181 LESSON 27 02 2011 Mahahatthipadopama Sutta The Great Elephant Footprint Simile FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-THE GREENING OF BUDDHIST PRACTICE
181 LESSON 27 02 2011 Mahahatthipadopama Sutta The Great Elephant Footprint Simile 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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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 181
http://www.accesstoinsight.org/tipitaka/mn/mn.028.than.html
MN 28
PTS: M i 184
Maha-hatthipadopama Sutta: The Great Elephant Footprint Simile
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. There Ven. Sariputta addressed the monks, saying, “Friend monks!”
“Yes, friend,” the monks responded.
Ven. Sariputta said: “Friends, just as the footprints of all legged animals are encompassed by the footprint of the elephant, and the elephant’s footprint is reckoned the foremost among them in terms of size; in the same way, all skillful qualities are gathered under the four noble truths. Under which four? Under the noble truth of stress, under the noble truth of the origination of stress, under the noble truth of the cessation of stress, and under the noble truth of the path of practice leading to the cessation of stress.
“And what is the noble truth of stress? Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; not getting what is wanted is stressful.[1] In short, the five clinging-aggregates are stressful. And which are the five clinging-aggregates? The form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrication clinging-aggregate, & the consciousness clinging-aggregate.
“And what is the form clinging-aggregate? The four great existents and the form derived from them. And what are the four great existents? The earth property, the liquid property, the fire property, & the wind property.
“And what is the earth property? The earth property can be either internal or external. Which is the internal earth property? Whatever internal, within oneself, is hard, solid, & sustained [by craving]: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or whatever else internal, within oneself, is hard, solid, & sustained: This is called the internal earth property. Now both the internal earth property and the external earth property are simply earth property. And that should be seen as it actually is with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is with right discernment, one becomes disenchanted with the earth property and makes the mind dispassionate toward the earth property.
“Now there comes a time, friends, when the external liquid property is provoked,[2] and at that time the external earth property vanishes. So when even in the external earth property — so vast — inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, then what in this short-lasting body, sustained by clinging, is ‘I’ or ‘mine’ or ‘what I am’? It has here only a ‘no.’
“Now if other people insult, malign, exasperate, & harass a monk [who has discerned this], he discerns that ‘A painful feeling, born of ear-contact, has arisen within me. And that is dependent, not independent. Dependent on what? Dependent on contact.’ And he sees that contact is inconstant, feeling is inconstant, perception is inconstant, consciousness is inconstant. His mind, with the [earth] property as its object/support, leaps up, grows confident, steadfast, & released.
“And if other people attack the monk in ways that are undesirable, displeasing, & disagreeable — through contact with fists, contact with stones, contact with sticks, or contact with knives — the monk discerns that ‘This body is of such a nature that contacts with fists come, contacts with stones come, contacts with sticks come, & contacts with knives come. Now the Blessed One has said, in his exhortation of the simile of the saw [MN 21], “Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding.” So my persistence will be aroused & untiring, my mindfulness established & unconfused, my body calm & unaroused, my mind centered & unified. And now let contact with fists come to this body, let contact with stones, with sticks, with knives come to this body, for this is how the Buddha’s bidding is done.’
“And if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: ‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.’ Just as when a daughter-in-law, on seeing her father-in-law, feels apprehensive and gives rise to a sense of urgency [to please him], in the same way, if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: ‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.’
“But if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is established, then he is gratified at that. And even to this extent, friends, the monk has accomplished a great deal.
“And what is the liquid property? The liquid property may be either internal or external. What is the internal liquid property? Whatever internal, belonging to oneself, is liquid, watery, & sustained: bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine, or whatever else internal, within oneself, is liquid, watery, & sustained: This is called the internal liquid property. Now both the internal liquid property and the external liquid property are simply liquid property. And that should be seen as it actually is present with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the liquid property and makes the mind dispassionate toward the liquid property.
“Now there comes a time, friends, when the external liquid property is provoked and washes away village, town, city, district, & country. There comes a time when the water in the great ocean drops down one hundred leagues, two hundred… three hundred… four hundred… five hundred… six hundred… seven hundred leagues. There comes a time when the water in the great ocean stands seven palm-trees deep, six… five… four… three… two palm-trees deep, one palm-tree deep. There comes a time when the water in the great ocean stands seven fathoms deep, six… five… four… three… two fathoms deep, one fathom deep. There comes a time when the water in the great ocean stands half a fathom deep, hip-deep, knee-deep, ankle deep. There comes a time when the water in the great ocean is not even the depth of the first joint of a finger.
“So when even in the external liquid property — so vast — inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, then what in this short-lasting body, sustained by clinging, is ‘I’ or ‘mine’ or ‘what I am’? It has here only a ‘no.’
“Now if other people insult, malign, exasperate, & harass a monk [who has discerned this], he discerns that ‘A painful feeling, born of ear-contact, has arisen within me. And that is dependent, not independent. Dependent on what? Dependent on contact.’ And he sees that contact is inconstant, feeling is inconstant, perception is inconstant, consciousness is inconstant. His mind, with the [liquid] property as its object/support, leaps up, grows confident, steadfast, & released.
“And if other people attack the monk in ways that are undesirable, displeasing, & disagreeable — through contact with fists, contact with stones, contact with sticks, or contact with knives — the monk discerns that ‘This body is of such a nature that contacts with fists come, contacts with stones come, contacts with sticks come, & contacts with knives come. Now the Blessed One has said, in his exhortation of the simile of the saw, “Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding.” So my persistence will be aroused & untiring, my mindfulness established & unconfused, my body calm & unaroused, my mind centered & unified. And now let contact with fists come to this body, let contact with stones, with sticks, with knives come to this body, for this is how the Buddha’s bidding is done.’
“And if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: ‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.’ Just as when a daughter-in-law, on seeing her father-in-law, feels apprehensive and gives rise to a sense of urgency [to please him], in the same way, if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: ‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.’
“But if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is established, then he is gratified at that. And even to this extent, friends, the monk has accomplished a great deal.
“And what is the fire property? The fire property may be either internal or external. What is the internal fire property? Whatever internal, belonging to oneself, is fire, fiery, & sustained: that by which [the body] is warmed, aged, & consumed with fever; and that by which what is eaten, drunk, chewed, & savored gets properly digested, or whatever else internal, within oneself, is fire, fiery, & sustained: This is called the internal fire property. Now both the internal fire property and the external fire property are simply fire property. And that should be seen as it actually is present with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the fire property and makes the mind dispassionate toward the fire property.
“Now there comes a time, friends, when the external fire property is provoked and consumes village, town, city, district, & country; and then, coming to the edge of a green district, the edge of a road, the edge of a rocky district, to the water’s edge, or to a lush, well-watered area, goes out from lack of sustenance. There comes a time when people try to make fire using a wing-bone & tendon parings.[3]
“So when even in the external fire property — so vast — inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, then what in this short-lasting body, sustained by clinging, is ‘I’ or ‘mine’ or ‘what I am’? It has here only a ‘no.’
“Now if other people insult, malign, exasperate, & harass a monk [who has discerned this], he discerns that ‘A painful feeling, born of ear-contact, has arisen within me. And that is dependent, not independent. Dependent on what? Dependent on contact.’ And he sees that contact is inconstant, feeling is inconstant, perception is inconstant, consciousness is inconstant. His mind, with the [fire] property as its object/support, leaps up, grows confident, steadfast, & released.
“And if other people attack the monk in ways that are undesirable, displeasing, & disagreeable — through contact with fists, contact with stones, contact with sticks, or contact with knives — the monk discerns that ‘This body is of such a nature that contacts with fists come, contacts with stones come, contacts with sticks come, & contacts with knives come. Now the Blessed One has said, in his exhortation of the simile of the saw, “Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding.” So my persistence will be aroused & untiring, my mindfulness established & unconfused, my body calm & unaroused, my mind centered & unified. And now let contact with fists come to this body, let contact with stones, with sticks, with knives come to this body, for this is how the Buddha’s bidding is done.’
“And if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: ‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.’ Just as when a daughter-in-law, on seeing her father-in-law, feels apprehensive and gives rise to a sense of urgency [to please him], in the same way, if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: ‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.’
“But if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is established, then he is gratified at that. And even to this extent, friends, the monk has accomplished a great deal.
“And what is the wind property? The wind property may be either internal or external. What is the internal wind property? Whatever internal, belonging to oneself, is wind, windy, & sustained: up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-&-out breathing, or whatever else internal, within oneself, is wind, windy, & sustained: This is called the internal wind property. Now both the internal wind property and the external wind property are simply wind property. And that should be seen as it actually is present with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the wind property and makes the mind dispassionate toward the wind property.
“Now there comes a time, friends, when the external wind property is provoked and blows away village, town, city, district, & country. There comes a time when, in the last month of the hot season, people try to start a breeze with a fan or bellows, and even the grass at the fringe of a thatch roof doesn’t stir.
“So when even in the external wind property — so vast — inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, then what in this short-lasting body, sustained by clinging, is ‘I’ or ‘mine’ or ‘what I am’? It has here only a ‘no.’
“Now if other people insult, malign, exasperate, & harass a monk [who has discerned this], he discerns that ‘A painful feeling, born of ear-contact, has arisen within me. And that is dependent, not independent. Dependent on what? Dependent on contact.’ And he sees that contact is inconstant, feeling is inconstant, perception is inconstant, consciousness is inconstant. His mind, with the [wind] property as its object/support, leaps up, grows confident, steadfast, & released.
“And if other people attack the monk in ways that are undesirable, displeasing, & disagreeable — through contact with fists, contact with stones, contact with sticks, or contact with knives — the monk discerns that ‘This body is of such a nature that contacts with fists come, contacts with stones come, contacts with sticks come, & contacts with knives come. Now the Blessed One has said, in his exhortation of the simile of the saw, “Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding.” So my persistence will be aroused & untiring, my mindfulness established & unconfused, my body calm & unaroused, my mind centered & unified. And now let contact with fists come to this body, let contact with stones, with sticks, with knives come to this body, for this is how the Buddha’s bidding is done.’
“And if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: ‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.’ Just as when a daughter-in-law, on seeing her father-in-law, feels apprehensive and gives rise to a sense of urgency [to please him], in the same way, if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: ‘It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.’
“But if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is established, then he is gratified at that. And even to this extent, friends, the monk has accomplished a great deal.
“Friends, just as when — in dependence on timber, vines, grass, & clay — space is enclosed and is gathered under the term ‘house,’ in the same way, when space is enclosed in dependence on bones, tendons, muscle, & skin, it is gathered under the term, ‘form.’
“Now if internally the eye is intact but externally forms do not come into range, nor is there a corresponding engagement, then there is no appearing of the corresponding type of consciousness. If internally the eye is intact and externally forms come into range, but there is no corresponding engagement, then there is no appearing of the corresponding type of consciousness. But when internally the eye is intact and externally forms come into range, and there is a corresponding engagement, then there is the appearing of the corresponding type of consciousness.
“The form of what has thus come into being is gathered under the form clinging-aggregate. The feeling of what has thus come into being is gathered under the feeling clinging-aggregate. The perception of what has thus come into being is gathered under the perception clinging-aggregate. The fabrications of what has thus come into being are gathered under the fabrication clinging-aggregate. The consciousness of what has thus come into being is gathered under the consciousness clinging-aggregate. One discerns, ‘This, it seems, is how there is the gathering, meeting, & convergence of these five clinging-aggregates. Now, the Blessed One has said, “Whoever sees dependent co-arising sees the Dhamma; whoever sees the Dhamma sees dependent co-arising.”[4] And these things — the five clinging-aggregates — are dependently co-arisen.[5] Any desire, embracing, grasping, & holding-on to these five clinging-aggregates is the origination of stress. Any subduing of desire & passion, any abandoning of desire & passion for these five clinging-aggregates is the cessation of stress.’ [6] And even to this extent, friends, the monk has accomplished a great deal.
“Now if internally the ear is intact…
“Now if internally the nose is intact…
“Now if internally the tongue is intact…
“Now if internally the body is intact…
“Now if internally the intellect is intact but externally ideas do not come into range, nor is there a corresponding engagement, then there is no appearing of the corresponding type of consciousness. If internally the intellect is intact and externally ideas come into range, but there is no corresponding engagement, then there is no appearing of the corresponding type of consciousness. But when internally the intellect is intact and externally ideas come into range, and there is a corresponding engagement, then there is the appearing of the corresponding type of consciousness.
“The form of what has thus come into being is gathered under the form clinging-aggregate. The feeling of what has thus come into being is gathered under the feeling clinging-aggregate. The perception of what has thus come into being is gathered under the perception clinging-aggregate. The fabrications of what has thus come into being are gathered under the fabrication clinging-aggregate. The consciousness of what has thus come into being is gathered under the consciousness clinging-aggregate. One discerns, ‘This, it seems, is how there is the gathering, meeting, & convergence of these five clinging-aggregates. Now, the Blessed One has said, “Whoever sees dependent co-arising sees the Dhamma; whoever sees the Dhamma sees dependent co-arising.” And these things — the five clinging-aggregates — are dependently co-arisen. Any desire, embracing, grasping, & holding-on to these five clinging-aggregates is the origination of stress. Any subduing of desire & passion, any abandoning of desire & passion for these five clinging-aggregates is the cessation of stress.’ And even to this extent, friends, the monk has accomplished a great deal.”
That is what Ven. Sariputta said. Gratified, the monks delighted in Ven. Sariputta’s words.
1.
In passages where the Buddha defines stress, (e.g., SN 56.11, DN 22), he includes the statements, “association with the unbeloved is stressful; separation from the loved is stressful,” prior to “not getting what one wants is stressful.” For some reason, in passages where Ven. Sariputta defines stress (here and at MN 9and MN 141), he drops these statements from the definition.
2.
The compilers of the Pali canon used a common theory to explain the physics of heat & motion, meteorology, and the etiology of diseases. That theory centered on the concept of ‘dhatu’: property or potential. The physical properties presented in this theory were four: those of earth (solidity), liquid, fire, & wind (motion). Three of them — liquid, fire, & wind — were viewed as potentially active. When they were aggravated, agitated or provoked — the Pali term here, ‘pakuppati,’ was used also on the psychological level, where it meant angered or upset — they acted as the underlying cause for activity in nature. For more on this topic, see The Mind Like Fire Unbound, Chapter 2.
3.
AN 7.46 (quoted in The Mind Like Fire Unbound) cites a wing bone and tendon parings as examples of items that will not catch fire. Perhaps the passage was meant as a comical parody of someone who, having seen another person start fire with a fire stick, tried to imitate that person without understanding the basic principle involved. If you used a fire stick and wood shavings, you would get fire. If you used a wing bone instead of a fire stick, and tendon parings instead of wood shavings, you wouldn’t.
4.
This statement has not been traced in any other part of the extant Pali canon.
5.
See SN 12.2.
6.
Although the fourth noble truth — the path of practice leading to the cessation of stress — is not explicitly mentioned in this discussion, it is implicit as the path of practice leading to the subduing of desire & passion, the abandoning of desire & passion for the five clinging-aggregates.
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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
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http://www.crosscurrents.org/greening.htm
Can the traditional Buddhist contemplative retreat into nature
become an active engagement with its salvation?
KENNETH KRAFT is associate professor of Asian religions at Lehigh University in Bethlehem, Pa. He is the author of Eloquent Zen: Daito and Early Japanese Zen (University of Hawaii Press, 1992) and the editor, most recently, of Inner Peace, World Peace: Essays on Buddhism and Nonviolence (State University of New York Press, 1992). This essay was originally presented at the Kyoto Seminar for Religious Philosophy, in Kyoto, Japan.
On January 5, 1993, a Japanese ship called the Akatsuki Maru returned to port with a controversial cargo: an estimated 1.5 metric tons of plutonium. Its 134-day voyage was the first step in a Japanese plan to send spent nuclear fuel to Europe to be reprocessed as plutonium, which will then be reused as fuel in nuclear reactors. However, the Akatsuki Maru’s 20,000-mile round trip provoked expressions of concern in more than forty countries, including public demonstrations in France and Japan. Experts charged that such voyages could not adequately be shielded from the risks of a nuclear accident or a terrorist attack. Editorial writers questioned Japan’s commitment to its own nonnuclear principles (reactor-grade plutonium can also be used to make nuclear weapons). Pointing to the nuclear aspirations of North Korea and other countries, some observers called for a worldwide halt in the recovery of plutonium from spent fuel.
Plutonium (named after Pluto, the Greek god of the underworld) is one of the deadliest substances known to humankind. A single speck ingested through the lungs or stomach is fatal. Plutonium-239 has a half-life of 24,400 years, but it continues to be dangerous for a quarter of a million years. If we think in terms of human generations, about twenty-five years, we are speaking of 10,000 generations that will be vulnerable unless the radioactivity is safely contained. In Buddhism, the number 10,000 is a concrete way of indicating something infinite. That may also be the unpleasant truth about plutonium: it is going to be with us forever.
The American scholar-activist Joanna Macy has suggested that our most enduring legacy to future generations may be the decisions we make about the production and disposal of radioactive materials. Our buildings and books may not survive us, but we will be held accountable for what we do with the toxic substances (nuclear and nonnuclear) that we continue to generate in such great quantities. Buddhists have long believed that the present, the past, and the future are inextricably linked and ultimately inseparable. “Just consider whether or not there are any conceivable beings or any conceivable worlds which are not included in this present time,” a thirteenth-century master asserted.(1) For human beings at least, to sabotage the future is also to ravage the past and undermine the present. Although the threat of nuclear holocaust appears to have abated, we are beginning to see that the ongoing degradation of the environment poses a threat of comparable danger. As the Akatsuki Maru ships plutonium to Japan, it is also carrying a radioactive cargo, a “poison fire,” into our common future.
I am reminded of a Zen koan still used in the training of monks. The master says to the student: “See that boat moving way out there on the water? How do you stop it?” To give a proper answer the student must be able to demonstrate that he has “become one” with the boat. Just as one must penetrate deeply into a koan to solve it, Buddhists around the world have begun to immerse themselves in environmental issues, attempting to approach urgent problems from the inside as well as the outside. An increasing number of practitioner-activists believe that the only way to stop the boat of ecological disaster is to deepen our relationship to the planet and all life within it.
In this essay I would like to survey some of the ways in which Buddhists are responding to the environmental issues faced by so many countries today. I will concentrate on spiritual/religious practices and forms of activism that take place in a spiritual context. Although many Buddhists in Asia and elsewhere are becoming increasingly aware of ecology, I focus principally on North American Buddhists, who seem to be taking the lead in the “greening” of Buddhism. Of course, what we need most are human responses to the environmental crisis rather than “Buddhist” ones; when the Buddhist label is used here, it is almost always used in that spirit.
A list of individual practices must begin with traditional forms of Buddhist meditation (and closely related practices such as chanting). Meditation can serve as a vehicle for advancing several ends prized by environmentalists: it is supposed to reduce egoism, deepen appreciation of one’s surroundings, foster empathy with other beings, clarify intention, prevent what is now called burnout, and ultimately lead to a profound sense of oneness with the entire universe. “I came to realize clearly,” said a Japanese Zen master upon attaining enlightenment, “that Mind is not other than mountains and rivers and the great wide earth, the sun and the moon and the stars.”(2)
For some Buddhists, meditation alone is regarded as a sufficient expression of ecological awareness. Others supplement time-honored forms of meditation with new meditative practices that incorporate nature imagery or environmental themes. For example, the following verse by the Vietnamese Zen teacher Thich Nhat Hanh is widely used by his American students, who recite it mentally in seated meditation:
Breathing in, I know that I am breathing in.
Breathing out, I know that I am breathing out.
Breathing in, I see myself as a flower.
Breathing out, I feel fresh.
Breathing in, I see myself as a mountain.
Breathing out, I feel solid.
Breathing in, I see myself as still water.
Breathing out, I reflect things as they are.
Breathing in, I see myself as space.
Breathing out, I feel free.(3)
Thich Nhat Hanh has helped to popularize another method of individual practice — short poems (gatha) that can prompt us to maintain awareness in daily life. Many of these “mindfulness verses” also function as reminders of our interconnectedness with the earth. The verses may be memorized or posted in appropriate locations. For example, when turning on a water faucet, a person following this practice will mentally recite:
Water flows from high in the mountains.
Water runs deep in the Earth.
Miraculously, water comes to us,
and sustains all life.
Washing one’s hands can become an occasion for renewing one’s dedication to the environment:
Water flows over these hands.
May I use them skillfully
to preserve our precious planet.(4)
The following verse, meant to be used when getting into a car, again evokes a twofold mindfulness — for the moment and for interrelatedness:
Entering this powerful car,
I buckle my seatbelt
and vow to protect all beings.(5)
The cultivation of intimacy with nature is a central aim for many Buddhist environmentalists. Buddhist activist Stephanie Kaza, who has written about her “conversations” with trees, suggests other ways to develop empathy with the natural environment:
One may engage in relationship with the moon, observing its waxing and waning cycle, position in the sky, and effect on one’s moods and energy. One may cultivate relationships with migrating shorebirds, hatching dragonflies, or ancient redwoods. One may learn the topography of local rivers and mountains. These relations are not one-time encounters; rather they are ongoing friendships.(6)
The deepening sense of connectedness with our surroundings sometimes acquires an emotional intensity comparable to that of love or marriage. One practitioner writes, “This kind of in-love-ness — passionate, joyful — stimulates action in service to our imperiled planet. Walking in the world as if it were our lover leads inevitably to deep ecology.”(7)
When we turn our attention to group practices, we find that new and diverse forms are being created at a rapid rate. For American Buddhists, the family has become fertile ground for the potential elaboration of spiritual practice in daily life, and environmental concerns are often addressed in this setting. A parent from Colorado treats recycling as a “family ecological ritual,” using it “to bring out the meaning of interbeing.”(8) At most American Buddhist centers, conservation of resources and reduction of waste is a conscious part of communal practice. The responsibilities of the “ecological officer” at one center include: “educating workers and management about waste, recycling, conservation, etc.; evaluating operational procedures in terms of waste and efficiency; and investigating ecologically correct product lines.”(9)
The Zen Center of Rochester, New York, conducts an “earth relief ceremony” that includes chanting, circumambulation, devotional offerings, prostrations, and monetary donations. Buddhist rituals traditionally end with a chant that “transfers the merit” of the event to a designated recipient. The earth relief ceremony ends with the following invocation:
Tonight we have offered candles, incense, fruit, and tea,
Chanted sutras and dharani.
Whatever merit comes to us from these offerings
We now return to the earth, sea, and sky.
May our air be left pure!
May our waters be clean!
May our earth be restored!
May all beings attain Buddhahood!(10)
The Rochester Zen Center also sponsors rites specifically on behalf of animals. Ducks and other animals are purchased from pet stores or breeders and released in their natural habitats, and relief ceremonies for endangered species are held.
In northern California the Ring of Bone Zendo has found ways to integrate backpacking, pilgrimage, and sesshin, the intensive meditation retreat that undergirds formal Zen training. First conceived by poet and Zen pioneer Gary Snyder in the 1970s, this “mountains and rivers sesshin” emphasizes long hours of silent, concentrated walking in the foothills of the Sierra Mountains. “The wilderness pilgrim’s step-by-step breath-by-breath walk up a trail,” writes Snyder, “is so ancient a set of gestures as to bring a profound sense of body-mind joy.”(11) The daily schedule also includes morning and evening periods of seated meditation and a morning lecture by the teacher, who expounds on the “Mountains and Rivers Sutra” chapter of The Treasury of the True Dharma Eye, by Zen master Dogen. This text includes the following passage:
It is not just that there is water in the world; there are worlds in the realm of water. And this is so not only in water — there are also worlds of sentient beings in clouds, there are worlds of sentient beings in wind, there are worlds of sentient beings in fire, there are worlds of sentient beings in earth. . . Where there are worlds of sentient beings, there must be the world of Buddhas and Zen adepts.(12)
The Ring of Bone Zendo conducts weeklong backpacking sesshins twice a year, and the practice has spread to other West Coast Zen groups.
In March 1991, Thich Nhat Hanh inaugurated another kind of group practice in a six-day meditation retreat specifically for environmentalists. The two hundred people who traveled to Malibu, California, for the event included members of Greenpeace, Earth First!, Earth Island Institute, Rainforest Action Network, Natural Resources Defense Council, and other environmental organizations. Some were practicing Buddhists; others had little previous exposure to Buddhism or meditation. The retreat interposed periods of meditation with lectures by Nhat Hanh, silent walks through the Malibu hills, and gentle singing. In his talks, Nhat Hanh stressed the value of “deep, inner peace” for environmental activists: “The best way to take care of the environment is to take care of the environmentalist.”(13)
One of the sites administered by the San Francisco Zen Center is Green Gulch Farm, a sizeable tract of land in scenic Marin County, California. Green Gulch functions as a semi-rural Zen center, complete with a large meditation hall, guest rooms, an abbot’s cottage, and a Japanese-style tea house. But Green Gulch is best known for its extensive organic garden, which has been lovingly cultivated for two decades by numerous Zen practitioners, newcomers and veterans alike. On Earth Day, April 22, 1990, over a hundred friends of Green Gulch participated in special celebratory rituals that concluded with a dedication to the animals and plants that had died in the garden. The text read in part:
Plants and Animals in the Garden,
We welcome you — we invite you in — we ask your forgiveness and your understanding. Listen as we invoke your names, as we also listen for you:
Little sparrows, quail, robins, and house finches who have died in our strawberry nets;
Young Cooper’s hawk who flew into our sweet pea trellis and broke your neck;
Numerous orange-bellied newts who died in our shears, in our irrigation pipes, by our cars, and by our feet. . . .;
Gophers and moles, trapped and scorned by us, and also watched with love, admiration, and awe for your one-mindedness. . . .;
And all plants we have shunned: poison hemlock, pigweed, bindweed, stinging nettle, bull thistle;
We call up plants we have removed by dividing you and separating you, and by deciding you no longer grow well here.
We invoke you and thank you and continue to learn from you. We dedicate this ceremony to you. We will continue to practice with you and for you.(14)
This dedication follows ritual conventions that are found not only in Buddhism but also in other traditions. It directly addresses unseen beings or spirits, invites them into a sacred space, expresses sentiments ranging from grief to gratitude to awe, and concludes with a pledge of continued spiritual striving. The admission that many animals and plants had to be sacrificed for the garden to flourish should not be construed as hypocrisy; rather, the passage acknowledges the mystery of life and death, and it affirms — realistically, amid complexity — the cardinal precept not to kill. In the complete text, the detailed naming of animals and plants recreates a rich natural realm, elicits renewed attentiveness to that realm, and generates the cumulative power that ritual invocations require.
Another consciously created group ritual that illustrates the greening of Buddhist practice is called the Council of All Beings. It began in 1985 as a collaboration between Joanna Macy and John Seed, an Australian who embraced Buddhism and then became a passionate advocate of rainforest preservation. According to Seed, the Council of All Beings helps people to move “from having ecological ideas to having ecological identity, ecological self. . . In the end, what we want to do is to turn people into activists.”(15) The Council is usually presented as a daylong workshop or longer retreat in a setting with access to the outdoors; participants vary from a dozen to a hundred.
The ritual begins with shared mourning. Participants are encouraged to express their sense of grief and loss in response to the degradation of the earth. “One by one, people bring forward a stone or twig or flower, and laying it in the center, name what it represents for them. . . In the ritual naming of these losses, we retrieve our capacity to care.”(16) The premise is that we ordinarily refrain from expressing our anguish about the planet because we fear that we may be overwhelmed by sadness, or because we assume that such feelings are socially unacceptable. In the second phase of a Council, called “remembering,” participants are led through exercises that reinforce their sense of connectedness with the earth. Methods include guided meditations and visualizations, body movement, drumming, and “sounding” — imitating the voices of animals or other natural sounds. Macy once had an opportunity to demonstrate part of a “remembering” exercise to the Dalai Lama. Taking his hand in hers, she said:
Each atom in each cell in this hand goes back to the beginning of time, to the first explosion of light and energy, to the formation of the galaxies and solar systems, to the fires and rains that bathed our planet, and the life-forms that issued from its primordial seas. . . We have met and been together many times.
“Yes, of course,” said the Dalai Lama. “Very good.”(17)
For the culmination of the ritual, each participant chooses a nonhuman life-form, imaginatively identifies with it, and then speaks on its behalf before the group. The form chosen may be an animal, a plant, a river, or a mountain. Circumstances permitting, the participants make masks or breastplates to reinforce their adopted identity. Gathering to form the Council of All Beings, the recreated life-forms describe their plight, how they have been affected by humans, and their chances of survival. At a signal from the leader, some of the participants shed their selected identities to become human listeners inside the circle. Each of the life-forms is then asked what strengths it has to offer human beings in this time of planetary crisis. Here are some typical responses, as paraphrased by Macy:
“I, lichen, work slowly, very slowly. Time is my friend. This is what I give you: patience for the long haul and perseverance.”
“It is a dark time. As deep-diving trout I offer you my fearlessness of the dark.”
“I, lion, give you my roar, the voice to speak out and be heard.”(18)
The Council of All Beings expresses in modern terms the trans-species compassion that has long been a Buddhist ideal. Council participants not only mourn the loss of animals and plants (as at Green Gulch); they also strive to listen to other beings and imaginatively become them. In a ritual context, this crossing of human/nonhuman boundaries is not meant to answer complex questions about the relative value of species; its thrust is to enable participants to reconnect with an ecocentric (nonanthropocentric) world. Although the Council’s format is still being modified, and its dissemination seems to have been hampered by a dearth of talented facilitators, it offers a foretaste of what Gary Snyder once called “a kind of ultimate democracy,” in which “plants and animals. . . . are given a place and a voice in the political discussions of the humans.”(19)
With increased communication and cooperation among Buddhists around the globe, Buddhist-inspired environmentalism is also becoming manifest in national and international arenas. Thailand, for example, has been the source of several influential projects. The Buddhist Perception of Nature Project, founded in 1985, uses traditional Buddhist doctrines and practices to teach environmental principles to ordinary villagers and city-dwellers. The International Network of Engaged Buddhists (INEB), established in 1989 by Nobel Peace Prize nominee Sulak Sivaraksa, puts environmental concerns high on its agenda, with special emphasis on Third-World issues. In rural Thailand, environmentally conscious monks have helped protect endangered forests and watersheds by “ordaining” trees: villagers are loath to chop down trees that have been symbolically accepted into the Buddhist monastic order.
An unusual example of a Buddhist program with global repercussions is found in a successful baking business run by the Zen Community of Yonkers, New York. Since the late 1980s the Zen Community has cooperated with Ben and Jerry’s ice cream company to produce Rainforest Crunch cookies. The product uses certain nuts and nut flour in an ecologically sustainable way, so it helps to protect Amazonian rainforests and support Brazilian farming cooperatives. A percentage of profits is donated to groups like the Rainforest Action Network. With $1.6 million in annual sales (1991), the bakery has also provided employment to about two hundred local residents, some of them formerly homeless. The advertising slogan for this popular product is a cheerful reminder of interconnectedness: “Eat a Cookie. Save a Tree.”
The best-known international spokesperson for Buddhism, the Dalai Lama, has made many statements in support of environmental responsibility on a global scale. Strictly speaking, the Dalai Lama’s teachings may not qualify as environmental “activism,” but his ideas and his example are important sources of inspiration for socially engaged Buddhists. With his usual directness, he says, “The Earth, our Mother, is telling us to behave.”(20) The Dalai Lama has proposed a five-point peace plan for Tibet that extends the notion of peace to the entire Tibetan ecosystem. He first presented his peace plan in 1987, speaking before the United States Congress, and he restated it in his 1989 Nobel Peace Prize address and again at the 1992 Earth Summit in Rio. On these occasions he has said, in part:
Prior to the Chinese invasion, Tibet was an unspoiled wilderness sanctuary in a unique natural environment. Sadly, in the past decades the wildlife and the forests of Tibet have been almost totally destroyed by the Chinese. The effects on Tibet’s delicate environment have been devastating. . .
It is my dream that the entire Tibetan plateau should become a free refuge where humanity and nature can live in peace and in harmonious balance. . . The Tibetan plateau would be transformed into the world’s largest park or biosphere. Strict laws would be enforced to protect wildlife and plant life; the exploitation of natural resources would be carefully regulated so as not to damage relevant ecosystems; and a policy of sustainable development would be adopted in populated areas.(21)
A decade ago the Dalai Lama supported nuclear power as a possible way to improve living conditions for the world’s poor, but since then his thinking has changed. As part of his peace plan, he now rejects any use of nuclear energy in Tibet, not to mention “China’s use of Tibet for the production of nuclear weapons and the dumping of nuclear waste.”(22)
Even if the Dalai Lama’s ambitious plan seems unrealistic by the standards of realpolitik, his proposal has exposed a worldwide audience to a Buddhist vision of a desirable society. Central to that vision is the attempt to extend the ideal of nonviolence (ahimsa) to all forms of life. Some people come to embrace environmentalism as an extension of their commitment to nonviolence, just as others come to embrace nonviolence via their commitment to the environment.
