?”
“Vaccha, the position that ‘the cosmos is eternal’ is a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. It is accompanied by suffering, distress, despair, & fever, and it does not lead to disenchantment, dispassion, cessation; to calm, direct knowledge, full Awakening, Unbinding.
“The position that ‘the cosmos is not eternal’…
“…’the cosmos is finite’…
“…’the cosmos is infinite’…
“…’the soul & the body are the same’…
“…’the soul is one thing and the body another’…
“…’after death a Tathagata exists’…
“…’after death a Tathagata does not exist’…
“…’after death a Tathagata both exists & does not exist’…
“…’after death a Tathagata neither exists nor does not exist’… does not lead to disenchantment, dispassion, cessation; to calm, direct knowledge, full Awakening, Unbinding.”
“Does Master Gotama have any position at all?”
“A ‘position,’ Vaccha, is something that a Tathagata has done away with. What a Tathagata sees is this: ‘Such is form, such its origin, such its disappearance; such is feeling, such its origin, such its disappearance; such is perception… such are mental fabrications… such is consciousness, such its origin, such its disappearance.’ Because of this, I say, a Tathagata — with the ending, fading out, cessation, renunciation, & relinquishment of all construings, all excogitations, all I-making & mine-making & obsession with conceit — is, through lack of clinging/sustenance, released.”
“But, Master Gotama, the monk whose mind is thus released: Where does he reappear?”
“‘Reappear,’ Vaccha, doesn’t apply.”
“In that case, Master Gotama, he does not reappear.”
“‘Does not reappear,’ Vaccha, doesn’t apply.”
“…both does & does not reappear.”
“…doesn’t apply.”
“…neither does nor does not reappear.”
“…doesn’t apply.”
“How is it, Master Gotama, when Master Gotama is asked if the monk reappears… does not reappear… both does & does not reappear… neither does nor does not reappear, he says, ‘…doesn’t apply’ in each case. At this point, Master Gotama, I am befuddled; at this point, confused. The modicum of clarity coming to me from your earlier conversation is now obscured.”
“Of course you’re befuddled, Vaccha. Of course you’re confused. Deep, Vaccha, is this phenomenon, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. For those with other views, other practices, other satisfactions, other aims, other teachers, it is difficult to know. That being the case, I will now put some questions to you. Answer as you see fit. What do you think, Vaccha: If a fire were burning in front of you, would you know that, ‘This fire is burning in front of me’?”
“…yes…”
“And suppose someone were to ask you, Vaccha, ‘This fire burning in front of you, dependent on what is it burning?’ Thus asked, how would you reply?”
“…I would reply, ‘This fire burning in front of me is burning dependent on grass & timber as its sustenance.’”
“If the fire burning in front of you were to go out, would you know that, ‘This fire burning in front of me has gone out’?”
“…yes…”
“And suppose someone were to ask you, ‘This fire that has gone out in front of you, in which direction from here has it gone? East? West? North? Or south?’ Thus asked, how would you reply?”
“That doesn’t apply, Master Gotama. Any fire burning dependent on a sustenance of grass and timber, being unnourished — from having consumed that sustenance and not being offered any other — is classified simply as ‘out’ (unbound).”
“Even so, Vaccha, any physical form by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of form, Vaccha, the Tathagata is deep, boundless, hard to fathom, like the sea. ‘Reappears’ doesn’t apply. ‘Does not reappear’ doesn’t apply. ‘Both does & does not reappear’ doesn’t apply. ‘Neither reappears nor does not reappear’ doesn’t apply.
“Any feeling… Any perception… Any mental fabrication…
“Any consciousness by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of consciousness, Vaccha, the Tathagata is deep, boundless, hard to fathom, like the sea. ‘Reappears’ doesn’t apply. ‘Does not reappear’ doesn’t apply. ‘Both does & does not reappear’ doesn’t apply. ‘Neither reappears nor does not reappear’ doesn’t apply.”
When this was said, the wanderer Vacchagotta said to the Blessed One: “Master Gotama, it is as if there were a great sala tree not far from a village or town: From inconstancy, its branches and leaves would wear away, its bark would wear away, its sapwood would wear away, so that on a later occasion — divested of branches, leaves, bark, & sapwood — it would stand as pure heartwood. In the same way, Master Gotama’s words are divested of branches, leaves, bark, & sapwood and stand as pure heartwood.
“Magnificent, Master Gotama! 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 were to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama has — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”
See also: AN 4.24; AN 4.42; Mind Like Fire Unbound.
LESSON 133
http://www.accesstoinsight.org/tipitaka/an/an04/an04.024.than.html
AN 4.24
PTS: A ii 23
Kalaka Sutta: At Kalaka’s Park
translated from the Pali by
Thanissaro Bhikkhu
On one occasion the Blessed One was staying in Saketa at Kalaka’s park. There he addressed the monks: “Monks!”
“Yes, lord,” the monks responded.
The Blessed One said: “Monks, whatever in the cosmos — with its devas, Maras, & Brahmas, its generations with their contemplatives & priests royalty & common people — is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect: That do I know. Whatever in the cosmos — with its devas, Maras, & Brahmas, its generations with their contemplatives & priests, their royalty & common people — is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect: That I directly know. That has been realized by the Tathagata, but in the Tathagata[1] it has not been established.[2]
“If I were to say, ‘I don’t know whatever in the cosmos… is seen, heard, sensed, cognized… pondered by the intellect,’ that would be a falsehood in me. If I were to say, ‘I both know and don’t know whatever in the cosmos… is seen, heard, sensed, cognized… pondered by the intellect,’ that would be just the same. If I were to say, ‘I neither know nor don’t know whatever in the cosmos… is seen, heard, sensed, cognized… pondered by the intellect,’ that would be a fault in me.
“Thus, monks, the Tathagata, when seeing what is to be seen, doesn’t construe an [object as] seen. He doesn’t construe an unseen. He doesn’t construe an [object] to-be-seen. He doesn’t construe a seer.
“When hearing…
“When sensing…
“When cognizing what is to be cognized, he doesn’t construe an [object as] cognized. He doesn’t construe an uncognized. He doesn’t construe an [object] to-be-cognized. He doesn’t construe a cognizer.
Thus, monks, the Tathagata — being the same with regard to all phenomena that can be seen, heard, sensed, & cognized — is ‘Such.’ And I tell you: There’s no other ‘Such’ higher or more sublime.
“Whatever is seen or heard or sensed
and fastened onto as true by others,
One who is Such — among the self-fettered —
wouldn’t further claim to be true or even false.
“Having seen well in advance that arrow
where generations are fastened & hung
— ‘I know, I see, that’s just how it is!’ —
there’s nothing of the Tathagata fastened.”
Notes
1.
Reading tathagate with the Thai edition.
2.
I.e., the Tathagata hasn’t taken a stance on it.
See also: MN 2; MN 58; MN 63; MN 72; AN 10.93; AN 10.94; AN 10.95; AN 10.96; Ud 1.10; Ud 8.1.
LESSON 134
http://www.accesstoinsight.org/tipitaka/an/an04/an04.042.than.html
AN 4.42
PTS: A ii 46
Pañha Sutta: Questions
translated from the Pali by
Thanissaro Bhikkhu
“There are these four ways of answering questions. Which four? There are questions that should be answered categorically [straightforwardly yes, no, this, that]. There are questions that should be answered with an analytical (qualified) answer [defining or redefining the terms]. There are questions that should be answered with a counter-question. There are questions that should be put aside. These are the four ways of answering questions.”
First the categorical answer,
then the qualified,
third, the type to be counter-questioned,
& fourth, the one to be set aside.
Any monk who knows which is which,
in line with the Dhamma,
is said to be skilled
in the four types of questions:
hard to overcome, hard to beat,
profound, hard to defeat.
He knows what’s worthwhile
& what’s not,
proficient in (recognizing) both,
he rejects the worthless,
grasps the worthwhile.
He’s called one who has broken through
to what’s worthwhile,
prudent,
wise.
See also: MN 58; MN 72; suttas in the Avyakata Samyutta; AN 3.67; AN 3.78; AN 5.165;AN 10.96
LESSON 134
http://www.accesstoinsight.org/lib/authors/thanissaro/likefire/index.html
Mind Like Fire Unbound
An Image in the Early Buddhist Discourses
Fourth Edition
by
Thanissaro Bhikkhu (Geoffrey DeGraff)
· Preface
· Abstract
· Intro
· Ch I
· Ch II
· Ch III
· Ch IV
Very well then, my friend, I will give you an analogy; for there are cases where it is through the use of an analogy that intelligent people can understand the meaning of what is being said.
— MN 24
Contents
· Preface
· Part One: The Abstract —“Released… with unrestricted awareness.”
o Introduction —“The enlightened go out like this flame.”
o Chapter I “This fire that has gone out… in which direction from here has it gone?”
o Chapter II “Fire burns with clinging, and not without clinging.”
o Chapter III “Forty cartloads of timber.”
§ Views
· Chapter IV “And taking a pin, I pulled out the wick.”
Abbreviations
Vedic Texts
|
AV |
Atharva Veda |
|
BAU |
Bṛhadāraṇyaka Upaniṣad |
|
ChU |
Chāndogya Upaniṣad |
|
KathU |
Kaṭha Upaniṣad |
|
KauU |
Kauśītakī Upaniṣad |
|
MaiU |
Maitrī Upaniṣad |
|
RV |
Ṛg Veda |
|
SvU |
Ŝvetāśvatara Upaniṣad |
Pali Buddhist Texts
|
AN |
Aṅguttara Nikāya |
|
DN |
Dīgha Nikāya |
|
Iti |
Itivuttaka |
|
Khp |
Khuddaka Pāṭha |
|
MN |
Majjhima Nikāya |
|
Mv |
Mahāvagga |
|
SN |
Saṃyutta Nikāya |
|
Sn |
Sutta Nipāta |
|
Thag |
Theragāthā |
|
Thig |
Therīgāthā |
|
Ud |
Udāna |
References to DN, Iti, Khp, & MN are to discourse (sutta). The reference to Mv is to chapter, section, & sub-section. References to other Pali texts are to section (saṃyutta, nipāta orvagga) & discourse.
All translations are the author’s own. Those from the Pali canon are from the Royal Thai Edition (Bangkok: Mahamakut Rajavidyalaya, 1982).
Terms marked in the text with an asterisk (*) are explained in the End Notes.
Because Pali has many ways of expressing the word ‘and,’ I have — to avoid monotony — used the ampersand (&) to join lists of words & short phrases, and the word ‘and’ to join long phrases & clauses.
Preface
To study ancient texts is like visiting a foreign city: Time & inclination determine whether you want a quick, pre-packaged tour of the highlights, a less structured opportunity for personal exploration, or both. This book on the connotations of the words nibbāna (nirvāṇa) &upādāna in the early Buddhist texts is organized on the assumption that both approaches to the topic have their merits, and so it consists of two separate but related parts. Part I, The Abstract, is the quick tour — a brief survey to highlight the main points of the argument.Part II, The Essay, is a chance to make friends with the natives, soak up the local atmosphere, and gain your own insights. It takes a more oblique approach to the argument, letting the texts themselves point the way with a minimum of interference, so that you may explore & ponder them at leisure. Part I is for those who need their bearings and who might get impatient with the seeming indirection of Part II; Part II is for those who are interested in contemplating the nuances, the tangential connections, & the sense of context that usually get lost in a more structured approach.
Either part may be read on its own, but I would like to recommend that anyone seriously interested in the Buddha’s teachings take the time to read reflectively the translations that form the main body of Part II. People in the West, even committed Buddhists, are often remarkably ignorant of the Buddha’s original teachings as presented in the early texts. Much of what they know has been filtered for them, at second or third hand, without their realizing what was added or lost in the filtration. Although the quotations in Part II, by their sheer length & numbers, may at times seem like overkill, they are important for the context they give to the teachings. Once the teachings have context, you can have a surer sense of what is true Buddha Dhamma and what are filtration products.
This book has been many years in preparation. It began from a casual remark made one evening by my meditation teacher — Phra Ajaan Fuang Jotiko — to the effect that the mind released is like fire that has gone out: The fire is not annihilated, he said, but is still there, diffused in the air; it simply no longer latches on to any fuel. This remark gave me food for thought for a long time afterwards. When I came to learn Pali, my first interest was to explore the early texts to learn what views they contained about the workings of fire and how these influenced the meaning of nibbāna — literally, ‘extinguishing’ — as a name for the Buddhist goal. The result of my research is this book.
Many people have helped in this project, directly or indirectly, and I would like to acknowledge my debts to them. First of all, Phra Ajaan Fuang Jotiko, in addition to being the original inspiration for the research, provided me with the training that has formed the basis for many of the insights presented here. The example of his life & teachings was what originally convinced me of Buddhism’s worth. A. K. Warder’s excellent Introduction to Pali made learning Pali a joy. Marcia Colish & J. D. Lewis, two of my professors at Oberlin College, taught me — with no small amount of patience — how to read & interpret ancient texts. Ven. Bhikkhu Bodhi, Donald Swearer, John Bullitt, Margaret Dornish, Robert Ebert, Michael Grossi, Lawrence Howard, & Doris Weir all read earlier incarnations of the manuscript and made valuable suggestions for improvements. I, of course, am responsible for any mistakes that may still remain.
Finally, I would like to dedicate this book in gratitude to my father, Henry Lewis DeGraff, and to the memory of my mother, Esther Penny Boutcher DeGraff, who taught me the value of truth, inner beauty, & goodness from an early age.
Thanissaro Bhikkhu
(Geoffrey DeGraff)
Metta Forest Monastery
August, 1993
LESSON 135
Aggikkhandopama Sutta (Canonical)
http://www.accesstoinsight.org/tipitaka/an/an07/an07.068.yaho.html
AN 7.68
PTS: A iv 128
Aggikkhandopama Sutta: The Mass of Fire Comparison
translated from the Pali by
Yahoo! Pali Group
Translators’ note: In this sutta, from the Anguttara Nikaya’s Book of the Sevens, the Buddha compares seven pairs of situations a monk might hypothetically face and asks the monks to choose which of each pair is the better. While listening to the Buddha’s explanations of the correct choice in each case, sixty monks become enlightened — another instance of enlightenment directly from hearing a talk by the Buddha.
Thus have I heard. Once the Blessed One was wandering among the Kosala people together with a large company of monks. Entering a major path, the Blessed One saw in a certain spot a great mass of fire, burning, blazing, glowing. After seeing it and stepping down from the path he sat on the appointed seat at the root of a tree. After sitting down the Blessed One said to the monks: “Do you see, monks, that great mass of fire, burning, blazing, glowing?” — ” Yes, venerable Sir.”
[1] “What do you think, monks? Which would in fact be the better? Embracing that great mass of fire, burning, blazing, glowing, and sitting or lying down close to it? Or, embracing a kshatriya or brahman or householder woman with young and tender hands and feet, and sitting or lying down close to her?” — “This, venerable Sir, would surely be the better: Embracing a kshatriya or brahman or householder woman with young and tender hands and feet, and sitting or lying down close to her. For it would be painful, venerable Sir, to embrace that great, burning, blazing, glowing mass of fire, and sit or lie down close to it.”
“Let me tell you, monks, let me explain to you, monks, that this would surely be the better for one who is of poor conduct, an evil-minded one, a filthy doer of complete wickedness who acts in an underhand manner, who pretends to be a recluse yet is not a recluse, who pretends to lead the holy life yet does not lead the holy life, an inwardly-putrid, impure-natured one: Embracing that great mass of fire, burning, blazing, glowing, and sitting or lying down close to it. What is the reason for this? Because on account of that, monks, he would go to death, or to a pain like that of death, but he would not, on account of that, on the break-up of the body after death be reborn into a place of woe, a realm of misery, a place of suffering, a purgatory.”
