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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
with
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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
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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.
VOICE OF SARVAJAN
HONEYLEAKS
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.
Related
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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.”