A final example of Buddhist-inspired environmental activity that is finding expression on a national and international scale is called the Nuclear Guardianship Project (NGP). Its targeted problem is radioactive waste, which brings us back to the Akatsuki Maru and its 1.5 metric tons of dangerous cargo. The concept of nuclear guardianship, advocated most forcefully by Joanna Macy, begins with the premise that current technological expertise does not offer a certifiably safe method for the disposal of nuclear waste: plans to bury the waste underground overlook known risks; transmutation and glassification schemes have not yet been perfected; and other proposals (such as shooting the waste into space) are even less realistic. From these assumptions, Macy and other project participants argue that nuclear waste should be stored in an accessible manner using the best available technology, monitored with great care, and recontained in new ways as technology advances.
But the thinking of NGP strategists is not limited to scientific and political calculations. If we are to succeed in protecting future generations from lethal radioactivity, they claim, people must also be inspired mythically and spiritually. Without a grander vision and deeper motivation, we might not even be able to implement whatever technical solutions become available. For Macy, one possible way to foster new attitudes would be to turn each nuclear site into a center of activity related to guardianship. She describes the genesis of this idea:
It started with a kind of vision I had in England in 1983, when I visited the peace camps that had spontaneously arisen around nuclear bases. . . I sensed that I was on sacred ground. I had a feeling of déjà vu. I thought, “Oh, maybe I’m being reminded of the monasteries that kept the flame of learning alive in the Middle Ages.” People made pilgrimages to those places too. But then I realized, “No, this is about the future. This is how the radioactive remains are going to be guarded for the sake of future beings.”(23)
Because such sites would require unwavering vigilance, they would entail a social version of the mindfulness practice that is so central to Buddhism. “We can contain the radioactivity if we pay attention to it,” writes Macy. “That act of attention may be the last thing we want to do, but it is the one act that is required.”(24) She goes on to suggest that surveillance communities built around today’s nuclear facilities could also become centers for various activities beyond the technical process of containment: pilgrimage, meditation retreats, rituals “of acceptance and forgiveness,” even a kind of monastic training. One hopeful NGP participant declares, “Let us build beautiful shrines, life-affirming shrines, with gardens and rooms for meditation.”(25)
Not content merely to outline the possibilities, Macy and others are experimenting with ritual forms to be used in study groups and public workshops. They are even willing to modify the traditional four vows taken by Mahayana Buddhists, by adding a fifth vow:
Sentient beings are numberless; I’ll do the best I can to save them.
Desires are inexhaustible; I’ll do the best I can to put an end to them.
The Dharmas are boundless; I’ll do the best I can to master them.
The Poison Fire lasts forever; I’ll do the best I can to contain it.
The Buddha way is unsurpassable; I’ll do the best I can to attain it.(26)
An NGP event often begins with an invocation to beings of the past, present, and future, welcoming them as companions and allies in a time of need. Future beings are summoned with these words:
All you who will come after us on this Earth, be with us now. All you who are waiting to be born in the ages to come, it is for your sakes too that we work to heal our world. We cannot picture your faces or say your names — you have none yet — but we would feel the reality of your claim on life.(27)
During a three-day NGP retreat in Mendocino County, California, seventy-five participants enacted a future pilgrimage to a guardian site, half of them playing the role of pilgrims, the rest posing as resident guardians. Some of the texts that are used in these NGP exercises look back at the present from an imagined future. One passage reads in part:
Pilgrims, Guardians, we are gathered here at the Great Guardian Site of Rancho Seco a brief two hundred years since the turning from the Times of Nuclear Peril. Here in the Silkwood Pavilion we are engaged in the essential practice of Remembering. We must remember, because we cannot uninvent the nuclear technology that almost killed our planet. . .
Oh, what power it unleashed! Yes, the poison fire was first used for weapons, against great cities of a great people. And we know the names, and you can say them in your heart — we shall not forget them: Hiroshima, Nagasaki. A quarter of a million people burned at once, then many more sickened slowly, for that is how it destroys — slowly, hidden. Yet still our ancestors built bombs with the poison fire, scores of thousands more, and called them “war heads.”
And then our ancestors of that time — this is also painful to remember — they took that poison fire to make electricity. We know how easy it is to share the power of the sun and the wind. But they took the poison fire and used it to boil water. And the signs of sickening grew. . .
And the Governments tried to bury it. There were places called Carlsbad, Yucca Mountain: deep holes half a mile down. They wanted to bury it as if the Earth were not alive. . .
Yet among our ancestors in those dark times were those whose practice of mindfulness allowed them to look directly at the poison fire. They looked into their hearts and thought: “We can guard the poison fire. We can overcome our fear of guarding it and be mindful. Only in that way can the beings of the future be protected.” They remembered us!(28)
Chapters of the Nuclear Guardianship Project have been formed in Germany, Switzerland, and Russia. The NGP has also been introduced to Japan, where one cannot help but note that major reactors have already been given religious names that would fit a guardian site perfectly: “Monju” — bodhisattva of wisdom, “Fugen” — bodhisattva of compassionate action, and “Joyo” — eternal light.
The Nuclear Guardianship Project is difficult to assess. It has not yet made inroads among nuclear engineers, much less been tested in the public domain. To some observers it seems wildly fanciful, because it expects to transform deep-seated psychological responses to nuclear waste: denial of responsibility (”not in my backyard”) and denial of danger (”it’s not making us sick”). The NGP must contend with lingering disagreement among scientists on technical issues, and it must deal with the economic realities of implementing accessible containment on a massive scale. However, the greatest source of resistance may be our apparent unwillingness to reduce our material standard of living voluntarily. The best way to limit future nuclear waste is simply to stop producing it, but that course would call for radical social changes that few citizens anywhere are willing to contemplate. It is one thing to recognize the risks of nuclear energy, but quite another to change the systems and personal habits that currently demand it.
Regardless of the NGP’s potential to influence affairs in the political realm, the concept of nuclear guardianship is certainly intriguing as a religious vision. This is not the first time that Buddhists have believed that the world is coming to an end in some significant way, and that an unprecedented response is required. In past eras, predictions about the imminent disappearance of the Buddha’s teachings led to a revitalization of religion and sometimes to major shifts in society. By directing attention to the distant future, Macy invites us to “reinhabit” a deep, mythological sense of time; such a perspective is a welcome antidote to the impoverished, constricted sense of time that prevails in industrial societies. In a similar manner, the NGP calls for a dramatic extension of our sense of ethical responsibility. The notion of guardianship begins with plutonium but goes on to embrace numberless unborn beings and the planet as a whole.
It is clear that an ecologically sensitive Buddhism exhibits significant continuities with traditional Buddhism, continuities that can be demonstrated textually, doctrinally, historically, and by other means. Sustained inquiry by scholars and practitioners will continue to elucidate those links. It is also instructive to consider the ways in which today’s green Buddhism may depart from Buddhism’s past. The individual and group activities surveyed here are not only innovative on the level of practice; in many cases they also embody consequential shifts in Buddhists’ perceptions of nature and society.
In several contexts we have seen ecobuddhists struggling to think and act globally; that breadth of commitment is itself a trait that distinguishes today’s activists from most of their Buddhist predecessors. Just as current environmental problems are planetary as well as local, present-day Buddhism has become international as well as regional. For centuries, classic Buddhist texts have depicted the universe as one interdependent whole, and elegant doctrines have laid the conceptual foundation for a “cosmic ecology.”(29) Contemporary Buddhist environmentalists are seeking to actualize that vision with a concreteness that seems unprecedented in the history of Buddhism.
The increased awareness of the sociopolitical implications of spiritual practice is another feature that might qualify as a departure from earlier forms of Buddhism. Socially engaged Buddhism is one of the notable developments in late twentieth-century Buddhism, and environmental Buddhism is an important stream within this larger movement. There is a well-known Zen story in which a master rebukes a monk for discarding a single chopstick. The original point is that even if the chopstick’s mate is lost, it still has intrinsic value and can be put to use in some other way. In today’s world, the widespread use of disposable chopsticks might suggest other lessons about the far-reaching environmental impact of daily actions.(30) Green Buddhists no longer assume that spiritual practice can take place in a social or environmental vacuum. Moreover, they believe that an overly individualistic model of practice may actually impede cooperative efforts to improve social conditions.
The importance of women and of women’s perspectives is another characteristic of ecobuddhism that distinguishes it from more traditional forms of Buddhism. Today’s environmentally sensitive Buddhists want to free themselves and others from sexist patterns of thought, behavior, and language. Women, no less than men, are the leaders, creative thinkers, and grassroots activists of green Buddhism. The influence of women also manifests itself in an aversion to hierarchy, an appreciation of the full range of experience, and an emphasis on the richness of relationships (human and nonhuman). Out of this milieu, the notion of the world “as lover” has emerged as a model for a new bond between humanity and nature. The ancient Greek goddess Gaia, who has been reclaimed by many people as a symbol of the earth, is also embraced by Buddhist environmentalists, men and women alike. Even the Buddha is sometimes feminized, as in the following gatha by Thich Nhat Hanh:
I entrust myself to Earth;
Earth entrusts herself to me.
I entrust myself to Buddha;
Buddha entrusts herself to me.(31)
Shifting perceptions of nature denote another area in which past Buddhism and present Buddhism diverge. Buddhists have long been sensitive to the transitory nature of things. In Japan, for example, generations of poets have “grieved” over the falling of cherry blossoms. Yet according to the premodern Buddhist view, nature’s impermanence is also natural, part of the way things are, so the process of extinction (in a paradoxical way) is also reassuring. The grief of Buddhist environmentalists is prompted not by falling cherry blossoms but by the actual loss of entire species of living beings, and by the continuing devastation of the planet. A new dimension of meaning has been added to the time-honored Buddhist notion of impermanence. Gary Snyder writes:
The extinction of a species, each one a pilgrim of four billion years of evolution, is an irreversible loss. The ending of the lines of so many creatures with whom we have traveled this far is an occasion for profound sorrow and grief. . . Some quote a Buddhist teaching back at us: “all is impermanent.” Indeed. All the more reason to move gently and cause less harm.(32)
Perennial assumptions about nature’s power to harm human beings have been augmented by a fresh appreciation of humans’ power to harm nature. In an early text the Buddha gives his monks a prayer which reads in part:
My love to the footless, my love to the twofooted, my love to the fourfooted, my love to the manyfooted. Let not the footless harm me, let not the twofooted harm me, let not the fourfooted harm me, let not the manyfooted harm me. All sentient beings, all breathing things, creatures without exception, let them all see good things, may no evil befall them.(33)
This passage expresses generous concern for other beings, yet it also serves as a protective charm against dangerous animals (especially poisonous snakes) — if I don’t harm them, they won’t harm me. In contrast, the ceremonial texts from Green Gulch Farm or the Nuclear Guardianship Project are most concerned about human threats to nature. Religious power is invoked in each case, but in the new texts that power is summoned to protect the environment from us and to atone for our depredations.
In many Buddhist cultures, nature has functioned as the ideal setting in which to seek salvation. Traditionally, movement toward nature was regarded as a type of withdrawal: one retreated to the mountains or the jungle to be free of society’s defilements and distractions. But for contemporary Buddhists a deepening relation with nature is usually associated with a spirit of engagement. Even if the experience of heightened intimacy with nature is private and contemplative, that experience is commonly interpreted as a call to action. In this new context nature nonetheless retains its potential soteric power. For many Buddhist activists, preservation of the environment doubles as a spiritual path to personal and planetary salvation.
Critics and supporters of contemporary Buddhist environmentalism have already raised a number of provocative questions. Seasoned Buddhist practitioners suspect that the comparisons between “ecological awakening” and a true enlightenment experience are too facile. Buddhist scholars in North America and Japan ask if there a point at which the distance from traditional Buddhism becomes so great that the Buddhist label is no longer appropriate. Others express concern about the New Age elements that seem to be part of ecobuddhism (such as NGP rituals evoking the future), and they are not sure how to assess such elements. Buddhist environmentalists take these issues seriously and raise further questions. In daily life, how can traditional Buddhist practices and new ecologically oriented practices be meaningfully integrated? To what degree can a modern environmental ethic be extrapolated from these individual and group practices? What is the relation of green Buddhism to other forms of environmentalism, including deep ecology? Such questions will continue to generate discussion and reflection as the various forms of socially engaged Buddhism evolve and mature.
From certain perspectives it may seem that Buddhist environmentalism is marginal, especially in the United States. After all, “green politics” has appealed only to a minority in the culture at large; Buddhism captures only a percentage point or two in the national religious census; and even within American Buddhist communities, not everyone is interested in environmental issues or their relation to practice. If there is a way to communicate the key ideas and basic practices of green Buddhism to a wider public, it has not yet been found. Granted, Buddhists may have affected the outcome in a number of local campaigns, saving an old-growth forest in Oregon, protecting a watershed in northern California, blocking a proposed nuclear dump in a California desert. In such cases, however, it is hard to isolate distinctively “Buddhist” influences.
The potential significance of green Buddhism can also be considered from a religious standpoint. Even if there is little visible evidence of impact, Buddhism may nonetheless be contributing to a shift in the lives of individuals or the conduct of certain groups. Some would argue that if only one person’s life is changed through an ecological awakening, the repercussions of that transformation have important and continuing effects in realms seen and unseen. An abiding faith in the fundamental interconnectedness of all existence provides many individual activists with the energy and focus that enable them to stay the course. Simply to return to a unitive experience is often enough: “We don’t need to call it Buddhism — or Dharma or Gaia. We need only to be still and open our senses to the world that presents itself to us moment to moment to moment.”(34)
1. [Back to text] Dogen, in Philip Kapleau, The Three Pillars of Zen, rev. ed. (New York: Doubleday, 1989), 310.
2. [Back to text] Quoted in Kapleau, The Three Pillars of Zen, 215.
3. [Back to text] Thich Nhat Hanh, Touching Peace: Practicing the Art of Mindful Living (Berkeley: Parallax Press, 1992), 11-12.
4. [Back to text] Thich Nhat Hanh, Present Moment, Wonderful Moment: Mindfulness Verses for Daily Living (Berkeley: Parallax Press, 1990), 9, 10.
5. [Back to text] The Mindfulness Bell 1:3 (Autumn 1990): 16.
6. [Back to text] Stephanie Kaza, “Planting Seeds of Joy” (unpublished paper, 1992), 13.
7. [Back to text] Lenore Friedman, “Book Reviews,” Turning Wheel (Fall 1991): 39.
8. [Back to text] The Mindfulness Bell 4 (Spring 1991): 17.
9. [Back to text] The Ten Directions 11:1 (Spring/Summer 1990): 15.
10. [Back to text] Rochester Zen Center, “Earth Relief Ceremony” (unpublished manual, 1992).
11. [Back to text] Gary Snyder, The Practice of the Wild (San Francisco: North Point Press, 1990), 94.
12. [Back to text] Thomas Cleary, trans., Shobogenzo: Zen Essays by Dogen (Honolulu: University of Hawaii Press, 1986), 98.
13. [Back to text] The Mindfulness Bell 7 (Summer/Fall 1992): 6.
14. [Back to text] “Earth Day Ceremony at Green Gulch Zen Center,” Buddhist Peace Fellowship Newsletter (Summer 1990): 32-33.
15. [Back to text] Rik Scarce, Eco-Warriors: Understanding the Radical Environmental Movement (Chicago: Noble Press, 1990), 227.
16. [Back to text] Joanna Macy, World as Lover, World as Self (Berkeley: Parallax Press, 1991), 200.
17. [Back to text] Ibid., 202.
18. [Back to text] Ibid., 205.
19. [Back to text] Gary Snyder, Turtle Island (New York: New Directions, 1974), 104.
20. [Back to text] Allan Hunt Badiner, Dharma Gaia: A Harvest of Essays in Buddhism and Ecology (Berkeley: Parallax Press, 1990), v.
21. [Back to text] The Dalai Lama, “Five-Point Peace Plan for Tibet,” in Petra K. Kelly, Gert Bastian, and Pat Aiello, eds., The Anguish of Tibet (Berkeley: Parallax Press, 1991), 291; the Dalai Lama, “A Zone of Peace,” in Martine Batchelor and Kerry Brown, eds., Buddhism and Ecology (London: Cassell, 1992), 112-13.
22. [Back to text] Kelly, Bastian, and Aiello, The Anguish of Tibet, 288.
23. [Back to text] “Guardians of the Future,” In Context 28 (Spring 1991): 20.
24. [Back to text] “Technology and Mindfulness,” Nuclear Guardianship Forum 1 (Spring 1992): 3.
25. [Back to text] N. Llyn Peabody, “A Summary of the Council Discussion,” Buddhist Peace Fellowship Newsletter 10:3/4 (Fall 1988): 23.
26. [Back to text] “Buddhist Vows for Guardianship,” Nuclear Guardianship Forum 1 (Spring 1992): 2.
27. [Back to text] Macy, World as Lover, World as Self, 207.
28. [Back to text] The Fire Group, “Remembering at a Future Guardian Site,” Buddhist Peace Fellowship Newsletter (Winter 1991): 18-19.
29. [Back to text] Francis H. Cook, Hua-yen Buddhism: The Jewel Net of Indra (University Park: Pennsylvania State University Press, 1977), 2.
30. [Back to text] Even if disposable chopsticks do not contribute to the destruction of rainforests (experts disagree), comparable examples are abundant.
31. [Back to text] Nhat Hanh, Present Moment, Wonderful Moment, 59.
32. [Back to text] Snyder, The Practice of the Wild, 176.
33. [Back to text] Anguttara Nikaya, Pali Text Society Publications 2, 72-73.
34. [Back to text] Nina Wise, “Thâystock at Spirit Rock,” The Mindfulness Bell 5 (Autumn 1991): 19.
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Cross Currents, Summer94, Vol. 44 Issue 2, p163, 17p
180 LESSON 26 02 2011 Cula Rahulovada Sutta The Shorter Exposition to Rahula FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-The Buddhist Perception of Environmental Responsibility
180 LESSON 26 02 2011 Cula Rahulovada Sutta The Shorter Exposition to Rahula 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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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 180
http://www.accesstoinsight.org/tipitaka/mn/mn.147.than.html
MN 147
PTS: M iii 277
Cula-Rahulovada Sutta: The Shorter Exposition to Rahula
translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta’s Grove, Anathapindika’s Monastery. Then, as he was alone in seclusion, this line of thinking arose in the Blessed One’s awareness: “The mental qualities that ripen in release have ripened in Rahula. What if I were to lead Rahula further to the ending of the mental fermentations?”
Then the Blessed One, early in the morning, put on his robes and, carrying his bowl & outer robe, went into Savatthi for alms. Having gone for alms in Savatthi, after the meal, returning from his alms round, he said to Ven. Rahula, “Fetch your sitting cloth, Rahula. We will go to the Grove of the Blind to spend the day.”
Responding, “As you say, lord,” to the Blessed One, Ven. Rahula, carrying his sitting cloth, followed behind the Blessed One. Now at that time, many thousands of devas were following behind the Blessed One, [thinking,] “Today the Blessed One will lead Ven. Rahula further to the ending of the mental fermentations.”
Then the Blessed One, having plunged into the Grove of the Blind, sat down on a seat made ready at the foot of a tree. Ven. Rahula, having bowed down to the Blessed One, sat to one side.
As he was sitting there, the Blessed One said to him, “What do you think, Rahula — is the eye constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“What do you think — are forms constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“What do you think — is consciousness at the eye constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“What do you think — is contact at the eye constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“What do you think — whatever there is that arises in dependence on contact at the eye as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness:[1]Is it constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“What do you think, Rahula — is the ear constant or inconstant?”
“Inconstant, lord” …
“What do you think, Rahula — is the nose constant or inconstant?”
“Inconstant, lord” …
“What do you think, Rahula — is the tongue constant or inconstant?”
“Inconstant, lord” …
“What do you think, Rahula — is the body constant or inconstant?”
“Inconstant, lord” …
“What do you think, Rahula — is the intellect constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“What do you think — are ideas constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“What do you think — is consciousness at the intellect constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“What do you think — is contact at the intellect constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“What do you think — whatever there is that arises in dependence on contact at the intellect as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness: Is it constant or inconstant?”
“Inconstant, lord.”
“And is that which is inconstant easeful or stressful?”
“Stressful, lord.”
“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”
“No, lord.”
“Seeing thus, Rahula, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. And whatever there is that arises in dependence on contact at the eye as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness: With that, too, he grows disenchanted.
“He grows disenchanted with the ear…
“He grows disenchanted with the nose…
“He grows disenchanted with the tongue…
“He grows disenchanted with the body…
“He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect. And whatever there is that arises in dependence on contact at the intellect as a mode of feeling, a mode of perception, a mode of fa
brication, or a mode of consciousness: With that, too, he grows disenchanted. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, ‘Fully released.’ He discerns that ‘Birth is depleted, the holy life fulfilled, the task done. There is nothing further for this world.’”
That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One’s words. And while this explanation was being given, Ven. Rahula’s mind, through no clinging (not being sustained), was fully released from fermentations. And to those many thousands of devas there arose the dustless, stainless Dhamma eye: “Whatever is subject to origination is all subject to cessation.”
1.
The Buddha’s basic approach in this discourse is to take a line of questioning that he usually applies to the five aggregates (see SN 22.59) and to apply it to the framework of the six sense media as given in SN 35.28. This phrase, however, is the one point where this sutta deviates from that framework. The corresponding phrase in SN 35.28 focuses exclusively on feelings. The passage here —vedanagatam, saññagatam, sankharagatam, viññanagatam — focuses on all four mental aggregates. For another example of translating –gatam as “mode,” see the phrase “mode of perception” (saññagatam) in MN 121.
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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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The Buddhist Perception of Environmental Responsibility
Emerson said that the term “Transcendentalism” was a synonym for Idealism. As when he differentiates between “reason” as rationality and “Reason” as the synchronicity of heart and mind, he uses the upper case “I” with intent; what he refers to is not goodhearted but somewhat naive optimism; it is a complete and rather complex philosophy which, he said, borrows from the best of the oldest ideas, including Buddhism. So it would not be surprising to find that modern Buddhism appears to reflect the 19th century Transcendentalist environmental point of view; originally, it was the early American Transcendentalism that mirrored Buddhist thought.
It occurs to me that Emerson’s idea of the divine spark within each being could stem from the Buddhist concept that each person contains many different “seeds” that represent every possible human emotion or potentiality such as love, anger, sadness, greed or compassion. Which of the seeds comes to fruition depends upon how the individual’s life is lived. The selection of what seeds will “sprout” is a conscious choice guided by intuition. There is no doubt that selection is an individual’s decision, nor is there any doubt that the decision has impact on the rest of the world. In effect, the individual is the world in microcosm: he or she is also a “seed” in the world population at large. The concept recalls Emerson’s theory of balance, outlined in Nature, the essay “Circles,” and other works; he, in turn, was likely influenced by Eastern thought, the idea of yin and yang.
Perhaps most importantly, Buddhism is a questioning process. In his Editor’s Introduction to Sivaraksa’s Seeds of Peace, Tom Ginsburg sums up the philosophy in words that could easily fit Emerson’s “Self-Reliance” or Nature: “Question everything, look deeply, and then act from that insight” (xiv).
Sivaraksa indicates strongly that this maxim applies to environmental responsibility. First, the “religion of consumerism” that erodes spiritual strength is also what is most damaging to the environment. Air and water pollution, the depletion of species, destructive forestry and land management practices can all be traced to avid consumerism. Perhaps Sivaraksa goes a step beyond Emerson here: the facts of the natural world at present are not merely symbolic of the spiritual decay; they are a direct result of it.
Buddhism magnifies traditional Asian cultural values, which Sivaraksa says are “always related to social well-being.” This includes respect for animal and plant as well as human life; personal achievement may be sought but not at another’s expense, and always “exploitation, confrontation, and competition are to be avoided” (5). Ideally, the temple and its grounds are “not only the center of social and spiritual life” but perfect ecological models as well (7).
Presently there is a huge disparity between the ideals of Buddhism and the realities of the Asian cultures from which it developed. Sikvaraksa cites many of the same problems that plague Western culture: food production is no longer driven by the local population–those directly associated with that particular land–but by large market need. Chemically and mechanically-based modern agriculture and fishing techniques pollute and deplete resources at the same time they force small landowners off hereditary property and into the already crowded cities. The small farmer loses his livelihood because he cannot compete with agribusiness; this is a moot point, however, because by now he believes his former life on the land was not sufficient anyway–he must go seek the things that the pervasive consumer culture insists he obtain to make life worth living (30 - 33). Of all the countless “things” a consumer culture creates, its survival mandates dissatisfaction as its primary product. In that regard it has been most successful in diluting the traditional concepts of all the religions discussed in these pages; the effect on Buddhism is perhaps more noticeable because consumerism is at such variance with its precepts.
Sikvaraksa acknowledges that turning back the clock to a largely rural, agrarian setting is neither possible nor especially desirable. Nostalgia has no place in Buddhist “mindfulness.” Instead, the Dalai Lama has set forth “a practical ethic of caring for our home” which reflects the Buddhist idea of interdependence in the modern world; compassion is the outstanding characteristic.
The Dalai Lama says that understanding nature requires four avenues of thought. First is the “natural” avenue: the laws of the universe and the fact that things do exist, and that matter differs from consciousness. “Relational” is the interdependence between the entities existing in the world, between cause and condition, and between parts and whole. “Functional” applies to the properties arising as a consequence of interdependence; the fourth avenue, the “logical,” is not the process of human reasoning but is the understanding that process and the analysis which is its result (114). In this last is seen the Emersonian distinction between “reason” and “Reason.”
The Dalai Lama addresses the matter of balance in much the manner of Emerson. The state of the environment–the outer world–reflects the state of the inner world; his main concern is “the purification of the inner world” (116). Nature is valuable in itself, yes–for beauty, serenity, even life, generally speaking–but its true importance lies in its symbolism: the outward signs of Nature represent inner harmony and spiritual well-being. (This is where our two most famous 19th century Transcendentalists, Thoreau and Emerson, part company; toward the ends of their respective lives, Emerson becomes even more ethereal in his approach to Nature, preferring the metaphysical over the physical reality; Thoreau seems to be increasingly convinced that Nature’s beauty is not only symbolic of, but is our well-being–or not–manifested).
Like the Transcendentalists, the Dalai Lama believes there is an exchange between the human spirit and Nature. He notes specific Buddhist practices that recognize this link and aim to regenerate “the vitality of the earth, [to purify] . . . certain precious minerals are buried . . . consecration rituals are performed’ (116). But while ritual ceremony may be complex, the remedy is astonishingly simple: “Taking care of the planet is nothing special . . . .It’s just like taking care of our own house” (117). This recalls Thoreau’s exhortation to “be at home everywhere” in his essay “Walking.”
Practically speaking, and like the other belief systems discussed in these pages, the Dalai Lama looks to science and education to make us aware of safe and unsafe environmental processes; we should make a special effort “to introduce ecology into the school curriculum” (118). But the primary factor in the resolution is our human compassion, love laced with responsibility and care. The Dalai Lama’s reminder that “each of us is an individual, naturally a part of humanity. So human effort must begin with our individual initiatives” sounds very much like Emerson’s idea of the connected Oversoul and his statement that “the one thing in the world of value is the active soul.”
179 LESSON 25 02 2011 MahaRahulovada Sutta The Greater Exhortation to Rahula FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Buddhist perception of Business Management in Relation to Public Policy and Development and Ecology and Environment-MBA Projects, Notes, Presentaions-Corporate Social Responsibility-Bahujan Samaj Party’s Dara Singh Chauhan is a member of JPC
179 LESSON 25 02 2011 MahaRahulovada Sutta The Greater Exhortation to Rahula 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/
|
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 179
http://www.accesstoinsight.org/tipitaka/mn/mn.062.than.html
MN 62
PTS: M i 420
Maha-Rahulovada Sutta: The Greater Exhortation to Rahula
translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta’s Grove,Anathapindika’s Monastery. Then the Blessed One, early in the morning, put on his robes and, carrying his bowl and outer robe, went into Savatthi for alms. And Ven. Rahula, early in the morning, put on his robes and, carrying his bowl and outer robe, went into Savatthi for alms following right behind the Blessed One.[1] Then the Blessed One, looking back at Rahula, addressed him: “Rahula, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: ‘This is not mine. This is not myself. This is not what I am.’”
“Just form, O Blessed One? Just form, O One Well-gone?”
“Form, Rahula, & feeling & perception & fabrications & consciousness.”
Then the thought occurred to Ven. Rahula, “Who, having been exhorted face-to-face by the Blessed One, would go into the town for alms today?” So he turned back and sat down at the foot of a tree, folding his legs crosswise, holding his body erect, & setting mindfulness to the fore.
Ven. Sariputta saw Ven. Rahula sitting at the foot of a tree, his legs folded crosswise, his body held erect, & with mindfulness set to the fore. On seeing him, he said to him, “Rahula, develop the meditation[2] of mindfulness of in-&-out breathing. The meditation of mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit.”
Then Ven. Rahula, emerging from his seclusion in the late afternoon, went to the Blessed One and, having bowed down, sat to one side. As he was sitting there he said to him, “How, lord, is mindfulness of in-&-out breathing to be developed & pursued so as to be of great fruit, of great benefit?”
“Rahula, {any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’ There are these five properties, Rahula. Which five? The earth property, the water property, the fire property, the wind property, & the space property.
“And what is the earth property? The earth property can be either internal or external. What is the internal earth property?}[3] Anything internal, within oneself, that’s hard, solid, & sustained [by craving]: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, large intestines, small intestines, contents of the stomach, faeces, or anything else internal, within oneself, that’s hard, solid, and sustained: This is called the internal earth property. Now both the internal earth property & the external earth property are simply earth property. And that should be seen as it actually is present with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the earth property and makes the earth property fade from the mind.
“And what is the water property? The water property may be either internal or external. What is the internal water property? Anything internal, belonging to oneself, that’s water, watery, & sustained: bile, phlegm, pus, blood, sweat, fat, tears, oil, saliva, mucus, oil-of-the-joints, urine, or anything else internal, within oneself, that’s water, watery, & sustained: This is called the internal water property. Now both the internal water property & the external water property are simply water property. And that should be seen as it actually is present with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the water property and makes the water property fade from the mind.
“And what is the fire property? The fire property may be either internal or external. What is the internal fire property? Anything internal, belonging to oneself, that’s fire, fiery, & sustained: that by which [the body] is warmed, aged, & consumed with fever; and that by which what is eaten, drunk, chewed, & savoured gets properly digested; or anything else internal, within oneself, that’s fire, fiery, & sustained: This is called the internal fire property. Now both the internal fire property & the external fire property are simply fire property. And that should be seen as it actually is present with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the fire property and makes the fire property fade from the mind.
“And what is the wind property? The wind property may be either internal or external. What is the internal wind property? Anything internal, belonging to oneself, that’s wind, windy, & sustained: up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-and-out breathing, or anything else internal, within oneself, that’s wind, windy, & sustained: This is called the internal wind property. Now both the internal wind property & the external wind property are simply wind property. And that should be seen as it actually is present with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the wind property and makes the wind property fade from the mind.
“And what is the space property? The space property may be either internal or external. What is the internal space property? Anything internal, belonging to oneself, that’s space, spatial, & sustained: the holes of the ears, the nostrils, the mouth, the [passage] whereby what is eaten, drunk, consumed, & tasted gets swallowed, and where it collects, and whereby it is excreted from below, or anything else internal, within oneself, that’s space, spatial, & sustained: This is called the internal space property. Now both the internal space property & the external space property are simply space property. And that should be seen as it actually is present with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the space property and makes the space property fade from the mind.
“Rahula, develop the meditation in tune with earth. For when you are developing the meditation in tune with earth, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when people throw what is clean or unclean on the earth — feces, urine, saliva, pus, or blood — the earth is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with earth, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.
“Develop the meditation in tune with water. For when you are developing the meditation in tune with water, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when people wash what is clean or unclean in water — feces, urine, saliva, pus, or blood — the water is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with water, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.
“Develop the meditation in tune with fire. For when you are developing the meditation in tune with fire, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when fire burns what is clean or unclean — feces, urine, saliva, pus, or blood — it is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with fire, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.
