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http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
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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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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

 through

 http://sarvajan.ambedkar.org

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 141

Ahu Sutta (Canonical)

Bhikkhu, Thanissaro

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

© 1994–2011

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

http://gabrielbur.info/view.php?video=kqWrUKGyl48&feature=youtube_gdata_player&title=Dancers+for+a+Lama

http://gabrielbur.info/view.php?video=DzNbYFFqPzs&feature=youtube_gdata_player&title=Hsu-nami+-+Official+%22Snake+Skin+Shuffle%22+Music+Video

http://gabrielbur.info/view.php?video=ixal8wwKSsY&feature=youtube_gdata_player&title=The+Hsu-nami+-+Luxy+NYE+(Sakura-con+2010)

http://gabrielbur.info/view.php?video=ixal8wwKSsY&feature=youtube_gdata_player&title=The+Hsu-nami+-+Luxy+NYE+(Sakura-con+2010)

http://gabrielbur.info/view.php?video=fioVXhXj26k&feature=youtube_gdata_player&title=Channel+One+Sound+System+live+%40+RoToToM+2009

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

© 2004–2011

“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

© 2001–2011

“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

© 1998–2011

“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

© 1998–2011

“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

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Awakened One Shows the Path to Attain Eternal Bliss

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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.

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