“But, monks, if one who is of poor conduct, an evil-minded one, a filthy doer of complete wickedness who acts in an underhand manner, who pretends to be a recluse yet is not a recluse, who pretends to lead the holy life yet does not lead the holy life, an inwardly-putrid, impure-natured one, were to embrace a kshatriya or brahman or householder woman with young and tender hands and feet, and sit or lie down close to her — for him, monks, there would be a long period of harm and suffering, and on the break-up of the body after death he would be reborn into a place of woe, a realm of misery, a place of suffering, a purgatory.”
[2] “What do you think, monks? Which would in fact be the better? If a strong man, having twisted a firm horse-hair rope around both calves, were to rub, so that the rope cut the skin, and having cut the skin it cut the under-skin, and having cut the under-skin it cut the flesh, and having cut the flesh it cut the sinew, and having cut the sinew it cut the bone, and having cut the bone it left the marrow exposed? Or, to derive enjoyment from the homage of rich kshatriyas, or rich brahmans, or rich householders?” — “This, venerable Sir, is surely the better: To derive enjoyment from the homage of rich kshatriyas, or rich brahmans, or rich householders. For it would be painful, venerable Sir, if a strong man, having twisted a firm hair-rope around both calves, were to rub, so that the rope cut the skin and so on until it left the marrow exposed.”
“Let me tell you, monks, let me explain to you, monks, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man, having twisted a firm horse-hair rope around both calves, were to rub, so that the rope cut the skin and so on until it left the marrow exposed. What is the reason for this? Because on account of that, monks, he would go to death, or to a pain like that of death, but on account of that he would not, on the break-up of the body after death, be reborn into a place of woe, a realm of misery, a place of suffering, a purgatory.”
“But, monks, if one who is of poor conduct, an evil-minded one, a filthy doer of complete wickedness, an impure-natured one, were to derive enjoyment from the homage of rich kshatriyas, or rich brahmans, or rich householders — for him, monks, there would be a long period of harm and suffering, and on the break-up of the body after death he would be reborn into a place of woe, a realm of misery, a place of suffering, a purgatory.”
[3] “What do you think, monks? Which would in fact be the better? If a strong man were to strike the nether-quarters with a sharp, oil-cleaned sword? Or, to derive enjoyment when rich kshatriyas, brahmans, or householders press the palms together in prayer?”
“Let me tell you, monks, let me explain to you, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man were to strike the nether-quarters with a sharp, oil-cleaned sword.”
[4] “What do you think, monks? Which would in fact be the better? If a strong man were to wrap the body with a red-hot sheet of iron, burning, blazing, glowing? Or, to derive enjoyment from the robes given in faith by rich kshatriyas, brahmans, or householders?”
“Let me tell you, monks, let me explain to you, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man were to wrap the body with a red-hot sheet of iron.”
[5] “What do you think, monks? Which would in fact be the better? If a strong man, having opened the mouth with a red-hot iron spike, were to hurl into the mouth a red-hot iron ball, burning, blazing, glowing, so that one’s lips would burn, then the mouth would burn, then the tongue would burn, then the throat would burn, then the chest would burn, and when it was received by the lower intestine, it would be expelled from the lower part of the body? Or, to derive enjoyment from the food received on alms-round and given in faith by rich kshatriyas, brahmans, or householders?”
“Let me tell you, monks, let me explain to you, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man, having opened the mouth with a red-hot iron spike were to hurl into the mouth a red-hot iron ball.”
[6] “What do you think, monks? Which would in fact be the better? If a strong man, having gripped the head or shoulder, were to force one sit or lie on a red-hot iron bed or chair? Or, to derive enjoyment from a chair given in faith by rich kshatriyas, or brahmans, or householders?”
“Let me tell you, monks, let me explain to you, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man, having gripped the head or shoulder, were to force one sit or lie on a red-hot iron bed or chair.”
[7] “What do you think, monks? Which would in fact be the better? If a strong man, having gripped one, heels up, head down, were to force one down into a red-hot iron cauldron, burning, blazing, glowing, and where there is boiling scum on top, he were to go once up, once down, and then once sideways? Or, to derive enjoyment from an abode given in faith by rich kshatriyas, or brahmans, or householders?”
“Let me tell you, monks, let me explain to you, that this would surely be the better for one who is of poor conduct, an impure-natured one: If a strong man, having gripped one, heels up, head down, were to force one down into a red-hot iron cauldron.”
“Because of what I have said here, monks, you should train yourselves such that the gifts of those whose requisites we use — the robes, alms-bowl, chair, bed, and medicine as a support when sick — will have great fruits, great merits [for the people who give them], and our going forth will not be in vain, will be fruitful, will have a result. Thus should you train yourselves, thoroughly seeing that for your own benefit, monks, it is right to strive with heedfulness; thoroughly seeing that for the benefit of others, monks, it is right to strive with heedfulness; and thoroughly seeing that for the benefit of both, monks, it is right to strive with heedfulness.”
Thus spoke the Blessed One. And while this explanation was being delivered, hot blood rose out of the mouths of sixty monks; another sixty monks abandoned the training and returned to the lower life, saying, “It is too difficult to do, Blessed One, it is too difficult to do”; while the minds of another sixty monks abandoned clinging and were liberated from theaasava-s.
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LESSON 136
Aghata Sutta (Canonical)
http://www.accesstoinsight.org/tipitaka/an/an10/an10.080.than.html
AN 10.80
PTS: A v 150
Aghata Sutta: Hatred
translated from the Pali by
Thanissaro Bhikkhu
“There are these ten ways of subduing hatred. Which ten?
[1] “Thinking, ‘He has done me harm. But what should I expect?’ one subdues hatred.
[2] “Thinking, ‘He is doing me harm. But what should I expect?’ one subdues hatred.
[3] “Thinking, ‘He is going to do me harm. But what should I expect?’ one subdues hatred.
[4] “Thinking, ‘He has done harm to people who are dear & pleasing to me. But what should I expect?’ one subdues hatred.
[5] “Thinking, ‘He is doing harm to people who are dear & pleasing to me. But what should I expect?’ one subdues hatred.
[6] “Thinking, ‘He is going to do harm to people who are dear & pleasing to me. But what should I expect?’ one subdues hatred.
[7] “Thinking, ‘He has aided people who are not dear or pleasing to me. But what should I expect?’ one subdues hatred.
[8] “Thinking, ‘He is aiding people who are not dear or pleasing to me. But what should I expect?’ one subdues hatred.
[9] “Thinking, ‘He is going to aid people who are not dear or pleasing to me. But what should I expect?’ one subdues hatred.
[10] “One does not get worked up over impossibilities.
“These are ten ways of subduing hatred.”
LESSON 137
http://www.accesstoinsight.org/tipitaka/an/an05/an05.161.than.html
AN 5.161
PTS: A iii 185
Aghatavinaya Sutta: Subduing Hatred (1)
translated from the Pali by
Thanissaro Bhikkhu
Alternate translation: Ñanamoli
“There are these five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely. Which five?
“When one gives birth to hatred for an individual, one should develop good will for that individual. Thus the hatred for that individual should be subdued.
“When one gives birth to hatred for an individual, one should develop compassion for that individual. Thus the hatred for that individual should be subdued.
“When one gives birth to hatred for an individual, one should develop equanimity toward that individual. Thus the hatred for that individual should be subdued.
“When one gives birth to hatred for an individual, one should pay him no mind & pay him no attention. Thus the hatred for that individual should be subdued.
“When one gives birth to hatred for an individual, one should direct one’s thoughts to the fact of his being the product of his actions: ‘This venerable one is the doer of his actions, heir to his actions, born of his actions, related by his actions, and has his actions as his arbitrator. Whatever action he does, for good or for evil, to that will he fall heir.’ Thus the hatred for that individual should be subdued.
“These are five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely.”
See also: AN 5.162
http://www.accesstoinsight.org/tipitaka/an/an05/an05.162.than.html
AN 5.162
PTS: A iii 186
Aghatavinaya Sutta: Subduing Hatred (2)
translated from the Pali by
Thanissaro Bhikkhu
Then Ven. Sariputta addressed the monks: “Friend monks.”
“Yes, friend,” the monks responded to him.
Ven. Sariputta said: “There are these five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely. Which five?
“There is the case where some people are impure in their bodily behavior but pure in their verbal behavior. Hatred for a person of this sort should be subdued.
“There is the case where some people are impure in their verbal behavior but pure in their bodily behavior. Hatred for a person of this sort should also be subdued.
“There is the case where some people are impure in their bodily behavior & verbal behavior, but who periodically experience mental clarity & calm. Hatred for a person of this sort should also be subdued.
“There is the case where some people are impure in their bodily behavior & verbal behavior, and who do not periodically experience mental clarity & calm. Hatred for a person of this sort should also be subdued.
“There is the case where some people are pure in their bodily behavior & their verbal behavior, and who periodically experience mental clarity & calm. Hatred for a person of this sort should also be subdued.
“Now as for a person who is impure in his bodily behavior but pure in his verbal behavior, how should one subdue hatred for him? Just as when a monk who makes use of things that are thrown away sees a rag in the road: Taking hold of it with his left foot and spreading it out with his right, he would tear off the sound part and go off with it. In the same way, when the individual is impure in his bodily behavior but pure in his verbal behavior, one should at that time pay no attention to the impurity of his bodily behavior, and instead pay attention to the purity of his verbal behavior. Thus the hatred for him should be subdued.
“And as for a person who is impure in his verbal behavior, but pure in his bodily behavior, how should one subdue hatred for him? Just as when there is a pool overgrown with slime & water plants, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. He would jump into the pool, part the slime & water plants with both hands, and then, cupping his hands, drink the water and go on his way. In the same way, when the individual is impure in his verbal behavior but pure in his bodily behavior, one should at that time pay no attention to the impurity of his verbal behavior, and instead pay attention to the purity of his bodily behavior. Thus the hatred for him should be subdued.
“And as for a person who is impure in his bodily behavior & verbal behavior, but who periodically experiences mental clarity & calm, how should one subdue hatred for him? Just as when there is a little puddle in a cow’s footprint, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. The thought would occur to him, ‘Here is this little puddle in a cow’s footprint. If I tried to drink the water using my hand or cup, I would disturb it, stir it up, & make it unfit to drink. What if I were to get down on all fours and slurp it up like a cow, and then go on my way?’ So he would get down on all fours, slurp up the water like a cow, and then go on his way. In the same way, when an individual is impure in his bodily behavior & verbal behavior, but periodically experiences mental clarity & calm, one should at that time pay no attention to the impurity of his bodily behavior…the impurity of his verbal behavior, and instead pay attention to the fact that he periodically experiences mental clarity & calm. Thus the hatred for him should be subdued.
“And as for a person who is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, how should one subdue hatred for him?Just as when there is a sick man — in pain, seriously ill — traveling along a road, far from the next village & far from the last, unable to get the food he needs, unable to get the medicine he needs, unable to get a suitable assistant, unable to get anyone to take him to human habitation. Now suppose another person were to see him coming along the road. He would do what he could out of compassion, pity, & sympathy for the man, thinking, ‘O that this man should get the food he needs, the medicine he needs, a suitable assistant, someone to take him to human habitation. Why is that? So that he won’t fall into ruin right here.’ In the same way, when a person is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, one should do what one can out of compassion, pity, & sympathy for him, thinking, ‘O that this man should abandon wrong bodily conduct and develop right bodily conduct, abandon wrong verbal conduct and develop right verbal conduct, abandon wrong mental conduct and develop right mental conduct. Why is that? So that, on the break-up of the body, after death, he won’t fall into the plane of deprivation, the bad destination, the lower realms, purgatory.’ Thus the hatred for him should be subdued.
“And as for a person who is pure in his bodily behavior & verbal behavior, and who periodically experiences mental clarity & calm, how should one subdue hatred for him? Just as when there is a pool of clear water — sweet, cool, & limpid, with gently sloping banks, & shaded on all sides by trees of many kinds — and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. Having plunged into the pool, having bathed & drunk & come back out, he would sit down or lie down right there in the shade of the trees. In the same way, when an individual is pure in his bodily behavior & verbal behavior, and periodically experiences mental clarity & calm, one should at that time pay attention to the purity of his bodily behavior…the purity of his verbal behavior, and to the fact that he periodically experiences mental clarity & calm. Thus the hatred for him should be subdued. An entirely inspiring individual can make the mind grow serene.
“These are five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely.”
See also: AN 5.161.
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Severe cold wave : Hon
’ble C.M. orders closure of all educational institutions up to intermediate level till January 15Lucknow: 08 January 2011
Keeping in view the severe cold wave and foggy conditions
prevailing in the State for the past few days, the Hon
’ble ChiefMinister of Uttar Pradesh Ms. Mayawati ji has further ordered
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The Hon
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With the influence of Sonia Gandhi decreasing in the Congress and Rahul Gandhi emerging as the most powerful leader of the cadre, the Congress has been on a continuous decline.
Intoxicated with success in the 2009 Lok Sabha general elections, the Congress party thought now it can easily retain the pre 1990s status. Just few days ago, the buzz of Rahul’s young factor was presented as if he alone can attract all the young Indians to Congress. But the abysmal performance of the party in Bihar and U.P. showed where it stands
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All 84,000 Khandas As Found in the Pali Suttas
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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.
Course Programs:
Welcome to the Free Online e-Nālandā Research and Practice University
Agati Sutta (Canonical)
http://www.accesstoinsight.org/tipitaka/an/an04/an04.019.than.html
AN 4.19
PTS: A ii 18
Agati Sutta: Off Course
translated from the Pali by
Thanissaro Bhikkhu
“There are these four ways of going off course. Which four? One goes off course through desire. One goes off course through aversion. One goes off course through delusion. One goes off course through fear. These are the four ways of going off course.”
If you —
through desire,
aversion,
delusion,
fear —
transgress the Dhamma,
your honor wanes,
as in the dark fortnight,
the moon.
“There are these four ways of not going off course. Which four? One does not go off course through desire. One does not go off course through aversion. One does not go off course through delusion. One does not go off course through fear. These are the four ways of not going off course.”
If you don’t —
through desire,
aversion,
delusion,
fear —
transgress the Dhamma,
your honor waxes,
as in the bright fortnight,
the moon.
o BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
o WISDOM IS POWER
o Awakened One Shows the Path to Attain Eternal Bliss
o Using such an instrument
o The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :
o Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit
o As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.
o 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.
o Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches
o IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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
o with
o Level I: Introduction to Buddhism,Level II: Buddhist Studies,
o TO ATTAIN
o Level III: Stream-Enterer,Level IV: Once – Returner,Level V: Non-Returner,Level VI: Arhat
o Jambudvipa, i.e, PraBuddha Bharath scientific thought in
o mathematics,astronomy,alchemy,andanatomy
o Philosophy and Comparative Religions;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
o
Nalanda and the pursuit of science
‘Science has to fight parochialism, and Nalanda was firmly committed
Nalanda stood for the passion of propagating knowledge, understanding.’ Amartya Sen’s keynote address at the 98th Indian Science Congress in Chennai on January 4.
The subject of this talk is Nalanda and the pursuit of science, but before I go into that rather complex issue, I must say something about Nalanda itself, since it is still an obscure entity for most people in the world. Since the university is being, right now, re-established under a joint Asian initiative, the fact that Nalanda was a very ancient university is becoming better known. But how does it compare with other old universities in the world?
Well, what is the oldest university in the world? In answering this question, one’s mind turns to Bologna, initiated in 1088, to Paris in 1091, and to other old citadels of learning, including of course Oxford University which was established in 1167, and Cambridge in 1209. Where does Nalanda fit into this picture? “Nowhere” is the short answer if we are looking for a university in continuous existence.
Nalanda was violently destroyed in an Afghan attack, led by the ruthless conqueror, Bakhtiyar Khilji, in 1193, shortly after the beginning of Oxford University and shortly before the initiation of Cambridge. Nalanda university, an internationally renowned centre of higher education in India, which was established in the early fifth century, was ending its continuous existence of more than seven hundred years as Oxford and Cambridge were being founded, and even compared with the oldest European university, Bologna, Nalanda was more than six hundred years old, when Bologna was born. Had it not been destroyed and had it managed to survive to our time, Nalanda would be, by a long margin, the oldest university in the world. Another distinguished university, which did not stay in existence continuously either, viz. Al-Azhar University in Cairo, with which Nalanda is often compared, was established at a time, 970 AD, when Nalanda was already more than five hundred years old.