“Develop the meditation in tune with wind. For when you are developing the meditation in tune with wind, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when wind blows what is clean or unclean — feces, urine, saliva, pus, or blood — it is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with wind, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.
“Develop the meditation in tune with space. For when you are developing the meditation in tune with space, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as space is not established anywhere, in the same way, when you are developing the meditation in tune with space, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.
“Develop the meditation of good will. For when you are developing the meditation of good will, ill-will will be abandoned.
“Develop the meditation of compassion. For when you are developing the meditation of compassion, cruelty will be abandoned.
“Develop the meditation of appreciation. For when you are developing the meditation of appreciation, resentment will be abandoned.
“Develop the meditation of equanimity. For when you are developing the meditation of equanimity, irritation will be abandoned.
“Develop the meditation of the unattractive. For when you are developing the meditation of the unattractive, passion will be abandoned.
“Develop the meditation of the perception of inconstancy. For when you are developing the meditation of the perception of inconstancy, the conceit ‘I am’ will be abandoned.
“Develop the meditation of mindfulness of in-&-out breathing. Mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit.
“And how, Rahula, is mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit?
“There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore.[4] Always mindful, he breathes in; mindful he breathes out.
“[1] Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ [2] Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ [3] He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ [4] He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’
“[5] He trains himself, ‘I will breathe in sensitive to rapture.’ He trains himself, ‘I will breathe out sensitive to rapture.’ [6] He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’ [7] He trains himself, ‘I will breathe in sensitive to mental fabrication.’ He trains himself, ‘I will breathe out sensitive to mental fabrication.’ [8] He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’
“[9] He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’ [10] He trains himself, ‘I will breathe in satisfying the mind.’ He trains himself, ‘I will breathe out satisfying the mind.’ [11] He trains himself, ‘I will breathe in steadying the mind.’ He trains himself, ‘I will breathe out steadying the mind.’ [12] He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.’
“[13] He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’ [14] He trains himself, ‘I will breathe in focusing on dispassion.’[5] He trains himself, ‘I will breathe out focusing on dispassion.’ [15] He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ [16] He trains himself, ‘I will breathe in focusing on relinquishment.’ He trains himself, ‘I will breathe out focusing on relinquishment.’
“This, Rahula, is how mindfulness of in-&-out breathing is developed & pursued so as to be of great fruit, of great benefit.
“When mindfulness of in-&-out breathing is developed & pursued in this way, even one’s final in-breaths & out-breaths are known as they cease, not unknown.”[6]
That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One’s words.
1.
According to the Commentary, Ven. Rahula was 18 years old when this discourse took place.
2.
Bhavana.
3.
The preceding passage in braces is missing from the editions on which both The Middle Length Sayings and The Middle Length Discourses of the Buddha are based.
4.
For notes on these sixteen steps, see MN 118.
5.
Literally, “fading.”
6.
I.e., one dies fully alert.
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
Buddhist perception of humanity
Buddhism and Information Technology
Buddhist perception of Business Management in Relation to Public Policy and Development and Ecology and Environment,
http://allmbastuff.blogspot.com/2009/11/corporate-social-responsibility.html
Society gets upset when the social cost of or for that matter any business exceeds the social benefit derived from the business. Over the years since the dawn of industrial revolution and particularly after the 1950s, the activities of the corporations have been increasingly affecting the society by way of environmental pollution which include air, water and sound, ozone depletion and overcrowding on account of unplanned industrialization society expect corporation to limit activities which produce harmful effects and correct the problem that are a result of their previous actions. Social reaction to mindless industrial activity gave rise to the concept of corporate social responsibility. Over the years, it has become obvious that the desire to make a fortune must be executed within the laws of the society. During the 1960s, social activists and environmental groups campaigned for a broader notion of corporate social responsibility. The clash between the economic operation of businesses and the changing social values brought questions of social responsibility to the fore-front. The economic performance of business and the social aspects of business behavior were found to be divergent. In order to enforce corporate social responsibility, in the United State government bodies such as the Protection Agency, the Equal Employment Opportunity Commission, the Occupational Safety and Health Administration, and the Consumer Product Safety Commission were set-up. These bodies saw to it that national public policy recognized the environment, employees, and consumer to be significant and legitimate stakeholders of business. Corporate should help solve some of the social problem because businesses are influenced by the society through government policy and business thrive or starve along with the society.
DEFINITIONS OF CORPORATE SOCIAL RESPONSIBILITY:
It refers to corporate actions that protect and improve the welfare of society along with the corporation’s own interests. According to Rogene Bucholz, “a private corporation has a social responsibility to society that goes beyond the production of goods and services at a profit and that a corporation has a broader constituency to serve than that of stockholders alone.”
SOCIAL AUDIT :–
A social audit identifies social issues in which a corporation should be involved, examine what an organization is actually doing with regard to social issues and determine the performance of the organization in the realisation of social work. Social audit is a statutory requirement in European countries like Germany, France, Spain & Norway. However, it is voluntary in the United States. The measurement of social performance of corporation was first attempted by Theodore Kreps. However, Clark Abt used the term ‘social audit’ for the first time in his work ‘Audit for Management’. Any project or programme implemented for generating social benefits can be subjected to social audit. The following social are the benefits of social audit:-
1. It helps to ascertain the usefulness of the corporation to the community with reference to community’s needs & requirements.
2. It helps to inform & convince opinion makers and influential institutions such as consumer forums, financial institutions, non-government organizations, and the government itself, about the social involvement of the corporation.
3. It helps to establish good corporate image and identify & generate goodwill for the corporation.
4. It helps to make a cooperative study of the efficacy of social work with that of non-government organizations and social or extension work undertaken by the government, universities & colleges.
5. It has huge publicity value and implicit or qualitative benefits to the corporation.
Corporations should strive for higher levels of social responsibility and make their presence felt to all concerned at least in the area surrounding their locations. A code of social service ethics should be developed & implemented by all well-meaning corporations. Corporations should also have an interface with other socially involved institutions such as the NGO’s, universities, colleges & extension departments of the government and financial institutions. A helping hand by the corporates in the event of natural calamities like earthquakes & floods and in drought or drought like situations would only integrate corporations with the society in which it operates. On going corporate social work can be done in the areas of adult literacy, education, health care, wildlife & environmental conservation.
MANAGER’S ROLE IN SOCIAL RESPONSIBILITY:
The manager is the primary link between the corporation and the society. Managerial decisions must reflect the values and expectations of all the stakeholders of the society. Managers must interact with a number of clients both within and without the corporation. Every client or group of people approaches a situation with different values, perceptions & expectation and hence managers must be flexible in their approach. The traditional role of the manager was limited to the internal organization of the corporation. Now with the widespread acceptance of the concept of corporate social responsibility, the role of the manager has increased in its scope and dimension. Now managers must ensure that the corporation works in harmony with the environment and with the society’s expectations. Managers must recognize the social and economic dimension of business operations. Managers must treat employees with respect and provide a better quality work of life. The manager must adopt a more participative approach with regard to employee needs. Managers are expert to set goals which are in harmony with the personal goals of the employees. Thus, participation of all concerned in pursuit of organizational goals in the new management credo and while this is being done each one of the employer is given the freedom to decide upon his way of achieving the organizational goals. Mangers are also expected to be effective in social relationships that are external to the organization. The managers are must be conversant with micro and macro sociological aspects of the society. In a micro-social system i.e. the organization, the manager deals with others from a position of authority while in the macro-social system which is external, the managers must learn to deal with equality. The managers must be equipped with problem solving abilities to be successful in the macro-social system.
ARGUEMENTS IN FAVOUR OF SOCIAL RESPONSIBILITIES :-
The arguments made to emphasize the social responsibility of business deals with the mutual benefits that both the society and the business enterprise are likely to enjoy as a result of involvement of businesses in social activities. There are implicit economic returns for explicit social responsiveness by the firms. The following five arguments in favour of social responsibility made to emphasize the social responsibility on business:-
1. An important argument is that businesses exist because they satisfy important needs of society and therefore businesses should change along with the changes in society. They should both cater to the needs of the society and also create new needs. Thus, while being responsive, businesses should also be pro-active.
2. The second argument made to emphasize social responsibility is that if the results are beneficial to both the society and business, social responsiveness should be encouraged. On account of social responsiveness, businesses may benefit in terms of employer loyalty, improved QWL and increased public support for the operations.
3. Thirdly, Business can avoid additional government regulation, which curtails business freedom, adds economic cost and reduce flexibility in decision making.
4. Fourthly, a socially responsive business organization will have a good public image.
5. Lastly, it is the moral obligation of business to solve social problems and help both the society & the government.
Arguments against corporate social responsibility:-
The most important economic argument made against corporate social responsibility is that of the economic doctrine of profit maximization. When business maximizes profit by improving efficiency and reducing the cost, it is the society which benefits in the ultimate analysis. Thus, the society will benefit much more if business is left to do its own business. The topmost priority of business must be economic efficiency and mixing up the economic function with the social function will only reduce the economic efficiency of business for there is an opportunity cost involved in social involvement and the return on social involvement cannot be cardinally measured or explicitly accounted. Hence, economic criteria can only be the criteria to measure the success of business.
MILTON RRIEDMAN says, if business followed a socially responsive course, their actions would raise the price for customers or reduce the wages of employees and hence the only responsibility of business is to maximize profit. Business person should therefore concentrate on shareholders demands and expectation. According to Friedman, the four basic obligations of business to society are:
(1) Obey the law,
(2) Provide goods and services,
(3) Employ resources efficiently and
(4) Pay resources owners fairly in accordance with the market.
Following Friedman’s argument, it can be concluded that the result of social involvement will be a net economic loss to the business. Another argument made against social responsibility is that as a result of social involvement, business will become weak and defunct. A more charitable view on corporate social responsibilities is that business could spend small amount of its resources in social obligations and that business cannot afford major commitments for social involvement unless the cost is born by another institutions. Excessive social involvement would increase the economics costs and reduce the competitiveness of business. Some thinkers vies that business is a powerful organization and social involvement of business will only enhance the power of business which is not a very desirable idea. Further, business people are found wanting in skills and perceptions to effectively deal with social issues.
Business has no direct responsibility to both employees and society and here there is no valid reason for social involvement of business. Business should therefore keep away from social involvement and pursue the sole goal of profit maximization until society develops rules that establish social accountability of business. Finally, it is argued that social involvement of business lacks support from all quarters of the society. Social involvement of business would encourage stockholders dissent and would adversely affect the pursuit of economic objectives.
Bahujan Samaj Party’s Dara Singh Chauhan is a member of JPC
The JPC will consist of 30 members out of which 15 will be from the UPA and 15 from the Opposition. The Committee will have 20 members from the Lok Sabha and 10 Rajya Sabha MPs.
List of JPC members: PC Chacko, Manish Tewari, Jai Prakash Agarwal, Adhir Ranjan Chowdhury, V Kishore Chandra Deo, Deependra Singh Hooda, Nirmal Khatri and Praban Singh Ghatowar (all Congress).
Jaswant Singh, Yashwant Sinha, Harin Pathak and Gopinath Munde (all BJP).
The other members are DMK’s TR Baalu, Kalyan Banerjee of Trinamool Congress, Janata Dal-United’s Sharad Yadav, Bahujan Samaj Party’s Dara Singh Chauhan, Samajwadi Party’s Akhilesh Yadav, Communist Party of India’s Gurudas Dasgupta, Biju Janata Dal’s Arjun Charan Sethi and AIADMK’s M Thambi Durai.
178 LESSON 24 02 2011 Ambalatthika rahulovada Sutta Instructions to Rahula at Mango Stone FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Buddhism and Information Technology
178 LESSON 24 02 2011 Ambalatthika rahulovada Sutta Instructions to Rahula at Mango Stone 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/
|
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 178
Ambalatthika-rahulovada Sutta (Canonical)
http://www.accesstoinsight.org/tipitaka/mn/mn.061.than.html
MN 61
PTS: M i 414
Ambalatthika-rahulovada Sutta: Instructions to Rahula at Mango Stone
translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying near Rajagaha, at the Bamboo Grove, the Squirrels’ Feeding Ground.
At that time Ven. Rahula[1] was staying at the Mango Stone. Then the Blessed One, arising from his seclusion in the late afternoon, went to where Ven. Rahula was staying at the Mango Stone. Ven. Rahula saw him coming from afar and, on seeing him, set out a seat & water for washing the feet. The Blessed One sat down on the seat set out and, having sat down, washed his feet. Ven. Rahula, bowing down to the Blessed One, sat to one side.
Then the Blessed One, having left a little bit of water in the water dipper, said to Ven. Rahula, “Rahula, do you see this little bit of left-over water remaining in the water dipper?”
“Yes, sir.”
“That’s how little of a contemplative[2] there is in anyone who feels no shame at telling a deliberate lie.”
Having tossed away the little bit of left-over water, the Blessed One said to Ven. Rahula, “Rahula, do you see how this little bit of left-over water is tossed away?”
“Yes, sir.”
“Rahula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is tossed away just like that.”
Having turned the water dipper upside down, the Blessed One said to Ven. Rahula, “Rahula, do you see how this water dipper is turned upside down?”
“Yes, sir.”
“Rahula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is turned upside down just like that.”
Having turned the water dipper right-side up, the Blessed One said to Ven. Rahula, “Rahula, do you see how empty & hollow this water dipper is?”
“Yes, sir.”
“Rahula, whatever there is of a contemplative in anyone who feels no shame at telling a deliberate lie is empty & hollow just like that.
“Rahula, it’s like a royal elephant: immense, pedigreed, accustomed to battles, its tusks like chariot poles. Having gone into battle, it uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail, but keeps protecting its trunk. The elephant trainer notices that and thinks, ‘This royal elephant has not given up its life to the king.’ But when the royal elephant… having gone into battle, uses its forefeet & hindfeet, its forequarters & hindquarters, its head & ears & tusks & tail & his trunk, the trainer notices that and thinks, ‘This royal elephant has given up its life to the king. There is nothing it will not do.’
“In the same way, Rahula, when anyone feels no shame in telling a deliberate lie, there is no evil, I tell you, he will not do. Thus, Rahula, you should train yourself, ‘I will not tell a deliberate lie even in jest.’
“What do you think, Rahula: What is a mirror for?”
“For reflection, sir.”
“In the same way, Rahula, bodily actions, verbal actions, & mental actions are to be done with repeated reflection.
“Whenever you want to do a bodily action, you should reflect on it: ‘This bodily action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful bodily action, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily action with painful consequences, painful results, then any bodily action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction… it would be a skillful bodily action with pleasant consequences, pleasant results, then any bodily action of that sort is fit for you to do.
“While you are doing a bodily action, you should reflect on it: ‘This bodily action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily action, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both… you should give it up. But if on reflection you know that it is not… you may continue with it.
“Having done a bodily action, you should reflect on it: ‘This bodily action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful bodily action, with painful consequences, painful results?’ If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it… you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction… it was a skillful bodily action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.
“Whenever you want to do a verbal action, you should reflect on it: ‘This verbal action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful verbal action, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful verbal action with painful consequences, painful results, then any verbal action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction… it would be a skillful verbal action with pleasant consequences, pleasant results, then any verbal action of that sort is fit for you to do.
“While you are doing a verbal action, you should reflect on it: ‘This verbal action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal action, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both… you should give it up. But if on reflection you know that it is not… you may continue with it.
“Having done a verbal action, you should reflect on it: ‘This verbal action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful verbal action, with painful consequences, painful results?’ If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful verbal action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it… you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction… it was a skillful verbal action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.
“Whenever you want to do a mental action, you should reflect on it: ‘This mental action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful mental action with painful consequences, painful results, then any mental action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction… it would be a skillful mental action with pleasant consequences, pleasant results, then any mental action of that sort is fit for you to do.
“While you are doing a mental action, you should reflect on it: ‘This mental action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both… you should give it up. But if on reflection you know that it is not… you may continue with it.
“Having done a mental action, you should reflect on it: ‘This mental action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful mental action, with painful consequences, painful results?’ If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental action with painful consequences, painful results, then you should feel distressed, ashamed, & disgusted with it. Feeling distressed, ashamed, & disgusted with it, you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction… it was a skillful mental action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.
“Rahula, all those brahmans & contemplatives in the course of the past who purified their bodily actions, verbal actions, & mental actions, did it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.
“All those brahmans & contemplatives in the course of the future who will purify their bodily actions, verbal actions, & mental actions, will do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.
“All those brahmans & contemplatives at present who purify their bodily actions, verbal actions, & mental actions, do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.
“Thus, Rahula, you should train yourself: ‘I will purify my bodily actions through repeated reflection. I will purify my verbal actions through repeated reflection. I will purify my mental actions through repeated reflection.’ That’s how you should train yourself.”
That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One’s words.
1.
Rahula: the Buddha’s son, who according to the Commentary was seven years old when this discourse was delivered to him.
2.
Samañña. Throughout ancient cultures, the terminology of music was used to describe the moral quality of people and actions. Discordant intervals or poorly-tuned musical instruments were metaphors for evil; harmonious intervals and well-tuned instruments, metaphors for good. In Pali, the term sama — “even” — described an instrument tuned on-pitch. There is a famous passage (in AN 6.55) where the Buddha reminds Sona Kolivisa — who had been over-exerting himself in the practice — that a lute sounds appealing only if the strings are neither too taut or too lax, but “evenly” tuned. This image would have special resonances with the Buddha’s teaching on the middle way. It also adds meaning to the term samana — monk or contemplative — which the texts frequently mention as being derived fromsama. The word samañña — “evenness,” the quality of being in tune — also means the quality of being a contemplative: The true contemplative is always in tune with what is proper and good.
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
Buddhist perception of humanity
Buddhism and Information Technology
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An illustration of Adam7 interlacing over a 16×16 image.
15 medias
Loudspeaker
Loudspeaker: principles underlying its functioning
Loudspeaker: an invention more than a century old
Loudspeaker: sound wave
Microphones
Dynamic microphone
Piezoelectric microphone
Moore’s law
Amplitude Modulation (AM)
Amplitude modulation
AM demodulation
Amplitude demodulation
Digital Analog Converter
Analog Digital Converter
Chappe TelegraphBuddhism and Information Technology
Axiological Ethical Issues
· Axiological Ethical Issues
· Social impacts of IT
· Related to “On the Internet”
· Loss of the ability to recognise relevance
· Acquiring skill
· Loss of sense of reality of people and things
· Anonymity and nihilism
· Colonisation of consciousness through IT
Information Technology and Buddhism
· BACKGROUND: PETER HERSHOCK
Reinventing the Wheel: A Buddhist Response to the Information Age
· Medium is the message” Marshall McLuhan’s Statement (1964).
· Media has significant moral valance regardless of content.
· Hershock concludes the fundamental task of ethics related to information exchange (media) is not a critique the “content” (although that may the logical critique), but to evaluate and provide alternatives to the history of progress through which the media have come about and which the media have, in turn, both sustained and deepened.
We may be debating question concerning freedom of speech and the limits of privacy rights, however, it may be that we can’t answer these questions within any framework of linear, one-directional sequences and causes and effects. And, we may be asking the wrong questions.
· COLONISATION OF CONSCIOUSNESS
o 30 hours of TV per week/22,00 commercials per year.
o Internet use-90% Americans expected to be online 12-15 hrs per week online.
o Americans average 60% of their waking life online taking attention away from families and communities?
o “vegging” out versus “getting conscious.”
o Exportation of these practices is what Hershock means by Colonisation.
o Material colonialism involved extraction of natural resources and breakdown of local economy and indigenous value system. English extracted raw materials, brought to England and then sold cloth back to Indians).
o Colonisation of consciousness (exporting our ideas and practices and extracting the attention of the people in our direction)-leads to breakdown of their local communities and cultures.
o Consider the possibility that all of the above is an attempt to end some kind of “existential discontent” and that we are looking outside ourselves and in the wrong place to resolve.
· Buddhist response:
· Four Noble Truths
Please visit: http://www.youtube.com/watch?v=arDPPvbmU0Y for Buddhism: Four Noble Truths
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· All is trouble or suffering (dukkha);
· Cause of Dukkha is “desire for private fulfilment-craving and aversion”
· There is a means by which a resolution is possible overcoming craving and aversion gives rise to freedom from suffering
· 8 fold path leads to this freedom
· The means by which such a resolution is possible in the practice of the Eight Fold Path-we can dissolve the patterns of conditioning that bring about suffering by developing right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration
· In sum, the root of Buddhism lies in developing skilful insight into the interdependent origination of all things, and through this, redirecting the movement of our situationfrom cycles of chronic trouble and suffering toward release from those cycles.
Buddhism
Ethical Norms characteristics of Buddhism are similar to other religions:
· Upholds having harmonious relations between people.
· Compassionate care for other beings.
· Self restraint.
· Economic justice.
· Non-violence.
Buddhism is different than other religions with respect to ethics in the following ways:
- No supreme authority.
- Radical relativity.
- Interdependence of phenomena.
- Dependant co-arising and knowing.
- Everything arises and ceases in continuous flux.
- Endless flux and co-dependence where everything is interrelated and inter-influencing. To understand this phenomena is itself is wisdom and will give rise to ethical behaviour.
- Wisdom and Sila (ethical behaviour) are like two hands washing eath other – ways of behaviour inform wisdom and visa versa.
· Two views of reality around the time of Buddha – pre-Socratic
- Parmenides-world made up of discrete material “stuff” versus
- Heralltus-the world is in constant flux
“Characteristics of Power” provide information about our underlying worldview.
Western Notion of Power
· Power “over”— property or others (something you can win or loose) giving rise to:
· Defenses.
· Fear (life forms need defenses but if you want something to grow those same defenses need to be able to break apart)
· Defenses:
· Nothing wrong with defences. They are absolutely necessary to protect living things. However, if we want to grow it is necessary to “peel off the old.”
Buddhist Notion of Power
Instead of seeing ourselves as separate things, see flows revealing patterns that self-organise power “with.”
- Power is an emergent (property) as we act together
- Power results from synergy
- To create connectivity
- Sangha
· Radical inter-connectivity
· Power with…
· Sharing
· Fundamental generosity-making sure everyone has enough
- Suffering
- Delusion-(ignorance)
Ø Is thinking that you are separate and hold yourself apart and aloof from web of life.
Ø Only see the parts and can’t see the whole.
Ø We feel weak and vulnerable and we try to shore ourselves up with “things” and defense.
Ø Mutual reinforcing mistake about life.
- Greed-the mistake to think that we need things for ourselves rather than for all of us
Ø Craving the need to pull things toward us and hold on to it for ourselves at the exclusion of others.
- Aversion-strong defense and gives rise to hatred
Causes—power over+ lack of wisdom (can’t see interconnectivity)
- Delusion- (ignorance) is thinking that you are separate and hold yourself apart from web life-only see the parts and can’t see the whole – mutually reinforcing mistake about life
- Greed-need to hold on to what’s mine
- Aversion-strong defenseand gives rise to hatred
· Wisdom-Experience and Understanding Dependant Co-Arising or Interconnectivity
· Biology and system thing change of the lens with which we see reality. Instead of seeing things as separate we now began to see things as flows of matter and energy and information and what appeared to be separate entities we began to see as nodes and patterns that self organize thanks to these flows.
· Open systems because they sustain themselves through the flow of matter, energy and information.
· Systems thinkers fascinated analyzing the principles and properties by which the flows generated these open systems.
· Example of the neural net
· Following the 8 Fold Path leads to freedom from delusion, greed and aversion and to wisdom (mind) and compassion (heart) and the experience of radical interconnectivity.
· Eight Fold Path suggests a way to behave that provides the optimal conditions to shift our thinking and resolve the Four Noble Truths.
Information Technology and Buddhism
· Content and right speech-basis of this type of communication is compassion-literally, a relationship of shared feeling or emotion (is that possible in one way direction and/or online when the conversation is disembodied?)
· Studies show how when you put TV into community the behavior of children changes.
· Children don’t learn to resolve trouble in liberating fashion.
· Rather, they may be learning to solve problems in ways that compound problems and increase sum total of suffering.
· Debate whether violence is indicator of what is inside versus causal connection.
· Buddha said “what is and what is-not are twine barbs on which all human kind is impaled” Then the question of what came first the chicken or the egg keeps us locked in suffering when the truth may be that neither is correct.
· Right View-leads to seeing our situation as interdependently arisen, as irreducibly dynamic, and as to some degree troubled and yet always open to revision (practice of three marks-Anicca (impermanence)
Please visit: http://wn.com/anicca_animal for Anicca Animal
Anatta (absence of permanent identity) and Dukkha (suffering)-i.e. while media arises out of local and global conditions, they also influence these very conditions – mutual causation
Please visit:http://wn.com/anatta for Anatta
· Impermanence-the emptiness-shows that nothing ultimate primacy or status of an original cause-so the notion has media-as-cause and media-as-mirror-can be seen as independently existing things only because of the temporal, spatial, and conceptual horizons that we impose on the emptiness or interdependence of all things.
· Advertising-primary focus of advertising is to foster sense of lack and wanting-craving-root of suffering often singled out by Buddha as root condition of suffering (along with lack of awareness of interdependent nature of all things) And it isn’t WHAT we are conditioned to WANT but rather the ACT OF WANTING.
· CONTEXT:MEDIA AS A TOOL VERSUS AS A TECHNOLOGY—although we can turn off our computer or TV we can’t put the media away like we can a hammer. Media will shape how we speak, what’s popular, notions of good, how we work and live.
1. INFORMATION TECHNOLOGY AS A COMPLEX SYSTEM OF TECHNOLOGIES AND EMERGE AS PATTERNS OF RELATIONSHIP OR HISTORICAL PROCESSES THAT INSTITUTIONALISE VALUES ACROSS A WIDE RANGE OF HUMAN ACTIVITIES AND MORAL VALANCE.
2. Merely focusing on the UTILITY of the tool, we ignore the tendency of it to deeply alter and institutionalize our core values.
· Central idea of Buddhism is to be able to be in accord with any situation whatsoever and to respond as needed (notice this is central idea of Taoism as well).
- A steady diet of mass media does not and cannot permit developing such virtuosity.
· Idea of “technotopia” world in which no galling hardship, agonizing disappointments, shortages, and no sense of loss. End to trouble, as we know it. Also the end of the compelling dramatic tensions, collapse of all differences that make a difference. Infinite variety would be possible but no compelling reason to choose on over the other.
Three leaders of the Janata Dal (Secular) of Bijapur on Wednesday formally joined the Bahujan Samaj Party (BSP) here.
The leaders — Bande Nawaz Mahabari, Jaffer Inamdar and Shabir Jahagirdar — were welcomed into the BSP fold by its party president Marasandra Muniyappa.
Mr. Muniyappa garlanded the leaders and said the Bijapur unit would gain strength with the induction of these leaders. — Staff Reporter
177 LESSON 23 02 2011 Subhasita jaya Sutta Victory Through What is Well Spoken FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-What is Buddhist perception of humanity?
177 LESSON 23 02 2011 Subhasita jaya Sutta Victory Through What is Well Spoken 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/
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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 177
http://www.accesstoinsight.org/tipitaka/sn/sn11/sn11.005.than.html
SN 11.5
PTS: S i 222
CDB i 323
Subhasita-jaya Sutta: Victory Through What is Well Spoken
translated from the Pali by
Thanissaro Bhikkhu
On one occasion the Blessed One was staying near Savatthi at Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks, “Monks!”
“Yes, lord,” the monks responded.
The Blessed One said, “Once in the past the devas & asuras[1] were arrayed for battle. ThenVepacitti the asura-king said to Sakka the deva-king: ‘Let there be victory through what is well spoken.’
“‘Yes, Vepacitti, let there be victory through what is well spoken.’
“So the devas & asuras appointed a panel of judges, [thinking,] ‘These will decide for us what is well spoken & poorly spoken.’
“Then Vepacitti the asura-king said to Sakka the deva-king, ‘Say a verse, deva-king!’
“When this was said, Sakka the deva-king said to Vepacitti the asura-king, ‘But you are the senior deity here, Vepacitti. You say a verse.’
“When this was said, Vepacitti recited this verse:
‘Fools would flare up even more
if there were no constraints.
Thus an awakened one
should restrain the fool
with a heavy stick.’
“When Vepacitti had said this verse, the asuras applauded but the devas were silent. So Vepacitti said to Sakka, ‘Say a verse, deva-king!’
“When this was said, Sakka recited this verse:
‘This, I think,
is the only constraint for a fool:
When, knowing the other’s provoked,
you mindfully grow calm.’
“When Sakka had said this verse, the devas applauded but the asuras were silent. So Sakka said to Vepacitti, ‘Say a verse, Vepacitti!’
“When this was said, Vepacitti recited this verse:
‘Vasava,[2] I see a fault
in this very forbearance:
When the fool thinks,
“He’s forbearing
out of fear of me,”
the idiot pursues you even more —
as a cow, someone who runs away.’
“When Vepacitti had said this verse, the asuras applauded but the devas were silent. So Vepacitti said to Sakka, ‘Say a verse, deva-king!’
“When this was said, Sakka recited this verse:
‘It doesn’t matter
whether he thinks,
“He’s forbearing
out of fear of me.”
One’s own true good
is the foremost good.
Nothing better
than patience
is found.
Whoever, when strong,
is forbearing
to one who is weak:
that’s the foremost patience.
The weak must constantly endure.
They call that strength
no strength at all:
whoever’s strength
is the strength of a fool.
There’s no reproach
for one who is strong,
guarding — guarded by — Dhamma.
You make things worse
when you flare up
at someone who’s angry.
Whoever doesn’t flare up
at someone who’s angry
wins a battle
hard to win.
You live for the good of both
— your own, the other’s —
when, knowing the other’s provoked,
you mindfully grow calm.
When you work the cure of both
— your own, the other’s —
those who think you a fool
know nothing of Dhamma.’
“When Sakka had said this verse, the devas applauded but the asuras were silent. Then the deva & asura panel of judges said, ‘The verses said by Vepacitti the asura-king lie in the sphere of swords & weapons — thence arguments, quarrels, & strife. Whereas the verses said by Sakka the deva-king lies outside the sphere of swords & weapons — thence no arguments, no quarrels, no strife. The victory through what is well spoken goes to Sakka the deva-king.’
“And that, monks, is how the victory through what was well spoken went to Sakka the deva-king.”
1.
The devas & asuras were two groups of deities who fought for control of heaven (like the gods & titans in Greek mythology). The devas eventually won. The asuras, known for their fierce anger, later became classed as angry demons and, in some Buddhist cosmologies, are regarded as a class of being lower than human.
2.
Vasava — “Powerful” — is one of Sakka’s epithets.
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
What is Buddhist perception of humanity?
http://www.daisakuikeda.org/main/philos/buddhist/buddh-05.html
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“Buddhism teaches that all people are inherently Buddhas. I believe that this Buddhist view of humanity embodies a key and fundamental principle for world peace.” 1–Daisaku Ikeda
The phrase that Ikeda often uses to characterize his philosophical stance is “Buddhist humanism.” It is a philosophical perspective that reflects the core spirit of the Lotus Sutra, one founded on faith in the inherent dignity of human beings and profound confidence in people’s capacity for positive transformation.
From the perspective of Buddhist humanism it is human beings themselves, rather than a higher power, who possess the ultimate wisdom about their condition. This view regards the individual as the pivotal force of change within the interdependent network of phenomena that comprises life. A fundamental change in the life of an individual, in other words, will affect the entire web of life.
One of the distinguishing features of Buddhist humanism is this consciousness of and respect for the interdependence and interrelatedness of all life. While Buddhist humanism focuses on the human being, it does not polarize human beings and the environment or other forms of life. Rather it seeks to create human happiness through a harmonization of these interdependent relationships. “The essence of Buddhist humanism,” says Ikeda, “is mutual respect.” 2 Buddhism is grounded in a fundamental belief in the inherent dignity of all life.
A Life-Sized Paradigm
Ikeda’s concept of a “life-sized paradigm” helps shed light on another aspect of his Buddhist humanism. One consequence of the process of globalization has been that, while we are now more conscious of ourselves as part of a broader world-community, we find ourselves in a vast world of competing global forces over which we, apparently, have no control. The result is one of disempowerment–a sense of our inability to have any meaningful impact on the world, a feeling that our individual lives matter little in the face of larger realities.
The effects of this are a social tendency toward dehumanization. In response, Ikeda proposes the need for people to develop a “life-sized paradigm by which to understand our world and where we stand in it.” He explains this as “a way of thinking that never deviates from the human scale. It is simultaneously a humane sensitivity to life as a whole and also to the details of everyday human existence.” 3
This requires that all choices and decisions–from those of daily life to those that shape global policies–must first be evaluated in terms of their impact on the real lives of people. Seen in this light, we gain a renewed appreciation for the very real value of our own local, everyday actions and interactions, and of our ultimate ability to impact upon history on a global scale.
http://www.daisakuikeda.org/main/philos/buddhist/buddh-01.html
Buddhism in Action: Overview
“A great human revolution in just a single individual will help achieve a change in the destiny of a nation and, further, will enable a change in the destiny of humankind. “ 1–Daisaku Ikeda
The significance of Daisaku Ikeda’s contributions as a Buddhist philosopher can most readily be gauged in the dramatic growth of the Soka Gakkai International (SGI) organization that he leads, and in the broad diversity that characterizes the movement. The SGI is perhaps the largest, fastest-growing and most diverse association of lay Buddhists in the world today.
Indeed, Buddhism came into being some 2,500 years ago as a teaching to liberate people from life’s inevitable sufferings. Despite its universal concerns and long history, for the most part Buddhism has remained, in Western perception, an Asian religion tightly bound up in Asian culture. Ikeda has been noted for his success in recasting and expanding the cultural context in which Buddhism functions as a living faith. Certainly, among members of the SGI, Buddhism is practiced and applied today in a wide variety of cultural settings by people from all walks of life.
An SGI meeting in Togo
Ikeda’s philosophy is inseparable from the teachings of the thirteenth-century Buddhist sage Nichiren (1222-82) and the Lotus Sutra from which Nichiren’s teachings are derived. His achievement has been his ability to understand and express the essence of these teachings as a philosophy of human development and social engagement in a way that offers a vigorous response to the challenges of contemporary society. There are three prominent characteristics of this philosophy: an approach that has been called Buddhist Humanism; a belief in the importance of dialogue; and a commitment to personal transformation as the driving force for social change, referred to as “human revolution.” It finds expression not simply as a set of ideas but as a basis for actively engaging with life and social realities. The basic core of this philosophy is the utmost value it places on each individual life.
More than anywhere, Ikeda’s philosophy has been embodied in his own actions: As an impassioned advocate of dialogue for peace, Ikeda has engaged in dialogue with an astonishingly wide range of thinkers. He has sought to build bridges of understanding among people of different nations and cultures, from diverse philosophical and faith traditions. These efforts are deeply rooted in the Buddhist belief that the most valuable way of life is one committed to the alleviation of human suffering.
Ikeda has published an extensive body of works exploring his ideas on various subjects. Many of these are dialogues with experts in particular fields. They all, however, are driven by an urgent desire to find creative paths forward out of the quandaries in which humankind is enmeshed. Information on those available works that have been translated into English can be found in the books section of this site.
POLITICS IS SACRED With GOOD GOVERNANCE
176 LESSON 22 02 2011 Maha Kassapa FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Road map for Nalanda University discussed
176 LESSON 22 02 2011 Maha Kassapa FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss
hrough
http://www.orgsites.com/oh/awakenedone/
|
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 176
Please visit:http://wn.com/buddha__who_destroyed_buddha?orderby=published
http://sites.google.com/site/begintosee/bhantevideos
http://nalanda-onthemove.blogspot.com/2011/01/rediscovery-of-silao-maha-kassapa.html
http://www.accesstoinsight.org/tipitaka/kn/thag/thag.18.00.than.html
Thag 18
PTS: Thag 1051-90
Maha Kassapa
translated from the Pali by
Thanissaro Bhikkhu
Alternate translation: Olendzki (excerpt)
One shouldn’t go about
surrounded, revered
by a company:
one gets distracted;
concentration
is hard to gain.
Fellowship with many people
is painful.
Seeing this,
one shouldn’t approve
of a company.
A sage shouldn’t visit families:
one gets distracted;
concentration
is hard to gain.
He’s eager & greedy for flavors,
whoever misses the goal
that brings bliss.
They know it’s a bog —
the reverence & veneration
of families —
a subtle arrow, hard to extract.
Offerings are hard for a worthless man
to let go.
* * *
Coming down from my dwelling place,
I entered the city for alms,
stood courteously next to a leper
eating his meal.
He, with his rotting hand,
tossed me a morsel of food,
and as the morsel was dropping,
a finger fell off
right there.
Sitting next to a wall,
I ate that morsel of food,
and neither while eating it,
nor having eaten,
did I feel
any disgust.
Whoever has mastered
left-over scraps for food,
smelly urine for medicine,
the foot of a tree for a dwelling,
cast-off rags for robes:
He is a man
of the four directions.
* * *
Where some are exhausted
climbing the mountain,
there
the Awakened One’s heir
— mindful, alert,
buoyed by his psychic power —
Kassapa climbs.
Returning from his alms round,
climbing the peak,
Kassapa does jhana
with no sustenance/clinging,
having abandoned terror
& fear.
Returning from his alms round,
climbing the peak,
Kassapa does jhana
with no sustenance/clinging,
unbound
among those who burn.
Returning from his alms round,
climbing the peak,
Kassapa does jhana
with no sustenance/clinging,
free of fermentation,
his duty
done.
Spread with garlands of vines,
places delighting the mind,
resounding with elephants,
appealing:
those rocky crags
refresh me.
The color of blue-dark clouds,
glistening,
cooled with the waters
of clear-flowing streams
covered with ladybugs:
those rocky crags
refresh me.
Like the peaks of blue-dark clouds,
like excellent peaked-roof buildings,
resounding with tuskers,
appealing:
those rocky crags
refresh me.
Their lovely surfaces wet with rain,
mountains frequented
by seers
& echoing
with peacocks:
those rocky crags
refresh me.
This is enough for me —
desiring to do jhana,
resolute, mindful;
enough for me —
desiring the goal,
resolute,
a monk;
enough for me —
desiring comfort,
resolute,
in training;
enough for me —
desiring my duty,
resolute,
Such.
Flax-flower blue,
like the sky
covered over with clouds;
filled with flocks
of various birds:
those rocky crags
refresh me.
Uncrowded
by householders,
frequented
by herds of deer
filled with flocks
of various birds:
those rocky crags
refresh me.
With clear waters &
massive boulders,
frequented by monkeys &
deer,
covered with moss &
water weeds:
those rocky crags
refresh me.
There is no such pleasure for me
in the music of a five-piece band
as there is when my mind
is at one,
seeing the Dhamma
aright.
* * *
One shouldn’t do lots of work,
should avoid people,
shouldn’t busy oneself.
He’s eager & greedy for flavors,
whoever misses the goal
that brings bliss.
One shouldn’t do lots of work,
should avoid
what doesn’t lead to the goal.
The body gets wearied,
fatigued.
Aching, one finds
no tranquillity.
* * *
Simply by flapping the mouth
one doesn’t see
even oneself.
One goes around stiff-
necked,
thinking, ‘I’m better
than they.’
Not better,
he thinks himself better,
the fool:
the wise don’t praise him,
the stiff-necked man.
But whoever isn’t stirred
by the modes of
‘I’m better,
not better.
I’m worse.
I’m like that’;
one who’s discerning,
who acts as he says,
well-centered
in virtues,
committed to
tranquillity of awareness, he
is the one
the wise
would praise.
One with no respect
for his fellows in the holy life,
is as far
from the true Dhamma
as the earth
is from the sky.
But those whose conscience
& fear of evil
are always rightly established: they
have flourished in the holy life.
For them
there’s no further becoming.
A monk conceited & vain,
even though clad
in a robe of cast-off rags,
like a monkey in a lion’s skin,
doesn’t shine because of it.
But a monk not conceited
or vain,
masterful,
his faculties restrained, shines
because of his robe of cast-off rags,
like a lion
in the cleft of a mountain.
* * *
These many devas,
powerful, prestigious
— 10,000 devas —
all of Brahma’s retinue,
stand with their hands over their hearts,
paying homage to Sariputta,
the Dhamma-general,
enlightened,
centered,
great master of jhana,
[saying:]
‘Homage to you, O thoroughbred man.
Homage to you, O superlative man —
of whom we have no direct knowledge
even of that
in dependence on which
you do jhana.
‘How very amazing:
the awakened ones’
very own deep range —
of which we have no direct knowledge,
though we have come
as hair-splitting archers.’
Seeing Sariputta,
a man worthy of worship,
worshipped by deva retinues,
Kappina
smiled.
* * *
As far as this buddha-field extends
— except for the great sage himself —
I’m the one
outstanding
in ascetic qualities.
There’s no one else
like me.
The Teacher has been served by me;
the Awakened One’s bidding,
done;
the heavy load, laid down;
the guide to becoming, uprooted.
Neither to robe,
nor dwelling,
nor food
does he cling:
Gotama,
like a lotus unspotted
by water, inclining
to renunciation, detached
from the three planes of becoming.[1]
He,
the great sage,
has the frames of reference
as his neck,
conviction
as hands,
discernment
as head.
The great master of jhana
he goes about
always unbound.
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
University will start with seven schools, primarily in humanities
The Governing Board of the new Nalanda University on Monday laid down a road map to make the institution functional tentatively by 2013. The recruitment of faculty would be done one or two semesters before the first batch is enrolled so that they have a role in finalising the course structure.
The University will start with seven schools, primarily in humanities, but will include departments of Information Sciences and Technology, Business Management in Relation to Public Policy and Development and Ecology and Environment, in addition to Languages and Literature; Religion and Philosophy; Historical Studies, International Relations and Peace Studies; and Buddhist Studies.
This was the first meeting of the Governing Board, which was earlier functioning as the Nalanda Mentor Group, and was attended by Gopa Sabharwal, who has just been appointed as the first Vice-Chancellor of the Nalanda University, to be set up just about 10 km away from the historic location of the Nalanda university in Bihar.
“We will try and enrol the students as soon as possible and as soon as infrastructure comes up at the site,'’ Amartya Sen, chairperson of the Governing Board told journalists after the meeting. The meeting also discussed the statutes that would govern the University and the institutions relations with other universities. He said the focus at the beginning would be only on humanities due to the less cost involved. As we expand, we will include other subjects as well, he explained.
“In keeping with the extraordinary traditions of the historic University, we will develop the University as only as a secular institution but where religion will also be included,'’ Professor Sen said clarifying that the university was an academic venture and not a diplomatic exercise just because several Asian countries had contributed for its development.
Foreign Minister of Singapore George Yeo – who is also on the Governing Board – said the entire issue of setting up the University is an “exciting exercise” and the institution would help in the over all development of the region which is backward. He also sought an international airport near Nalanda and said the Buddhist tourist circuit would get a boost once the institution became functional.
Announcing that the Governing Board had decided to go for global tenders, Dr. Sabharwal said 446 acres of land for the project had been acquired for the purpose. “Our aim would be to develop a state-of-the-art university,'’ she explained adding that history showed that 200 villages around the old Nalanda University supported the institution and now was the time to do the reverse as the University would help in the development of these villages that would be traced and identified during the process of “interaction'’ with the region.
175 LESSON 21 02 2011 Alavika Sutta Sister Alavika FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-POLITICS IS SACRED With GOOD GOVERNANCE-BSP will return to power by winning still more seats in the next Vidhan Sabha elections.-Justification of Change in the State Guest Manual VOICE of SARVAJAN HONEYLEAKS-–USED vs. LOVED
175 LESSON 21 02 2011 Alavika Sutta Sister Alavika 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/
|
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 175
http://www.accesstoinsight.org/tipitaka/sn/sn05/sn05.001.than.html
SN 5.1
PTS: S i 128
CDB i 221
Alavika Sutta: Sister Alavika
translated from the Pali by
Thanissaro Bhikkhu
Alternate translation: Bodhi
At Savatthi. Then, early in the morning, Alavika the nun put on her robes and, taking her bowl & outer robe, went into Savatthi for alms. When she had gone for alms in Savatthi and had returned from her alms round, after her meal she went to the Grove of the Blind to spend the day. Having gone deep into the Grove of the Blind, she sat down at the foot of a tree for the day’s abiding.
Then Mara the Evil One, wanting to arouse fear, horripilation, & terror in her, wanting to make her fall away from seclusion, approached her & addressed her in verse:
There’s no
escape
in the world,
so what are you trying to do
with solitude?
Enjoy sensual delights.
Don’t be someone
who later regrets.
Then the thought occurred to Alavika the nun: “Now who has recited this verse — a human being or a non-human one?” Then it occurred to her: “This is Mara the Evil One, who has recited this verse wanting to arouse fear, horripilation, & terror in me, wanting to make me fall away from seclusion.”
Then, having understood that “This is Mara the Evil One,” she replied to him in verses:
There is
an escape in the world,
well touched by me
with discernment —
something that you,
you Evil One,
kinsman of the heedless,
don’t know.
Sensual pleasures
are like swords & spears;
the aggregates,
their executioner’s block.
What you call sensual delight
is no delight for me.
Then Mara the Evil One — sad & dejected at realizing, “Alavika the nun knows me” — vanished right there.
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
Vote BSP Elephant for Change offering the MASTER KEY for the peace, happiness and Welfare of Entire People.
BSP will return to power by winning still more seats in the next Vidhan Sabha elections.
Justification of Change in the State Guest Manual –
Regarding certain amendments introduced in the state guext manual that the matter has been under consideration for a long time. Different states have adopted different policies in this regard, in the process of amendments to the UP guest manual, perusal of manuals of other states was undertaken including those of Kerala and Karnataka, only after which amendments were finalised which had been overdue. It appears that hon’ble members of the opposition have not gone through the manuals attentively of other states as wel as the amendments incorporated in the state manual else, they would have not have raised such objections.
A program for inspection by visiting every district in the state have been formulated with effect from 1st February, to review the status of law and order, development and public welfare works to maximise benefits to the people. Instead of appreciating this, the opposite parties are insinuating and engaging in abominable politics. With nothing more to say, now they have come to the level of Chief Minister’s sandals. Through the press/media the answer has already been given to them by the Chief Minister. Some of the members of the media, newspapers and channels with castiest mentality, unhappy with BSP and govt. have greatly exaggerated the issue to be quits. Even before this, when the Chief Minister was in her review tour of Aligarh and Mahamayanagar districts, all antagonists went, hammer and tongs after tow of her ministers, namely Thakur Jaiveer Singh form Aligarh and Sri Jaiveer Singh from Mainpuri even as the allegations against both these Ministers, according to reports till date, have been found devoid of facts and baseless. Actually, the allegations against BSP’s two ministers appear to be a conspiracy by the opposition to defame BSP and govt.
Conspiracies of these kind prove that the opposition has been left with nothing tangible to say against the govt. Perhaps, the opposition parties do not realise that whenever opposition has attempted to pull down BSP it has, emerged more invigorated at the grass roots.
The leader of the main opposition party, while speaking on the motion of thanks to the address of the Governer had said something about the presence of the leader of the house in order to maintain the tradition. To this, the response is that instead of dishing out advice to others, he had better learn to follow the advice himself. It would have suited him well that when the budget was presented in the house he had been present in the house keeping with the tradition. It is guessed his answer would be : if he could be away to do some work why couldn’t the Chief Minister have some important govt. work to do ! Her advice to the leader of the opposition would be : before complaining of dust on other’s shoes look at his own unclean doorsteps.
Among other things, criticism of BSP’s govt. by the opposition parties during the motion of thanks to the address of the Governor in the hon’ble house has been fully answered and rebutted on all important issues point by point in order to enlighten the people of the state about the reality. Before conclusion, Chief Minister appealed all the hon’ble members of the opposition parties to desist from levelling fictitious and baseless charges against the government’s goal of speeding up the rate of development and offering to the people better law and order.
Finally, The Chief Minister welcomed the motion of thanks to the address of the Governor and prayed to the Nature that the heinous act by the opposition parties of violating parliamentary dignity, this time and before, is not repeated and may the Elements bestow wisdom on them, for the future with this, now it is stopped.
Thanks
VOICE of SARVAJAN HONEYLEAKS
Mon, 21 February, 2011 10:08:43 AM
[The Buddhist Circle] Fw:Used Vs Loved
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From: |
vinaya rakkhita View Contact |
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To: |
buddhistcircle@yahoogroups.com |
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Cc: |
bodhisattva group |
In anger, the man took the child ‘ s hand When the child saw his father….. Devastated by his own actions…… Anger and Love have no limits; Let ‘ s try always to keep this thought in mind: with metta, Bhanteji |
174 LESSON 20 02 2011 Bhutamidam Sutta This Has Come Into Being FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-POLITICS IS SACRED With GOOD GOVERNANCE-Quality of Construction Works-Special Component Plan (SC sub-plan) –VOICE of SARVAJAN HONEYLEAKS-Ambedkar spread awareness on Buddhism in India-On 20-02-2011 Mahatma Jotiba Phule was remembered by Bahujan Samaj Party in Karnataka Head Office
174 LESSON 20 02 2011 Bhutamidam Sutta This Has Come Into Being 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/
|
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 174
http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.031.than.html
SN 12.31
PTS: S ii 47
CDB i 566
Bhutamidam Sutta: This Has Come Into Being
translated from the Pali by
Thanissaro Bhikkhu
Alternate translation: Nyanaponika
On one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. There he addressed Ven. Sariputta, “Sariputta, it is said in Ajita’s Question in the Way to the Further Shore:[1]
Those here who have fathomed the Dhamma,
those who are learners,
those who are run-of-the-mill:
When you, dear sir, astute,
are asked this,
tell me their manner of life.
“How is the detailed meaning of this brief statement to be understood?”
When this was said, Ven. Sariputta remained silent.
A second time… A third time the Blessed One addressed Ven. Sariputta, “Sariputta, it is said in Ajita’s Question in the Way to the Further Shore:
Those here who have fathomed the Dhamma,
those who are learners,
those who are run-of-the-mill:
When you, dear sir, astute,
are asked this,
tell me their manner of life.
“How is the detailed meaning of this brief statement to be understood?”
A third time, Ven. Sariputta remained silent.
“Do you see, Sariputta, that ‘this has come into being’?”
“One sees with right discernment, lord, that ‘this has come into being.’ Seeing with right discernment that ‘this has come into being,’ one practices for disenchantment with, for dispassion toward, for the cessation of what has come into being. One sees with right discernment that ‘it has come into being from this nutriment.’ Seeing with right discernment that ‘it has come into being from this nutriment,’ one practices for disenchantment with, for dispassion toward, for the cessation of the nutriment by which it has come into being. One sees with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation.’ Seeing with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation,’ one practices for disenchantment with, for dispassion toward, for the cessation of what is subject to cessation. This is how one is a learner.
“And how, lord, is one a person who has fathomed the Dhamma?
“One sees with right discernment, lord, that ‘this has come into being.’ Seeing with right discernment that ‘this has come into being,’ one is — through disenchantment, dispassion, cessation, through lack of clinging/sustenance — released from what has come into being. One sees with right discernment that ‘it has come into being from this nutriment.’ Seeing with right discernment that ‘it has come into being from this nutriment,’ one is — through disenchantment, dispassion, cessation, through lack of clinging/sustenance — released from the nutriment by which it has come into being. One sees with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation.’ Seeing with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation,’ one is — through disenchantment, dispassion, cessation, through lack of clinging/sustenance — released from what is subject to cessation. This is how one is a person who has fathomed the Dhamma.
“It is in this way, lord, that I understand the detailed meaning of the brief statement in Ajita’s Question in the Way to the Further Shore:
Those here who have fathomed the Dhamma,
those who are learners,
those who are run-of-the-mill:
When you, dear sir, astute,
are asked this,
tell me their manner of life.”
“Excellent, Sariputta. Excellent. One sees with right discernment that ‘this has come into being.’ Seeing with right discernment that ‘this has come into being,’ one practices for disenchantment with, for dispassion toward, for the cessation of what has come into being. One sees with right discernment that ‘it has come into being from this nutriment.’ Seeing with right discernment that ‘it has come into being from this nutriment,’ one practices for disenchantment with, for dispassion toward, for the cessation of the nutriment by which it has come into being. One sees with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation.’ Seeing with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation,’ one practices for disenchantment with, for dispassion toward, for the cessation of what is subject to cessation. This is how one is a learner.
“And how is one a person who has fathomed the Dhamma?
“One sees with right discernment that ‘this has come into being.’ Seeing with right discernment that ‘this has come into being,’ one is — through disenchantment, dispassion, cessation, through lack of clinging/sustenance — released from what has come into being. One sees with right discernment that ‘it has come into being from this nutriment.’ Seeing with right discernment that ‘it has come into being from this nutriment,’ one is — through disenchantment, dispassion, cessation, through lack of clinging/sustenance — released from the nutriment by which it has come into being. One sees with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation.’ Seeing with right discernment that ‘from the cessation of this nutriment, what has come into being is subject to cessation,’ one is — through disenchantment, dispassion, cessation, through lack of clinging/sustenance — released from what is subject to cessation. This is how one is a person who has fathomed the Dhamma.
“It is in this way that the detailed meaning of the brief statement in Ajita’s Question in the Way to the Further Shore is to be understood:
Those here who have fathomed the Dhamma,
those who are learners,
those who are run-of-the-mill:
When you, dear sir, astute,
are asked this,
tell me their manner of life.”
SN 5.1
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
Quality of Construction Works-
Quality parameters have been kept in mind during the large scale constructions of road & bridges. Not only this, but strict and immediate actions have been taken against the culprits, as and when complaints were received.
In relation with the same issue, it is also reminded that the quality of all the construction work done by the collusion of engineers, contractors & the people close to the govt. under the previous SP rule, which is quite clear in front of the people of entire state.
Along with this, the construction work being done under the govt. of Congres party fell off the face when in September 2008, the bridge under construction by the National Highway Authority in the capital city Lucknow on Faizabad road suddenly collapsed leaving behind innumerable casualities. BSP govt. provided every help to the accident victims, alongwith which we demanded thorough investigation of the accident from the Central govt. Till date no one has a clue about the investigation report on the same issue. Similarly, under the flagship of the BJP, govt. of NDA was constructing roads by the National Highway Authority, when an honest engineer tried to put the corruptions going on, into then Prime Minister’s knowledge, in November 203, the engineer was found dead under mysterious circumstances in Bihar.
Special Component Plan (SC sub-plan) –
Everyone is aware that BSP has been very sensitive about the development of the SC/ST people. This is the reason why , during the previous govt. session 2002-03, BSP designed the budget in such a way that the amount fixed for the special component plan is spent in the development of the SC/ST people & is non transferable to any other account or for any other purpose. In the similar regard, that ever since BSP govt. came into rule constant measures have been taken for the Five Year planning schemes, in the year 2007-08 BSP spent 82.1%, in the year 2008-09 it spent 98.7% & in the year 2009-10 it spent 96.1% of the total budjet allotted under the Special Component Scheme. In contrast, to our figures during the 10th Five year planning scheme, only a total expenditure of 60.7% were made. Exactly opposite to this, the behaviour & treatment of other oppositie parties, toward the SC/ST people is not hidden from the common people. The public cannot forget how the congress party transferred the Lump sum amount of Rs.750 crore from the Special Component Plan to the Common Wealth Games.
Similarly, UPA govt. ruled by Congress party conspired & tried to discontinue the reservation for the SC/ST in the Higher Educational Institutions & also tried to impose an Anti SC/ST reservation bill in Lok Sabah. But in both cases , due to the strict objections raised by BSP government, the Congress conspiracies wre washed away.
In regards to the SC/STs, the thinking of other parties is similar to the Congress. The creator of the Constitution Baba sahib Bhimrao Ambedkar, arranged a reservation bill for the progress/betterment of the SC/STs. To change this bill, the then BJP ruled NDA, by all means set up a commission against the bill, which BSP party did not let happen.
Justification of Change in the State Guest Manual – (to be contd.)
VOICE of SARVAJAN HONEYLEAKS
“Dr. Ambedkar, the creator of Indian Constitution, spread awareness about the religion in 1956. Today, we need to understand the real meaning of Buddha, Buddhism,”
Buddha is the name of wisdom, Nibbana. It means that you get rid of wrong path and inculcate the right path, with the help of education. In the 21st century with the great technological advancement, Buddhism can create peace, welfare happiness and fraternity.
In Bharath, ie., PraBuddha Bharath, all religions preach the same values of compassion, fraternity towards fellow living beings, since the aboriginal inhabitants are children of the same motherland. It is a matter of pride that this is the only country where all the religions coexist in mutual brotherhood.
Hence Sarvajan Samaj must feel as a matter of pride to include themselves as Buddhist in the Census 2011.
On 20-02-2011 Mahatma Jotiba Phule was remembered by Bahujan Samaj Party in Karnataka Head Office. Large number of BSP activists participated. Shri Marasandra Muniappa presided. Koramangala Muniappa, Shri R. Muniappa, Shri. Chengappa, Shri.Chikkanna, Smt. Lakshimi Gopinath, Smt. Shoba Bellari and many state leaders paid tributes to the Mahatma.
Childhood:
Jotirao Phule was born in 1827. His father, Govindrao was a vegetable vendor at Poona. Originally Jotirao’s family, known as Gorhays, came from Katugan, a village in the Satara district of Maharashtra. His grandfather Shetiba Gorhay settled down in Poona. Since Jotirao’s father and two uncles served as florists under the last of the Peshwas, they came to be known as ‘Phules’. Jotirao’s mother passed away when he was hardly one year old. After completing his primary education, Jotirao had to leave the school and help his father by working on the family’s farm. Jotirao’s marriage was celebrated when he was not even thirteen.
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Education:
Impressed by Jotirao’s intelligence and his love for knowledge, two of his neighbours, one a Muslim teacher and another a Christian gentleman persuaded his father Govindrao to allow him to study in a secondary school. In 1841, Jotirao got admission in the Scottish Mission’s High School at Poona. It was in this school that he met Sadashiv Ballal Govande, a Brahmin, who remained a close friend throughout his life. Both Jotirao and Govande were greatly influenced by Thomas Paine’s ideas and they read with great interest Paine’s famous book ‘ The Rights of Man’. Moro Vithal Valvekar and Sakharam Yashwant Paranjapye were two other Brahmin friends of Jotirao who in later years stood by him in all his activities. After completing his secondary education in 1847, Jotirao decided not to accept a job under the Government.
Source of Inspiration:
An incident in 1848 made him aware of the qualities of the caste system, the predominant position of the Brahmins in the social set up. He was invited to attend a wedding of one of his Brahmin friends. As the bridegroom was taken in a procession, Jotirao accompanied him along with the relatives of his Brahmin friend. Knowing that Jotirao belonged to the Mali caste which was considered to be inferior by the Brahmins, the relatives of the bridegroom insulted and abused him. Jotirao left the procession and returned home. With tears in his eyes, he narrated his experience to his father who tried to pacify him. After this incident Jotirao made up his mind to defy the caste-system and serve the Shudras and women who were deprived of all their rights as human beings under the caste-system.
Social Life:
Education of women and the lower caste, he believed, deserved priority. Hence at home he began educating his wife Savitribai and open girl’s school in August 1848. The orthodox opponents of Jotirao were furious and they started a vicious campaign against him. He refused to be unnerved by their malicious propaganda. As no teacher dared to work in a school in which untouchables were admitted as students, Jotirao asked his wife to teach the girls in his school. Stones and brickbats were thrown at her when she was on her way to the school. The reactionaries threatened Jotirao’s father with dire consequences if he did not dissociate himself from his son’s activities. Yielding to the pressure, Jotirao’s father asked his son and the daughter-in-law to leave his house as both of them refused to give up their noble endeavour.
Though the school had to be closed for sometime due to lack of funds, Jotirao re-opened it with the help of his Brahmin friends -Govande and Valvekar. On 3rd July, 1851, he founded a girls’ school in which eight girls were admitted on the first day. Steadily the number of students increased. Savitribai taught in this school also and had to suffer a lot because of the hostility of the orthodox people. Jotirao opened two more girls’ schools during 1851-52. In a memorial addressed to the Education Commission (popularly known as the Hunter Commission) in 1882, he described his activities in the field of education - ‘A year after the institution of the female school I also established an indigenous mixed school for the lower classes, especially the Mahars and Mangs. Two more schools for these were subsequently added. I continued to work and whereas them for nearly nine to ten years.’
Jotirao was aware that primary education among the masses in the Bombay Presidency was very much neglected. He argued that ‘a good deal of their poverty, their want of self-reliance, their entire dependence upon the learned and intelligent classes’ could be attributed to the ‘deplorable state of education among the peasantry’. He blamed the British Government for spending profusely a large portion of revenue on the education of the higher classes. According to him, this policy resulted in the virtual monopoly of all the higher offices under the Government by the Brahmins.
Jotirao boldly attacked the stranglehold of the Brahmins, who prevented other from having access to all the avenues of knowledge and influence. He denounced them as cheats and hypocrites. He asked the masses to resist the tyranny of the Brahmins. All his writings were variations on this theme. His critics made fun of his ignorance of grammar and philology, his inelegant language and far-fetched interpretations of India history and the ancient texts. They brushed his criticism aside by saying that he was merely echoing what the Christian missionaries had said about the Indian society in general and Brahmins in particular. The established scholars in his time did not take Phule’s arguments seriously. His critics did not realise that Jotirao’s acrimonious criticism was basically a spontaneous outburst of a genuine concern for the equal rights of human beings. Emotionally he was so deeply involved in his work that he could not make a dispassionate analysis and take a detached view of the social forces. Jotirao’s deep sense of commitment to basic human values made it difficult for his to restrain himself when he witnessed injustice and atrocities committed in the name of religion by those who were supposed to be its custodians.
Widow Marriage Initiated:
Widow remarriages were banned and child-marriage was very common among the Brahmins and other upper castes in the then Hindu society. Many widows were young and not all of them could live in a manner in which the orthodox people expected them to live. Some of the delinquent widows resorted to abortion or left their illegitimate children to their fate by leaving them on the streets. Out of pity for the orphans, Jotirao Phule established an orphanage, possibly the first such institution founded by a Hindu. Jotirao gave protection to pregnant widows and assured them that the orphanage would take care of their children. It was in this orphanage run by Jotirao that a Brahmin widow gave birth to a boy in 1873 and Jotirao adopted him as his son.
Manyawar Kanshi Ram Ji decided that he will develop a society which will work to spread the thoughts of Dr Ambedkar and other social reformers and will never sell themselves for a small gain. He independently started organizing the employees of Scheduled castes, Scheduled Tribes and Backward Classes mainly from Pune, Bombay , Nasik , Nagpur and Delhi .
He traveled all over the India along with his few activists to know why Caravan of Dr Ambedkar was brought back rather than taking ahead. During these days he never bothered about his health, food, transport and worked tirelessly to awaken the educated employees. Organization of employees of Backward Class and Religious Minorities, after doing a necessary preparatory work within a period of five years decided to float an organisation in 1973. As a result of it, and as per the vision of Dr. Ambedkar, Kanshi Ramji’s started his first organization on 6 th December 1978 in Delhi , called as BAMCEF. Subsequently, he formed Buddhist Research Center (BRC), DS-4 and BSP.
For sometime, Jotirao worked as a contractor for the government and supplied building material required for the construction of a huge barrage at Khadakvasala near Poona. He had a direct experience of working with the officials of the Public Works Department which was notorious as well as a hotbed of corruption. Except the British officers holding very high positions in the Department, the clerks and other officers were invariably Brahmins and they exploited the illiterate workers. Jotirao felt it necessary to explain to the workers how they were duped by the Brahmin officials. In one of the ballads composed by him, he described vividly the fraudulent practices resorted to by the Brahmin officials in the Public Works Department (printed at the end of ‘Slavery’).
Equal Rights to Untouchables in Society:
In 1868, Jotirao decided to give access to the untouchables to a small bathing tank near his house. In his controversial book called Slavery published in June, 1873 Jotirao included a manifesto which declared that he was willing to dine with all regardless of their caste, creed or country of origin. It is significant that several newspapers refused to give publicity to the manifesto because of its contents. His book slavery was severely criticised for its ‘venomous propaganda’ against the Brahmins. Jotirao dedicated this book ‘to the good people of the Unites States as a token of admiration for their sublime, disinterested and self-sacrificing devotion in the cause of Negro Slavery’. The book is written in the form of a dialogue. After tracing the history of the Brahmin domination in India, Jotirao examined the motives and objects of cruel and inhuman laws framed by the Brahmins. Their main object in fabricating these falsehoods was to dupe the kinds of the ignorant and to rivet firmly on them the chains of perpetual bondage and slavery which their selfishness and cunning had forged. The severity of the laws as affecting the Sudras and the intense hatred with which they were regarded by the Brahmins can be explained on no other supposition but that there was, originally between the two, a deadly feud arising from the advent of the soil while the Brahmins argued that the Sudras were the sons of the soil while the Brahmins came from outside and usurped everything that was possessed by the Sudras. He also claimed that what he had described in his book was ‘not one hundredth part of the rogueries’ that were generally practised on his ‘poor, illiterate and ignorant Sudra brethren’.