That is enough vaunting of age (as you know, in India we take age quite seriously), and I hope you have got the point: we are talking about the oldest university in the world by a long margin, that is, if we do not insist on continuous existence. The university is being re-started right now, and since I happen to have the difficult task of chairing its interim governing body, I am finding out how hard it is to re-establish a university after an 800 year hiatus. But we are getting there. This meeting here gives me an opportunity to recollect the pursuit of science in old Nalanda which will inspire and guide our long-run efforts in new Nalanda. I say long run, because mainly for cost reasons — indeed entirely for cost reasons — we cannot start the science faculties immediately (physical and biological sciences cost much more money than the humanities and the social sciences do). The recollection — and more challengingly, assessment — of the scientific tradition in old Nalanda are important right now, partly because we have to start thinking about the long run (even as we try to raise money for initiation and expansion), but also because a scientific attitude and disciplined thought are important for the entire conception of new Nalanda, including the teaching of — and research in — humanities (such as history, languages and linguistics, and comparative religion), as well as the social sciences and the world of practice (such as international relations, management and development, and information technology).
Let me identify a few questions about the pursuit of science in Nalanda. First, was the old Nalanda sufficiently large to be a factor in whatever pursuit it might have been championing? Was it not merely a drop in an ocean of superstition and ignorance that some people see as the characteristic feature of the Indian old world: you only have to read James Mill’s “History of India,” which was obligatory reading for all British civil servants sent off to run the Raj, to see how firm and politically important this conception of the past was in keeping modern India in check.
Well, Nalanda was an old centre of learning that attracted students from many countries in the world, particularly China and Tibet, Korea and Japan, and the rest of Asia, but a few also from as far in the west as Turkey. Nalanda, a residential university, had at its peak 10,000 students, studying various subjects. Chinese students in particular, such as Xuanzang and Yi Jing in the seventh century, wrote extensively on what they saw and what they particularly admired about the educational standards in Nalanda. Incidentally, Nalanda is the only non-Chinese institution in which any Chinese scholar was educated in the history of ancient China.
It is also important to recognise that while Nalanda was very special, it was still a part of a larger tradition of organised higher education that developed in that period in India — in Bihar in particular. In addition to Nalanda, there were in the vicinity other such institutions, such as Vikramshila and Odantapuri. Indeed, Xuangzang wrote about them too, even though he himself studied in Nalanda. There was a larger social culture to which Nalanda belonged, and this is important to recollect in thinking about the tradition of Nalanda.
The second question to ask is the difficult one about the room for science in what was after all a religious institution. Nalanda was a Buddhist foundation, as were Vikramshila and Odantapuri, and surely the central focus of these institutions were studies of Buddhist philosophy and practice. The point to remember here is that by the nature of the philosophy of Buddha, whose focus of preaching was on enlightenment (the name given to Gautama, viz Buddha, itself means “enlightened”), there was a basic epistemic and ethical curiosity in the tradition of intellectual Buddhism that sought knowledge in many different fields. Some of the fields were directly related to Buddhist commitments, such as medicine and healthcare; others went with the development and dissemination of Buddhist culture, such as architecture and sculpture; and still others linked Buddhist intellectual queries with interest in analytical discipline.
Let me comment briefly on the last — not specifically with reference to Nalanda, but as a way of understanding better the Buddhist intellectual impact. One of the connections on which evidence of intellectual connections between China and India is plentiful is the impact of Buddhists in general, and of adherents of Tantric Buddhism in particular, on Chinese mathematics and astronomy in the seventh and eighth centuries, in the Tang period. Yi Jing, who was a student of Nalanda, and to whom I referred earlier, was one of many translators of Tantric texts from Sanskrit into Chinese. Tantrism became a major force in China in the seventh and eighth centuries, and had followers among Chinese intellectuals of the highest standing. Since many Tantric scholars had a deep interest in mathematics (perhaps connected, at least initially, with Tantric fascination with numbers), Tantric mathematicians had a significant influence on Chinese mathematics as well.
Indeed, as Joseph Needham notes, “the most important Tantrist was I-Hsing (+672 to +717), the greatest Chinese astronomer and mathematician of his time.” Needham goes on to remark that “this fact alone should give us pause, since it offers a clue to the possible significance of this form of Buddhism for all kinds of observational and experimental sciences.” Yi Xing (or I-Hsing, to use Needham’s spelling), who was in fact never a student of Nalanda, but belonged to a tradition of which Nalanda was one of the results, was fluent in Sanskrit. (I request the audience to be careful of the distinction between Yi Xing, the mathematician, and Yi Jing, the intellectual trained in Nalanda, who was, among other things, interested in medicine.) As a Buddhist monk, Yi Xing was familiar with the Indian religious literature, but he had acquired a great expertise also on Indian writings on mathematics and astronomy. Despite his own religious connection, it would be a mistake to assume that Yi Xing’s mathematical or scientific work was somehow motivated by religious concerns. As a general mathematician who happened to be also a Tantrist, Yi Xing dealt with a variety of analytical and computational problems, many of which had no particular connection with Tantrism or Buddhism at all. The combinatorial problems tackled by Yi Xing included such classic ones as “calculating the total number of possible situations in chess.” Yi Xing was particularly concerned with calendrical calculations, and even constructed, on imperial order, a new calendar for China.
Calendrical studies in which Indian astronomers located in China in the eighth century, along with Yi Xing, were particularly involved, made good use of the progress of trigonometry that had already occurred in India by then (going much beyond the original Greek roots of Indian trigonometry). The movement east of Indian trigonometry to China was a part of a global exchange of ideas that also went West around that time. Indeed, this was also about the time when Indian trigonometry was having a major impact on the Arab world (with widely used Arabic translations of the works of Aryabhata, Varahamihira, Brahmagupta and others), which would later influence European mathematics as well, through the Arabs (Gherardo of Cremona would make the first Latin translation of Arab mathematical texts that reported on Indian work in 1150, just before the time when Nalanda would come to its sudden end).
It is this general intellectual animation, including animation in analytical and scientific questions, that we have to appreciate in interpreting what was going on in old Nalanda. I take the liberty of mentioning here that it is not, of course, unique to Nalanda that as a religious foundation, it nevertheless pursued general intellectual and scientific studies the products of which were of great interest also to people who were not religious, or did not share the religion of the foundations involved. Isaac Newton was religious — indeed very mystically oriented — and while he revolutionised the nature of physics, mathematics and optics, he had no problem with his (and, as it happens, mine and Venky Ramakrishnan’s) college’s (that is Trinity’s) the-then religiosity, and did not raise the kind of questions about compatibility that some later Trinity-men, like Henry Sidgwick, would with powerful arguments. The mixture of religion and science was by no means unique to Nalanda, and to illustrate with another example, it was the Christian university of Padua — one of the earliest of the extant universities in the world — that produced Galileo Galilei. (I was, incidentally amused when, while receiving an honorary doctorate at Padua, I heard Paul Ricoeur, another recipient, chastising the University of Padua for not standing up sufficiently for Galileo. Ricoeur’s arguments were impeccable, though it seemed a little unfair to blame the current Rector of Padua for Padua’s lack of support for Galileo.) To what extent such conflict arose in Nalanda, I do not know, but as more documents come to light, we may well find out whether there were tensions in the relation between science and religion in Nalanda. What is, however, absolutely clear is that this Buddhist foundation made much room for the pursuit of analytical and scientific subjects within the campus of Nalanda university.
A third question concerns the subjects that were actually taught in Nalanda. Here we do have a problem, since the documents in Nalanda were indiscriminatingly burnt by Bakhtiyar and his conquering army. We have to rely therefore of the accounts of students of Nalanda who wrote about what they had seen, and given the reticence of Indians to write about history (a subject of interest in itself), we have to rely mostly on the accounts of outsiders who did not share that reticence, such as Xuangzang and Yi Jing. We do know that among the subjects taught, and on which there was on-going research, were medicine, public health, architecture, sculpture, and astronomy, in addition to religion, history, law and linguistics.
What about mathematics? As it happens the Chinese chroniclers from Nalanda, such as Yi Jing and Xuangzang, were not involved in mathematical studies. Those in China who were deeply involved in Indian mathematics, such as Yi Xing, did not train in Nalanda. There may have been others, in India or China or elsewhere, from Nalanda who were involved in mathematics (a subject that was flourishing in India in this period) and whose documents have been lost. However, we do know, from Indian accounts, that logic was a subject that was taught in Nalanda, and my guess is that eventually evidence would emerge on this part of the curriculum in Nalanda as well.
Further indirect evidence in the direction of the presence of mathematics in Nalanda curriculum was the inclusion of astronomy in Nalanda. Xuangzang comments on that, and refers elegantly to the observational tower that seemed to rest among the cloudy fog high up, and provided an eye-catching sight in the Nalanda campus. In that period the progresses in Indian and Chinese astronomy were closely linked with developments with mathematics, particularly trigonometry. Indeed, all the Indian experts that the Chinese brought to China for astronomical work were mathematicians (one of these Indian mathematicians became the Director of the official Board of Astronomy of China in the 8th century). We do not know enough about the ancestry of the Indian mathematicians who went to China to decide whether any of them had Nalanda connections, but we do know that from early fifth century Kusumpur, in nearby Pataliputra (Patna), was the place were the mathematicians doing front-line innovative work on the subject were congregating.
I end with two final remarks. The first one concerns an aspect of the intellectual life of Nalanda that emerges powerfully from the accounts we do actually have about Nalanda from Chinese as well as Indian scholars. The faculty and the students in Nalanda loved to argue, and very often held argumentative encounters. I have discussed elsewhere how deep this argumentativeness is in Indian intellectual history, but I want to add here that it is a part of the scientific tradition as well, to seek arguments and defences, refusing to accept positions and claims on grounds of faith. There were plenty of organised argumentative matches going on in Nalanda, and this too fits, in a very general way, into the scientific connections of Nalanda.
The final remark concerns the passion for propagating knowledge and understanding that Nalanda stood for. This was one reason for its keenness to accept students from abroad. Xuangzang as well as Yi Jing mentions the warm welcome they received as they arrived in Nalanda from China. Indeed, Xuangzang used this commitment in an argument with the faculty in Nalanda when he was asked — and pressed — to stay on as a faculty member in Nalanda, after he had completed his studies. He mentioned his commitment, and here he invoked Buddha himself, to spread enlightenment “to all lands.” He asked the rhetorical question: “Who would wish to enjoy it alone, and to forget those who are not yet enlightened?” If the seeking of evidence and vindication by critical arguments is part of the tradition of science, so is the commitment to move knowledge and understanding beyond locality. Science has to fight parochialism, and Nalanda was firmly committed to just that.
(Dr. Amartya Sen, who won the Nobel Prize in Economics in 1998 and was awarded the Bharat Ratna in 1999, is Professor of Economics and Philosophy at Harvard University in the U.S. and chairman of the Interim Governing Board of Nalanda University.)
Buddhist Business Management in relation to Public Policy and Development Studies
o International Relations and Peace Studies
http://www.bluepinebooks.com/peace-justice.htm
http://www.gmu.edu/programs/icar/ijps/vol11_1/11n1Yeh.pdf
http://www.international-relations.com/
GOOD GOVERNANCE
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department, U.P.
Hon’ble Chief Minister ji sanctions Rs. 3.12 crore for providing temporary shelter, food, clothes and medical facilities to poor, destitute and shelter less people
DMs, Nagar Ayukts should take all necessary steps immediately to provide relief to poor and destitute from cold wave
Lucknow: 06 January 2011
On the directives of the Hon’ble Chief Minister of Uttar
Pradesh Ms. Mayawati ji, an amount of Rs. 3.12 crore has
been released for all the DMs of the State, so that they could
make arrangement to provide relief to the poor and destitute
from the cold wave prevailing all over the State. The State
Government has provided Rs. 01 lakh to each of the 312
tehsils of the State to provide shelter, food, clothes, blankets
and medical facilities to the poor and destitute people of the
State.
The Hon’ble Chief Minister ji has directed the DMs to
constitute teams of senior officers to check out the situation at
the night shelters and the bonfires being lit at the public
places for the poor and destitute people. The team should
check whether all the facilities like shelter, food, clothes etc.
were being provided to them or not. The teams of the senior
officers would ensure that the bonfires were being actually lit
in the night and the destitute were being provided all the
facilities at the shelter. The CM has warned that any laxity in it
would not be tolerated at any cost. She has directed the
officers of the Medical Department to ensure that adequate
medical facility was available at urban and rural areas
respectively. Besides, the presence of the doctors at the
2
hospitals should also be ensured, so that any challenge of cold
wave could be dealt with effectively.
Ms. Mayawati ji, in view of the cold wave conditions
prevailing in the State, has strictly directed DMs, Nagar
Ayukts, executive officers of the local bodies and officers of
the other concerning departments to ensure proper
arrangement of shelters for the poor and destitute. She said
that the DMs and Nagar Ayukts should ensure at the local level
that no one was left out in the cold at night under the open
sky.
Hon’ble Chief Minister ji has also ordered that all the
gram panchayat adhikaris should inform the BDO/Tehsil office
immediately if they come to know about any shelter less
person of their gram panchayat and they would inform the
SDM/Tehsildar about it and the concerning person would be
provided help immediately. Till any help is provided to the
shelter less person, the gram pradhan or gram panchayat
adhikari would ensure that the same was kept in public
buildings, school buildings, anganbari centres and panchayat
buildings under immediate arrangements and were provided
all the basic facilities.
********
130 LESSON 07 01 2011 Agara Sutta The Guest House FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT
http://www.orgsites.com/oh/awakenedone/
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.
Course Programs:
Welcome to the Free Online e-Nālandā Research and Practice University
http://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.014.nypo.html
SN 36.14
PTS: S iv 219
CDB ii 1273
Agara Sutta: The Guest House
translated from the Pali by
Nyanaponika Thera
“In a guest house, O monks, people from the east may take lodgings, or people from the west, north or south. People from the warrior caste may come and take lodgings there, and also Brahmans, middle class people and menials.
“Similarly, O monks, there arise in this body various kinds of feelings; there arise pleasant feelings, painful feelings and neutral feelings; worldly feelings that are pleasant, painful or neutral, and unworldly[1] feelings that are pleasant, painful and neutral.”
Notes1.Or: spiritual.
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal 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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,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,andanatomy
Philosophy and Comparative Religions;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
Buddhist Business Management in relation to Public Policy and Development Studies
International Relations and Peace Studies
129 LESSON 06 01 2011 Dana Sutta Giving FREE ONLINE eNālandā Research and Practice UNIVERSITY
http://www.orgsites.com/oh/awakenedone/
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.
Course Programs:
Welcome to the Free Online e-Nālandā Research and Practice University
http://www.accesstoinsight.org/tipitaka/an/an07/an07.049.than.html
http://www.vihara.org.au/images/dhamma_group/giving_flower_01.jpg
Patti Dana (Sharing of Merit)
We cannot do without Dana
Does Dana prolong samsara?
The Benefits of Dana
Offerings to the Buddha
How good results differ according to dana?
A golden opportunity to accumulate merit as it arrives only once a year
Vegetarian Food Fair at Heong Sun See Temple, Penang
Today’s Vassa Dana at Nandaka Vihara, Bukit Mertajam
Lavish Dana but meagre Cetana
Offertories and recipient promote keen cetana
Dana (Charity)
Meaning of Kathina
Nandaka Vihara Kathina Day
Origin of Kathina Ceremony
AN 7.49
PTS: A iv 59
Dana Sutta: Giving
translated from the Pali by
Thanissaro Bhikkhu
Translator’s note: This discourse discusses the motivations one might have for being generous, and rates in ascending order the results that different motivations can lead to. The Commentary notes that the highest motivation, untainted by lower motivations and leading to non-returning, requires a certain level of mastery in concentration and insight in order to be one’s genuine motivation for giving.