Satya Shodak Samaj Formed:
On 24th September, 1873, Jotirao convened a meeting of his followers and admirers and it was decided to form the ‘Satya Shodhak Samaj’ (Society of Seekers of Truth) with Jotirao as its first president and treasurer. Every member had to take a pledge of loyalty to the British Empire. The main objectives of the organisation were to liberate the Shudras and Ati Shudras and to prevent their exploitation by the Brahmins. All the members of the Satya Shodhak Samaj were expected to treat all human beings as children of God and worship the Creator without the help of any mediator. The membership was open to all and the available evidence proves that some Jews were admitted as members. In 1876 there were 316 members of the ‘Satya Shodhak Samaj’.
Sarvajanik Dharma Pustak Published:
Jotirao refused to regard the Vedas as sacrosanct. He apposed idolatry and denounced the Chaturvarnya. In his book Sarvajanik Dharma Pustak published in 1891, his views on religious and social issues are given in the form of a dialogue. According to him, both men and women were entitled to enjoy equal rights and it was a sin to discriminate between human beings on the basis of sex. He stressed the unity of man and envisaged a society based on liberty, equality and fraternity. He was aware that religious bigotry and aggressive nationalism destroy the unity of man.
Victoria Orphanage Founded:
In 1876, Jotirao was nominated as a member of the Poona Municipality. He tried to help the people in the famine stricken areas of Maharashtra when a severe famine in 1877 forced people in the rural area to leave their villages. Some of them had to leave their children behind and an appeal issued on 17 May 1877 by Jotirao indicates that the Victoria Orphanage was founded under the auspices of the Satya Shodhak Samaj to look after these unfortunate children. From the beginning of the year 1879 Krishnarao Bhalekar, one of his colleagues, edited a weekly called Deenbandhu which was the organ of the Satya Shodhak Samaj. The weekly articulated the grievances of the peasants sand workers. Deenbandhu defended Jotirao when Vishnushastri Chiplunkar, a powerful spokesman of the conservative nationalists, attacked Jotirao’s writing in the most vitriolic style.
Narayan Meghaji Lokhande was another prominent colleague of Jotirao. Lokhande is acclaimed as the Father of Trade Union Movement in India. From 1880 onwards, he took over the management of Deenbandhu which was published from Bombay. Along with Lokhande, Jotirao also addressed the meetings of the textile workers in Bombay. It is significant that before Jotirao and his colleagues Bhalekar and Lokhande tried to organise the peasants and the workers, no such attempt was made by any organisation to redress their grievances.
One of the charges levelled by Jotirao against the leaders of the Brahmo Samaj and the Prarthana Samaj, the Sarvajanik Sabha and the Indian National Congress was that despite their programmes, in reality, they did very little to improve the lot of the masses. He felt that these organisations were dominated by the Brahmins and were not truly representative in character. In his booklet called Satsara (The essence of Truth) published in June, 1885, he criticised the Brahmo Samaj and the Prarthana Samaj. Addressing their leaders he declared, ‘We don’t need to help of your organisations. Don’t worry about us.’ In his book, Sarvajanik Satya Shodhak Dharma Pustak, a posthumous publication, he observed that the peasants and the untouchables were not members of either the Sarvajanik Sabha or the Indian National Congress. He warned that the persistent demand made by these organisations for Indianisation of the administrative services, if accepted, would lead to Brahminisation of the services in India. He thought that it was difficult to create a sense of nationality so long as the restrictions on dining and marrying outside the caste continued to be observed by people belonging to different castes. Education of the masses would promote the process of nation making.
It should be remembered that just Jotirao did not mince words when he criticised the leaders of the reformist movement, he was equally fearless in criticising the decisions of the alien rulers which did not contribute to the welfare of the masses. When the Government wanted to grant more licences for liquor-shops, Jotirao condemned this move, as he believed that addiction to liquor would ruin many poor families. On 30th November, 1880, the President of the Poona Municipality requested the members to approve his proposal of spending one thousand rupees on the occasion of the visit of Lord Lytton, the Governor-General of India. The officials wanted to present him an address during his visit to Poona. Lytton had passed an Act, which resulted in gagging the press, and Deenbandhu, the organ of the Satya Shodhak Samaj, had protested against the restrictions on the right to freedom of the press. Jotirao did not like the idea of spending the money of the taxpayers in honouring a guest like Lytton. He boldly suggested that the amount could be very well spending on the education of the poor people in Poona. He was the only member out of all the thirty-two nominated members of the Poona Municipality who voted against the official resolution.
Another incident also revealed his attachment for the poor peasant and his courage in drawing the attention of a member of the British royal family to the sufferings of the farmers in rural area. On 2nd March, 1888, Hari Raoji Chiplunkar, a friend of Jotirao, arranged a function in honour of the Duke and Duchess of Connaught. Dressed like a peasant, Jotirao attended the function and made a speech. He commented on the rich invitees who displayed their wealth by wearing diamond-studded jewellery and warned the visiting dignitaries that the people who had gathered there did not represent India. If the Duke of Connaught was really interested in finding out the condition of the Indian subjects of Her Majesty the Queen of England, Jotirao suggested that he ought to visit some nearby villages as well as the areas in the city occupied by the untouchables. He requested the Duke of Connaught who was a grandson of Queen Victoria to convey his message to her and made a strong plea to provide education to the poor people. Jotirao’s speech created quite a stir.
Throughout his life, Jotirao Phule fought for the emancipation of the downtrodden people and the struggle, which he launched at a young age ended only when he died on 28th November, 1890. He was a pioneer in many fields and among his contemporaries he stands out as one who never wavered in his quest for truth and justice. Though he was often accused of fomenting hatred between the Brahmins and the non-Brahmins, very rarely an attempt was made to consider his scathing criticism in a broad perspective. The later generations also took considerable time to understand and appreciate the profound significance of his unflinching espousal of the ‘rights of man’ which remained till the end of his life a major theme of his writings and a goal of his actions.
173 LESSON 19 02 2011 Puttamansa Sutta A Sons Flesh FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-POLITICS IS SACRED With GOOD GOVERNANCE-Reality of Central Aid – VOICE OF SARVAJAN HONEYLEAKS-Register as Buddhists in the Census 2011 and become the majority
173 LESSON 19 02 2011 Puttamansa Sutta A Sons Flesh 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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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 173
http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.063.than.html
SN 12.63
PTS: S ii 97
CDB i 597
Puttamansa Sutta: A Son’s Flesh
translated from the Pali by
Thanissaro Bhikkhu
Alternate translation: Nyanaponika
At Savatthi… “There are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth. These are the four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born.
“And how is physical food to be regarded? Suppose a couple, husband & wife, taking meager provisions, were to travel through a desert. With them would be their only baby son, dear & appealing. Then the meager provisions of the couple going through the desert would be used up & depleted while there was still a stretch of the desert yet to be crossed. The thought would occur to them, ‘Our meager provisions are used up & depleted while there is still a stretch of this desert yet to be crossed. What if we were to kill this only baby son of ours, dear & appealing, and make dried meat & jerky. That way — chewing on the flesh of our son — at least the two of us would make it through this desert. Otherwise, all three of us would perish.’ So they would kill their only baby son, loved & endearing, and make dried meat & jerky. Chewing on the flesh of their son, they would make it through the desert. While eating the flesh of their only son, they would beat their breasts, [crying,] ‘Where have you gone, our only baby son? Where have you gone, our only baby son?’ Now what do you think, monks: Would that couple eat that food playfully or for intoxication, or for putting on bulk, or for beautification?”
“No, lord.”
“Wouldn’t they eat that food simply for the sake of making it through that desert?”
“Yes, lord.”
“In the same way, I tell you, is the nutriment of physical food to be regarded. When physical food is comprehended, passion for the five strings of sensuality is comprehended. When passion for the five strings of sensuality is comprehended, there is no fetter bound by which a disciple of the noble ones would come back again to this world.
“And how is the nutriment of contact to be regarded? Suppose a flayed cow were to stand leaning against a wall. The creatures living in the wall would chew on it. If it were to stand leaning against a tree, the creatures living in the tree would chew on it. If it were to stand exposed to water, the creatures living in the water would chew on it. If it were to stand exposed to the air, the creatures living in the air would chew on it. For wherever the flayed cow were to stand exposed, the creatures living there would chew on it. In the same say, I tell you, is the nutriment of contact to be regarded. When the nutriment of contact is comprehended, the three feelings [pleasure, pain, neither pleasure nor pain] are comprehended. When the three feelings are comprehended, I tell you, there is nothing further for a disciple of the noble ones to do.
“And how is the nutriment of intellectual intention to be regarded? Suppose there were a pit of glowing embers, deeper than a man’s height, full of embers that were neither flaming nor smoking, and a man were to come along — loving life, hating death, loving pleasure, abhorring pain — and two strong men, having grabbed him by the arms, were to drag him to the pit of embers. To get far away would be that man’s intention, far away would be his wish, far away would be his aspiration. Why is that? Because he would realize, ‘If I fall into this pit of glowing embers, I will meet with death from that cause, or with death-like pain.’ In the same say, I tell you, is the nutriment of intellectual intention to be regarded. When the nutriment of intellectual intention is comprehended, the three forms of craving [for sensuality, for becoming, and for non-becoming] are comprehended. When the three forms of craving are comprehended, I tell you, there is nothing further for a disciple of the noble ones to do.
“And how is the nutriment of consciousness to be regarded? Suppose that, having arrested a thief, a criminal, they were to show him to the king: ‘This is a thief, a criminal for you, your majesty. Impose on him whatever punishment you like.’ So the king would say, ‘Go, men, and shoot him in the morning with a hundred spears.’ So they would shoot him in the morning with a hundred spears. Then the king would say at noon, ‘Men, how is that man?’ ‘Still alive, your majesty.’ So the king would say, ‘Go, men, and shoot him at noon with a hundred spears.’ So they would shoot him at noon with a hundred spears. Then the king would say in the evening, ‘Men, how is that man?’ ‘Still alive, your majesty.’ So the king would say, ‘Go, men, and shoot him in the evening with a hundred spears.’ So they would shoot him in the evening with a hundred spears. Now what do you think, monks: Would that man, being shot with three hundred spears a day, experience pain & distress from that cause?”
“Even if he were to be shot with only one spear, lord, he would experience pain & distress from that cause, to say nothing of three hundred spears.”
“In the same say, I tell you, monks, is the nutriment of consciousness to be regarded. When the nutriment of consciousness is comprehended, name & form are comprehended. When name & form are comprehended, I tell you, there is nothing further for a disciple of the noble ones to do.”
See also: SN 12.11; SN 12.12; SN 12.31; SN 12.64; AN 10.27; The Four Nutriments of Life by Nyanaponika Thera.
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
Reality of Central Aid –
About the reality of the Central and about which a good lot has been said during the decisions, especially by the hon’ble members of the Congress party. The Centre does no favour by providing aid to the states. Indeed, under the constitutional system it is the Centre’s obligation to give the assistance. It is the rights of the states to obtain such aid. It si known to all that the Central taxes flowing from the states are made available to the states under the prescribed formula.
It may also be noted, in this connection, that the maximum contribution to the Central revenue s and yet the Centre is not giving the state government its due share. The Central government has not given any extra assistance which might have helped the development of state. The truth is that a sizeable share of the amount on account of centrally sponsored schemes has not been paid to Uttar Pradesh during the last three years. Insistent and persistence entreaties have been assiduously ignored.
As against a total of Rs.33,000 crores due to the state by war of central assistance, during the current financial year, only about Rs.18,800 vrores have been released until December 2010 by the Centre while the fiscal year is just about to end. Thus, even if the due share were to be made available by the Central government, it would necessarily take time to spend it and if it were not possible to utilize this amount, it would be adjusted by the Centre in the amount earmarked for allotted the next year. Evidently. Uttar Pradesh will have to pay for the centre’s non-cooperative policy.
Likewise the Central government has not taken any positive decision, till date on BSP government’s demand for a special economic assistance package of Rs.80,000crore to achieve total development of the state and speed up the pace of progress in Poorvanchal and Bundelkhand with a view to removing regional imbalances.
There are, in fact several such schemes/projects in which the Centre has discriminated against the govt.of BSP. For example, many irrigation related projects of several states are being implemented as central projects, whereas notwithstanding BSP’s reperated requests not one single irrigation project has been included in central agenda. Not only this, under PMGSY the work to access bustees, with a population of more than one thousand, with link roads has been completed in the state . Thereafter, BSP govt. decided to provide road linkage to bustees with a population with one thousand.Proposals to the effect were made available to the Central govt. quite sometime back which have not been approved till date. On the contrary, linkage of suchmajras in other states has already received the go-ahead signal form the Centre.
Frankly, there are many more schemes/projects, on account of which the Central Govt. pats its own back, claiming their implementation but the burden of the expenditure thereon is shoved onto the shoulders of the state govt. For example, disbursement of scholarships to OBC students is the responsibility of the Centere. But the required amount is not forthcoming from the centre. Thus, the central commitment to reimburse the amount of these schiolarships to the state has not been honoured.
Quality of Construction Works-(to be contd.)
VOICE OF SARVAJAN HONEYLEAKS
NOW is all that you have
We the aboriginals of Jambudvipa, i.e., the Great PraBuddha Bharath (SC/STs, OBC, Minorities) must rembember that we are al the children of the same motherland. To get rid of slavery we must register ourselves as Buddhists in the Census 2011 and become the majority. Then the so called present majority will become minorities. It is all in our hands. If we fail to do so, the fault will be ours. The father of the Constitution Babasaheb Dr. Ambedkar has shown us the right path, in going back to our own religion Buddhism. For real happiness, welfare and Peace we must follow that path.
And we must work hard to hand over the MASTERKEY to BSP, the only hope for us to acheive our goal.
172 LESSON 18 02 2011 Brahmadatta 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/
|
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 171
http://www.accesstoinsight.org/tipitaka/kn/thag/thag.06.12.than.html
Thag 6.12
PTS: Thag 441-446
Brahmadatta
translated from the Pali by
Thanissaro Bhikkhu
Whence is there anger
in one without anger
tamed, calmed, living in tune,
released through right gnosis,
Such?
You make things worse
when you flare up
at someone who’s angry.
Whoever doesn’t flare up
at someone who’s angry
wins a battle
hard to win.
You live for the good of both
— your own, the other’s —
when, knowing the other’s provoked,
you mindfully grow calm.
When you work the cure of both
— your own, the other’s —
those who think you a fool
know nothing of Dhamma.
If anger arises,
reflect on the saw simile. [1]
If craving for savor,
remember the son’s-flesh simile. [2]
If your mind runs loose
after sensual pleasures
& states of becoming,
quickly restrain it with mindfulness
as you would a bad ox
eating grain. [3]
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
Demand For Central Aid –
Assistance was also solicited from the Centre, after the Mumbai pattern, to deal with terrorist activities, but the Centre’s response has been negative here also. The Centre’s attitude has been the same about the naxal menace.
Decision was also taken to include certain castes belonging to backward classes in the satate such as Scheduled Castes such as 1) Kahar, Kasyap, 2) Kewat, Mallah, Nishad 3) Kumhar, Prajapati 4) Dheevar 5) Bind 6) Dhar, Rajdhar 7) Dheemar 
Batham 9) Turha 10) Goda 11) Manjhi 12) Macchua 13) Loniya 14) Noniya 15) Loniya-Chauhan 16) Dhankar, Pal etc. The Central govt. Has been approached several times to extend reservation to them but even here the Centre is silent. Here it is mentioned, especially, about the SP govt. Which had made only a sham effort (drama) to include these castes in the list of SCs. Consequently, neither these castes be included in the SC list nor could they avail themselves of the benefits earmarked for the backward classes.
Social Harmony
It is among the priorities of BSP govt. to protect the life, limb and faithof the religious minority, especially Muslim community. Immedeately BSP got into power the first time in 1996, a separate ‘Uttar Pradesh Minority Welfare Department’ – a first time in the country for the uplift of minorities .BSP govt. as well, accorded the benefit of reservation in education and govt.services to the backward sections among the Muslims. For the first time, again, the ‘UP Madarasa Education Board’ was constituted by BSP govt. and so far 100 Madrasas have been brought on to grant-in-aid list. Many more schemes to enhance their educational and economic status have been introduced. An ‘Urdu Arabic and Persian University’ has also been established by the govt. in Lucknow but for the reason of financial constraints the govt. cannot do much more, though it feverently wishes to do so.
But when it comes to the govt. of the other parties the number in govt.services has come down from 33 to 1 or 1.5. The maximum number of Hindu-Muslim riots was during the congress rule. In fact during BJP rule behind the curtain of communal riots a climate of fear has been created for them. As far as SP party, on coming into power in UP it pocketed their votes but did nothing tangible to further their interests except wind-beggary.
On the other hand BSP govt. from the beginning of its rule took note of the uplift of SC/STs and other neglected classes, setting up separately three departments namely ‘Uttar Pradesh SC/ST Welfare Department’, ‘Uttar Pradesh Backward Class Welfare Department’ and ‘Uttar Pradesh Disabled Welfare Department’. Ministers were also appointed separately for these dept. And many historic steps were conceived and implemented for the good of these sections of the society.
Control of Price-rise-
For the galloping dearness throughout the country, it is not the state govt. but the Congress lead UPA government’s wrong economic and import-export policies which are entirely responsible. Along with Uttar Pradesh the people all over the country are suffering on account of the flawed policies of the Central govt. intended to benefit the capitalists and the rich. Not only this, tghe irresponsible statements of the hob’le ministers of the Centre from time to time have also fanned the fire of price-rise, giving full opportunity to unscrupulous ‘hoarders and profiteers’ to hike prices of food grains and other edibles. It would be, thus, more appropriate for the opposition parties to raise voice against the Central govt. instead of making uncalled for comments on the state govt.
All concerned officers in the state have been given strict instructions to keep the prices of edibles under control in the state and to take condign measures against hoarders and profiteers, a fact, known to all. A drive is on against hoarders profiteers. During the current financial year, ended December about 31,000 shops were raided and more than 120 FIRs registered. About 50 people were arrested. 0.4 thousand ration shops suspended and licences of about 2500 cancelled.
Reality of Central Aid – (to be contd.)
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department, U.P.
C.M. greets people on Sant Ravidas Jayanti
< ?xml:namespace prefix = v ns = “urn:schemas-microsoft-com:vml” />
Lucknow: February 17, 2011
The Hon’ble Chief Minister of Uttar Pradesh Ms.
Mayawati ji has extended her heartiest felicitations to the
people of the State on the occasion of Sant Ravidas
Jayanti.
In a message, the Chief Minister said that Sant
Ravidas Ji awakened people against social evils and
discrimination prevalent in the society. He strongly
favoured a society based on equality. His message of
equality and brotherhood was still relevant, she said.
Ms. Mayawati ji said that Guru Ravidas ji had a
special identity and recognition in Sant tradition. His
messages, thoughts and ideology would always inspire
society, she added. He was remembered and revered by
people of the country for his message of love and equality,
she pointed out.
The Hon’ble Chief Minister ji stressed the need to
celebrate Ravidas Jayanti with full devotion and also to
draw inspiration from his works and deeds.
********
Mayawati inspects Ambedkar villages at Allahabad, Kaushambi
During her surprise inspections at Allahabad, Kaushambi and other adjoining
The CM went to Meja and Phoolpur tehsils in Allahabad district and
inspected the Ambedkar villages. She also inspected the midday meal
distributed in some primary schools.
The CM took note of the lack of ponds in these Ambedkar villages and
directed the authorities to do the needful immediately.
171 LESSON 17 02 2011 Akkosa Sutta Insult FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-POLITICS IS SACRED With GOOD GOVERNANCE-BSP will return to power by winning still more seats in the next Vidhan Sabha elections.-Power Development-Strategy of Total Development-Disaster’s Relief-VOICE OF SARVAJAN HONEYLEAKS-IMPORTANCE OF THE BSP FOR BAHUJAN SAMAJ
171 LESSON 17 02 2011 Akkosa Sutta Insult 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/
|
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 171
Akkhama Sutta (Canonical)
http://www.accesstoinsight.org/tipitaka/sn/sn07/sn07.002.than.html
SN 7.2
PTS: S i 161
CDB i 255
Akkosa Sutta: Insult
translated from the Pali by
Thanissaro Bhikkhu
Alternate translations: Buddharakkhita | Walshe
I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then the brahman Akkosaka[1] Bharadvaja heard that a brahman of the Bharadvaja clan had gone forth from the home life into homelessness in the presence of the Blessed One. Angered & displeased, he went to the Blessed One and, on arrival, insulted & cursed him with rude, harsh words.
When this was said, the Blessed One said to him: “What do you think, brahman: Do friends & colleagues, relatives & kinsmen come to you as guests?”
“Yes, Master Gotama, sometimes friends & colleagues, relatives & kinsmen come to me as guests.”
“And what do you think: Do you serve them with staple & non-staple foods & delicacies?”
“Yes, sometimes I serve them with staple & non-staple foods & delicacies.”
“And if they don’t accept them, to whom do those foods belong?”
“If they don’t accept them, Master Gotama, those foods are all mine.”
“In the same way, brahman, that with which you have insulted me, who is not insulting; that with which you have taunted me, who is not taunting; that with which you have berated me, who is not berating: that I don’t accept from you. It’s all yours, brahman. It’s all yours.
“Whoever returns insult to one who is insulting, returns taunts to one who is taunting, returns a berating to one who is berating, is said to be eating together, sharing company, with that person. But I am neither eating together nor sharing your company, brahman. It’s all yours. It’s all yours.”
“The king together with his court know this of Master Gotama — ‘Gotama the contemplative is an arahant’ — and yet still Master Gotama gets angry.”[2]
[The Buddha:]
Whence is there anger
for one free from anger,
tamed,
living in tune —
one released through right knowing,
calmed
& Such.
You make things worse
when you flare up
at someone who’s angry.
Whoever doesn’t flare up
at someone who’s angry
wins a battle
hard to win.
You live for the good of both
— your own, the other’s —
when, knowing the other’s provoked,
you mindfully grow calm.
When you work the cure of both
— your own, the other’s —
those who think you a fool
know nothing of Dhamma.
When this was said, the brahman Akkosaka Bharadvaja said to the Blessed One, “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 to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, & to the community of monks. Let me obtain the going forth in Master Gotama’s presence, let me obtain admission.”
Then the brahman Akkosaka Bharadvaja received the going forth & the admission in the Blessed One’s presence. And not long after his admission — dwelling alone, secluded, heedful, ardent, & resolute — he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And so Ven. Bharadvaja became another one of the arahants.
1.
= “Insulter.”
2.
Akkosaka thinks that the Buddha is cursing him — and thus angry — when actually the Buddha is simply stating a fact in line with the law of kamma.
See also: Thag 6.12
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
Vote BSP Elephant for Change offering the MASTER KEY for the peace, happiness and Welfare of Entire People.
BSP will return to power by winning still more seats in the next Vidhan Sabha elections.
This will only enthuse BSP workers.
According to the union home ministry Uttar Pradesh ranks very low in the matter of crime against women and the people of SC/ST.
The present government has reduced poverty and unemployment and given impetus to industrialisation.
It is popular for its Development works and enforcement of law and order.
Situation all over the country remained calm because of things under control in the State following the Ayodhya Verdict.
Central government requested to take the strictest measures to root out terrorism.
Power Development
The opposition parties have raised some questions on the power supply in the state. In this reagard it cleared that the problem of power supply is not new to the state which actually is a result of the ignorance of the previous long time ruling parties & their supporting parties. It is due to this that the government is suffering with less supply than the daily demand. But inspite of limited resources it is tried to fulfil the demands of the farmers, common people & industries, we are buying power on a rate of Rs.7 to 8 per unit. The main reason being that the previous government did not establish any power units. Moreover the BJP government, during their rule, sold out :Unchahaar & Tanda Thermal Power Projects” to NTPC for peanuts. But after BSP government took the charge, it took effective measures to eradicate the problem of power were taken in the state.
In this regard the process of establishing new power houses and refurbishing of the old ones with better capacities is going on. As a result of the efforts being made in this direction, by the end of 11th Five Year Plan, there will be sure rise of 6151 megawatt in power generation.
Under this the new units to be established in the state, i.e., the “Parichcha Tepeeya Vistar Yojns”, Hardus Ganj Pariyojana (500 MW), Anpara-D (1000 MW), along with these in Private sector, Anpara-C(1200MW), Sri Nagar Jaleeya Pariypjna (330 MW) & under MOU route (450 MW) are included.
Besides these, under the 12th Five Year Plan scheme, a decision has been taken to establish the following new units in the state government sector. Panki Tapeeya Vistar Yojna (250MW), Hardua Tapeeya Vistar – stage II (660 MW), Obra-C Tapeeya (1320MW) & Anpara E Tapeeya (1320MW), total 3550MW.
Similarly, under the 12th Five Year Plan, in the joint sector 2 new units of 3300 MW & in private sectors, under various models units of 19540 MW are being worked upon.
Under all the above said measures taken, in the coming days, the state government is fully functional to resolve the people’s power cut problem from the state.
Strategy of Total Development
Fast progress has been registered in regard to development of villages and cities under ‘Dr.Ambedkar Geam Sabha Vikas Yojna’ and ‘Manyawar Shri Kanshiram Ji Shehri Samagra Vikas Yojna’ and other schemes. Besides, govt. Of BSP has strived to create in the state an environment, free from injustice, free from crime, free from fear, free from corruptionand prone to development in all matters and had requested the central govt. For a special economic package of ‘80 thousand crore’., in view of the shattered economy under the earlier govt. About which the centre has been negative so far – for the development of the most backward regions of the state such as Poorvanchal, Bundelkhand and other backward areas so that education, electricity, water, health could be procided to the people living below the poverty line here. And yet, BSP govt. Has sufficiently developed the backward regions in the state. BSP govt. Has completed many historic improvement tasks of public welfare, which have also been referred to in large measures in the address of the Governor that is is not repeated.
BSP govt. Has always been serious about the all-round development of the state. However, UP being still one of the largest states , has written several times to the Central govt. To carve out Poorvanchal, Bundelkhand and western UP as separate states for a comprehensive development of their backward areas, but no reply has been received from Central govt. To make these regions separate states. Immediately a special session will be convened of Vidhan Sabaha to approve the proposal for onward transmission to the Central govt. In short the BSP govt. Will exercise not a moment’s delay in this matter.
Disaster’s Relief
Every year UP state, especially the Poorvanchal region is devastated by floods, the main cause of which is Nepal. BSP govt. Has been exhorting the Centre by writing repeatedly to find out a permanent solution to the problem but no action has been taken till adte. In fact, last year some neighbouring states had released large quantities of water during the momsoons.
Demand For Central Aid – (to be contd.)
VOICE OF SARVAJAN HONEYLEAKS
With Regards
Sandip Patil
Mumbai, 8149645674
_______________________________________________________________
Buddhism is psychologically astute, exploratory community oriented,
socially and ecologically conscious, gender and social equality,
experientially based and democratic.
—– Forwarded Message —-
From: dinesh sant
To: Dr.Deepak Raut
Cc: Buddhist Circle
Sent: Wed, February 16, 2011 5:21:57 PM
Subject: [mfc_mumbai] IMPORTANCE OF THE BSP FOR BAHUJAN SAMAJ
|
IMPORTANCE OF THE BSP FOR BAHUJAN SAMAJ BAHUJAN SAMAJ: All the people belonging to S.C., S.T., B.C., Muslim, Sikh, Christian, Buddhist and Other Minority Communities constitutes the Bahujan Samaj. SAWARNA HINDUS: All the Brahmins, Rajputs, Vaishyas, Kayasthas, Khatris and Bhumihars of Hindu religion are called as Sawarna Hindus. STATUS OF BAHUJAN SAMAJ AND SAWARNA HINDUS IN INDIA :
The status of Bahujan Samaj and Sawarna Hindus in India can be easily understood from the table given below:
The above table has been taken from a very popuplar book Dalit Kranti Atit Se Aaj Tak written by Mr. Babu Lal Chanwaria and Published by Bhartiya Dalit Sahitya Academy, Jodhpur, Rajasthan.
All the figures of above table are based on data of Govt. of India.
The above table shows that the Representation of the Bahujan Samaj in Education and Jobs is very less as compared to its population.
The representation of the Bahujan Samaj in Jobs is decreasing day by day because of Privatisation.
The Sawarna Hindu Leaders and Bureaucrats have not released the latest status of the Bahujan Samaj and Sawarna Hindu Samaj in different Organisations/Departments/Institutions/Sectors such as Administration, Police, Intelligence Police, CBI, Media and Judiciary etc. Because there is clear Monopoly of the Sawarna Hindus in these Orgainsations/Departments/Institutions/Sectors even after 58 years of Indian Independence.
The Present Status may create Reaction/Revolt from the side of the Bahujan Samaj.
It is quite clear that if the Bahujan Samaj shall unitedly React/Revolt against the Monopoly and Supremacy of the Sawarna Hindus, then the Radical/Reactionary/Hardliner/Conservative Sawarna Hindus shall not be in position to Control the Reaction/Revolt of the Bahujan Samaj.
From an Assesment the Present Status of the Bahujan Samaj and Sawarna Hindu Samaj is as below:
Thus there is a majority of Sawarna Hindus in all the Powerful Organisations/Institutions/Departments of India . Please note that the people of Bahujan Samaj are very less in these Organisations/Departments/Institutions so they remain in-effective or have been made in-effective. So all this has resulted in a situation that all the Powerful Organisations/Departments/Institutions are under Control of Sawarna Hindus only. So we can say that there is Monopoly of Sawarna Hindus in all the Powerful Organisations/Institutions/Departments/Sectors of India .
Monopoly of Sawarna Hindus in all the Powerful Organisations/Departments/ Institutions/Professions/Sectors of India is the main cause behind almost all the problems of the Bahujan Samaj.
EFFECTS OF MONOPOLY OF SAWARNA HINDUS:
Monopoly of Sawarna Hindus in all the Powerful Organisations/Institutions/ Departments/Professions/Sectors of India has following effects:-
(1) Almost all the Policies/Schemes in India are Framed and Implemented for the Maximum Benefit of Sawarna Hindus only. The interests of Bahujan Samaj are generally ignored.
(2) Almost all the Natural Resources of India are under Direct/Indirect control of Sawarna Hindus only. These Resources are used/exploited for the maximum benefit of Sawarna Hindus only. The requirements of Bahujan Samaj are generally ignored.
(3) Radical/Reactionary/Hardliner/Conservative Sawarna Hindus can openly or secretly Create/Enhance the problems for Bahujan Samaj.
(4) Radical/Reactionary/Hardliner/Conservative Sawarna Hindus can Kill/Harm/Implicate/Terrorise/Harras/Exploit the persons belonging to Bahujan Samaj secretly or openly without any fear.
(5) Radical/Reactionary/Hardliner/Conservative Sawarna Hindus working in Administartion, Police, Intelligence Police, CBI, Media and Judiciary can openly or secretly Misuse their Powers/Positions/Arms/Funds/Explosives against Bahujan Samaj to keep them away from Political Power.
As the Sawarna Hindus knows it very well that by acquiring Political Power the Bahujan Samaj Leaders and Bureaucrats can solve all the Problems of the Bahujan Samaj by Framing and Implementing all the Policies/Schemes/Laws/Acts in their favour.
(6) Radical/Reactionary/Hardliner/Conservative Sawarna Hindus can openly or secretly Execute different type of Conspiracies/Riots/Atrocities/Crimes against Persons belonging to Bahujan Samaj without any fear. In most of the cases their such Activitites remain Un-detected/Un-noticed/Ignored/Neglected/Un-proved because there is Monopoly of Sawarna Hindus in all the Intelligence Organisations such as Intelligence Police/Intelligence Bureau/Media/ Research and Analysis Wing.
For Detection and Prevention of Conspiracies/Riots/Atrocities in advance, it is necessary that there should be sufficient Intelligence Officers from Bahujan Samaj in Indian Intelligence System.
(7) Radical/Reactionary/Hardliner/Conservative Sawarna Hindus can remain Un-Traced/Un-Catched/Un-Arrested even after Executing Conspiracies/Riots/Atrocities/Crimes against Persons belonging to Bahujan Samaj because there is Monopoly of Sawarna Hindus in all the Investigation Agencies such as Police/CBI/CID/Media etc.
For Catching/Arresting/Punishing all the Sawarna Hindu Culprits (who play with Life & Human Rights of people belonging to Bahujan Samaj), it is necessary that there should be sufficient no. of Investigation Officers from Bahujan Samaj in all the Investigation Agencies of India . (8) Radical/Reactionary/Hardliner/Conservative Sawarna Hindus can remain Un-Punished after Executing Conspiracies/Riots/Atrocities/Crimes against Persons belonging to Bahujan Samaj because there is Monopoly of Sawarna Hindus in Enforcement Agencies/Organisations such as Administration/Judiciary/ Police/ CBI/ CID/ Media etc.
(9) Radical/Reactionary/Hardliner/Conservative Sawarna Hindus can Harm/Kill some Persons/Leaders of Bahujan Samaj Secretly/Openly by Creating Conflict/Dispute/Misunderstanding/Confusion of these Persons/Leaders with other Persons/Leaders belonging to Bahujan Samaj. In most of such cases the Conspiracies of Sawarna Hindus remain Un-detected/Un-noticed so they remain Safe. These methods are used to keep Bahujan Samaj as Weak/Divided/Dependent.
(10) Radical/Reactionary/Hardliner/Conservative Sawarna Hindus can Harm/Kill some Persons/Leaders of Bahujan Samaj Secretly/Openly by Enhancing Existing Conflict/Dispute/Misunderstanding/Confusion of these Persons/Leaders with other Persons/Leaders belonging to Bahujan Samaj. In most of such cases the Conspiracies of Sawarna Hindus remain Un-detected/Un-noticed so they remain Safe.
(11) Radical/Reactionary/Hardliner/Conservative Sawarna Hindus can Force a Person/Leader belonging to Bahujan Samaj commit Suicide by Creating situations in which he finds no other option. In most of such cases the Conspiracies of Sawarna Hindus remain Un-detected so they remain Safe. These methods are used to keep Bahujan Samaj as Weak/Divided/Dependent.
(12) Most of the Radical/Reactionary/Hardliner/Conservative Sawarna Hindu Persons/Leaders/Bureaucrats/Organisations/Intellectuals/Media Persons use Administration, Police, C.B.I., Judiciary, Media and Income Tax Departments etc. as tools to Harass, Kill, Harm, Defame, Humiliate, Weak, Exploit, Terrorise, Suppress and Implicate the Persons/Leaders/Organisations belonging to Bahujan Samaj. The Monopoly of Sawarna Hindus in these Organisations/Departments/Institutions makes it possible.
(13) The Decisions, Suggestions, Opinions, Schemes, Solutions, Plans, Policies and Orders of the Leaders, Bureaucrats, Intellectuals, Experts and Scholars belonging to Bahujan Samaj are generally Ignored/Neglected/Opposed.
(14) The Requirements, Demands, Requests, Interests, Problems, Sufferings and Human Rights of people belonging to Bahujan Samaj are generally Ignored/Neglected.
(15) Radical/Reactionary/Hardliner/Conservative Sawarna Hindus can easily keep people belonging to Bahujan Samaj as Un-Awared, Weak, Poor, Illiterate/Un-Educated/Under-Educated, Divided, Terrorised, Deprived, Dependent, Respectless, Confused, Orthodox, Humiliated, Inferior, Un-informed, Mis-informed and Exploited.
(16) Radical/Reactionary/Hardliner/Conservative Sawarna Hindus can easily divide different Leaders/Bureaucrats/Volunteers/Intellectuls belonging to Bahujan Samaj by creating/enhancing different type of Confusion/Misunderstaning/Dispute/Ego-Problem/ Rivalry among them secretly or openly. This negatively effects the Movements of Bahujan Samaj as it harms the process of Unity among different Leaders/Bureaucrats/Intellectuals/Volunteers belonging to Bahujan Samaj.
Most of the Leaders/Intellectuals/Volunteers starts giving statements/comments against each other. They remain unawared about the vital fact that most of the Misunderstanding/Confusion/Rivalry/Ego-Problem/Conflict/Dispute among them are result of Conflicts/Disputes/Conspiracies/ Confusions/ Misunderstanding Created (secretly) by the Radical/Reactionary/Hardliner/Conservative Sawarna Hindus.
(17) The Monopoly and Supremacy of Sawarna Hindus always enhances Self Confidence of all the Sawarna Hindus while it lowers the Self Confidence of people belonging to Bahujan Samaj.
(18) The monopoly of Sawarna Hindus in all the Powerful and profitable organizations makes it very easily possible for them to use Persons/Leaders/Workers/Intellectuals of Bahujan Samaj against other Persons/Leaders/Workers/Intellectuals of Bahujan Samaj secretly or openly.
In most of such cases the Sawarna Hindus remain quite safe, hidden, undetected and unnoticed.
IMPORTANCE OF THE BSP FOR BAHUJAN SAMAJ The BSP can change the Scenario.
The BSP has Aims, Ideology, Intentions and Capacity to change the Present Social-Economical-Social Status of India.
After the formation of BSP Govt. at Centre the expected/probable scenario of India shall be as below:
It can be understood from the fact that the BSP placed/posted all the IAS/IPS officers belonging to Bahujan Samaj at Effective and Powerful posts when it was ruling in U.P..
BSP provided the Reservation in Posting as SHO in Police Stations of U.P. as follows:
For Dalits = 25 %, For BC = 20 % and For Muslims = 8 %.
Please note that the inclusion of the Bahujan Samaj in Police is a Logical and Permanent Solution to solve the Problem of Insecurity faced by the Bahujan Samaj.
Please also note that the inclusion of the Bahujan Samaj in all the Govt. Organiastions/Departments/Institutions/Sectors such as Administartion, Police, Intelligence Police, CBI, Media, Judiciary, Public Service Commissions, Rapid Action Force, STF, PAC, etc. is a Logical and Permanent Solution to Protect the Life and Human Rights of Bahujan Samaj.
Please Think and Analyse all the above mentioned Facts.
Please work to Strengthen the BSP.
Please always cast your votes to the BSP.
Thanking You.
Girls gyrate to raunchy numbers at Congress event
Saharanpur (Uttar Pradesh), Feb 16 (IANS) A public meeting held here Wednesday to welcome the Congress party’s state unit president Rita Bahuguna Joshi, organised by a former legislator of the party, saw a group of women dancers gyrating suggestively on stage. Girls danced to suggestive songs at the programme organised by Chaudhary Gajay Singh in Bhanera village near here, some 500 km from Lucknow. ‘Yes, I have also come to know that some dances were performed on the stage…the party’s city unit president Shashi Walia told reporters here.
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170 LESSON 16 02 2011 IF THE BHIKKHU SHOULD DESIRE BUDDHA AKANKHEYYA SUTTA 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/
|
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 170
Akankheyya Sutta (Canonical)
IF THE BHIKKHU SHOULD DESIRE
‘Thus have I heard. Gautama Buddha, The Blessed One was once staying at Savatthi in Anatha Pindika’s park.
There the Blessed One, Gautama Buddha, addressed the Bhikkhus and said: ‘Bhikkhus’. ‘Yes, Lord!’, said the Bhikkhus, in assent, to Gautama Buddha, the Blessed One.
Then spake the Blessed One, Gautama Buddha:
‘Continue, Bhikkhus, in the practice of Sila, Right Conduct, (1) adhering to the Rules of the Sangha (2) ; continue enclosed by the restraint of the Vinaya, devoted to uprighteness in life; (3) train yourselves according to the Precepts, (4) taking them upon you in the sense of the danger in the least offence.
‘If a Bhikkhu should desire, Bhikkhus, to become beloved, popular, respected among his fellow-disciples, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, (5) let him not drive back the ecstasy of contemplation, (6) let him look through things, (7) let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, to receive the requisites: clothing, food, lodging, and medicine, and other necessaries for the sick, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, that to those people among whom he receives the requisites: clothing, food, lodging, and medicine, and other necessaries for the sick, that charity of theirs should redound to great fruit and great advantage, let him fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
”If a Bhikkhu should desire, Bhikkhus, that those relatives of his, of one blood with him, dead and gone, who think of him with believing heart should find therein great fruit and great advantage, (8) let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, that he should be victorious over discontent and lust, (9) that discontent should never overpower him, that he should master and subdue any discontent that had sprung up within him, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, that he should be victorious over (spiritual) danger and dismay, that neither danger nor dismay should ever overcome him, that he should master and subdue every danger and dismay, let him then fulfill all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, to realise the hopes of those spiritual men who live in the bliss which comes, even in this present world, from the four Gkanas, should he desire not to fall into the pains and difficulties (which they avoid), let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’ (10)
‘If a Bhikkhu should desire, Bhikkhus, to reach with his body and remain in those stages of deliverance which are incorporeal, and pass beyond phenomena, (11) let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, by the complete destruction of the three Bonds to become converted, to be no longer liable to be reborn in a state of suffering, and to be assured of final salvation, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, by the complete destruction of the three Bonds, and by the reduction to a minimum of lust, hatred, and delusion, to become a Sakadagamin, and (thus) on his first return to this world to make an end of sorrow, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, by the complete destruction of the five Bonds which bind people to this earth, to become an inheritor of the highest heavens, (12) there to pass entirely away, thence never to return, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
’If a Bhikkhu should desire, Bhikkhus, to exercise one by one each of the different Iddhis, being one to become multiform, being multiform to become one; to become visible, or to become invisible; to go without being stopped to the further side of a wall, or a fence, or a mountain, as if through air; to penetrate up and down through solid ground, as if through water; to walk on the water without dividing it, as if on solid ground; to travel cross-legged through the sky, like the birds on wing; to touch and feel with the hand even the sun and the moon, mighty and powerful though they be; and to reach in the body even up to the heaven of Brahma; let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, to hear with clear and heavenly ear, surpassing that of men, sounds both human and celestial, whether far or near, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, to comprehend by his own heart the hearts of other beings and of other men; to discern the passionate mind to be passionate, and the calm mind calm; the angry mind to be angry, and the peaceable peaceable; the deluded mind to be deluded, and the wise mind wise; the concentrated thoughts to be concentrated, and the scattered to be scattered; the lofty mind to be lofty, and the narrow mind narrow; the sublime thoughts to be sublime, and the mean to be mean; the steadfast mind to be steadfast, and the wavering to be wavering; the free mind to be free, and the enslaved mind to be enslaved; let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, to be able to call to mind his various temporary states in days gone by; such as one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred or a thousand, or a hundred thousand births; (13) his births in many an aeon of destruction, in many an aeon of renovation, (14) in many an aeon of both destruction and renovation; (so as to be able to say), ‘In that place such was my name, such my family, such my caste, (15) such my subsistence, such my experience of comfort or of pain, and such the limit of my life; and when I passed from thence, I took form again in that other place where my name was so and so, such my family, such my caste, such my subsistence, such my experience of comfort or of joy, and such my term of life; and when I fell from thence, I took form in such and such a place; (16) – should he desire thus to call to mind his temporary states in days gone by in all their modes and all their details let him then fulfill all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, (17) to see with pure and heavenly vision, surpassing that of men, being as they pass from one state of existence and take form in others; beings base or noble, good-looking or ill-favoured, happy or miserable, according to the karma they inherit – (if the Bhikkhu should desire to be able to say), ‘These beings, reverend sirs, by their bad conduct in action, by their bad conduct in word, by their bad conduct in thought, by their speaking evil of the Noble Ones, (18) by their adhesion to false doctrine, or by their acquiring the karma of false doctrine, (19) have been reborn, on the dissolution of the body after death, in some unhappy state of suffering or woe.’ ‘These beings, reverend sirs, by their good conduct in action, by their good conduct in word, by their good conduct in thought, by their not speaking evil of the Noble Ones, by their adhesion to right doctrine, by their acquiring the karma of right doctrine, have been reborn, on the dissolution of the body after death, into some happy state in heaven;’ – should a Bhikkhu desire thus to see with pure and heavenly vision, surpassing that of men, beings as they thus pass from one state of existence and take form in others; beings base or noble, good-looking or ill-favoured, happy or miserable, according to the karma they inherit; let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, by the destruction of the great evils, Asavas, (20) by himself, and even in this very world, to know and realise and attain to Arhatship, to emancipation of heart, and emancipation of mind, le him then fulfill all righteousness, let him be devoted to that quietude of heart which springs from within, let not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘Continue therefore, Bhikkhus, in the practice of Right Conduct, adhering to the Vinaya; continue enclosed by the restraint of the Vinaya, devoted to uprighteness in life; train yourselves according to the Precepts, taking them upon you in the sense of the danger in the least offence. For to this end alone has all, that has been said, been said!’
Thus spake the Blessed One. And those Bhikkhus, delighted in heart, exalted the word of the Blessed One, Gautama Buddha.
___________________
Foot Notes:-
(1) – Sila
(2) – Patimokkha.
(3) – Akaragokara.
(4) – Sikkhapadesu. The Buddhist Decalogue.
(5) – Agghattam keto samatham.
(6) – Ghana.
(7) – Vipassana; it is always used, in contrast to samatha (note 5), of insight into objective phenomena. These three qualities are constantly referred to as parts of Arhatship. David da Silva makes Vipassana identical with the sevenfold perception (sanna, mentioned as conditions of the welfare of a community in the Book of the Great Decesase, Chapter I, # 10).
(8) – Even after death those who remember the Buddha, the Dharma, or the Sangha with believing heart can reap spiritual advantage.
(9) – Aratiratisaho. Arati is the disinclination to fulfil the duties of a Samana, discontent with the restrictions of the Sangha.
(10) – The bliss here referred to, and described in detail below, Maha-sudassana Sutta, Chapter III, is the ‘ecstasy of contemplation’ referred to in the refrain.
(11) – These are the eight Vimokkha, a list of which occurs in the Maha-para-nibbana.
(12) – Opapatika. This is another of those words which, from their connoting Buddhist ideas unknown in Europe, are really untranslatable. It means a being who springs into existence without the intervention of parents, and therefore, as it were, uncaused, and seeming to appear by chance. All the higher Devas are Opapatika, there being no sex or birth in the highest heavens; and it is with especial allusion to this that the word is here used. There is of course from the Buddhist point of view (which admits of nothing without a cause) a very sufficient cause for the sudden appearance of an Opapatika in heaven, viz, the karma of a being who has past away somewhere else; but the Buddhist theory necessitated the choice of an expression which would give no countenance to the (heretical) idea of a soul flying away after the death of its body from one world to another. In the expression ‘which bind people to this world,’ by world is meant the Rupa-loka, or world of form, which include all those parts of the universe whose inhabitants have an outward form and are subject to lusts.
(13) – The Lalita Vistara characteristically carries this enumeration further up into innumerable kotis and niyutas of births.
(14) – This is based on the Buddhist theory of the periodical destruction and renovation of the universe, each of which takes countless years to be accomplished.
(15) – Vanna, colour.
(16) – The text of this clause recurs nearly word for word in the Brahma-gala Sutta; and in the Lalita Vistara; and exactly in the Samanna Phala Sutta.
(17) – This paragraph recurs in the Samanna Phala Sutta, and in nearly the same words in the Lalita Vistara.
(18) – This is a collective term, meaning Buddhas, Pakkeka Buddhas, Arhats, Anagamins, Sakadagamins, and Sotapannas; that is, those who are walking in the Noble Eightfold Path.
(19) – The Pali is mikkha – (and below samma) ditthi-kamma-samadana; the Lalita Vistara, whose other expressions are identical with the Pali, has, very strangely, mithya- (and below samyag-) ditthin-karma-dharma-samadana.
(20) - Sensuality, individuality, delusion and ignorance.
___________________
(Translated from the Pali by T.W. Rhys-Davids, Oxford University Press, London, 1881).
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
Development based on “Sarvajan Hitay – Sarvajan Sukhay” policy.
Along with the law and order, BSP government has been honouring the Great Saints, Gurus and leaders from the SC/ST Samaj, specially – Mahatma Joyiba Phule, Chatrapati Sahu ji Maharaj, Narayana Guru, Baba Saheb Dr. Bhimarao Ambedkar & Manyawar Shri Kashiram Ji. BSP government has been following their teachings & has also been running administration based on the policy of “Sarvajan Hitay – Sarvajan Sukhay”. BSP has nade progress in all directions and regions specially with the cooperation of the poor, deprived, SC/ST and cultural minorities. They have been given preference in all matters and schemes such as : 1. Dr.Ambedkar Gram Sabha Vikas Yojna. 2. Savutribai Phule Balika Shiksha Madad Yojna. 3. Mahamaya Garib Balika Ashirvad Yojna “Sarvajan Hitay”. 4. Shahri Garib Makan (slum area) Malikana Haq Yojna. 5. Manyawar Shri Kashiram Ji Shahri Garib Awas Yojna. 8. Niji Nalkoopon Ke Urjikaran ki NayiYojni. 9. Dr. Ambedkar Nihsulk Boring Yojns. 10. UP Mukhyamantri Mahamaya Garib Artik Madad Yojna. 11. Dr. Ambedkar Krishi-Urja Sudhar Yojna. 12. UP Janhit Guarantee Kanoon. 13. Mukhyamantri Mahamaya Sachal Aspatal Yojna. 14. Gram Panchayat Sachivalaya Sthapna.
Along with this, important decisions to eradicate poverty and unemployment, encourage various small and large scale industries to benefit farmers, labourers, workers, layers, youth, women, businessmen, and people from various fields have been taken.
A buffer stock of all kinds of fertilizers has been maintained for farmers and cane farmers so that particularly these farmers do not face any inconvenience in occupying seeds and fertilizers. Besides, seeds of progressive breeding have been supplied. Along with this, an arrangement for kisan credit card to the farmers for farming loan has been made on priority basis. In this regard, on the occasion Ms.Mayawati’s birthday under the Jan-kalyankai Karyakram, this year 70226 Kisan Cridit Cards have been distributed throughout the state, by means of which a combined loan of Rs.206 crores has been made available to the farmers.
At the same time, for irrigation and farming purposes, electricity, on fixed rosters, is being provided, canals and tube wells are being run on full capacity. During the current crushing season, BSP government has given historical and never before raise in sugarcane prises by Rs.40/quintal to the cane farmers. According to thisn for early maturing varities Rs.210, normal varieties Rs.205 and non competent varieties Rs.20 per quintal has been fixed. Sugar mills have been instructed to keep running till the sugar cane crops stand in the field. Along with it is ensured that timely payment to the farmers is being made for their harvest. Cases have been registered against those sugar mill owners who ahve failed to run their mills on due time.
Similarly, under the cases of land acquisition BSP government has taken few historical decisions under which the policy of rehabitaliization of the affected farmers is also under process. The affected farmers will get Rs.20,000/ acre annually for 33yrs, along with araise of Rs.600 which will be exclusive of the compensation. An arrangement of giving a one time amount of Rs.2,40,000/ acre has been made for the affected farmers, who have denied the annual payment. On the condition of acquiring land an option of obtaining 25% of equity shares has been given to the farmer. 0.7% of the acquired land will be allotted to the related farmers for housing purpose. The area of the said land either 120 sqmtr or more will be decided by the concerned department. A provision has been made for the affected farmers under which they are given a reservation of 17.5% under the plot allotment scheme.
Honouring the saints, Gurus, & Great Leaders.
BSP government has felicitated the various Saints, Gurus & Lraders born under the SC/ST and Other Backward Castes. But opposite parties having communal mentality are not able to digest this.
Power Development (to be contd.)
169 LESSON 15 02 2011 Brahmavihara Sutta The Sublime Attitudes 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/
|
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 169
http://www.accesstoinsight.org/tipitaka/an/an10/an10.208.than.html
N 10.208
PTS: A v 299
Brahmavihara Sutta: The Sublime Attitudes
translated from the Pali by
Thanissaro Bhikkhu
“Monks, I don’t speak of the wiping out of intentional acts that have been done & accumulated without [their results] having been experienced, either in the here & now or in a further state hereafter. Nor do I speak of the act of putting an end to suffering and stress without having experienced [the results of] intentional acts that have been done & accumulated.[1]
“That disciple of the noble ones — thus devoid of covetousness, devoid of ill will, un-bewildered, alert, mindful — keeps pervading the first direction[2] with an awareness imbued with good will, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with good will — abundant, expansive, immeasurable, without hostility, without ill will. He discerns, ‘Before, this mind of mine was limited & undeveloped. But now this mind of mine is immeasurable & well developed. And whatever action that was done in a measurable way does not remain there, does not linger there.’
“What do you think, monks: If that youth, from childhood, were to develop the awareness-release through good will, would he do any evil action?”
“No, lord.”
“Not doing any evil action, would he touch suffering?”
“No, lord, for when one does no evil action, from where would he touch suffering?”
“This awareness-release through good will should be developed whether one is a woman or a man. Neither a woman nor a man can go taking this body along. Death, monks, is but a gap of a thought away. One [who practices this awareness-release] discerns, ‘Whatever evil action has been done by this body born of action, that will all be experienced here [in this life]. It will not come to be hereafter.’ Thus developed, the awareness-release through good will leads to non-returning for the monk who has gained gnosis here and has penetrated to no higher release.
“That disciple of the noble ones — thus devoid of covetousness, devoid of ill will, unbewildered, alert, mindful — keeps pervading the first direction with an awareness imbued with compassion…
“That disciple of the noble ones — thus devoid of covetousness, devoid of ill will, unbewildered, alert, mindful — keeps pervading the first direction with an awareness imbued with appreciation…
“That disciple of the noble ones — thus devoid of covetousness, devoid of ill will, unbewildered, alert, mindful — keeps pervading the first direction with an awareness imbued with equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity — abundant, expansive, immeasurable, without hostility, without ill will. He discerns, ‘Before, this mind of mine was limited & undeveloped. But now this mind of mine is immeasurable & well developed. And whatever action that was done in a measurable way does not remain there, does not linger there.’
“What do you think, monks: If that youth, from childhood, were to develop the awareness-release through equanimity, would he do any evil action?”
“No, lord.”
“Not doing any evil action, would he touch suffering?”
“No, lord, for when one does no evil action, from where would he touch suffering?”
“This awareness-release through equanimity should be developed whether one is a woman or a man. Neither a woman nor a man can go taking this body along. Death, monks, is but a gap of a thought away. One [who practices this awareness-release] discerns, ‘Whatever evil action has been done by this body born of action, that will all be experienced here [in this life]. It will not come to be hereafter.’ Thus developed, the awareness-release through equanimity leads to non-returning for the monk who has gained gnosis here and has penetrated to no higher release.”
1.
F. L. Woodward — the PTS translator of the Anguttara Tens and Elevens — notes that this sutta seems patched together from various sources. As proof, he cites the abrupt breaks between this paragraph and the next, and between the next and the one following it.
2.
The east.
POLITICS IS SACRED With GOOD GOVERNANCE
Ms. Mayawati Ji
Hon’ble Chief Minister, Uttar Pradesh
Vote BSP Elephant for Change offering the MASTER KEY for the peace, happiness and Welfare of Entire People.
BSP will return to power by winning still more seats in the next Vidhan Sabha elections.
This will only enthuse BSP workers.
According to the union home ministry Uttar Pradesh ranks very low in the matter of crime against women and the people of SC/ST.
The present government has reduced poverty and unemployment and given impetus to industrialisation.
It is popular for its Development works and enforcement of law and order.
Situation all over the country remained calm because of things under control in the State following the Ayodhya Verdict.
Central government requested to take the strictest measures to root out terrorism.
The Rule of Law (Continued)
As far rape and other recent incidents, during BSP govt. Are concerned , it could only be said that regardless of the status of the persons involved, it is the matter of the flawed traditions and upbringing where mothers and sisters are not respected and dishonoured. However, it has been the govt. of BSP only which has adopted harsh legal measures against the ‘princilpe criminals’ however powerful and influential people belonging to opposition party they might have been. There are several such instances before you which is not repeated her. Not only this, corrupt officers, found shielding criminals or being casual about it have not been spared, whereas governments of other parties have made scapegoats of mostly innocent persons. Even if the criminal is apprehended, the legal proceedings are so dilatory or defence is so jejune that the criminal gets out of the jail in a short period and justice is meted out to the aggrieved after afairly long period. As a result, the victim is sometimes persuaded to take the law into his own hands. There are several examples before you. It is also added that most of the cases which have occurred, so far, in Uttar Pradesh are, somehow or other rooted in personal enimity or may be attributed to the recent panchayat elections, against which the govt. Has taken timely action.
So far as statistics of crime are concerned, UP figures very low in comparison to most of the states in the country. In fact, even according to the data released by the ‘National Criminal Documentation Bureau, Home Ministry’ on account of the rapes for the year 209, Uttar Pradesh ranks very low. Statistical data reveal that while the rate of rate is 1.4 per lakh of population in congress-ruled Andra Pradesh, 5.3 Assam 2.5 Haryana 2.6 Delhi and 2.6 Chandigarh; in the BJPruled states Chhatisgarh the crime rate was 4.3, Madhya Pradesh 4.2 and Orrisa 2.5. However, comparatively this rate is only 0.9 in Uttar Pradesh, whereas the average national rate is 1.8. It is explicitly clear that the incidence of rape is even less that half of the total such incidents occurring all over the country.
Why, indeed if the congress-ruled state of Delhi were to be compared with victimisation of women in Uttar Pradesh it would clearly show that the rapes commissioned in Delhi in 2010 as pre one lakh population the rate of the crime works out to 2.83 whereas in Uttar Pradesh 0.67. Similarly, molestation of women during 2010 in Delhi was 3.39 as against 1.38 in Uttar Pradesh. Despite all this, the din being raised by the leaders of the opposition party and different organisations and commissions over certain incidence of rape , to say the least, most unfortunate. While BSP government has taken prompt and harsh steps against those commiting rapes and such like crimes it may be reminded the leaders of the opposition parties of ‘Phoolan Devis’ belonging to the mallah community who continued to be subjected to all kinds of exploitation during the rule of the congress party and other feudal forces for a very long period. Governments of all opposition parties remained mute and blind to all this, which forced Phoolan Devi to take the law into he own hands leading tro the ‘behmani massacre’ in 1981 under congress rule and leaving behind a trail of many dead and a number of widows in subsequent criminal activities.
Later, in time, after the formation of the NDA government, ‘this woman’ was murdered in Delhi in broad daylight and the perpetrators of this crime are still roaming free. Clearly, all the governments of the opposition parties are to be blamed for this. So also, why have the leaders who are indulging in all kinds of dramatics for the protection/security of women’s rights not come forward to see that full justice is done in such cases like Tandoor affair and the murders of Jessica Lal, Priyadarshini Mattoo and Ruchika? Indeed, it has been the general public which has had to get down to the streets to advocate their cause.
Apart from this you may be aware that a few days back in the Bihar state, the BJP-supported government failed to provide justice to the victim of a BJP legislators’s exploitation, due to which the victim has to take the matters in her own hands. But as opposed to this, the BSP government has left no stone unturned to punish the culprits as per the law. The recent example of it the “Allahabad Karelli case”. Asa soon as the BSP Government took charge in 207, strict actions were taken against those culprits. Today all the criminals involved in the act are behind the bars. The reason of putting these facts is to prove that the BSP government is fully capable of providing justice to the persecuted. BSP government never forgives the culprits, however high and holding important positions whether in the opposition or in the ruling party. Even in the police and administration, as in the case of Banda and Kanpur, those who failed to fulfil their duties were subjected to strict action against them. The responsibility of this lies with the previous governments whose officers and representatives misused the government missionary to serve their own selfish, political and personal ends, turning corrupt, careless and irresponsible. The impact of losses caused by them are now being faced by BSP government. BSP govt. However, dare say that it will convert these corrupt officers in to honest ones. It might take sometime to deal with the amlady as thw disease has taken deep roots in the system.
The people in the opposite parties have been raising questions that despite having a Scheduled Caste Chief Minsiter at trhe head of the government, the SC/STs are not safe, whereas the BSP government has shown better results in the Scheduled Castes and Scheduled Tribes. As per the report from the National Crime Research Bureau, in UP, the crimes committed against SC/ST are much lower in comparison to other regions.
In UP the crime rate against the SC/ST is 3.8 per lakh population, wheras the crime rate in Rajastan is 7.5, Orissa 4.2, MP 4.3, Bihar 4.0 & AP 5.4. In UP the disposal of the cases have been 94.8%, whereas all the other regions combined have registered only 74.1% cases. As many as 3217 known criminals, involved in crimes against SC/ST were punished as against 5934 throughout the country.
The crime committed against SC/ST were instantly registered, pursued and disposed off in time. During BSP governance, no cases against SC/ST have been withdrawn. BSP government has also not spared any miscreant who have been found forcing themselves on the SC/ST, minorities and other tribes. Judgements on these cases number much higher in BSP government in comparison to other governments.
Development based on “Sarvajan Hitay – Sarvajan Sukhay” policy.
( to be contd)
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http://www.orgsites.com/oh/awakenedone/
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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:
http://salmun.cwahi.net/wrel/rbud/scrip/totid/totid.htm
LESSON 168
http://www.accesstoinsight.org/tipitaka/sn/sn42/sn42.009.than.html
SN 42.9
PTS: S iv 322
CDB ii 1345
Kula Sutta: Families
translated from the Pali by
Thanissaro Bhikkhu
On one occasion the Blessed One, while wandering on tour among the Kosalans together with a large community of monks, arrived at Nalanda. There he stayed at Nalanda in Pavarika’s Mango Grove.
Now at that time Nalanda was in the midst of famine, a time of scarcity, the crops white with blight and turned to straw. And at that time Nigantha Nataputta was staying in Nalanda together with a large following of niganthas. Then Asibandhakaputta the headman, a disciple of the niganthas, went to Nigantha Nataputta and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Nigantha Nataputta said to him, “Come, now, headman. Refute the words of Gotama the contemplative, and this admirable report about you will spread afar: ‘The words of Gotama the contemplative — so mighty, so powerful — were refuted by Asibandhakaputta the headman!’”
“But how, venerable sir, will I refute the words of Gotama the contemplative — so mighty, so powerful?”
“Come now, headman. Go to Gotama the contemplative and on arrival say this: ‘Venerable sir, doesn’t the Blessed One in many ways praise kindness, protection, & sympathy for families?’ If Gotama the contemplative, thus asked, answers, ‘Yes, headman, the Tathagata in many ways praises kindness, protection, & sympathy for families,’ then you should say, ‘Then why, venerable sir, is the Blessed One, together with a large community of monks, wandering on tour around Nalanda in the midst of famine, a time of scarcity, when the crops are white with blight and turned to straw? The Blessed One is practicing for the ruin of families. The Blessed One is practicing for the demise of families. The Blessed One is practicing for the downfall of families.’ When Gotama the contemplative is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up.”
Responding, “As you say, venerable sir,” Asibandhakaputta the headman got up from his seat, bowed down to Nigantha Nataputta, circumambulated him, and then went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. As he was sitting there, he said to the Blessed One, “Venerable sir, doesn’t the Blessed One in many ways praise kindness, protection, & sympathy for families?”
“Yes, headman, the Tathagata in many ways praises kindness, protection, & sympathy for families.”
“Then why, venerable sir, is the Blessed One, together with a large community of monks, wandering on tour around Nalanda in the midst of famine, a time of scarcity, when the crops are white with blight and turned to straw? The Blessed One is practicing for the ruin of families. The Blessed One is practicing for the demise of families. The Blessed One is practicing for the downfall of families.”
“Headman, recollecting back over 91 aeons, I do not know any family to have been brought to downfall through the giving of cooked alms. On the contrary: Whatever families are rich — with much wealth, many possessions, a great deal of money, a great many accoutrements of wealth, a great many commodities — all have become so from giving, from truth, from restraint.
“Headman, there are eight causes, eight reasons for the downfall of families. Families go to their downfall because of kings, or families go to their downfall because of thieves, or families go to their downfall because of fire, or families go to their downfall because of floods, or their stored-up treasure disappears, or their mismanaged undertakings go wrong, or in the family a wastrel is born who squanders, scatters, & shatters its wealth, and inconstancy itself is the eighth. These are the eight causes, the eight reasons for the downfall of families. Now, when these eight causes, these eight reasons are to be found, if anyone should say of me, ‘The Blessed One is practicing for the ruin of families, the Blessed One is practicing for the demise of families, the Blessed One is practicing for the downfall of families’ — without abandoning that statement, without abandoning that intent, without relinquishing that view — then as if he were to be carried off, he would thus be placed in hell.”
When this was said, Asibandhakaputta the headman said to the Blessed One: “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, & to the community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.”
.
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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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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Please watch:
http://www.encyclopedia.com/video/rDykg9ioxEY-geography-holy-cities-buddhism-buddha.aspx
for
The erstwhile capital of the Sakya clan, Kapilvastu was the place where Siddharta Gautam spent early part of his life.