I have heard that on one occasion the Blessed One was staying in Campa, on the shore ofGaggara Lake. Then a large number of lay followers from Campa went to Ven. Sariputta and, on arrival, having bowed down to him, sat to one side. As they were sitting there they said to Ven. Sariputta: “It has been a long time, venerable sir, since we have had a chance to hear a Dhamma talk in the Blessed One’s presence. It would be good if we could get to hear a Dhamma talk in the Blessed One’s presence.”
“Then in that case, my friends, come again on the next Uposatha day, and perhaps you’ll get to hear a Dhamma talk in the Blessed One’s presence.”
“As you say, venerable sir,” the lay followers from Campa said to Ven. Sariputta. Rising from their seats, bowing down to him, and then circling him — keeping him on their right — they left.
Then, on the following Uposatha day, the lay followers from Campa went to Ven. Sariputta and, on arrival, having bowed down to him, stood to one side. Then Ven. Sariputta, together with the lay followers from Campa, went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: “Mightthere be the case where a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit?”
“Yes, Sariputta, there would be the case where a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit.”
“Lord, what is the cause, what is the reason, why a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit?”
“Sariputta, there is the case where a person gives a gift seeking his own profit, with a mind attached [to the reward], seeking to store up for himself [with the thought], ‘I’ll enjoy this after death.’ He gives his gift — food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp — to a priest or a contemplative. What do you think, Sariputta? Might a person give such a gift as this?”
“Yes, lord.”
“Having given this gift seeking his own profit — with a mind attached [to the reward], seeking to store up for himself, [with the thought], ‘I’ll enjoy this after death’ — on the break-up of the body, after death, he reappears in the company of the Four Great Kings. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.
“Then there is the case of a person who gives a gift not seeking his own profit, not with a mind attached [to the reward], not seeking to store up for himself, nor [with the thought], ‘I’ll enjoy this after death.’ Instead, he gives a gift with the thought, ‘Giving is good.’ He gives his gift — food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp — to a priest or a contemplative. What do you think, Sariputta? Might a person give such a gift as this?”
“Yes, lord.”
“Having given this gift with the thought, ‘Giving is good,’ on the break-up of the body, after death, he reappears in the company of the Devas of the Thirty-three. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.
“Or, instead of thinking, ‘Giving is good,’ he gives a gift with the thought, ‘This was given in the past, done in the past, by my father & grandfather. It would not be right for me to let this old family custom be discontinued’… on the break-up of the body, after death, he reappears in the company of the Devas of the Hours. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.
“Or, instead… he gives a gift with the thought, ‘I am well-off. These are not well-off. It would not be right for me, being well-off, not to give a gift to those who are not well-off’… on the break-up of the body, after death, he reappears in the company of the Contented Devas. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.
“Or, instead… he gives a gift with the thought, ‘Just as there were the great sacrifices of the sages of the past — Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa,Bharadvaja, Vasettha, Kassapa, & Bhagu — in the same way will this be my distribution of gifts’… on the break-up of the body, after death, he reappears in the company of the devas who delight in creation. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.
“Or, instead… he gives a gift with the thought, ‘When this gift of mine is given, it makes the mind serene. Gratification & joy arise’… on the break-up of the body, after death, he reappears in the company of the devas who have power over the creations of others. Then, having exhausted that action, that power, that status, that sovereignty, he is a returner, coming back to this world.
“Or, instead of thinking, ‘When this gift of mine is given, it makes the mind serene. Gratification & joy arise,’ he gives a gift with the thought, ‘This is an ornament for the mind, a support for the mind.’ He gives his gift — food, drink, clothing, a vehicle; a garland, perfume, & ointment; bedding, shelter, & a lamp — to a priest or a contemplative. What do you think, Sariputta? Might a person give such a gift as this?”
“Yes, lord.”
“Having given this, not seeking his own profit, not with a mind attached [to the reward], not seeking to store up for himself, nor [with the thought], ‘I’ll enjoy this after death,’
” — nor with the thought, ‘Giving is good,’
” — nor with the thought, ‘This was given in the past, done in the past, by my father & grandfather. It would not be right for me to let this old family custom be discontinued,’
” — nor with the thought, ‘I am well-off. These are not well-off. It would not be right for me, being well-off, not to give a gift to those who are not well-off,’ nor with the thought, ‘Just as there were the great sacrifices of the sages of the past — Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, & Bhagu — in the same way this will be my distribution of gifts,’
” — nor with the thought, ‘When this gift of mine is given, it makes the mind serene. Gratification & joy arise,’
” — but with the thought, ‘This is an ornament for the mind, a support for the mind’ — on the break-up of the body, after death, he reappears in the company of Brahma’s Retinue. Then, having exhausted that action, that power, that status, that sovereignty, he is a non-returner. He does not come back to this world.
“This, Sariputta, is the cause, this is the reason, why a person gives a gift of a certain sort and it does not bear great fruit or great benefit, whereas another person gives a gift of the same sort and it bears great fruit and great benefit.”
See also: AN 5.148.
http://wisdomthroughmindfulness.blogspot.com/2007_11_01_archive.html
Wisdom through Mindfulness
To Guide people to gain wisdom through practice of mindfulness, based on Buddhist principles.
The Path to Happiness - “Letting Go or Getting More!
How can meditation help you?
The benefits of meditation have been discussed in previous posts (see below). In this post I have attached two articles that may interest you.
How to Get Smarter, One Breath at a Time
Tuesday, Jan. 10, 2006 How to Get Smarter, One Breath at a TimeBy Lisa Takeuchi Cullen
At 4:30, when most of Wall Street is winding down, Walter Zimmermann begins a high-stakes, high-wire act conducted live before a paying audience. About 200 institutional investors—including airlines and oil companies—shell out up to $3,000 a month to catch his daily webcast on the volatile energy markets, a performance that can move hundreds of millions of dollars. “I’m not paid to be wrong—I can tell you that,” Zimmermann says. But as he clicks through dozens of screens and graphics on three computers, he’s the picture of focused calm. Zimmermann, 54, watched most of his peers in energy futures burn out long ago. He attributes his brain’s enduring sharpness not to an intravenous espresso drip but to 40 minutes of meditation each morning and evening. The practice, he says, helps him maintain the clarity he needs for quick, insightful analysis—even approaching happy hour. “Meditation,” he says, “is my secret weapon.”Everyone around the water cooler knows that meditation reduces stress. But with the aid of advanced brainscanning technology, researchers are beginning to show that meditation directly affects the function and structure of the brain, changing it in ways that appear to increase attention span, sharpen focus and improve memory.One recent study found evidence that the daily practice of meditation thickened the parts of the brain’s cerebral cortex responsible for decision making, attention and memory. Sara Lazar, a research scientist at Massachusetts General Hospital, presented preliminary results last November that showed that the gray matter of 20 men and women who meditated for just 40 minutes a day was thicker than that of people who did not. Unlike in previous studies focusing on Buddhist monks, the subjects were Boston-area workers practicing a Western-style of meditation called mindfulness or insight meditation. “We showed for the first time that you don’t have to do it all day for similar results,” says Lazar. What’s more, her research suggests that meditation may slow the natural thinning of that section of the cortex that occurs with age.The forms of meditation Lazar and other scientists are studying involve focusing on an image or sound or on one’s breathing. Though deceptively simple, the practice seems to exercise the parts of the brain that help us pay attention. “Attention is the key to learning, and meditation helps you voluntarily regulate it,” says Richard Davidson, director of the Laboratory for Affective Neuroscience at the University of Wisconsin. Since 1992, he has collaborated with the Dalai Lama to study the brains of Tibetan monks, whom he calls “the Olympic athletes of meditation.” Using caps with electrical sensors placed on the monks’ heads, Davidson has picked up unusually powerful gamma waves that are better synchronized in the Tibetans than they are in novice meditators. Studies have linked this gamma-wave synchrony to increased awareness.Many people who meditate claim the practice restores their energy, allowing them to perform better at tasks that require attention and concentration. If so, wouldn’t a midday nap work just as well? No, says Bruce O’Hara, associate professor of biology at the University of Kentucky. In a study to be published this year, he had college students either meditate, sleep or watch TV. Then he tested them for what psychologists call psychomotor vigilance, asking them to hit a button when a light flashed on a screen. Those who had been taught to meditate performed 10% better—”a huge jump, statistically speaking,” says O’Hara. Those who snoozed did significantly worse. “What it means,” O’Hara theorizes, “is that meditation may restore synapses, much like sleep but without the initial grogginess.”Not surprisingly, given those results, a growing number of corporations—including Deutsche Bank, Google and Hughes Aircraft—offer meditation classes to their workers. Jeffrey Abramson, CEO of Tower Co., a Washington-based development firm, says 75% of his staff attend free classes in transcendental meditation. Making employees sharper is only one benefit; studies say meditation also improves productivity, in large part by preventing stress-related illness and reducing absenteeism.Another benefit for employers: meditation seems to help regulate emotions, which in turn helps people get along. “One of the most important domains meditation acts upon is emotional intelligence—a set of skills far more consequential for life success than cognitive intelligence,” says Davidson. So, for a New Year’s resolution that can pay big dividends at home and at the office, try this: just breathe.
Find this article at:http://www.time.com/time/magazine/article/0,9171,1147167,00.html
“The Biology of Joy”
Sunday, Jan. 09, 2005The Biology of JoyBy MICHAEL D. LEMONICK
Richard Davidson was in a lab observing a Buddhist Monk Sink deep into serene meditation when he noticed something that sent his own pulse racing. Davidson, a professor of psychology and psychiatry at the University of Wisconsin, hurriedly double-checked the data streaming to his computer from electrodes attached to the monk’s skull, but there was no mistake. Electrical activity in the left prefrontal lobe of the monk’s brain was shooting up at a tremendous rate. “It was exciting,” Davidson recalls. “We didn’t expect to see anything quite that dramatic.”Davidson’s excitement is all the more significant because he’s known by colleagues as the king of happiness research. When he made the discovery five years ago, he had been studying the link between prefrontal-lobe activity and the sort of bliss deep meditators experience. But even for someone with his experience, watching the brain crackle with activity as a person entered a trancelike state was unprecedented. It made clear, says Davidson, who published the research study in the Proceedings of the National Academy of Sciences last fall, that happiness isn’t just a vague, ineffable feeling; it’s a physical state of the brain–one that you can induce deliberately.That’s not all. As researchers have gained an understanding of the physical characteristics of a happy brain, they have come to see that those traitshave a powerful influence on the rest of the body. People who rate in the upper reaches of happiness on psychological tests develop about 50% more antibodies than average in response to flu vaccines, and that, says Davidson, “is a very large difference.” Others have discovered that happiness or related mental states like hopefulness, optimism and contentment appear to reduce the risk or limit the severity of cardiovascular disease, pulmonary disease, diabetes, hypertension, colds and upper-respiratory infections as well. According to a Dutch study of elderly patients published in November, those upbeat mental states reduced an individual’s risk of death 50% over the study’s nine-year duration. Says Laura Kubzansky, a health psychologist at Harvard’s School of Public Health, in a masterpiece of understatement: “There’s clearly some kind of effect.”It makes sense that there should be. Doctors have known for years that clinical depression–the extreme opposite of happiness–can worsen heart disease, diabetes and a host of other illnesses. But the neurochemistry of depression is much better known than that of happiness, mostly because the former has been studied more intensively and for much longer. Until about a decade ago, says Dacher Keltner, a psychologist at the University of California, Berkeley, “90% of emotion research focused on the negative, so there still are all of these interesting questions about the positive state.”A growing number of researchers exploring the physiology and neurology of happiness are starting to answer those questions. Perhaps most fundamental of all is what happiness is, in a clinical sense. At this point, nobody can really say with precision. The word happiness, Davidson observes, “is kind of a placeholder for a constellation of positive emotional states. It’s a state of well-being where individuals are typically not motivated to change their state. They’re motivated to preserve it. It’s associated with an active embracing of the world, but the precise characteristics and boundaries have really yet to be seriously characterized in scientific research.”Still, subjects can reliably tell researchers when they’re feeling good, and two brain-imaging technologies–functional magnetic resonance imaging (MRI), which maps blood flow to active parts of the brain, and electroencephalograms, which sense the electrical activity of neuronal circuits–consistently point to the left prefrontal cortex as a prime locus of happiness.That raises the chicken-and-egg question of whether the prefrontal cortex creates the sensation of happiness or whether it merely reflects one’s more general emotional state. Davidson thinks the answer is both: “We’re confident that this part of the brain is a proximal cause of at least certain kinds of happiness.” That suggests some people are genetically predisposed to be happy by virtue of their busy prefrontal cortexes, and research in infants confirms it. Davidson measured left prefrontal activity in babies less than a year old and then subjected them to a test in which their mothers left the room briefly. “Some babies will just cry hysterically the instant the mom leaves,” he says. “Others are more resilient.” It turns out that the babies with the higher left prefrontal activity are the ones who don’t cry. “We were actually able to predict which infants would cry in response to that brief but significant stress.”In short, as parents know instinctively, some babies are just born happy. But neuroscientists have also learned over the past decade that the brain is highly plastic. It rewires itself in response to experience, and that’s especially true before the age of puberty. One might naively assume, therefore, that negative experiences might destroy a happy personality–and if they’re extreme and frequent enough, that might be true. Davidson has learned, however, that mild to moderate doses of negative experience are beneficial. (In animal studies, he compared groups that had been moderately stressed when young to those that never were and found the former better able to recover from stress as adults. In human studies, in which deliberately inducing stress on kids would be unethical, he based his conclusions on self-reported stories of stressful childhoods.) The reason, he believes, is that stressful events give us practice at bouncing back from unpleasant emotions. They’re like an exercise to strengthen our happiness muscles or a vaccination against melancholy.Exactly what is the physical difference, though, between a left prefrontal cortex that is predisposed to happiness and one that isn’t? It almost certainly has in part to do with neurotransmitters, the chemicals that ferry signals from one neuron to the next. And while the prefrontal cortex is awash in many neurotransmitters, including dopamine, serotonin, glutamate, GABA and more, Davidson believes dopamine may be especially important. Animal studies have shown that dopamine mediates the transfer of signals associated with positive emotions between the left prefrontal area and the emotional centers in the limbic area of the brain, such as the nucleus accumbens, situated within the ventral striatum. In humans, people with a sensitive version of the receptor that accepts dopamine tend to have better moods, and researchers are actively studying the relationship of dopamine levels to feelings of euphoria and depression.Dopamine pathways may be especially important in aspects of happiness associated with moving toward some sort of goal (monks achieving a meditative state as well as cigarette smokers allowed to light up after 24 hours of deprivation). But other neurochemicals may be more central to other kinds of happiness, including physical pleasure. “People have made progress differentiating the positive feeling you get when you approach a goal, which maps onto dopamine, and the sensory pleasure of enjoying something, which maps onto the opioid system,” says Berkeley psychologist Keltner. “We’re just beginning to apply a lens to all those parts of the nervous system in which the positive emotions are embodied. This is really neat territory.”Among those exploring that territory is Brian Knutson, an assistant professor of psychology and neuroscience at Stanford, who, like Davidson, uses MRI to monitor the brains of test subjects. The mental mode he studies is anticipation. “When people think of happiness,” says Knutson, “they think of feeling good, but a big part of happiness is also looking forward to something.” Knutson’s research was inspired by the classic work of Ivan Pavlov, who trained dogs to salivate at the sound of a bell, which they associated with mealtime.Instead of food, Knutson used money: a small cash payoff if subjects won a video game. “When we looked at their brains just before they got the reward,” he says, “we saw this spark that clearly had to do with how positive the idea of making money was.” The spark showed up not in the left prefrontal cortex but in what Knutson terms an old section, the nucleus accumbens, located in the subcortex, at the bottom of the brain. The bigger the prize, Knutson found, “the more activation.” Knutson believes he is looking at the kind of happy feelings we experience as excitement. The primary focus of his work is to understand the neurophysiology of motivation and decision making–how emotion and reason work together as people make choices. But it could also be a key to mapping out the brain’s broader happiness circuitry.Understanding the neurophysiology of feeling good is one aspect of happiness research; another is understanding how positive emotion affects the rest of the body. As with the brain studies, the term happiness is too broad for a rigorous approach, so researchers tend to focus on specific aspects. Harvard psychologist Kubzansky has chosen to study optimism. In a large study she tracked 1,300 men for 10 years and found that heart-disease rates among men who called themselves optimistic were half the rates for men who didn’t.”It was a much bigger effect than we expected,” she says–as big as the difference between smokers and nonsmokers. “We also looked at pulmonary function, since poor pulmonary function is predictive of a whole range of bad outcomes, including premature mortality, cardiovascular disease and chronic obstructive pulmonary disease.” Again, optimists did much better. “I’m an optimist,” she says, “but I didn’t expect results like this.”In a separate study, meanwhile, which has been accepted by the journal Health Psychology, Kubzansky, working with Duke psychologist and lead researcher Laura Richman, looked at hopefulness and curiosity–mental states that overlap with optimism in some ways. “We found them to be protective against hypertension, diabetes and upper-respiratory infection,” she says. Such protective effects may explain the longevity advantage found in that Dutch study of the elderly–an advantage for happy optimists that persisted even when researchers corrected for diet, education and other factors.Exactly how states of mind affect the body’s biochemistry is still far from clear. “We can do some good speculation,” says Kubzansky, “based on what we know about anxiety and depression, so there are a couple of places to look in terms of neuroendocrine function and immune inflammatory pathways.” One clue: in addition to reporting a positive mood when their left prefrontal cortexes are active, subjects in Davidson’s experiments have lower levels of cortisol, a hormone produced by the adrenal gland in response to stress–and cortisol is known to depress immune function. Optimists may simply feel less stress than pessimists and thereby avoid the noxious biochemical cascades that stress is known to trigger. Another likely factor: optimistic, happy types seem to take better care of themselves than sad sacks do. Numerous studies–as well as common sense–suggest that to be the case.In a series of studies begun in 1998, psychologist Robert Emmons of the University of California at Davis has found further evidence that happy people are better at health maintenance. Emmons randomly assigned 1,000 adults to one of three groups. The first group kept daily journals of their moods and rated them on a scale of 1 to 6. The second group did that and listed the things that annoyed or hassled them throughout their day. The third group kept a journal but added an activity that has repeatedly been shown to improve one’s sense of satisfaction with life: they were asked to write down every day all the things for which they were grateful.Despite being assigned randomly, the last group not only had the predicted jump in their overall feelings of happiness, says Emmons, but were also found to spend more time exercising, be more likely to have regular medical checkups and routinely take preventive health actions like wearing sunscreen. Overall, the “gratitude” group were promoting better health. “They rate themselves as more energetic, more enthusiastic, more alert,” Emmons reports. In short, keeping the diaries contributed to their physical and emotional well-being.Not surprisingly, the advantages were greatest when compared with the group that focused on life’s hassles. “People who are grateful tend to view their body a certain way,” says Emmons. “They see life as a gift, health as a gift. So they want to take certain measures to preserve it.” Reminding yourself of what you’re grateful for is a technique open to anyone, but more sophisticated methods of manipulating happiness are showing promise as well. Cognitive-behavior therapy and medication, for example, are used mostly to combat depression, but they may also be useful in enhancing happiness.Such positive results gratify happiness researchers, who haven’t been very successful in attracting federal dollars. “I could easily see being spoofed on the Senate floor for whatever award they give for esoteric, needless research,” says Keltner. “But as the findings trickle in showing that positive emotions and happiness make your immune system function better, or help you battle disease, or help you live longer, then you’re into fundable territory.” Thanks to Keltner, Davidson and others, those findings have gained the field a degree of respectability that’s long overdue–and that ultimately could make all of us a whole lot happier. –Reported by Dan Cray/ Los AngelesWith reporting by Dan Cray/ Los Angeles
Find this article at:http://www.time.com/time/magazine/article/0,9171,1015863,00.html
Time Magazine Articles on Meditation:
Neurotheologist is one of Time Magazine’s 100 most influential people
Madison Magazine has named Dr. Davidson as their “Person of the Year” in the November 2007 issue.
ab for affective Neuroscience, Research in the News
indfulness Research Update: 2008
Jeffrey M. Greeson, Ph.D., M.S.
Previous related posts:
How can mindfulness help?
Do like to be the happiest man on earth?
Do you want to increase your brain thickness?
Can Mindfulness Help Cancer Patients ?
Posted by Dr. Piyal Walpola at 11:49 AM 0 comments
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Labels: Dr. Richard Davidson, Meditation, mindfulness
Thursday, November 22, 2007
“Why are these two boots tied together”?
It is about the two cows, one black and the other white. These two cows were tied by a strong rope. They were both walking and pulling each other. It seemed like the white cow was pulling the black one, but at other times it seemed like the black cow was pulling the white one. The question was whether the white cow pulling black cow or the black cow pulling the white cow? The correct answer was, “neither.” The rope is pulling both of them. If you cut the rope you can set them both free. Just the same way that I cut the rubber bands of my new boots!
Now what does it teach us? When you see a beautiful object, for example a beautiful car, is the eye attached to the car or the car attached to the eye? The correct answer here is the same as in the simile of two cows. It is neither. So what is this bond between the car and the eye? It is the craving (Taṇhā ), a conditioned concept of our mind. I like to consider this as some sort of mental “super glue.” It is not physical bond like the rope as in the simile of the cows. However, if the eye was attached to the object or the object was attached to the eye there would be no chance of us getting enlightened or reaching the ultimate happiness (Nirvāṇa). In the same fashion the “super glue” or the craving will bind the other senses and their respective sensory stimuli. These are the ear to the sound, nose to the smell, tongue to the taste, body to the touch, mind to its mental objects. The six senses and how they work together were discussed in previous posts. (see below).
One might say,”who cares.” “Let ’super glue’ be there.” For example if you see a beautiful car you might say “I like that car and I am going to buy it and enjoy it”! There is absolutely nothing wrong with that. The problem begins when things start to change. As we know all conditioned thing are impermanent, and are subject to change. If for example the car gets old, stolen or meets with an accident, suffering arises. The stronger the glue (attachment or craving) harder the pain and the suffering when things begin to change. This not only applies to objects but also to people or other things around you. You may have already experienced thisnumerous times in your life. Then you may ask, can I enjoy things and yet not get attached to it? It is almost impossible for us to do this, unless you are fully enlightened. Now the next question is how do we get there? Is it possible to be fully enlightened? Buddha very clearly told his disciples “I will not tell you anything that is not possible to achieve.”
So what is enlightenment or Nirvāṇa? The most simple definition is “end of all cravings.” This, Buddha said, is the ultimate happiness and end to all the suffering.” So how do we get rid of this “super glue” or the craving which is preventing us achieving this goal? There is only one path to this. This is the Noble Eightfold Path, very clearly out lined by the Buddha. This is the path leading to full enlightenment. Now we have to find out how we can get rid of this craving. One way is to contemplate on how our six senses (eye, ear, nose, tongue,body and mind) work together with the external sense objects (object, sound, smell, taste, touch, mental object) and how and where this craving arise. Then you can contemplate on impermanence, suffering, and non-self of these six senses and their external sense objects (see the posts below). If this process is practiced diligently with mindfulness, it will help to slowly get rid of the cravings that arises in them. This is the basis of Vipassana meditation.
So is it possible to get rid of this “super glue” for ever? If you make the right effort and practice the Noble Eightfold Path, it will be within your reach. The fist step in this process is the right view(see the post below). Right view together with the right effort will help us travel this path (this will be discussed in detail in a later post) to reach this ultimate happiness. The beauty of Buddhist teachings is that you don’t need to wait till you die to put an end to this suffering. You can reach the goal of ultimate happiness in this very life. One way of knowing that you are travelling that right path is when you get the sense of inner happiness and contentment. This is a good sign of melting of the “super glue!” Then results should be there at the end whether you like it or not, here and now, in this very life.
Related Suttas:
Kotthita Sutta
Salayatana-vibhanga Sutta -An Analysis of the Six Sense-media
Related previous posts:
Why is this dog asking for more ? (post on sensory restrains)
“Stop worrying about your body so much…you are just renting it anyway” (Post on Anatta or Non-self)
Life is just like a “Morning Glory”- Mindfulness about life (Post on Impermanence)
Mindfulness About Life- “A Lesson From The Garden” (Post on Impermanence)
The Ultimate Psychotherapy -Through Buddhism (post on the six senses)
” The True Weapons of Mass Destruction” - Greed, Hatred and Delusion (post on the right view)
Posted by Dr. Piyal Walpola at 1:02 PM 2 comments
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Labels: craving, Meditation, mindfulness meditation, Nirvana, six fold senses, vipassana
Wednesday, November 21, 2007
“Better it is to live alone…”
Better it is to live alone; there is no fellowship with a fool. Live alone and do no evil; be carefree like an elephant in forest.
-Dhammapada
Posted by Dr. Piyal Walpola at 10:48 PM 0 comments
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Monday, November 19, 2007
“How very happily we live”
“How very happily we live, free from hostility among those who are hostile. Among hostile people, free from hostility we dwell.”
-Dhammapada
Related posts:
Stop Bugging Me! Buddhist Wisdom on Anger Management
Posted by Dr. Piyal Walpola at 10:46 PM 0 comments
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Labels: anger management
Sunday, November 11, 2007
“What is wrong with my daughter’s computer?”
I recently bought a new computer for my daughter. I had all the virus protection soft wear added to it as she uses different sites to download songs. It was working fine for a few months. Then suddenly a lot of “pop ups” were appearing on the screen and she could hardly work. I tried to help her; by running some antivirus software, but it did not help. Finally, I had to call my computer repair guy. He said the computer was heavily infected with some sort of viruses. He warned my daughter never to download songs using those sites again. Well, it did not happen. Two weeks later I saw her downloading songs… again!
This got me thinking again. I thought the human minds are somewhat similar to a computer. When you are a small child you are like a new computer. You don’t have too many “viruses” like anger, hatred, jealousy, envy and greed. You may get angry, but you don’t hold on to anger like adults do. Try to observe two kids playing together. They may start fighting after some time, for example for the same toy, and cry. The next moment they will forget all about it and play like best friends. As we get older our mind gets infected with many “viruses” such as anger, jealousy, envy, greed and so on. How do these viruses get to our mind? The only “download” sites are our six senses. These viruses are called defilements of the mind. In Buddhist literature they are called “taints” (fermentations). Now the question is what if your “hard drive” (mind) is already corrupted by “viruses” (defilemnts). How can you clean it? For this purpose Buddha has given a very detail disclosure called Sabbasava Sutta. In this sutta he gives a description of number of methods of preventing taints arising in the mind and completely eradicating them once they are already arisen. One of the many methods described here; is the practise of mindfulness meditation (Samatha and Vipassana meditation).
Once you clean your hard dive how do you protect it form further viral damage? For this Buddha gave complete an “antivirus software package” in one of his disclosure called, Nagara Sutta. Here he describes how to guard your mind against these defilements using a simile of a well guarded fortress. This is one of my favorite suttas. Here he describes seven methods of guarding a fortress (mind) form the enemy (defilements).
For example:
“Just as the royal frontier fortress has a gate-keeper — wise, experienced, intelligent — to keep out those he doesn’t know and to let in those he does, for the protection of those within and to ward off those without; in the same way a disciple of the noble ones is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. Withmindfulness as his gate-keeper, the disciple of the ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity.”
In this sutta Buddha also describes how to be self sufficient within the city with four types of foods and medicines, and to be happy. This is the achievement of a higher state of consciousness through the practice of meditation, called the Jhanas.
In this post I tried to compare how a computer and a human mind can get “corrupted”, although the mind is far more complex and sophisticated than a computer. The mind in its “pure state” is free from all defilements but with time and the concept of “self” in the center of things, it gets corrupted (see previous post below). This is what is called the “conditioned mind.” The routes of these corruptions come via our six senses. It is not possible to shut down our six senses and to get rid of these defilements but it is to restrain them with mindful reflection (see previous post below). The most important thing you can do to recover the “pure state of mind” is to reactivate the built in antivirus program, called mindfulness. If mindfulness meditation is practiced diligently (see previous post below), this will not only eventually remove all existing defilements of the mind but also prevent further propagation and infection of the mind with new defilements.
Related Suttas:
Related previous posts:
“Stop worrying about your body so much…you are just renting it anyway” (Post on non-self)
Why is this dog asking for more ? (Post on sensory restrains)
The Practice of Mindfulness -”The four bases of mindfulness” (Post on mindfulness meditation)
Posted by Dr. Piyal Walpola at 10:26 PM 3 comments
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Labels: defilements, Jhanas, mindfulness, mindfulness meditation, sensory restrains, taints
“There’s no evil for those who don’t do it”
If there’s no wound on the hand, that hand can hold poison. Poison won’t penetrate where there’s no wound. There’s no evil for those who don’t do it.
-Dhammapada
Related Posts:
” The True Weapons of Mass Destruction” - Greed, Hatred and Delusion
Posted by Dr. Piyal Walpola at 11:08 AM 0 comments
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Labels: hatred
Friday, November 9, 2007
“When anger arises….keep firm control”
When anger arises,whoever keeps firm control as if with a racing chariot: him I call a master charioteer.
Anyone else, a rein-holder….that’s all.
-Dhammapada
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Stop Bugging Me! Buddhist Wisdom on Anger Management
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Thursday, November 8, 2007
“Conquer yourself “
“Greater in battle than the man who would conquer a thousand-thousand men, is he who would conquer just one …… himself “.
-Dhammapada
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The Ultimate Psychotherapy -Through Buddhism
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Wednesday, November 7, 2007
“The Wise Are Not Moved”
“As a single slab of rock won’t budge in the wind, so the wise are not moved by praise, by blame”.