Kapilvattu relics to be brought to Sri Lanka
![[Remains of the Western Gate of Kapilavastu,Nepal.]](http://images.ookaboo.com/photo/s/Kapilavastu_westerngate_s.jpg)
![[Remains of the Eastern Gate of Kapilavastu,Nepal.]](http://images.ookaboo.com/photo/s/Kapilavastu_easterngate_s.jpg)
Remains of the Western Gate of Kapilavatu![[Remains of some residences (the palace?) at Kapilavastu,Nepal.]](http://images.ookaboo.com/photo/s/Kapilavastu_s.jpg)
Remains of some residences (the palace?) at Kapilavatu
The sacred Kapilvastu relics will be sent to Sri Lanka as part of the plans to observe the 2600th anniversary of the Awakenment of Lord Buddha (Sambuddhatva Jayanti). This follows a request that had been made personally to Prime Minister Manmohan Singh by the President of Sri Lanka.
Among other activities, India is also organizing an international conference on Buddhism in Kandy in March 2011 and commissioning an Indian gallery, including a 16-feet high statue of Lord Buddha, for the International Buddhist Museum in Kandy.
The Kapilvastu relics had last travelled out of India in the late seventies.
These were among the topics of discussion between Ms.Meira Kumar and President Rajapaksa, when she met him at his Temple Trees residence on Saturday.
It is a good news that sacred Kapilvattu relics to be sent to Sri Lanka as part of the plans to observe the 2600th anniversary of the Awakenment of Lord Buddha (SammaSambuddhatva Jayanti),as requested that had been made personally to Prime Minister Manmohan Singh by the President of Sri Lanka.
And Jambudvipa, i.e., the Great PraBuddha Bharath is also organizing an international conference on Buddhism in Kandy in March 2011 and commissioning an Indian gallery, including a 16-feet high statue of Lord Buddha, for the International Buddhist Museum in Kandy.
Here the SammaSambuddhatva Jayanti should be celebrated in a grand manner by declaring holiday every year for peace, welfare and happiness of the Entire people.
POLITICS IS SACRED With GOOD GOVERNANCE
Vote BSP Elephant for Change offering the MASTER KEY for the peace, happiness and Welfare of Entire People
BSP will return to power by winning still more seats in the next Vidhan Sabha elections.
This will only enthuse BSP workers.
According to the union home ministry Uttar Pradesh ranks very low in the matter of crime against women and the people of SC/ST.
The present government has reduced poverty and unemployment and given impetus to industrialisation.
It is popular for its Development works and enforcement of law and order.
Situation all over the country remained calm because of things under control in the State following the Ayodhya Verdict.
Central government requested to take the strictest measures to root out terrorism.
The Rule of Law
Law and order situation state, frightened by the jungle-raj of the previous S.P. government, people elected the absolute-majority govt. of BSPby placing total faith in its policies and programmes. It was then and there it was chosen to have a govt. Of the rule of law for every situation because of the belief that there was no alternative to it to ensure the progress of the state. Therefore, the moment after getting into power the first task was to improve the law and order situation at every level; and it could be said with confidence that there has been a very notable improvement in the law and order situation, with efforts in comparison to those of all previous governments. The living proof of it is the continuous of peace and order in the state in the wake of ‘Ayodhya/Babri Masjid Judgement’. Its positive corollary was peace and order throughout the country and no violence occurred anywhere in this regard.
Further, while a major part of the country is grappling with the problem of ‘Naxalism’ just the reverse of it, peace prevails in Uttar Pradesh on this score. The reason of it is; the govt. of BSP has not looked at this problem only as a law and order problem but given complete attention to its social and economic aspects i.e, it was responded to militancy with development. With several solid measures taken by the govt., the foreast corporation has been instructed to give back 50% of the net revenue obtained from Tendu leaves to their pickers in order to bring about improvement in their economic atatus. Besides instructions have been issued to give the utmost priority to improving facilities of health, education, electricity, drinking water, lease allotment, ration distribution etc in the naxal-affected areas.
BSP government has decided to declare the remaining villages in naxal-affected areas as Dr.Ambedkar village in order to link them with all development activities. The BSP state govt. Is fully sensitive to the SC/ST and the ‘vanvasis’ and benefited about 10,000 eligible persons by allotting leases under the Forest Rights Act.
In addition, another serious problem viz. Namely is ‘terrorism. Terrorism is nation-wide problem, for the extermination of which the central govt. Have to adopt the strictest of measures. It is believed that it will not be possible to put a check on acts of terriorism unless; the borders of our country are secured. BSP govt. Is fully aware of its responsibility to tackle the problem but the central govt. Ought to furnish correct and uncontested intelligence on nterror and offer full support to states instead of being just content with giving some general type of information or advice. It is further believed that all state govt. Will not be able to check terrorist activities, until and unless the central govt.lifts itself up the party politics and equips every state with the most modern arms and implements to match the weapons held by the terrorists.
Not this alone, in view of the sensitivity of a huge state like Uttar Pradesh the centre should earmark sufficient companies of central security forces to protect important places of religious and tourist interests. BSP govt. Has written several times to the centre about it. Further the UP state has not been provided with the means like cventral security forces and other facilities etc. As has been done by the central govt. In respect to Maharashtra following that Mumbai terror incident, which has not happened till date despite repeated request.
Hon’ble members of opposition parties, who have been raising questions regarding law and order under BSP govt., especially certain criminal incidents of the last few days, must peep inside their fearts before interrogating the govt. On its methods of administration.
BSP govt. Has established the rule of law in every sphere.It is sincerely expected to know from the hon’ble member of the opposition whether they can cite the instance of any govt. Present or earlier in power which has thrown its own ministers, MPs or ligislators behind the bars, without delay found violating the law. They wont say anything about it because if they do they will have to point to the BSP govt. Of Uttar Pradesh only which has taken strict legal actions against its own party members in defence to the law without fear or favour.
(To be Contd.)
My ministers are innocent: Mayawati
Chief Minister Mayawati on Wednesday came out in the open to defend her government.
“My ministers are innocent. They are being targeted politically by the opposition,” she said. The Uttar Pradesh Chief Minister was addressing at the closing of the budget session of state assembly.
In a sharp attack on media, the UP Chief Minister said, “Media is blaming my ministers with their figment of imagination.”
“My mass-base in the state is and will remain intact,” she added.
VOICE OF SARVAJAN HONEYLEAKS
http://www.deccanchronicle.com/national/mayawati-plans-40cr-ad-blitz-736
Mayawati plans `40cr ad blitz
February 14th, 2011
MANISH ANAND , Age Correspondent
BSP supremo and UP chief minister Mayawati has planned an aggressive
media blitz in the run-up to next year’s state Assembly elections,
with a budget of `40 crores having been earmarked this year for ad
films to propagate achievements of her government.
Amidst a flurry of negative news hitting the UP government in recent
time, Ms Mayawati is going to leave no stone unturned to reach out to
as many voters as possible for the next year’s state elections.
“A report was submitted to the chief minister to go aggressive in
selling achievements of the Mayawati-led government through ad films.
The report called for making a large number of ad films to capture
achievements of the Mayawati-led administration to counter negative
propaganda of the Opposition parties. The report has been approved by
the chief minister,” sources revealed.
Sources said that the total budget approved for broadcasting ad films
is `40 crores, which is much higher then a similar move in the run up
to the 2008 Lok Sabha elections.
A number of agencies which earlier worked for the incumbent
governments of Narendra Modi-led Gujarat, Sheila Dikshit-led Delhi and
Bhupinder Singh Hooda-led Haryana have been asked to submit their
concepts and proposals to the office of the UP chief minister soon.
The brief that the ad filmmakers have been given is that they can show
the visual of Ms Mayawati in the background, while showcasing success
stories of the individual government programmes as the theme, sources
revealed.
The ad films will especially take on the attack of the Opposition
parties on the law and order front, with comparative statistics on
crime during the earlier reign of Samajwadi Party chief Mulayam Singh
Yadav as chief minister featuring in the campaign.
The ad filmmakers have reportedly been given full liberty to use their
creativity skills while making their ultra-short documentaries, which
would be broadcast on electronic news channels.
[The Buddhist Circle] Bahen Mayawati Ji is focus of scholars research
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http://www.inewsone.com/2011/02/14/dalit-icon-mayawati-is-focus-of-scholars-research/28338
Deoria (Uttar Pradesh), Feb 14 (IANS) Apart from being an icon for millions of India’s Dalits, Uttar Pradesh Chief Minister Mayawati has now also become a topic of research for doctorate in philosophy (Ph.D.).
Nagendra Kumar, 31, a teacher at a college here, has completed his Ph.D. that was centred on Mayawati.
‘It took me over three years to complete my research work,’ Nagendra Kumar, who has been awarded the Ph.D. for his research on ‘Role of Mayawati in Uttar Pradesh politics’, told reporters Monday in Deoria, some 350 km from Lucknow.
The teacher, who prefers not to share information about his research work, said: ‘I can only tell you that my research work that runs into 881 pages covers most of the aspects of Mayawati’s life…’
‘A major part of my work concentrates on the meteoric rise of Mayawati due to her much-talked about social engineering that helped her regain power in 2007, and that too with an absolute majority,’ he said.
‘In the research I have tried to focus on Mayawati’s strategy for not limiting herself as a leader of the Dalits… By her social remix that involved Brahmins and others from upper castes, she managed to project herself as a leader of the masses,’ said the teacher.
Nagendra Kumar, who teaches civics in Deoria’s Krishi Inter College, has completed his Ph.D. from Deen Dayal Upadhyay Gorakhpur University in Gorakhpur. He was awarded the Ph.D. in the first week of this month.
For his research work, the teacher, who himself is a Dalit, tried his best to meet Mayawati but could not.
‘I came to Lucknow three times with the desire of meeting the chief minister… I even had a questionnaire ready every time. But, citing her (Mayawati’s) hectic schedule, the officials did not allow me to meet the chief minister.”
Several leaders and ministers of the Bahujan Samaj Party (BSP) government led by Mayawati helped Nagendra Kumar by providing him information that he required.
‘I will not name the ministers, but it’s true that they helped me a lot in my research work… Through them I came to know many interesting facts about Mayawati,’ he said.
They are symbols of elegance and prestige and embedded in them is a lasting sense of luxury and a timeless legacy. Exceptional timepieces studded with diamonds, many of them hand engraved and crafted to perfection, from some of the best watch houses across the globe kept watch enthusiasts busy at the ‘Watches & Luxuriance,’ presented by The Hindu at Hotel Taj Coromandel here on Sunday.
Amid discussions on the secret signature of watch brands visible only in oblique light, numerals, crisp engine-turning of dials and their discreet decorative details, visitors and watch connoisseurs walked along the exhibition, exchanging views on times and fashions. If it was indulging in exploring the world of luxury, it had to be with leisure and that is what the enthusiasts did.
“A watch is an accessory that reflects your mood perfectly,” said Sonika Jain, a business woman. Many visitors, watch collectors themselves, discussed how the tradition might purely depend on the whims of the owner. Reminiscing his days of collecting watches, S. Madhu, an artist, talked about Favre Leuba watches that held much resemblance to alarm clocks.
And while the watches that blended sensuality and vigour in contemporary style were widely praised, the display of rare watches by Pradipta K. Mahapatra attracted a lot of attention.
Indian themed timepieces, funky and youthful in look, with one of them sporting images of M.G. Ramachandran with different-coloured hair also evoked curiosity. The dashboard clock for Rolls Royce, HMT military watches, watches with stingray leather straps and Reverso watch launched for polo players were part of the display too. “The tradition gives a unique sense of spanning places, eras and generations. Besides every watch collected has a story to tell,” said Anshuman Azra, a 72-year-old watch collector from New Delhi.
“These are things you don’t buy only for yourself but to hand it down to generations,” Sushanth D’ Cruz, a businessman and watch enthusiast from Chennai and a proud owner of a 110-year-old Lemania Omega collection.
If Breguet could boast of having an impressive clientele including Queen Mary Antoinette, Winston Churchill and Napoleon Bonaparte, Cartier watches resembling sophisticated jewellery pieces were an attraction too.
The Rolex watches that many would identify with easily with their consistent display of designs and signature crowns drew attention. Apart from Jaeger-LeCoultre, and Omega, the other brands present at the event were Rado, Longines and Raymond Weil.
The price of the watches ranged between Rs. 50,000 and Rs. 75 lakh. Mureliraman, technical director, Jain groups, would not mind spending a fortune on watches. “Exclusivity is what we all seek, not many would have this,” he says, flaunting his Raymond Weil Mozart series watch.
Appropriating the mood of the event was the wine from the vineyards of Maipo valley in Chile presented by Brindco, next to an eclectic mix of nuts, fruit and cheese cake. Adding to the opulence of the event were the luxury sedan Audi A8 and sports car Audi R8 that were displayed under the luxuriance section of the event. The Taj Coromandel was the hospitality partner for this event.
167 LESSON 13 02 2011 Kakacupama Sutta The Simile of the Saw 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/
|
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:
http://salmun.cwahi.net/wrel/rbud/scrip/totid/totid.htm
LESSON 167
http://www.accesstoinsight.org/tipitaka/mn/mn.021x.than.html
MN 21
PTS: M i 122
Kakacupama Sutta: The Simile of the Saw
(excerpt)
translated from the Pali by
Thanissaro Bhikkhu
Alternate translation: Buddharakkhita (excerpt)
…
“Once, monks, in this same Savatthi, there was a lady of a household named Vedehika. This good report about Lady Vedehika had circulated: ‘Lady Vedehika is gentle. Lady Vedehika is even-tempered. Lady Vedehika is calm.’ Now, Lady Vedehika had a slave named Kali who was diligent, deft, & neat in her work. The thought occurred to Kali the slave: ‘This good report about my Lady Vedehika has circulated: “Lady Vedehika is even-tempered. Lady Vedehika is gentle. Lady Vedehika is calm.” Now, is anger present in my lady without showing, or is it absent? Or is it just because I’m diligent, deft, & neat in my work that the anger present in my lady doesn’t show? Why don’t I test her?’
“So Kali the slave got up after daybreak. Then Lady Vedehika said to her: ‘Hey, Kali!’
“‘Yes, madam?’
“‘Why did you get up after daybreak?’
“‘No reason, madam.’
“‘No reason, you wicked slave, and yet you get up after daybreak?’ Angered & displeased, she scowled.
“Then the thought occurred to Kali the slave: ‘Anger is present in my lady without showing, and not absent. And it’s just because I’m diligent, deft, & neat in my work that the anger present in my lady doesn’t show. Why don’t I test her some more?’
“So Kali the slave got up later in the day. Then Lady Vedehika said to her: ‘Hey, Kali!’
“‘Yes, madam?’
“‘Why did you get up later in the day?’
“‘No reason, madam.’
“‘No reason, you wicked slave, and yet you get up later in the day?’ Angered & displeased, she grumbled.
“Then the thought occurred to Kali the slave: ‘Anger is present in my lady without showing, and not absent. And it’s just because I’m diligent, deft, & neat in my work that the anger present in my lady doesn’t show. Why don’t I test her some more?’
“So Kali the slave got up even later in the day. Then Lady Vedehika said to her: ‘Hey, Kali!’
“‘Yes, madam?’
“‘Why did you get up even later in the day?’
“‘No reason, madam.’
“‘No reason, you wicked slave, and yet you get up even later in the day?’ Angered & displeased, she grabbed hold of a rolling pin and gave her a whack over the head, cutting it open.
“Then Kali the slave, with blood streaming from her cut-open head, went and denounced her mistress to the neighbors: ‘See, ladies, the gentle one’s handiwork? See the even-tempered one’s handiwork? See the calm one’s handiwork? How could she, angered & displeased with her only slave for getting up after daybreak, grab hold of a rolling pin and give her a whack over the head, cutting it open?’
“After that this evil report about Lady Vedehika circulated: ‘Lady Vedehika is vicious. Lady Vedehika is foul-tempered. Lady Vedehika is violent.’
“In the same way, monks, a monk may be ever so gentle, ever so even-tempered, ever so calm, as long as he is not touched by disagreeable aspects of speech. But it is only when disagreeable aspects of speech touch him that he can truly be known as gentle, even-tempered, & calm. I don’t call a monk easy to admonish if he is easy to admonish and makes himself easy to admonish only by reason of robes, almsfood, lodging, & medicinal requisites for curing the sick. Why is that? Because if he doesn’t get robes, almsfood, lodging, & medicinal requisites for curing the sick, then he isn’t easy to admonish and doesn’t make himself easy to admonish. But if a monk is easy to admonish and makes himself easy to admonish purely out of esteem for the Dhamma, respect for the Dhamma, reverence for the Dhamma, then I call him easy to admonish. Thus, monks, you should train yourselves: ‘We will be easy to admonish and make ourselves easy to admonish purely out of esteem for the Dhamma, respect for the Dhamma, reverence for the Dhamma.’ That’s how you should train yourselves.
“Monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will — abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.
“Suppose that a man were to come along carrying a hoe & a basket, saying, ‘I will make this great earth be without earth.’ He would dig here & there, scatter soil here & there, spit here & there, urinate here & there, saying, ‘Be without earth. Be without earth.’ Now, what do you think — would he make this great earth be without earth?”
“No, lord. Why is that? Because this great earth is deep & enormous. It can’t easily be made to be without earth. The man would reap only a share of weariness & disappointment.”
“In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will equal to the great earth — abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.
“Suppose that a man were to come along carrying lac, yellow orpiment, indigo, or crimson, saying, ‘I will draw pictures in space, I will make pictures appear.’ Now, what do you think — would he draw pictures in space & make pictures appear?”
“No, lord. Why is that? Because space is formless & featureless. It’s not easy to draw pictures there and to make them appear. The man would reap only a share of weariness & disappointment.”
“In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will equal to space — abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.
“Suppose that a man were to come along carrying a burning grass torch and saying, ‘With this burning grass torch I will heat up the river Ganges and make it boil.’ Now, what do you think — would he, with that burning grass torch, heat up the river Ganges and make it boil?”
“No, lord. Why is that? Because the river Ganges is deep & enormous. It’s not easy to heat it up and make it boil with a burning grass torch. The man would reap only a share of weariness & disappointment.”
“In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will equal to the river Ganges — abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.
“Suppose there were a catskin bag — beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling — and a man were to come along carrying a stick or shard and saying, ‘With this stick or shard I will take this catskin bag — beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling — and I will make it rustle & crackle.’ Now, what do you think — would he, with that stick or shard, take that catskin bag — beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling — and make it rustle & crackle?”
“No, lord. Why is that? Because the catskin bag is beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling. It’s not easy to make it rustle & crackle with a stick or shard. The man would reap only a share of weariness & disappointment.”
“In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will equal to a catskin bag — abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.
“Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding. Even then you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic, with a mind of good will, and with no inner hate. We will keep pervading these people with an awareness imbued with good will and, beginning with them, we will keep pervading the all-encompassing world with an awareness imbued with good will — abundant, expansive, immeasurable, free from hostility, free from ill will.’ That’s how you should train yourselves.
“Monks, if you attend constantly to this admonition on the simile of the saw, do you see any aspects of speech, slight or gross, that you could not endure?”
“No, lord.”
“Then attend constantly to this admonition on the simile of the saw. That will be for your long-term welfare & happiness.”
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.
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
Under the dynamic leadership of
Highlights of the Budget for Financial Year 2011-12
• Efforts to safeguard the interests of Sarv Sarnai, priority to the Dalit, exploited, deprived and the neglected, standing on the lowest rung of the social ladder
• Topmost priority to the basic needs and aspirations of these sections.
• Efforts to ensure uplift of all sections of the Sarv Samaj and also the balanced development of all regions of the State through various developmental and people’s welfare schemes based on the policy of ‘Servjan Hitay and Servjan Sukhay’.
• The Government is fully committed to the uplift of all the sections, including poor, labourers, farmers, employees, traders, religious minorities, women, youths, students, etc. and advancement of the deprived, needy and weaker sections.
• Strategy to attract investment in the private sector for development of the • State keeping in view its limited financial resources.
• With a view to ensuring prosperity of farmers and taking agriculture sector out of stagnation, special attention to be focussed on increasing farm production.
• The amount of the subsidy under the free boring scheme for small and marginal farmers belonging to the Sohoduled Caetee raieed to Re. 10,000 from Re. 6,000.
• The Government is committed to the soclo-economic and educational development of the people living in seven districts of the State adjacent tothe Indo-Nepal Border including Pilibhit, Lakhimpur Kheri, Bahraich, Shravasti. Balrampur, Siddharth Nagar and Maharsjganj.
For all-round development of these border districts decision taken to
saturate them with the select development facilities on the pattern of Dr
Ambedkdar Gram Sabha Development Scheme,
Provision of Rs. 132 crore in the budget for construction, widening and
strengthening of roads to ensure security of Indo-Nepal Border.
Total expenditure nf the hiidget nf the year flhl-12 estimated to he
Rs. 1,69,416.38crore.
Revenue savings expected during 2011-12 budget Rs. 5,635.04 crore.
The estimated lose to the exchequer is likely to be only 2.97% of the total
SDP during 2011-12.
Ssrvajsn Hitay. Sarvalan Sukhay
• Budgetary provision of Rs. 10,084 crore made for the welfare of weaker sections of the society under the social security achemes. It is up by 15.8 per cent if compered to the year 2010-11.
• An arrangement of Rs. 1,081 crore made under the Uttar Pradesh Mukhyamantri Mahamaya Garib Arthik Madad Yojana for the year 2011-12. Decision taken to revise the monthly assistance amount from Rs. 300 to Rs. 400.
• Budgetary arrangement of Rs. 268 crore made for the yeer20i 1-12 forthe merriege of daughters ofDPLfemiliea and alsoforthe treatmentof theirfamily members.
• A provision of Re. 250 crore made under the National Family Benefit Scheme.
• An arrangement of Rs. 1.540 crore made under the scholarship schemes for the wards belonging to SCs, STs and RPL families of the General Categories for the year 2011-12. It is up by Ra. 100 crore if compared to lest year.
• Rs. 1,084 crore earmarked for the reimbursement of scholarship and fee under the scholarship schemes for studentsof backward classesforthe year2Oll -12.
• An arrangement of Rs. 1,775 crore made under the old age!kisan pension schemes for the year 2011-12. It is Rs 160 crore more if compared to last year
• An arrangement of Rs. 131 crore made underthe National Health Insurance Schemes forthe BPLfamilies.
• Target set to cover active fish-breeders! members of 1.20 Iakh societies under the Fishermen Accident Insurance Scheme based on free premium for the social security of fishing community.
Women and Child Development
• An arrangement of Ra. 4,761 crore made for, the Women and Child Development Schemes, which is up by 6.3 per cent if compared to last year
• A target of benefiting 1.80 lakh girls set under Mahamaya Ghahb Balika Ashirwad Yojana. Budgetary provision of Rs. 360 crore made for it.
• An arrangement of Re. 2,983 crore made under the Child Welfare Schemes.
• An arrangement of Rs. 2,683 crore made under the Nutrition Scheme forthe yesr2Oli-12.
• An arrangement of Re. 109 crore made for Rsjiv Gandhi Kishori Balika Sashsktikaran Yojana, ‘Sabala’.
• An arrangement of Rs. 587 crore made for the destitute widows and education of their children for the year 2011- 12. Target set to benefit 16.30 lakh destaute women.
Welfare of the Disabled
• An arrangement of Rs. 365 crore made for making poor and helpless disabled persons socially and economically self-reliant.
• An arrangement of Re. 259 crore made for the Subsistence Grant Scheme implemented for disabled parsons.
Minorities Welfare
• Target set to benefit 36.25 Iakh students under the Pre10th and Post-lath Scholarship Scheme for the year
2011-12. An amount of Rs. 294 crore earmarked for the purpose.
• An arrangement of Re. 06 crore made for the reimbursement of fee for the students of post-i 0th classes.
• Re. 50 crore earmarked for imparting modern education along with the religious education in Madarasas/ Maktabs.
Weaver& Welfare
• Introduction of Health Insurance Scheme for weavers in the budget.
• Considering the importance of power-looms in the field of textiles, a modernisation and integrated development scheme is proposed to be introduced in the State. Re. 2.17 ororc arrengcd for thc purpoac.
Power
• An arrangement of Rs. 8,227 crore made for various schemes in the power sectorforthe year 2011-12.
• Rs. 1,267 crore arranged for projects of energy sector to increase the power generation capacity.
• Power generation of 6151 MW estimated from various projects bythe end of 11th Five Year Plan.
• Projects identified for power generation of 31,390 MW underthe 12th Five Year Plan.
• Rs. 200 crore arranged for setting-up of a thermal power project at Ghaflsmpur-Kanpur in the joint sector with Neyveli Lignite Corporation Limited.
• Target set for the electrification of 1,38,373 Majras in the second phase of the Rajiv Gandhi Rural Electrification Scheme.
• Decision taken to appoint input based franchisee in the selected cities of the State to improve power distribution system.
Roads and Bridges
• An arrangement of Rs. 6,776 crore made for the construction, strengthening and maintenance of roads and bridges for the financial year 2011-12. It is 16.6 per cent more than the last year’s amount,
• Re. 808 crnre earmarked for connecting unsaturated Majras of villages having 50 percent or above Scheduled Castes population with link roads.
• Out of it, target set to connect 3500 unsaturated Majras through newly constructed/re-constructed 3400 km-long pucca roads.
• An arrangement of Rs. 867 crore made for the construction of link roads in nural areas and roads and minor bridges in the naxal-affected areas.
- As many as 800 villages will be linked with roads by constructing 2100km-long pucca roads,
• Rs. 1,206 crore arranged for the widening and strengthening of main highways and roads in the State.
• Target set to widen and strengthen 1000 km-long roads through this amount.
• Rs. 290 crore arranged for improvement and strengthening of State Highways and for new works.
• Re. 213 crore arranged for the development of agriculture marketing facilities.
lrrigation
• An arrangement of Rs. 5,451 crore made in the budget for the irrigation and flood control projects.
• Rs. 296 crore earmarked for new works under the Manyawar Shri Kanshiram Ji Nslkoop Pariyojana.
• Budgetary provision of Ra. 100 crorc madc for tho construction of various canal systems and improvement works and for other new projects of irrigation in the State.
Urban Infrastructure
• A provision of Re. 5,005 crore made in the budget for the projects related with housing, drinking water supply. sewerage and urban development under the development of urban infrastructure facilities.
• Keeping the historical importance of the State Capital Lecknow and its espansion, the State Government implemented several important projects for its overall development. It gave a new look to Lucknow.
• A provision of Rs. 564 crore proposed during the 2011-12 Budget for Ihe overall development of Lucknow. It will be used for the planned developmentof the State CapItal.
• Re. 148 crore arranged for the Manyawar Shri Kanehiram Ji Nagar VikasYojanaforthe year2ol 1-12.
• Re. 39 crore arranged for’Adamh NagarYojana’.
• Re. 49 crore arranged for completing pending projects under the Urban Sewerage Programme.
• Re. 500 crore earmarked for Agra Drinking Water Supply Project forthe year2ol 1-12, which is up by Re. 200 crore if compared to the last year.
• Seven cities of the State viz. Kanpur, Lucknow, Agra, Varanasi, Meerut, Allahabad and Mathura included in the Jawaharlal Nehru National Urban Renewal Mission (JNNURM) being implemented for the development of urban infrastructure facilities. An arrangement of Rs. 500 crore made forthe purpose.
• Re. 39 crore arranged to deal with the problem of water logging in the cities.
• Rs. 25 crore arranged under the Lakes Conservation Scheme to make the main lakes of the State pollution free along with the rivers.
• Rs. 125 crore arranged for Kumbh Mels to be held in Allahabad.
• An arrangement of Rs. 31 crore made for the development of Varanasi city.
• Rs. 11 crore arranged for setting-up of ‘shelter homes’ for the shelter-less people.
• Re. 492 crore arranged for the Integrated Housing and Slum Development Programme.
• Target set to provide houses equipped with basic ameoifies to 15,000 persons.
• Construction of 50,000 housing units proposed under the Msnyawar Shri Kanshiram Ji Shahri Gharib Avas Yojana for urban poor people like destitute widows, disabled persons and people subsisting below the poverty line. An arrangementofRs. 675 crore madeforthe purpose.
• Construction of 50,000 houses proposed under the ‘Sabke LiyeAvas Yojana’.
Education
• In the budget year 2011-12, basic education accounts for Rs. 19,086 crow, secondary education Rs. 6846 crore and higher education Rs. 2146 crore, which is higher by 19.6% as compared to the that in the budget last year
• As many as 5000 new primary schools and 1500 new upper primary schools will be opened in unserved localities
• Proposal to construct 50,000 additional classrooms.
• Provision of 35,000 posts for teachers in primary schools and 11.000 additional posts in upper primary schools.
• Kasturba Gandhi Balika Vidyalsyas to be opened in 292 development blocke.
• Provision of Rs. 88 crore for the boundary walls of 10,000 Parishad’s primary and upper primary schools of Ambedkar villages.
• Re. 1607 crore for mid-day meals scheme.
• Provision of Re.13 crore to establish 148 new model schools during the budget year.
• Provision of Rs. 13 crore for construction of an auditorium in Luckoow Ssinik School.
• Target to cover ax many as 7,10,000 girls of classes 11 and 12 under Savitribai Phule Balika Shikshs Madad Yojna, inclusive of 1,85,000 SIC girl students, accounting for a provision of Re. 340 crore.
• Provision of Rs.94 crore under the secondary education drive scheme,
• Provision of Re.85 crore for construction of hostels in girl schools.
• Provision of Rs.108 crore on account of free computer- aided education in schools under Information Communication and Technology Scheme.
• Provision of Rs.10 crora during 2011-12 budget for the construction of the building of Uttar Pradesh Urdu, Arabic- Persian University in Lucknow.
• Proposed upgrsdstion of 104 government industrial training institutes under the ‘centre of excellence’ and ‘public-private’ partnership schemes.
• Strengthening and expansion of 25 govemment industrial training institutes in minority-dominated areas during 2011-12. Modnmization proposed under the special component sub-plan.
Medical and Health & Medical Education
• Provision of Rs. 4,990 crore for the medical and health services.
• Provision of Rs. 381 crore for drugs and chemicals in hospitals and dispensaries.
• Construction and establishment of 6 joint hospitals, 100 community hcolth ccntrca end 200 primory hcolth ocntrca in 2011-12.
• Provision of Rs. 680 crore for Government Medical Colleges.
• Rs. 5,550 increase in internship allowance of students of Government Allopathic, Ayurvedic. Unani and Homeopathic Medical Colleges.
• Provision of Ra. 110 crorc for purchase of equipments and construction works in SGPGIMS. Lucknow.
• Provision of Ra. 100 crore for purchase of equipments and construction works in the Chhatrapati Shahuji Mahsraj Medical University of Lucknow. Decision taken to increase 77 seats in PG.
• Now, free medical facility for BPL, physically handicapped and poor patients in SGPGIMS, Lucknow.
• Decision to increase 36 seats in DM and MCH.
• Provision of Rs. 125 crore for purchase of equipments and large construction works in Dr. Ram Manohar Lohia Institute of Medical Sciences, Lucknow.
• Arrangement of corrective surgery for the children of Varanasi, Allahabad, Moradabad snd Lucknow to eradicate polio.
Agriculture and AlliedActivities
• Provision of Re. 4,496 crore for Agriculture and Allied activities in 2011-1 2, which is 8.9 per cent more than the budget of last year
• Target to produce 538.25 lakh MT of food-grains and 14.36 lakh MT of oilseeds.
• Provision of Re. 815 crore for Rashtriye Krishi Vikas Yojsns (RKVY)forthe yearof2oll-12.
• Provision of Rs. 57 crore for the expansion of green revolution and implementation of programmes in Eestem Uttar Pradesh.
• Cent percent payment of outstanding cane dues till 2nd February in current crushing season.
• Production of 310.42 lakh tonnea of sugar by crushing 3481 lakh quintul sugarcaoe in 126 sugar mills operational in current crushing season.
• Ambitious scheme of Rs. 50 crore proposed to encourage inter crop farming along with sugarcane crop to increase production of pulse crops. Rs. 8 crore scheme to meet the shortage of micro nutrients of soil.
• Proviaion of Ra. 30 crore for the new acheme to encourage the consumption of hybrid seeds in the state.
• Provision of Rs. 88 crore for the construction and development of agriculture marketing yard.
• Provision of Rs. 10 crore for the establishment of post harvest technology in MeerutAgriculture University.
• Provision of Rs. 293 crore for Agriculture Education and Research.