Dhammapada
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The Ethical Ideology of Ch’an Buddhism and the Modern Economic Society |
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Author: Kou Zhen |
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The traditional Ch”"an (Chinese Zen) Buddhism culture goes back to ancient times, and it is still playing a proper role in the process of Chinese modernization. To be more specific, it is worth a quest as to what kinds of connections and opportunities the Ch”"an Buddhism ethics have in regard to the modem economic society. In China, a well-known giant Haier corporation has proclaimed the Buddhism culture to be part of its corporate cultures and transformed the basic Buddhism notion of “accumulating virtues and charity work” into the assurance of the product quality, that is, they regard delivering high quality of products as the best practice of “accumulating virtues and charity work” to the ordinary people. This has shown that the age-old culture has reappeared with a new form in accordance with the modern society. It is equally important to both the modernization of the Ch”"an Buddhism culture and the modem economy that we consciously understand the role Ch”"an Buddhism plays in the social economic life. 1. The Ch”"an Buddhism Ethical Ideology and the Social Economic Life The Ch”"an Buddhism culture contains a whole set of thought connotations, which includes the ideas that natural instinct is empty in the beginning of myriad things, that myriad things are impermanent, and the Buddhist doctrine of no-self. A human being can be freed from his self-nature”"s worldview, outlook on life and value approach through cultivation. Also, the concept of the middle-way features nonduality and its corresponding moral ethic norms with numerous rational notions. In connection with the modem economic life, it is worthy further considering as to how to properly sift through or borrow those notions and do away with the unwanted. a. The Notion of Five Precepts and Occupation Choosing The Five Precepts of Ch”"an Buddhism are the ethical norms that the orthodox Buddhists usually follow, and they are no killing, no stealing, no sexual misconduct, no lying and no intoxicant. No killing includes the ideas of equally merciful and caring for all sentient beings, loving animals the same way as loving human beings. No stealing means to acquire fortune through legitimate ways, and it is inappropriate to take somebody else”" s properties for one”" s own use. Stealing refers to the behaviors such as entrapping, deceiving, swindling and cheating, resulted from filching, robbing, forcibly occupying and embezzling. No sexual misconduct denotes to respect lawful relationship between husbands and wives, and the social moral codes, to live a healthy marriage life, and not to have an affair with somebody else other than your married spouse. No lying suggests that one not lie to other people through fictional words, and never speak in fabrications and untruth. No intoxicant means that one should keep a clear head and not allow alcohol to arouse the emotional outbreaks, avoiding the violations of the other four precepts. And these are the basic Ch”"an Buddhism concepts required to every cultivating practitioner because doing one”"s best to live up to these precepts can grow heart or mind power and gain wisdom, thus live a life with ease and with pleasant body and mind. Of course, the requirements are different among monastic and lay followers, as well as causal practitioners, and moreover, these requirements are primarily depending upon self-awareness, but not outside forces. The modern Chinese society is now in a transition period from a planned economy to a market economy, which is unfolding throughout the society. The rich and colorful commodity economy, surrounded with economic interests, has tremendously changed people”"s values in that people no longer turn pale when talking about profits and legitimately seeking economic profits is acknowledgeable. At the same time, the development of the market economy is providing people with even more opportunities for occupational choices. But, on the other side, this development does not always take a positive or one-way direction; it has negative side as well. For instance, people could make an immoral judgment on interests, and obtain fortunes by hook or by crook or even by means like entrapping, deceiving, swindling, cheating and robbing. It should concern both every individual and the society about how to choose a legitimate job or occupation. In my interviews with the individuals studying Ch”"an Buddhism with whom I have become acquainted, there is a Buddhist monk who used to catch fish for a living. Once he began studying Buddhism, he realized that he had killed too many living beings in the past and decided to cultivate his mind and cleanse his sins, and finish his life by seeking the correct path. Another is a lay Buddhist who chose to make a living by running a small foodstuff business after he was laid off. He thinks that it would make him feel ease knowing that he is gaining wealth by a legitimate way and by his own hands, and it doesn”"t matter if the business is big in size or how much money he can make. Some others who have accepted Buddhism are consciously avoiding places for the sense-pleasures during the market economic tide, and trying to choose jobs that are in accordance to the morality of Buddhism. We can observe from the above examples that among the Buddhism practitioners, their selections of job or occupation are more or less influenced by the Buddhism moral norms. In addition, the Buddhist notion concerning the material wealth acquirement is consistent with the traditional Chinese idea: “there is a (proper) way for a gentleman to get material wealth.” It is said in the Buddha Speaks the Shan-Sheng Sutra that “a person who wishes to obtain material wealth should know that there are six non-Buddhist ways. What are they? 1. All games used to obtain material wealth are unacceptable; 2. Obtaining material wealth at unsuitable times is unacceptable; 3. Encouraging intoxication to obtain material wealth is unacceptable; 4. Material wealth and goods obtained from improper knowledge is unacceptable; 5. Obtaining material wealth from sexual services and pleasures is unacceptable; 6. It is unacceptable to take the lazy-man”"s way of obtaining material wealth.”[1] Buddhism states that the six ways of obtaining goods and material wealth were not desirable. These tenets are useful and should be encouraged under today”"s imperfect market economy in China. b. The Ch”" an Buddhism Ethics and the Economic Family Life The Buddhism morality touches upon many respects of family life. “The Buddha Speaks the Shan-Sheng Jing” has explained in detail on how to deal with relationships between father and son, brothers, man and wife, master and servant, and members of the same clan. Of them, the relationship regarding material wealth contains ideas that if children give their belongings to their father and mother, their father and mother should treat the children kindly and provide fully for the children. Man and wife should understand and sympathize with each other. In the relationships between master and servant, the master should provide the servant with food and shelter, and the servant should treat the family kindly while on duty. And the relatives of a family should love and respect one another and share material wealth, which is so-called “relatives and friends share the same sympathy. ” These kinds of “giving to others ” and “respecting relatives and friends” relationships should be the moral tendency that we advocate in contrast to the indifferent human relations and selfish individualism phenomena manifested in the search for profit under our modern economic society. Therefore, when one receives material wealth, he/she should divide it into six portions: 1. One for eating, 2. One for farming, 3.One for savings, 4. One for emergencies, 5. One for marriage, and 6.One for building a home. The goal to divide the material wealth into six portions is to encourage a rational use of material wealth and lead a peaceful family life. 2. The Ch”"an Buddhism Ideology and the Economic Concepts Ch”"an Buddhism thoughts reveal to people the way of life and the paths to a perfect one through obtaining wisdom. Although there is no direct reasoning in it with regard to economic theory, its fundamental concepts, ideas and ethics should inspire a great deal of modem economic values and businessmen. A. The Eightfold Right Path, the Six Points of Reverent Harmony, the Four Absorbing Virtues of Ch”"an Buddhism and the Management Concepts What is called the Eightfold Right Path is also known as the Noble EightFold Path, which is a path leading to a Buddha. The Right Path means the middle-way away from deviation and evil. It is also an important moral behavior category in Buddhism relating to the following aspects: 1) The Right View. It is a legitimate view, which keeps away from evil views and ideas, and departs from the views of solipsism, only material and only deity It is the right Buddhist dharma (the principle or law that orders the universe) of understanding Simply put, it is the wisdom of Buddha 2) The Right Thought It is an appropriate thought, which means to think without the mundane subjective differentiation and erroneous ideas, and to think following the Buddhist middle way of true wisdom 3) The Right Speech Pure, clear and kind speech, suitable to Buddhism Avoiding false, idle, deceive, vicious, angry, and slanderous speeches as well as speech intended only for diversion. 4) The Right Conduct It is a legitimate work, that is, to observe law and disciplines, and to commit no killing, no stealing, no misconduct and to get rid of all kinds of evildoings. 5) The Right Livelihood It means conducting rational economic activities, and staying far away from inappropriate occupations, such as fraud and chicanery, claiming to be or to be able to do more than is true, practicing divination, astrology and so on 6) The Right Effort It refers to a proper endeavor, in other words, to try consistently to achieve nirvana (ineffable ultimate in which one has attained disinterested wisdom and compassion) by industriously studying and practising Buddhism, and opposing laziness and muddle 7) The Right Mindfulness It means to have an appropriate mind or thought, that is, to keep Buddhism in one”"s heart or mind, and avoid far-fetched ideas. 8) The Right Contemplation It is the right sitting, then concentration of attention, avoidance of random thoughts, leaving all confusion far behind and entering into a pure Zen state and realizing enlightenment on the true nature of the world and man The above Eightfold Right Paths of the Buddhism encompass all the three studies in the Buddhism discipline, meditation and wisdom It is also the Buddhism guidance and norms in relation to appropriate thoughts, speech, behaviors, life and work These thought rules and ethical norms are worth considering by our modern economy and management concepts. In the modern business management concepts, profit pursuit is every business and every individual”"s aim, which is, of course, necessary But if this pursuit is not led by a correct thought, then it will either be a blind pursuit or hardly maintained In other words, erecting honors, wills, actions and morals are the first things to establish for any business and individual, and these are also the enlightenment we receive from the Eightfold Right Paths Thus, we should first and foremost set the correct business thoughts and directions, let them be our guidance of our actions, and this could only be realized by relying on the observation of economic laws and the ethical norms Profit alludes only to materials, whereas the thought and morality care only about human beings Only by means of perfect business thoughts and ethical concepts can it be avoided that the business practice alludes only to materials without caring about human beings, and that people are caught in simple pursuit, of material interest and losing the existential meaning as a human being And only by so doing, can the business practice be carried out in an orderly fashion. Economic activities are human activities, and they reflect the relationships between people at all times Of them, there are relationships between the managing people and the managed people, between managers and colleagues, and coordinating these relationships is crucial for the economic development. Buddhism also has discourses concerning how to deal with interpersonal relationships The “Chang Ar Han Yo-xing Jing” (”Dialogues of the Buddha”) contains “the six points of reverent harmony,”[2] including 1 the doctrinal unity in views, explanations and understanding, 2 the moral unity in observing the commandments and practicing, 3 the economic unity in community of goods and equal division of wealth, 4 the mental unity of faith, 5 the bodily unity in the form of worship, and 6 living together oral unity in chanting and not quarreling These tenets are primarily for Buddhist practitioners, but they could also be applied to the economic society If people could have common aims and ideas in the business, follow certain rules, and deal fairly with interests, albeit not equally, they could have harmonious relationships and reach common goals. At the same time, Buddhism advocates the Four Absorbing Spirits: almsgiving (charity), affectionate words, cooperation and adaptation of oneself to others. These are four ways to absorb for all living creatures and to profit others. Although this is a relatively higher spiritual realm in Buddhism, if a business can also promote equal interest division, honesty, mutual respect and help among colleagues, as well as vigor and diligence, it will be critical to its success or failure. B. Buddhism Wisdom, Ordinary Heart or Mind, Worldliness, Transcendence and Businessmen The social economic activity is an interaction between people and the society. It is very important whether a businessman is insightful, decisive, able to have a holistic control of the economic development, and to keep a good mental state and the worldly and transcendent state of mind during the changeable economic waves. 1) The Ch”"an Buddhism Wisdom The Ch”"an Buddhist wisdom is not the same as the can-hear-and-see-well type of wisdom as we commonly perceive. It actually refers to what “Tan Jing” (The platform sutra) says: “The heart/mind is big, over in Buddha”"s world. Use is very clear and understanding complete. Everything is one and one is everything. There is freedom of coming and going. The heart/mind is not hindered. This is Wisdom. “[3] The Buddhism wisdom is embodied in both the thing-in-itself (the essence) and the use (the function). For the essence, it shows the broad heart/ mind and there is no difference between Buddha”"s world of peace and quiet and the essence. The worldly life can be fundamentally mastered through this wisdom, whereas the function (the use) is clear and free and flexibility is not hindered, which enables one to fully utilize one”"s intellect. What it really means is that the essence and its function are inseparable. This wisdom can only be achieved by uninterrupted cultivation, or rather, by reaching the stages of no thought (no rigidity or stagnation, meaning that every idea is clear and it is the right idea.); no form (at form, but leaving form, meaning not being tied up to form and keeping the heart/mind in a state of emptiness and clarity); and no fixating (heart/mind does not hold to one idea and give rise to heart/mind - the thoughts are clear, when one arises there is realization which is immediately released, activity is not unclean.)When one keeps such a state of awareness for extended periods of quiet time, wisdom develops. This kind of wisdom creates a state whereby it becomes possible to see completely through all the foibles of man and society. So if a person has wisdom, he would exist in a state of freedom where anything could be picked up or put down without a need to cling. This should also be the higher mental state a businessman should have. 2) The Ordinary Heart or Mind The Ch”"an Buddhism maintains that “the ordinary heart or mind is the Way”. What is the ordinary heart or mind ? Master Jing Cheng said: “When sleepy, sleep; when there is a need to sit, sit. ” He added: “When hot, find something to cool yourself, when cold, move close to a fire. “[4] Everything goes with its nature, do not remain subjectively rigid and recklessly engender right and wrong. If the heart/mind is constantly being pulled towards external material things, and/or is controlled by fame and profit, the heart/mind would lose itself and fall out of balance, it would fall into pain and worry. The ordinary heart/mind in Ch”"an Buddhism derives from wisdom and a realm where the heart/mind has enlightened and grasped the true nature of things and stood aloof. 3) Dealing With the Worldly Affairs With an Unworldly Spirit While the essentials of Ch”"an Buddhism tend to leave the world (unworldliness), it premises on enlightening about the world. Just as Hui Neng said: “Buddhism dharma is in the world, and not apart from it. “[5] In other words, leaving the world and entering the world (worldliness) are not separate. Standing aloof from worldly affairs results from a thorough understanding of the world, and entering the world means maintaining a transcendent attitude when dealing with worldly affairs. This is especially true as in the course of the modernization of Ch”"an Buddhism where it is increasingly advocating the worldly Buddhism. And it is gradually becoming a common understanding for the modem people that using transcendent attitude to deal with worldly affairs. The change from the ordinary heart/mind involved in success and failure, gain and loss to the wisdom of Ch”"an Buddhism transcendent attitude is part of the modernization process of Buddhism and is also a result of an individual”"s heart/mind cultivation. Modem economic society consistently changes and is full of competition. In order for an enterprise to keep winning in this competitive environment, the quality of the businessmen is crucial. They have to calmly judge and make decisions on different circumstances, have great insight and self-confidence, and also have tolerance for ups and downs, while maintaining an ordinary heart/ mind. This is because economic activities are full of material gains and losses. If one doesn”"t have a transcendent state of mind, he/she could hardly develop and grow in the business, that is to say, one must enter the world with the spirit of standing aloof from worldly affairs. C. Ch”"an Buddhism Consecration to Fight Against Corruption, Self-control and The Concept of Competition The Ch”"an Buddhism ethics advocate the spirit of no small self in favor of the others, and selfless dedication. While this is the highest and ideal realm people seek, it seems to hold paradox with the competitive nature of the economic interests because if everyone sacrifices oneself, there would be no competition. But in fact, Ch”"an Buddhism also emphasizes the use of wisdom ingeniously and resourcefully to be in accordance with the laws of economic development, and avoid getting stuck in particulars. The consecration (or dedication) that Ch”"an Buddhism stresses here means the benefit-other benevolent heart/mind. Competition is legitimate and in line with the laws of economic development. But it does not incite people to kill each other. In addition, Ch”"an Buddhism is intrinsically opposing greed and it holds that human falls into limitless anxiety only because of the craving (greedy desire). It also seems contradictory with the living concepts of modern people where desires are always closely connected with the pursuit of the economic interests. However, we should clarify here that Ch”"an Buddhism does not oppose rational economic life and desires, as long as people have a control of the desires, without losing the self and self-nature. This is not only a subject for the practice of the Ch”"an Buddhism modernization, but also a subject worthy deeper discussion in regard to making the Ch”"an Buddhism wisdom practically suitable to the modem society. 3. The Effect and Meaning of the Ch”"an Buddhism Ethics to the Market Economy Society 1) The ethical thoughts of the Ch”"an Buddhism serve to organize and create conformity for modern family life, which are primarily manifested in dealing with the family relationships, meaning that parent and children, husbands and wives, relatives should be considerate and helping each other in dealing with material wealth as well as be legitimate and rational in distributing the family wealth. It has a positive effect on the tendency of the modern family towards individuality and the dissolution. It can limit individualism and egoism, and encourage families to live harmoniously by acknowledging and enriching human feelings within the family, putting an end to a tendency towards the luxurious material possessions. 2) The ethical thoughts of the Ch”"an Buddhism play a positive role in normalizing the economic society, which is primarily shown in its Five Precepts and the Eightfold Right Paths. Once they sink into people”"s consciousness, they will have active restraining effect on choosing legitimate jobs, gaining material wealth by legitimate means, and avoiding criminal behaviors such as entrapping, deceiving, swindling and cheating engendered from the market economy. Moreover, this effect works from the inside as opposed to from the outside forces such as laws. It will have far-reaching implications on normalizing social behaviors, purifying the economic society, and maintaining the economic development and prosperity for a longer time. 3) The ethical thoughts of the Ch”"an Buddhism will have an immanent impact on businessmen”"s management concepts. The business people who have accepted the Ch”"an Buddhism might find themselves confused at first as to whether earning money or seeking interests is contradictory with the desire-control notion that Ch”"an Buddhism advocates, and how to coordinate between the sense of competition and the spirits of benevolent and profit-others of the Ch”"an Buddhism. However, as their understanding of Ch”"an Buddhist thoughts improves, especially the thought about the Buddhist soteriology, their understanding will not be limited any more. They will be able to transcend worldly affairs. They enter the worldly and make money, but do not make money only for the selves; they seek the material wealth, but do not do it only for the sake of profit. These will make them realize their cultivation during the process of the business management. This is how the study and practice of the Ch”"an Buddhism can change people”"s mental states into ordinary minds. This change does not mean that businessmen should not make money. It only makes them also concern their self-nature sides while making money, concern people while concerning materials, concern others and the society while concerning the selves. In this way, their internal worlds can be enriched and trained, their mental states can be improved, and thus they can transcendently face honor, disgrace, gain, loss, and embrace the complicated situations with better states of mind. This explains that the Ch”"an Buddhism is not negative and an escapism as the traditional values perceive. Rather, it has positive effect on the modem society. 4) The Four Absorbing Spirits of the Ch”"an Buddhism have a positive impact on coordinating the interpersonal relations in the society. The dedication and friendly spirit in relation to almsgiving, loving words, acting to the common good and kindness to others that Ch”"an Buddhism advocates can raise human self-nature cultivation, and overcome the shortcomings in the complex economic life resulted from the individualism and egoism. And it has great implication in building a society that helps and understands people with harmonious, honesty trend, and good outside surroundings. 5) The ethical thoughts of the Ch”"an Buddhism impinge positively on the coordination of relationships between material and spirit lives. Ch”"an Buddhism advocates desire-control because egregious desires not only throw people into limitless suffering and agony, but also bring people too much trouble to get out by themselves. But if one can continuously cultivate his self-nature, and rationally control his desires, then he will tranquilize his state of mind and live a pleasant spiritual life. This is also the positive side that the Ch”"an Buddhism brings to the modern society. “Joyful ways to obtain” mean to gain material wealth through frivolous ways, such as frolic, provocative singing and so on. “Action in an unsuitable time” means that it is not an appropriate time to get material wealth, for example stealing at night. In addition, indulging in drinking, cheating and stealing, socializing with inappropriate people, engaging in pornographic businesses and obtaining material wealth not through hard working are all unacceptable. (Tr. Lou Xiaozhuang) Notes: [1]. Cf. The Buddha Speaks the Shan-sheng Suhra. [2]. Cf Miao Hua. Standing aloof of Life, p.131. [3]. Cf. Notes on the Platform Sutra (Tan jing zhu), p.58. [4]. Cf. Wudeng Huiyuan (Ch”"an Cases), p.210. [5]. Cf. Notes on the Platform Sutra (Tan jing zhu), p.79. |
http://podcast.open.ac.uk/oulearn/business-and-management/podcast-oubs-buddhist-economics
Buddhist Economics
Buddhist spirit and corporate culture
Buddhism and Culture in common
Buddhism is broad and profound, especially in the west wind during the Sui and Tang dynasties Eastward later, Buddhism and the combination of traditional Chinese culture, the Development of Buddhism itself has played a significant role in advancing. Compared with other religions, Buddhism has a notable feature is a recognition that the great man himself, from the people themselves to seek real knowledge, neither the birth of the traditional Chinese Taoist concept (although strictly speaking is not a religious Taoism, but the philosophy of Taoism concept or self-contained), nor the Christian religion, Islam, said original sin. It is this people-centered thinking, it makes for endless thousands of Buddhism, was up to the high-brow types accepted by common people down to the civilian population.
However, Buddhism and what is the relationship between corporate Culture does, to say the issue clear, we must first define what is a good Buddhist, what is corporate culture.
From the above is not difficult to see that Buddhism is unlike other religions, a religious emphasis on people-centered. We generally believe that religion is to believe and worship of superhuman ability to control and super-power, and Buddhism considers that it is only a human one, he will of his consciousness, achievements, and attainments, entirely attributable to the efforts and talents. People, and only human beings can become a Buddha, and each person has the potential of Buddhahood. Therefore, Buddhism is a kind of ‘emphasis on people-oriented, and to regulate people’s thoughts and behavior of a strong system of rules’, such a system is similar to the definition of philosophy, so in the end there are people in the Buddhist philosophy of religion, or argue .
For the corporate culture, domestic and foreign scholars on different perspectives to corporate culture, under a variety of definitions, in general, foreign scholars is more of the focus from the ideology, the values of the enterprise based on a system at the same time and management philosophy, management practices linked. So, what is corporate culture? Terence E. Deal (Terence), and Allan A. Kennedy (Allen) in the ‘enterprise culture’ (Corporate Culture) a book to the corporate culture is defined as “to regulate business behavior of people in most cases a strong a strong system of unwritten rules. “Buddhism and adopted for the definition of corporate culture, Buddhism and corporate culture can be seen in many common points.
2, all creatures are equal
Buddhist doctrine does not require people to obey him in a will or force in Buddhism, there is no creation and those who have been created, there is no leadership and the led. Buddhism in the relationship between the Buddha and Buddhist disciples, not a leader in the relationship between being a leader, but Progenitors and post-perception, the relationship between the teacher and the Christians. Buddha founded the Sangha Organization, without the self-proclaimed leader, but to themselves as nuns in a member of one of ordinary monks holding a bowl of a beggar, barefoot wander. (Quoted from ‘Agama’) The reason why the Buddha advocated egalitarianism, according to Buddhist scriptures have said, is that all sentient beings Jieyou Buddha, and Buddha would have an equal one. According to the principles of modern organization theory is that each person in the organization are equal, but in the organization of the division of labor. There is only the merciful heart of Buddha, but no intention to dominate the dominant beings. In the Buddhist mind, although the Buddha Fu Hui pairs of round, magical wand at ease Happy, Casino Raiders, is extremely virtuous, there is no leader, master’s deterrent, but amiable and respectful, can be effective learning The. In Buddhism, Buddha and the people do not insurmountable boundaries, everyone can become a Buddha, while in other religions, man can never become God (leader or master), can only be God’s servant. Egalitarianism is another characteristic of Buddhism and the basic spirit of the For the purposes of corporate culture, and everyone should have as their basic spirit of equality, one should advocate equality of phase Shi internal employees. Business founder is not absolutely divine, he would have due respect and status as the earliest enterprises of the enterprise to find ways to survival and development, and guide enterprises to further develop the important role. Leaders at all levels of business teams at all levels, the responsibility for different tasks with different common one, leaders not to lead the team to carry out his decision-making and the definition of objectives, but with a team of other officers to jointly realize the approved objectives. Each employee has the right and obligation to define their respective team’s goals, but also have the right to veto his team’s work objectives. In companies with flat management model should replace the A-type management model, mutual aid concept should replace the concept of leadership. In addition to equal treatment, the enterprises should respect each employee the right to development in the enterprise, the enterprise culture to highlight each employee regardless of qualifications, ability to size, as long as their continuous efforts, are likely to become a leading concept. Each leader is to help staff the success of his brother and friends, each employee would like to be a leader in order to help more people succeed, so that companies no reason not to grow and develop. Haier made the famous ‘racecourse’ strategies, so that each employee has Haier’s sense of fairness, a sense of accomplishment, but also to the many talented people come to the fore Haier, who have made great contribution to the development of Haier.
3. Abandoning evil from good
’Mo for Zhu Wu, Chung Shan pursue’ is the basic idea of Buddhism, although many religions have abandoned the idea of evil from the good, but Buddhism has a unique disposable evil from the good content. The Buddhist concept of good and evil is an absolute concept of good and evil, along with Karma. Buddhism abandoning evil from the good meaning of the following main layers: first, good and evil from the heart out of breeding, the nature of the people without good or evil, because the idea of a moment caused by Zhen Wang and the derivative of good and evil did not solid, ‘real Gai jump to this, jump to Toru true source’, thus good and evil but rather the consequences of the respective Zhen Wang. Second, good and evil can be transformed to jump to keep true, abandon evil from the good is intrinsic merit. Third, good and evil is absolutely objective, without any reason or by some sort of name, you can do evil and to be proud of. In Buddhism, where Buddha’s name is not possible to go to conquer the so-called barbarians, it is impossible to Buddha to kill infidels in the name. Good and evil is self-evident, can never be done by the people themselves interpret. 4, each person must be responsible for their words and deeds are the so-called good will be rewarded, Eyouwubao, not not reporting, hour yet to come, in Heaven, human, Asura and beasts, hungry ghosts and hell that six of reincarnation is the rise or fall, depending on one’s own. In short, the concept of absolute good and evil at the core of Buddhism Gwonseon Zhiwu another character and basic philosophy.
For the corporate culture is concerned, corresponds to the Buddhist spirit, abandoning evil from the good has the following meanings: one, the staff is not the nature of good and bad points, there is no good or evil nature, and when he is doing good when good deeds, and when he was evil, when is the evil of. Thus the famous Douglas. McGregor (Douglas McGregor) theories of human nature should be subject to challenge, if the holders of X theory (that is, human nature is evil), it ignores the people from the foundation of good, if the holders of Y theory (human nature is good), will be without abandoning of evil initiative. In the corporate culture-building and advocacy should take full account of employees from the good foundation, and encourage their employees to take the initiative to abandon evil. Second, good and evil can be transformed, for corporate law has been violated is not a simple rejection of the staff, but efforts to help the enlightenment. For the once-off benefits for employees of enterprises can not be blindly trusted, lax management and enlightenment of its. At the same time, according to employees of the behavioral phenomenon of good and evil, from corporate culture to find the root causes of their own, can bring a good sign for the culture of the spirit to carry forward for the bad behavior can bring the cultural spirit must be discarded. And note that the enterprise culture should contain more tolerant spirit and guidance of the concept. Third, workers have violated company regulations, acts of damage to the interests of enterprises, do not believe in the excuse, wrong is wrong, and even good intentions to do bad things have to be punished or condemnation. Also note that the enterprise culture should not doped attacks and contempt for other companies, even competitors, ingredients, employees, and enterprises should establish the conscious and the host communities and the industries in which the spirit of friendly coexistence. Fourth, enterprises should permeate contingent praise, reward and punishment of moral and institutional system, so that Karma in the enterprise culture with the new content can be elevated to new heights.
4. Re-Zhi Sang Jin
Buddhism as a religious hope to find is people’s ultimate fate, but Buddhism is not a blind faith. Buddhism emphasizes the wisdom of giving play to people itself, through the phenomenon of view of nature, Dongche sensual, enlightenment Zhenru. Buddhism is still true reason for re-chi is to Buddhism, since that it has cognitive or comprehending the objective truth. Buddha is not a creator of truth, is only the discoverer of the truth. ‘Tathagata was born and unborn, permanent legal careers. ‘(Quoted from’ Agama ‘), so more emphasis on Buddhism’ to France as a teacher ‘. Buddhism worship is ‘go away’, rather than the Buddha, thus dared to spit at the Zen Buddhist ancestral curse. Buddhism is still at such a true intellectual and, therefore, rational and empirical re-worship, although Buddhism is still unable to escape the so-called objective ‘method idealist’ area, but Buddhists often unconsciously Bong ‘practice is the sole criterion for testing truth’ that score. This is very different from other religious mysticism.
Re-Chi is still true for the value of corporate culture is clearly not in their ‘method idealist’ claims, but rather focus on human initiative, and is not fooled by appearances of things, advocating the truth and the spirit of questioning authority. On his own initiative is the eternal youth of the magic business, 3M Company in order to motivate staff to create the subjective ability to set up its own Nobel Prize - Golden Step Award, the IBM engineers took a number of fruitful and CEO salaries as high as These are companies in order to encourage initiative and the measures taken. In the enterprise culture should be made clear that enterprises in product development, market development, management systems can never fully comprehending all of its essence, to reach the ultimate goal, there are many already existing resources and potential has not been that we use and excavation, in order to this to motivate employees through their own wisdom and near-constant search for the truth of their respective areas of work. For the enterprise as well as the authority within the industry, although opposed to revile, but also a sense of questioning and challenges on the go. In the corporate culture should encourage employees to find business mistakes and shortcomings that exist and operate in a timely manner to repair the errors and deficiencies exist. For the corporate culture has been constantly in the business and going to be tested in order to properly discard. Companies have dared to challenge the formation of corporate culture is the emphasis on corporate culture is still really important manifestation of Chile.
Overview of past and present, many Buddhist believers to live and lead by the unique spirit of Buddhism in the political, economic, cultural, and made outstanding contributions to the natural sciences. In the modern business management, also has a lot of people with the spirit of Buddhism to establish unique corporate culture, for enterprises in the fierce market competition, to seek its own unique charm, in order to create a century-old lay the basis for a strong corporate culture. Double Star Group, the enterprise culture into the spirit of Buddhism has achieved very successful results, for the spirit of Buddhism and the combination of corporate culture set a good example.
You are welcome to explore with the author’s views and your views on this article, the author’s e-mail address: johnfu@263.net
http://www.thenepaldigest.org/Apr04/news_item.asp?NewsID=299
Business: “Buddhism and Business Management”
Maharshi R. Shrestha
In most societies, the so-called leaders are themselves confused, engrossed in hatred, greed or delusion, so they become the blind who lead the blind. In Buddhism it is believed that the presence of one such person is very important, and can have an important influence on society. In Buddhist terminology, the term ‘emptiness of action’ or ‘non action’ is used. To act in a way that arises from non – action is to act in a way that truly influences the situation in a nonviolent way.
In “Small is Beautiful”, E. F. Schumacher reminds us that Western economists seek maximization of material gain as if that they hardly care for people. He says that in the Buddhist concept of economic development, we should avoid gigantism, especially of machines, which tend to control rather than to serve human beings. With gigantism, we are driven by an excessive greed in violating and raping nature. If bigness and greed can be avoided, the Middle Path of Buddhist development can be achieved, i.e. both the world of industry and agriculture can be converted into a meaningful habitat.
With the growing complexities of business especially industrial business-the use of meditation techniques has become popular during the last few years. However, they have been used mainly as stress relieving techniques for executives subjected to the tensions of achieving targets. Management of a medium scale industrial business requires organization, quality control, production, purchasing, marketing, fund flow, administration, etc. Each of these operations requires clear thinking, planning, coordination, execution, cost accounting, and profitability projections.
There are presently several colleges which teach this type of management. There are special techniques of management for large organizations with turnovers of one hundred million U.S. dollars and over. Research and development methods are also available for upgrading the technology of these business. Where exactly does meditation come into the picture? To get an answer, we have to look to more industrialized countries such as the United States and Germany. The nature of the societies produced by advanced industrialization has been characterized by heavy alcohol, drug and cigarette consumption, pandemic divorces and broken families; economic recession and job insecurities; and strong feelings of competition and frustration leading to heart attacks, suicide and so on.
People who become business managers come from this fragmented society, Business schools teach them to work for more profits and higher salaries, and the stress involved leads to greater consumption of drugs and alcohol, and various health problems such as hyper-tension. The level of equanimity in such societies deteriorates. The business owners, executives and managers develop feelings of pride, prejudice, jealousy and arrogance and experience their concomitants: depression, anxiety, stress and other harmful effects. The one part of Buddhism is meditation. The Vipassana meditation technique improves the lives of executives and business managers by transforming their attitudes. Prejudice is replaced by compassion; jealousy changes into joy at the success of others; greed and arrogance are replaced by generosity and humility, and so on.
This transformation of attitude results in stress reduction, and mental equanimity and balance. It is a creative force capable of inducing a dynamic work approach in subordinate staff. The positive change is brought about by a change in the attitude and actions of the executive-to polite and compassionate behavior, gentle speech, and a mind full of love and friendliness. This positive change in consciousness is the aim of genuine meditation practice, and it forms a new and advanced basis for business and industrial management. Business management is presently judged by profits or “money-making” ability.
Managers are evaluated by their ability to make more money by increasing product turnover, developing new technologies with better payoffs, or decreasing costs through new inventions. In return, they want higher salaries and more requisites. Although there is nothing inherently wrong with generating profits and an increase in incomes, the real aim of an economic venture is to create a wealth which combines money with health and happiness. Vipassana makes a significant contribution towards improving the mental health and happiness of individuals-vital components of wealth. Vipassana meditation is a surgical operation of the mind. When practiced properly the pace of purification can be dramatically increased. The technique frees one’s mind from greed.
A healthy mind is alert and capable of meeting the demands of a situation. It naturally comes out of addictions and indulgences. The practice of Vipassana results in the diminishment ‘of craving. A business conducted with the base of such a mind would have resulted in the growth of the textile industry rather than creating sick production units. The Vipassana technique does not create by itself a new technology of management. It contributes to the improvement of management by correcting the root of the problem-impurity of mind-so that a business is continually nourished by the pure food of right thoughts and action.
It is excessive craving and greed which poison the minds of managers; this impurity is corrected by meditation. Vipassana also changes one’s attitude towards competitors. When a business cuts out a competitor, there is a chain reaction: a vicious cycle starts. Many businesses have been ruined by this attitude. Vipassana purifies the mind and fills it with wisdom which enables the practitioner to appreciate that there is room for everyone to coexist. The purification resulting from Vipassana practice results, as it were, in fertile soil where seeds of healthy business management are nurtured.
The soil of healthy minds brings forth management practices where the primary aim is to generate peace and happiness in the society, with the secondary aim of generating money as a means for buying goods and services, and attaining economic emancipation and a higher quality of life.
(Mr. Shrestha can be reached at maharshi1976@yahoo.com)
http://www.winentrance.com/news/Nalanda-University-Includes-Syllubus-Buddhism-Global-Warming.html
Nalanda University Includes Syllubus of Buddhism & Global Warming
Nalanda University Includes Syllubus of Buddhism & Global Warming
New Delhi: In keeping with the times, students at the new Nalanda University would study subjects like global warming and business management.
That can be figured after the second meeting this week-end of the Nalanda Mentor Group - a panel headed by Nobel Laureate Amartya Sen - which is helping to revive the famed university that once drew the brightest students from across Asia and beyond.
It could house up to 10,000 students. At one time, Chinese monk-scholar Xuanzang (Hsuan Tsang, for those familiar with the old way of spelling him) was among them.
The new Nalanda is being developed as an international institute. It is being revived through collaboration between India and countries with a sizeable Buddhist presence.
Heads of government discussed it at the East Asia Summit in Singapore last month, which was attended by Prime Minister Manmohan Singh. By next year’s summit, they hope the framework of the international university would be ready.
Later, they plan to sign an intergovernmental agreement with everyone chipping in with the money.
At its peak, the university, set up near Patna in the fifth century AD and laid to ruin by Bakhtiyar Khilji in the 12th century, might have focused on religion and philosophy but it covered a wide range of contemporary knowledge. So would, it is hoped, the revived institute.
At the week-end meeting in Tokyo, the Mentor Group proposed that the. Nalanda University in its new avatar ‘ would have six schools: Buddhist Studies, Philosophy and Comparative Religions Historical Studies, International Relations and Peace Studies; Business Management and Development Studies; Languages and Literature; and Ecology and Environmental Studies
The Mentor Group, which first met in Singapore in July and will next discuss the Nalanda revival China, agreed that it would be “a secular academic institution.”
According to the External Affairs. Ministry, it resolved that the university should “draw on an understanding of the past while remaining contemporary and emphasising its relevance to the future.”
The new Nalanda University is being developed as an international institute.
It is being revived through a collaboration between India and countries with a sizeable Buddhist presence
http://buddhist-economics.info/papers/Wanna.pdf
http://interdependent.com.au/documents/bawb_paper_outline.pdf
Bhutan: A Case Study of Buddhism and Business
– an Opportunity for Transformational Learning.
1. What is the innovation? How accomplished: stages, methods of
change, models or tools?
The innovation by the Bhutanese Royal Family and Government was to reflect on the
development of the Bhutan economy and decide to develop it and maintain the
Bhutanese culture through the creation of the concept of Gross National Happiness.
This led to a refocus on Bhutanese culture with an encouragement of the national
language, national dress and visible Buddhist traditions. Outcomes of the focus on
Gross National Happiness have been an enhancement of shared community values and
a public demonstration of community cohesion and pride. The challenge has been
defining, measuring and achieving Gross National Happiness in a meaningful manner.
The benefits of the concept of Gross National Happiness and the guidance it has
provided for the development of sound governance has lessons for management
philosophy. The King’s leadership in managing the meaning and measurement of
progress and happiness within a Buddhist spiritual framework has created a conflicting
reality for entrepreneurs. The challenge and active reflection of being attuned to
Buddhist values as demonstrated in the community, while developing viable businesses
is creating conversations about drive, sustainability and technology gaps with a focus on
the need for both leadership and management capabilities.
2. What is the benefit to society of the innovation?
The outward expression of the innovation of Gross National Happiness has been the
continued public practice of the Buddhist community. The focus on development has
been balanced through consideration of the four platforms of economic development,
environmental preservation, cultural promotion and good governance. The original
meaning of development in Bhutanese means enlightenment of the individual. The way
that development and progression is being framed and perceived is different to the way
it is promoted in the west. It is perceived as being in the interest of the broader
community more than in the interest of self. Currently there are huge challenges to
sustaining good governance and economic growth as the rich become richer and the
rural areas remain relatively poor. The transformational learning opportunity is the
analysis of the power of the philosophical framework and cultural expression of
Buddhism on the development of entrepreneurial practise and the definition of economic
development and progress.
3. How is Bhutan benefiting from the innovation? What are the
business and economic results?
The concept of Gross National Happiness (GNH) has created a more engaged society
actively, considering the movement to a constitutional Monarchy in 2008. The business
results are that many tourism opportunities have been built from the investment in the
culture of Bhutan which has been re-invigorated, preserved and targeted to top-end
tourism. The challenge is how to grow and sustain economic growth to a level that
maintains opportunities for all, rather than for a few, and continues to encompass the
four platforms of economic development, environmental preservation, cultural promotion
and good governance.
4. What lessons are there for entrepreneurs seeking to grow business
in Bhutan?
While this ‘story’ will outline the context of GNH and Bhutan, the key characters in the
story are a group of Bhutanese entrepreneurs seeking to establish a Contact Centre as
a means of employing the significant number of young people graduating from high
school and University. The entrepreneurs, which include a young princess from the
Royal family, seek to offer meaningful employment opportunities. The significant
investment in infrastructure, the challenge of establishing business credibility and
gaining new business has been undertaken with a faith in the value of the opportunity for
civil society that Bhutan is seeking to sustain. Development is very much viewed as
being in the interest of the broader community more than in the interest of self and
through this perspective assistance and support is clearly explored. The
transformational learning opportunity in this case study is the analysis of the power of
the philosophical framework and cultural expression of Buddhism on the development of
a Contact Centre in a competitive global market.
5. What are the lessons that I learnt from Bhutan?
Bhutan has a tiny population of about 635,000. There is a fierce sense of pride in
Bhutan - a real belief that they are the last Shangri-La and young people have little
desire to live elsewhere. I brought back a keen sense of the contradictions that are
emerging with economic growth and the strength that the concept of Gross National
Happiness provides in helping people to discuss what is good for Bhutan. As the
Monarchy is changing in 2008 to an increasingly constitutional format there is public
debate about the capability of people to make sound judgements. The way people see
themselves is moving from being dependent to independent. The power of the story, the
clarity of responsibility and the integration of the past and the present are the key
elements in transforming Bhutan towards a sustainable future. On reflection, while
consulting and coaching here, I see that these elements are also keys for the constant
re-creation of our selves and our teams. Our consultancy is now focusing on the Art of
Re-Creation for team performance and self-management.
http://www.hku.hk/rss/pp2009/social_science.html
http://www.apsira.com/courses/courses.php?courseId=3023
http://www.toyo.ac.jp/english/guidebook.pdf
Tue, 4 January, 2011 4:05:12 PM
[The Buddhist Circle] K.Sudarshan, RSS Ideology and Scandalous Statements ISP II Jan 2011
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K. Sudarshan, RSS Ideology and Scandalous Statements
Ram Puniyani
In public space one keeps hearing many a things which are horrifying, vicious and bad in taste. K.Sudarshan, the father figure of RSS, recently (November 2010) stated that Sonia Gandhi was a foreign agent, that she had some role in the deaths of her mother-in-law and her husband, and that Rajiv Gandhi had wanted to leave her. This statement was not carried by the large section of media, and there were only few commentators who took it up for analysis. While Congress supporters did outpour their anguish through protests and filing of some cases, the RSS itself distanced itself from this statement. Tarun Vijay of BJP, with RSS background, also dissociated BJP form this statement. Interestingly even while distancing BJP from Sudarhsan’s statement he made it a point to pay compliments to the intellect of K.Sudarshan.
Overall even the other people from RSS stable were mild enough to dissociate themselves from the outpouring of their ex- Chief and one of the longest serving leaders of RSS. Still they did not condemn Sudarshan. They reverentially upheld the high level of his intellect. There is nothing surprising about RSS combine not condemning him, and there are deeper reasons for the same. What Sudarshan said was not a flash in the pan but its’ what RSS probably believes, that’s why Sudarshan is not condemned, as a matter of fact one can see the ‘logic’ of his saying, this statement of his, is just the further extension of the ideology of RSS.
RSS core ideology is based around looking at the society through communal angle. Communal view of society looks at peoples’ interests, material and otherwise only through the prism of religion. According to this ideology all Hindus have similar interests; all Christians have similar interests and so on. This communal ideology begins with ‘sameness of the interests’ of one religious community and than goes on so say that interests of two religious communities are different from each other. And in the next stage it asserts that the interests between two religious communities are irreconcilable and hostile to each other.
According to this ideology a Hindu industrialist and the Hindu beggar are supposed to have similar interests! A Muslim entrepreneur and a Muslim sweeper or beggar is supposed to have similar interests. So a Hindu king in History and poor Hindu farmer-Shudra are on the same page. It looks at history as unified Hindu community standing against others and so on, as if all Hindu Kings were hunky dory with each other and supping with the Shudras and poor peasants of society. The communal ideology, irrespective of any religions in whose name it operates, changes the horizontal social differences into vertical ones’. The society has divisions according the rich and poor, privileged and deprived. According to this ideology what matters is the vertical divisions according to one’s religion. This ideology as such focuses on issues of identity and undermines the real worldly problems. It is an attempt to undermine and sweep under the carpet the unjust social
system, where the major contradiction is social and economic. It is a way to hide one’s birth based privileges under the guise of religion. Religion is a potent instrument as faith is its central component. Abuse of faith for political goals generates blind social hysteria, which is used to promote the political and social agenda of communal organizations. This pattern applies to all the faith-religion based politics.
In India communal ideology, both Muslim and Hindu, developed in opposition to the democratic secular ideology which looked at people in their primary Indian identity. The communal ideology originated from amongst elites, landlords-kings, their associated clergy and middle class followers and ideologues.
So while these communal ideologies may look hostile to each other at surface, essentially their roots are same, their values are the same, they operate on the same social logic and dynamics. Those elements, entrenched in the social privileges talk of identity issues while those struggling to make both ends meet talk of the worldly issues, problems related to daily life. We can see the rudiments of this in teachings of Lord Gautam Buddha who talked of the misery of the society, the deprivations of society and against the caste system. His influence was systematically undone by projecting that this World is an illusion, (Jagat Mythya: Brahm Satyam). The attack on Buddhism also symbolized the ascendance of exploitative caste system and the economic system which went with it. During medieval period also we see that most of the kings, irrespective of their religion patronized the clergy (Raj Guru with Hindu kings, Shahi Imam with Muslim kings, alliance
between King and the Pope in Europe). The clergy is more interested in rituals and preservation of ‘status quo’ of the system.
Contrary to this, the saints of religions focused on the moral values and used religions’ moral values as binding glue for the society, cutting across religious divides. Same saints talked of ‘problems of this world’. Kabir in one of his dohas (couplet) tells us that if one can get God by worshipping a stone idol, why not worship the whole mountain. He points out that the Chakki (Grinding stone) is more important than the idols of God. Same way he criticizes Mullahs for emphasizing on mosque and shouting to get people in the mosque. The contrast in the social interests of exploiters and exploited is reflected in the patterns of clergy on one side and saints on the other.
Coming back to communal streams, Muslim and Hindu, both harped on similar things and opposed the process of social change which was accompanying the freedom movement. Freedom movement, from which Muslim League, Hindu Mahasabha-RSS remained aloof, was aiming not just to get rid of British rule but was also the harbinger of caste and gender transformation in the society. It was also the beginning of the talk of economic justice and was against imperialism.
So when RSS sees a Sonia Gandhi, at the helm of affairs of the major rival party, they do not see a person, an Indian citizen, they only see a Christian. Sudarshan, a die hard RSS ideologue, is merely telling us the details of RSS belief system. And of course Sudarshan is the one who has headed RSS for nearly a decade and has been with this organization he served for close to five decades! Who can tell us more about RSS belief system than him?
These contradictions, beliefs and overt expression, are bound to be there for organizations which are communal and want Religion based state. For Sudarshan-RSS the goal is a Hindu state. At the same time they want to use the democratic space given by present Indian Constitution. They have to play a delicate balancing role most of the times and so many of their swaymasevaks do what is desired by their politics, but RSS can’t own it overtly. This is not the first time such a thing has happened. Gandhi murder (Nathuram Godse), murder of Pastor Stains (Dara Singh), Pramod Mutalik’s antics (Sri Ram Sene), communal violence and all that is the outcome of divisive sectarian ideology. RSS wants to usurp democracy and strengthen communal politics, but it can’t be stated publicly as the limits of democratic norms will be breached. So this balance, some one says or does something but the organization disowns it, overtly only, and that too with due respect for
the person concerned!
–
Issues in Secular Politics
II January 2011
www.pluralindia.com
response only to ram.puniyani@gmail.com
http://www.thehindu.com/multimedia/archive/00336/Amarthyasen_speech_336870a.pdf
Amartya Sen: Nalanda stood for the passion of propagating knowledge and understanding
“Science has to fight parochialism, and Nalanda was committed to doing that”
Science has to fight parochialism, and Nalanda University (which existed in Bihar during the early fifth century and the 12th century) was firmly committed to doing just that, according to Amartya Sen, Professor of Economics and Philosophy at Harvard University in the U.S. and chairman of the Interim Governing Board of Nalanda University.
Recalling that the university was “violently destroyed” in an Afghan attack led by Bakhtiyar Khilji in 1193, Prof. Sen, who addressed the Indian Science Congress at SRM University in Kattankulathur near here on Tuesday, said it was being re-established through an Asian initiative, involving India, China, Singapore, Japan and Thailand.
Delivering a talk on Nalanda and the pursuit of science, Prof. Sen, the recipient of the 1998 Nobel Prize in Economics, said Nalanda stood for the passion of propagating knowledge and understanding. This was one reason for its keenness to accept students from abroad. “If the seeking of evidence and vindication by critical arguments is part of the tradition of science, so is the commitment to move knowledge and understanding beyond the boundaries of locality.”
Noting that Nalanda had attracted students from many countries, particularly China, Korea and Japan, he said there were students from Turkey too. It was a residential university and at its peak, it had 10,000 students, studying various subjects. “Incidentally, Nalanda is the only non-Chinese institution in which any Chinese scholar received higher education in the history of ancient China.”
Citing the accounts of Chinese chroniclers such as Xuangzang and Yi Jing, Prof. Sen said that among the subjects taught in Nalanda were medicine, public health, architecture and sculpture, in addition to religion, history, law and linguistics. Going by Indian accounts, logic was a subject taught and “my guess is that eventually, evidence would emerge on this part of the curriculum in Nalanda as well.”
Noting that the mixture of religion and science was by no means unique to Nalanda, he said the Buddhist foundation made much room for the pursuit of analytical and scientific subjects within the campus of Nalanda University.
The faculty and students in Nalanda loved to argue and very often, they held argumentative encounters. “There were plenty of organised argumentative matches going on in Nalanda and this too fits, in a very general way, into the scientific spirit that was present in Nalanda,” he added.
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Severe cold wave : Hon’ble C.M. orders
closure of all educational institutions up to
intermediate level till January 08
Lucknow: 05 January 2011
Keeping in view the severe cold wave and foggy conditions
prevailing in the State for the past few days, the Hon’ble Chief
Minister of Uttar Pradesh Ms. Mayawati ji has ordered closure of
all the Government/non Government schools up to 12th level till
January 08.
The Hon’ble Chief Minister ji took this decision as the
children and students were facing difficulties in going to school.
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