• Provision of Rs. 72 crore for advance storage of fertilisers to ensure its timely supply to farmers.
• The year of 2011-12 is the first reform year for the implementation of Uttar Pradesh Sodic Land Reclamation-third project.
• 23,650 hectares of land identified in 361 villages against the target of 20,000 heetarea. About 1,250 hoetare land identified for Ravine Reclamation Programme against the target of 1,000 hectaras.
• ProvisionofRs. l77crorelocompletetheschemes.
• Financial Assistance of Rs. 101 crore for State Cooperative Dairy Federation for qualitative improvement in dairydevelopment progrsmmes in the state.
• Provision of Re. 475 crere for 10 percent annual increase in tha live-stock based production.
• Decision to sat up 37 new veterinary hospitals in 2011-12 to achieve the target of establishing one veterinary hospital for every 15,000 cattle heads by the and of 11th Five Year Plan period.
Rural Development
• Provision of Rs. 6,133 crore for Rural Development Programmes.
• Provision of Rs. 500 crore as State Share to cover 70 lskh families under the Mahatma Gandhi National Rural Employment Scheme (MNREGA) in 2011-12.
• Provision of Rs. 150 crora to benefit 4.50 lakh persons under the Swarna Jayanti Gram Swarozgar Yojna.
• Provision of Rs. 630 crora for Legislators’ Local Area Development Fund.
• Provision of Rs. 448 crora for area development programmes in 2 lakh hectares under the Command Area Development and Water Management Programme.
• Target to create 1.60 crore man days of employment under this programme including creation of 35 lakh man days for SC/ST people.
• Provision of Rs. 636 crore for 34 districts under the buckwurd area grantfund.
Rural Infrastructure
• Provision of Rs. 800 crora for construction of CC roads and KC drains in Dr Ambedkar Villages.
• Provision of Rs. 3,000 crore for construction of all weather link roads underthe Prima Minister Rural Road Scheme.
• Provision of Rs. 550 erore in 2011-12 for SCs and STs and BPL shelter less families under the cent-percent financed MahamayaAwas Yojna by the State Government.
• Provision of Rs. 100 crow for all eligible non-SC and ST BPL shelter-less families in selected gram sabhas in Dr Ambedksr Gram Sabha Yojna under the cent per cent financed Mahomoyo SorvjanAwoaVojna.
• Provision of Re. 350 crore for construction of 4 lakh dwelling units uodarthe lndiraAwasYojna.
• Provision of Rs, 175 crore for the consfruct ion of 1.30 lakh personal toilets in selected villages under the Dr Ambedkar Gram Sahha Vikaa Yojna and 12.13 lakh toilets in other villages.
• Provision of Re. 077 crore for 00,000 new hand-pumps, 90,000 re-borings, 1.50 lakh soak pits and 600 piped drinking water schema undar the Rural Drinking Water Supply Scheme.
• Provision of Rs. 50 crore for construction of new check dams forground water racharging in 2011-12.
• Target fixed to reach 5.32 lakh metric tonnas of fish production, providing employment opportunities to 50,000 parsons and creation of 35,00,000 man days in 2011-12.
IntagratedArea Development
• Provision of Rs. 291 crore to fill critical gaps keeping in view the special needs of development in Purvanchal area in 2011-12.
• Provision of Rs. 109 crore to fill critical gaps keeping in view the special needs of development in lfundelkhand area.
• Conservation and augmentation of natural resources by carrying out soil and water conservation in an area of 60,000 hectares at a cost of Rs. 62 crore in Bundelkhsnd.
• A separate provision of Rs. 1,200 crora for the schemes specifically meant for Bundelkhand.
aDevemmern
• Resolve to make available infrastructure facilities of global standard by ensuring participation of private sector in the implementation of infrastructura projects.
• Solid waste management projects for 09 cities, establishment of 08 polytechnics and 06 l.T.l.s under the technical education.
• Projects including construction of inner ring road, express-ways and up-gradation of the network of roads and railway over-bridges in Agra and other Urban Development Proiacts costing Rs. 1,69,300 crore identified.
• Several maior public-private-partnership projects started in road and energy sectors.
• System of ‘Nivesh Mitra’ started in 18 districts of the State under the first phase in order to expedite the process of obtaining no-objection and clearance for setting up of medium arud large industries.
• Target ho establish 33,000 micro and small enterprises in 2011-12, providing employment 101.30 lakh persons.
• The maximum loan limit under the ‘Mtukhyamantri Gramodyog Rozgar Yojana’ increased from Rs. 5 lakh to Ra. lOlakh.
Forest and Environment
• Encoursgemant to cottage industries by increasing production of bamboo through plantation of different varieties underthe Bamboo Mission in 18 districts.
• Formation of forest management aocietiee in order to improving economic condition of the villagers living around theforest areas.
• Arrangement to give share in the profit from the forest produces to the members of the joint forest management societies.
Law & Order
• Creation of an atmosphere free from injustice, crime end fear in the State. Rule of law established. Remarkable improvement in controlling crimes.
• An atmosphere of communal harmony prevailed. No incident of caste or regional tension or Maoist violence.
• Over 7,200 posts of civil police created in Nasal affected areas. 25 percent increase in the force. Establishment of a Luaiuuiuug ceuulre iii progress iru Miueapur dislricl.
• A comprehensive action plan prepared for solving the problem of naxalism in coordination with the bordering states.
• Work of updafing a data bank of the inputs on terrorism is in progress in cooperation with different states and National Investigating Agency (NIA).
• Commando Force to tackle terrorist attacks. Setting up of a commando training school atAnaurs in Lucknow district is in progress.
Revenue Administration
• Special campaign for allotting cultivable land to landless farmers and housing sites to the homeless persons.
• Allotment of all the land identified. Drive to give possession on the ‘pattas allotted earlier.
Disaster Msnaaement
• A provision of Rs. 405 crore in the budget of 2011-12 for calemity relief works.
Justice Administration
• Provision of tfs. 18 crore in 2011-12 for strengthening security of Hon’ble High Court. Allahabad and its bench in Lucknow.
• Provision of Rs. 106 crore for construction of residential and non-residential buildings of the justice department in districts.
• Proposal to start evening courts for disposal of pending cases. For this purpose a budgetary provision of RaftS crore.
• A provision of Rs. 12 crore for renewal and spedal repair of certain court buildings by having them declared as heritage buildings.
My ministers are innocent: Mayawati
Chief Minister Mayawati on Wednesday came out in the open to defend her government.
“My ministers are innocent. They are being targeted politically by the opposition,” she said. The Uttar Pradesh Chief Minister was addressing at the closing of the budget session of state assembly.
In a sharp attack on media, the UP Chief Minister said, “Media is blaming my ministers with their figment of imagination.”
“My mass-base in the state is and will remain intact,” she added.
VOICE OF SARVAJAN HONEYLEAKS
166 LESSON 12 02 2011 Sankha Sutta The Conch Trumpet 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/
|
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:
http://salmun.cwahi.net/wrel/rbud/scrip/totid/totid.htm
LESSON 166
http://www.accesstoinsight.org/tipitaka/sn/sn42/sn42.008.than.html
SN 42.8
PTS: S iv 317
CDB ii 1340
Sankha Sutta: The Conch Trumpet
translated from the Pali by
Thanissaro Bhikkhu
Translator’s note: Although the Jains, like the Buddhists, teach a doctrine of the moral consequences of actions, the teachings of the two traditions differ in many important details. This discourse points out two of the major points where the Buddhist teaching is distinctive: its understanding of the complexity of the kammic process, and its application of that understanding to the psychology of teaching. The Buddha shows that a simplistic, fatalistic view of the kammic process is logically inconsistent, and also leads to unfortunate results for any person who, with a background of bad kamma, believes in it. The actual complexity of kamma, however, allows for a way in which past evil deeds can be overcome: through refraining from evil now and into the future, and through developing expansive mind-states of good will, compassion, appreciation, & equanimity. In such an expansive mind state, the unavoidable consequences of past evil actions count for next to nothing. The Buddha also shows how his method of teaching is better than that of the Jains in that it actually can help free the mind from debilitating feelings of guilt and remorse, and lead to the overcoming of past kamma.
For a fuller discussion of the complexity of the kammic process, see “Kamma and the Ending of Kamma” in The Wings to Awakening.
On one occasion the Blessed One was staying near Nalanda in the Pavarika Mango Grove. Then Asibandhakaputta the headman, a disciple of the Niganthas, 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: “Headman, how does Nigantha Nataputta teach the Dhamma to his disciples?”
“Nigantha Nataputta teaches the Dhamma to his disciples in this way, lord: ‘All those who take life are destined for a state of deprivation, are destined for hell. All those who steal… All those who indulge in illicit sex… All those who tell lies are destined for a state of deprivation, are destined for hell. Whatever one keeps doing frequently, by that is one led [to a state of rebirth].’ That’s how Nigantha Nataputta teaches the Dhamma to his disciples.”
“If it’s true that ‘Whatever one keeps doing frequently, by that is one led [to a state of rebirth],’ then no one is destined for a state of deprivation or destined to hell in line with Nigantha Nataputta’s words. What do you think, headman: If a man is one who takes life, then taking into consideration time spent doing & not doing, whether by day or by night, which time is more: the time he spends taking life or the time he spends not taking life?”
“If a man is one who takes life, lord, then taking into consideration time spent doing & not doing, whether by day or by night, then the time he spends taking life is less, and the time he spends not taking life is certainly more. If it’s true that ‘Whatever one keeps doing frequently, by that is one led [to a state of rebirth],’ then no one is destined for a state of deprivation or destined to hell in line with Nigantha Nataputta’s words.”
“What do you think, headman: If a man is one who steals… indulges in illicit sex… tells lies, then taking into consideration time spent doing & not doing, whether by day or by night, which time is more: the time he spends telling lies or the time he spends not telling lies?”
“If a man is one who tells lies, lord, then taking into consideration time spent doing & not doing, whether by day or by night, then the time he spends telling lies is less, and the time he spends not telling lies is certainly more. If it’s true that ‘Whatever one keeps doing frequently, by that is one led [to a state of rebirth],’ then no one is destined for a state of deprivation or destined to hell in line with Nigantha Nataputta’s words.”
“There’s the case, headman, where a certain teacher holds this doctrine, holds this view: ‘All those who take life are destined for a state of deprivation, are destined for hell. All those who steal… All those who indulge in illicit sex… All those who tell lies are destined for a state of deprivation, are destined for hell.’ A disciple has faith in that teacher, and the thought occurs to him, ‘Our teacher holds this doctrine, holds this view: “All those who take life are destined for a state of deprivation, are destined for hell.” There are living beings that I have killed. I, too, am destined for a state of deprivation, am destined for hell.’ He fastens onto that view. If he doesn’t abandon that doctrine, doesn’t abandon that state of mind, doesn’t relinquish that view, then as if he were to be carried off, he would thus be placed in hell.
“[The thought occurs to him,] ‘Our teacher holds this doctrine, holds this view: ‘All those who steal… All those who indulge in illicit sex… All those who tell lies are destined for a state of deprivation, are destined for hell.’ There are lies that I have told. I, too, am destined for a state of deprivation, am destined for hell.’ He fastens onto that view. If he doesn’t abandon that doctrine, doesn’t abandon that state of mind, doesn’t relinquish that view, then as if he were to be carried off, he would thus be placed in hell.
“There is the case, headman, where a Tathagata appears in the world, worthy and rightly self-awakened, consummate in clear knowing & conduct, well-gone, a knower of the cosmos, unexcelled trainer of those to be tamed, teacher of human & divine beings, awakened, blessed. He, in various ways, criticizes & censures the taking of life, and says, ‘Abstain from taking life.’ He criticizes & censures stealing, and says, ‘Abstain from stealing.’ He criticizes & censures indulging in illicit sex, and says, ‘Abstain from indulging in illicit sex.’ He criticizes & censures the telling of lies, and says, ‘Abstain from the telling of lies.’
“A disciple has faith in that teacher and reflects: ‘The Blessed One in a variety of ways criticizes & censures the taking of life, and says, “Abstain from taking life.” There are living beings that I have killed, to a greater or lesser extent. That was not right. That was not good. But if I become remorseful for that reason, that evil deed of mine will not be undone.’ So, reflecting thus, he abandons right then the taking of life, and in the future refrains from taking life. This is how there comes to be the abandoning of that evil deed. This is how there comes to be the transcending of that evil deed.
“[He reflects:] ‘The Blessed One in a variety of ways criticizes & censures stealing… indulging in illicit sex… the telling of lies, and says, “Abstain from the telling of lies.” There are lies that I have told, to a greater or lesser extent. That was not right. That was not good. But if I become remorseful for that reason, that evil deed of mine will not be undone.’ So, reflecting thus, he abandons right then the telling of lies, and in the future refrains from telling lies. This is how there comes to be the abandoning of that evil deed. This is how there comes to be the transcending of that evil deed.
“Having abandoned the taking of life, he refrains from taking life. Having abandoned stealing, he refrains from stealing. Having abandoned illicit sex, he refrains from illicit sex. Having abandoned lies, he refrains from lies. Having abandoned divisive speech, he refrains from divisive speech. Having abandoned harsh speech, he refrains from harsh speech. Having abandoned idle chatter, he refrains from idle chatter. Having abandoned covetousness, he becomes uncovetous. Having abandoned ill will & anger, he becomes one with a mind of no ill will. Having abandoned wrong views, he becomes one who has right views.
“That disciple of the noble ones, headman — thus devoid of covetousness, devoid of ill will, unbewildered, alert, mindful — keeps pervading the first direction [the east] with an awareness imbued with good will, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with good will — abundant, expansive, immeasurable, without hostility, without ill will. Just as a strong conch-trumpet blower can notify the four directions without any difficulty, in the same way, when the awareness-release through good will is thus developed, thus pursued, any deed done to a limited extent no longer remains there, no longer stays there.
“That disciple of the noble ones — thus devoid of covetousness, devoid of ill will, unbewildered, alert, mindful — keeps pervading the first direction with an awareness imbued with compassion… appreciation… equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity — abundant, expansive, immeasurable, without hostility, without ill will. Just as a strong conch-trumpet blower can notify the four directions without any difficulty, in the same way, when the awareness-release through equanimity is thus developed, thus pursued, any deed done to a limited extent no longer remains there, no longer stays there.”
When this was said, Asibandhakaputta the headman, the disciple of the Niganthas, said to the Blessed One: “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to 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 the Blessed One — through many lines of reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, & to the community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.”
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
VOICE OF SARVAJAN HONEYLEAKS
165 LESSON 11 02 2011 Nidana Sutta Causes 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/
|
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:
http://salmun.cwahi.net/wrel/rbud/scrip/totid/totid.htm
LESSON 165
http://www.accesstoinsight.org/tipitaka/an/an03/an03.033.than.html
AN 3.33
PTS: A i 134
Thai III.34; BJT III.34
Nidana Sutta: Causes
translated from the Pali by
Thanissaro Bhikkhu
“Monks, these three are causes for the origination of actions. Which three? Greed is a cause for the origination of actions. Aversion is a cause for the origination of actions. Delusion is a cause for the origination of actions.
“Any action performed with greed — born of greed, caused by greed, originating from greed: wherever one’s selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
“Any action performed with aversion — born of aversion, caused by aversion, originating from aversion: wherever one’s selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
“Any action performed with delusion — born of delusion, caused by delusion, originating from delusion: wherever one’s selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
“Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, and the rain-god would offer good streams of rain. Those seeds would thus come to growth, increase, & abundance. In the same way, any action performed with greed… performed with aversion… performed with delusion — born of delusion, caused by delusion, originating from delusion: wherever one’s selfhood turns up, there that action will ripen. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence.
“These are three causes for the origination of actions.
“Now, these three are [further] causes for the origination of actions. Which three? Non-greed is a cause for the origination of actions. Non-aversion is a cause for the origination of actions. Non-delusion is a cause for the origination of actions.
“Any action performed with non-greed — born of non-greed, caused by non-greed, originating from non-greed: When greed is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
“Any action performed with non-aversion — born of non-aversion, caused by non-aversion, originating from non-aversion: When aversion is gone, that action is thus abandoned, destroyed at the root, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
“Any action performed with non-delusion — born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
“Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, and a man would burn them with fire and, burning them with fire, would make them into fine ashes. Having made them into fine ashes, he would winnow them before a high wind or wash them away in a swift-flowing stream. Those seeds would thus be destroyed at the root, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
“In the same way, any action performed with non-greed… performed with non-aversion… performed with non-delusion — born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
“These, monks, are three causes for the origination of action.”
A person unknowing:
the actions performed by him,
born of greed, born of aversion,
& born of delusion,
whether many or few,
are experienced right here:
no other ground is found.[1]
So a monk, knowing,
sheds
greed, aversion, & delusion;
giving rise to clear knowledge, he
sheds
all bad destinations.[2]
1.
According to the Commentary, “right here” means within the stream of one’s own “selfhood” (attabhava), i.e., one’s own chain of rebirth. “No other ground is found” means that the fruit of the action is not experienced by any other person’s chain of rebirth.
2.
The Commentary notes that this verse refers to the attainment of arahantship, and that an arahant — in reaching nibbana — sheds not only bad destinations, but also good ones.
The word “sheds” acts as a “lamp” in this verse — it appears only once, but functions in two phrases, as I have rendered it in the translation. On the use of the lamp as a literary figure of speech, see the Introduction to Dhammapada: A Translation.
See also:
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
Thu, 10 February, 2011 7:55:17 PM
[ZESTCaste] `Mayavi bhai’ bring officials on toes
|
From: |
Siddhartha Kumar |
`Mayavi bhai’ bring officials on toes
Rajeev Dikshit , TNN, Feb 10, 2011, 12.37pm IST
VARANASI: Overnight development of a village is possible. If it is
difficult to believe, visit Bhelkha village of Harahua block just 10
kilometres away from the city on Varanasi-Lucknow highway, where the
`terror’ of the chief minister worked. On the eve of chief minister
Mayawati’s visit on Wednesday, the government machinery was proving
that anything, whether it is construction of the building of community
centre, helipad, houses under Mahamaya Scheme or even laying of roads
in several kilometres is possible overnight.
People, who had gone out of this village on Tuesday for two three
days, may get confused on returning that they reach their own place or
some other village. The government machinery has left no stone
unturned to saturate this place with all the projects and programme
prescribed for Ambedkar villages. The Bhelkha village was selected as
Ambedkar village in 1997-98. The people of this village became aware
about the actual advantages of the Ambedkar village when government
machinery started camping here from Tuesday morning to prepare the
place for the CM’s visit to review the developmental activities.
Kuldeep, a local dalit youth who was looking at the installation of
electric board at his house by the electricity department staff, said:
“For past four years, I had been running from pillar to post for
having a legal connection. But, the officials were seeking Rs 4,000
for this work. Today they came to my place surprisingly and not only
gave a connection but also installed the switch boards.” Shanti, a
widow carrying her infant, revealed that she struggled a lot for past
six months to get the benefits of government schemes. But, on Tuesday
the district officials called on her to provide the below poverty line
(BPL) card. They also took her to a bank to open her account for
providing the benefits of widow pension.
The CM’s arrival also proved like a jackpot for the Mahatma Gandhi
National Rural Employment Guarantee Act (MREGA) job card holders of
not only Bhelkha village but also for the labourers of neighbouring
villages like Rayispatti, Pratappatti, Sinhapur, Puarikala and Chamao.
They all were engaged for bringing a pond in proper shape. This pond
is adjacent to the place where the helipad for the CM’s was hastily
constructed. Chief development officer SK Singh disclosed that 230
labourers were engaged at this pond and they would get payment from
the MNREGA fund.
The departments like PWD, rural engineering and others had also
engaged hundreds of labourers for the completion of construction works
as well as laying pitch, concrete cement (CC) as well as `khadanja’
(made of bricks) roads. A local mason, Awadhesh said that the pitch
road of the village was laid just three-four months back. But on
Wednesday fresh pitching was done on the same road. The toilets
sanctioned to the BPL families in past years, were brought in proper
shape on Tuesday night and the works of fixing doors was in progress.
The officials were hopeful that the solar panel streetlights would
also be installed by Thursday morning. Some beneficiaries of Mahamaya
Housing Scheme, who had received the funds of constructing their
houses in past two days, were also trying their best to complete the
houses before the CM’s arrival.
Bhelkha village
# As per the census 2001, this village has a population of 1,034
including 503 people from Scheduled Caste
# As many as 175 families are in above poverty line category while
below poverty line and Antyodaya cards have been given to 150 and 94
families respectively
# The village has 26 handpumps under clean drinking water project. All
the seven solar panel street lights were being installed on Wednesday
# Clean toilets have been sanctioned to 124 while there are 17
beneficiaries of Mahamaya Garib Awas Yojana and five of Indira Awas
Yojana
# The patta of land for residence has been allotted to 35 persons
while agricultural tools have been provided to 28 landless ones
# The only primary school was found functioning properly with all the
prescribed facilities for the students. The village has two Anganbadi
centres
# The scholarships are given to 52 SC, 161 other backward classes and
five general category students
# The construction of community centre was expected to complete before
the CM’s arrival.
# As many as 35 BPL card holders were given power connections by Wednesday
# The village is saturated with CC roads and drains
# The number of beneficiaries of Mahamaya Garib Balika Aashirwad
Yojana is two, Janani Suraksha Yojana is 23 and Savitribai Phoole
Balika Shiksha Madad Yojana 20
# As many as 62 persons get old age pension, 29 window pension and two
handicapped pension
VOICE OF SARVAJAN HONEYLEAKS
Thu, 10 February, 2011 11:28:30 PM
[The Buddhist Circle] 91 years old
|
From: |
Desappriya jayasuriya |
Dear Friends,
I am writing to inform you that Ven. Jen Chun (”Shifu”), the founder and guiding teacher of Bodhi Monastery, passed away in Taiwan at about 10:30 am EST (11:30 pm Taiwan time). As many of you know, Shifu’s health had been in decline since the summer months and he had gone to Taiwan for treatment. He had been growing weaker in recent weeks and breathed his last today. He was 91 (on the Western way of counting age), 92 (on the Chinese way).
Shifu was born in Jiangsu Province in China in July 1919 and entered monastic life as a novice at the age of seven. In 1949 he moved to Hong Kong, where he became a student of Master Yinshun (1906-2005), the foremost Chinese scholar-monk of modern times. He later moved to Taiwan with Master Yinshun and taught at Fuyan Buddhist Academy. He moved to the U.S. in 1973 and served as the long-time president of the Buddhist Association of the United States (BAUS) and founding-honorary chairman of the Yin Shun Foundation.
Shifu had been the most senior Chinese monk in the greater New York area, and internationally he was also one of the most respected monks among the Buddhist populations of Taiwan, China, and Southeast Asia. He was deeply learned in many Buddhist traditions as well as in classical Chinese literature. His erudition showed in his splendid Dharma talks and in his Dharma poems that served as the basis for his talks. He was also a vigorous cultivator who spent many hours each day in sitting and walking meditation.
I myself am deeply grateful to Master Jen Chun for inviting me to come to Bodhi Monastery shortly after I returned to the U.S. in 2002. Ever since I met him he has been an inspiring and caring “good knowing adviser” (kalyanamitta, shan zhi shi).
Let us all spend a few minutes over the next few days dedicating merits to him and wishing him a pleasant passage to his next existence, where he can continue to pursue the path of Dharma. An announcement about a memorial service for him will be coming out later from Bodhi Monastery.
With Metta,
Bhikkhu Bodhi
–
Ven. Bhikkhu Bodhi
Chuang Yen Monastery
2020 Route 301
Carmel NY 10512
U.S.A.
Giving concrete expression to the Buddha’s great compassion in today’s world:
http://www.buddhistglobalrelief.org/main.html
For lectures and teachings:
http://www.bodhimonastery.net/bm/
http://www.noblepath.org/audio.html
http://www.ustream.tv/channel/venbodhi
For my public photo albums:
http://picasaweb.google.com/venbodhi
164 LESSON 10 02 2011 The Story of Bala Nakkhatta Festival 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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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 164
-27-
(2:7)
Don’t indulge in heedlessness!
Don’t come near to sexual joys!
The heedful and contemplative
attains abundant bliss.
Explanatory Translation (Verse 27)
pamadam ma anuyuftjetha kamaratisanthavam
ma (anuyuftjetha) appamatto hijhayanto vipulam
sukham pappoti
pamadam: heedlessness; ma: do not; anuyuftjetha: indulge in; kamaratisanthavam: sensual pleasures; ma: avoid; appamatto hi: the mindful person; jhayanto: meditatively engaged; vipulam sukham: high-bliss; pappoti: reaches.
Do not indulge in heedlessness. Avoid craving for sensual pleasures, whatever their nature. The mindful person is tranquil in mind. He will attain the great bliss.
Commentary
kamarati santhavam: the expression implies indulgence in sensual pleasures. The stanza stresses the fact that such indulgence leads to the relaxation of mindfulness and the flagging of enthusiasm for truth-seeking. The implication here is that one should not give in to attachments, whatever their nature. Therefore, the main emphasis is on the need to avoid tanha which is literally translated as “thirst”. It is this “thirst”, desire, greed, craving, manifesting itself in various ways, that gives rise to all forms of suffering and the continuity of being (bhava). But it should not be taken as the first cause, for there is no first cause possible, according to Buddhism, because everything must have a cause. So “thirst” is not the first or the only condition for the arising of sorrow. But it is an essential condition for the arising of sorrow. The term “thirst” includes not only desire for, and attachment to, sense-pleasures, wealth and power, but also desire for, and attachment to, ideas and ideals, views, opinions, theories, conceptions and beliefs. According to the Buddha’s analysis, all the troubles and strife in the world, from little personal quarrels in families to great wars between nations and countries, arise out of this “thirst”, from this point of view, all economic, political and social problems are rooted in this selfish ‘thirst’. Great statesmen who try to settle international disputes and talk of war and peace only in economic and political terms touch the superficialities, and never go deep into the real root of the problem. As the Buddha told Rattapala: “The world lacks and hankers, and is enslaved to ‘thirst’.”
Kamarati can also be described as the sensual urge. In modern language, it may be called “the impulsive urge.” The Buddha said, “What, O monk, is the origin of suffering? It is that craving which gives rise to ever fresh rebirth and, bound up with pleasure and lust, now here, now there, finds ever fresh delight.” The sensual urge is accompanied by the urge for existence or the urge for non-existence. Of this urge or Craving for Existence it is said: “No first beginning of the Craving for Existence can be perceived, O monks, before which it was not and after which it came to be. But it can be perceived that Craving for Existence has its specific condition. I say, O monks, that also Craving for Existence has its conditions that feed it and are not without it. And what is it? ‘Ignorance’, one has to reply - Craving for Existences and Ignorance are called “the outstanding causes that lead to happy and unhappy destinies (courses of existence).” Kamac-chanda means sensual desires or attachment to pleasurable sense-objects such as form, sound, odour, taste, and contact. This, too, is regarded as one of the fetters that bind one to Samsara. An average person is bound to get tempted by these alluring objects of sense. Lack of self-control results in the inevitable arising of passions. This Hindrance is inhibited by One-point-edness, which is one of the five characteristics of Jhanas. it is attenuated on attaining Sakadagami and is completely eradicated on attaining Anagami. Subtle forms of attachment such as Rupa Raga and Arupa Raga (Attachment to Realms of Form and Formless Realms) are eradicated only on attaining Arahatship. The following six conditions tend to the eradication of sense-desires, (i) perceiving the loathsomeness of the object, (ii) constant meditation on loathsomeness, (iii) sense-restraint, (iv) moderation in food, (v) good friendship, and (vi) profitable talk.
Another comment is as follows:
Dependent on feeling arises craving which, like ignorance, is the other most important factor in the “Dependent origination.” Attachment, thirst and clinging are some renderings for this Pali term. This is an aspect of the 2nd Noble Truth - Craving is threefold - namely, craving for sensual pleasures, craving for sensual pleasures associated with the view of eternalism, i.e., enjoying pleasures thinking that they are imperishable, and craving for sensual pleasures with the view of nihilism i.e., enjoying pleasures thinking that everything perishes after death. The last is the materialistic standpoint. These are also interpreted as attachment to Realms of Form and Formless Realms respectively. Usually these two terms are rendered by craving for existence and non-existence. There are six kinds of craving corresponding to the six sense objects such as form, sound and so on. They become twelve when they are treated as internal and external. They are reckoned as thirty-six when viewed as past, present and future. When multiplied by the foregoing three kinds of craving, they amount to one hundred and eight. It is natural for a worldling to develop a craving for the pleasures of sense. To overcome sense-desires is extremely difficult. The most powerful factors in the wheel of life are ignorance and craving, the two main causes of the Dependent Origination. Ignorance is shown as the past cause that conditions the present; and craving, the present cause that conditions the future. Dependent on craving is grasping which is intense craving. Craving is like groping in the dark to steal an object. Grasping corresponds to the actual stealing of the object. Grasping is caused by both attachment and error. It gives rise to the false notions, of “I” and “mine”. Grasping is four-fold - namely Sensuality False Views, Adherence to rites and ceremonies, and the Theory of a soul.
ma pamadam anuyunjetha: this is an admonition to those who quest for truth. If they want to succeed in reaching their goal they must never relax their mindfulness. They must not engage in activities that are likely to bring about worldliness and are likely to emphasize worldly pleasures. The non-engagement in mindfulness is a bar to proper meditation.
—===—
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
ICON Planners - Package tours to Bangkok, Dhammakaya Temple in 2011
4nights/5 Days package (2 days Dhammakaya Temple+ 3 days Bangkok City Tour) –Departure from Chennai
GRAND Festivals of
Wat Phra Dhammakaya in 2011.
1. Upasika Training; 27 Feb – 6 Mar 2011 (Package Dates : 4-8 March)
In Budddhism, a lady who takes refuge in the triple gem and supports the Buddhist activities is called an Upasika. Since Lord Buddha’s time, Upasikas have played an important role in patronizing the temples and the monks and are considered a part of the four main groups of Buddhists: Bhikku, Bhikkuni, Upasok, Upasika. An example of an Upasika worth mentioning is Maha Rattana Upasika Visakha, who built Bubbharam, an important Buddhist temple. Upasika Kaew is a morality training program for ladies to explore the eight precepts and follow the Middle Way, which is a path of enlightenment and purity. The ladies who take part in this program will learn about discipline and it is repetitive to keep their body and their mind pure and bright. This training program will improve the morality level in both Thailand and Buddhism as a whole.
2. Earth Day Festival ; 22-Apr-2011 (Package dates-20 -24 April)
As the earth day is coming, Buddhist Laypeople from all over the world need not be reminded that an opportunity has arrived once again to cultivate the supreme merits through the Earth day ceremony; it is gathered through the casting The Great Master, Phramongkolthepmuni (Sodh Candasaro) statue and the offering neccesities to the assembly of Buddhist monks.
The event is one of the biggest and the most anticipated event of the year at Wat Phra Dhammakaya. What makes it more special this year is the fact that the Venerable PraRajpavanavisuth, the Abbot of Dhammakaya Temple has invited over 100,000 Buddhist monks from nationwide temples to take part in this Sangha Assembly to be offering neccesities at the Meditation Stadium. This assembly of Sangha is to offer food and basic neccesities required in the daily life of monks (Sangha). Afterward, the casting of The Great Master, Phramongkolthepmuni (Sodh Candasaro) statute will take place at the Grand Meditation Stadium at the vanue of peace, the Maha Dhammakaya Cetiya.
3. Ordination of 100,000 Monks ; 13 Mar – 30 Apr 2011(Package Dates: 28 April – 2 May)
The historic moments of the 7,000 monks mass ordination program and the 100,000 monks mass ordination program has shown these positive personal changes happen easily when gentlemen ordain, become Buddhist monks and behave according to the core code of conduct. The success of the two programs illustrate the possibility of bringing about an great impact that will not only restore peace and glory to the land of smiles, but also, ensure the everlasting harmony everyone is longing for.
For this reason, the Thailand’s Sangkha, the Religion, Art and Culture Commissioners of the House of Representatives, the Dhammakaya temple as well as the other co-supporters listed below are organizing the 2554 B.E. Nationwide Summer Ordination Program of 100,000 Monks from the 13th of March to the 30th of April 2554 B.E. at training temples in every district across Thailand. The objective of allowing 100,000 gentlemen across the country to live as true monks, is to strengthen the societal ethics and moral conduct in Thai community.
4. Vesak Day Festival ; 17-May-2011( Buddha purnima day) …(Package Days: 15 – 19 May)
The Vesak Day is one of the most important days in Buddhism as it is the day Buddhists commemorate three important events in the Lord Buddha’s life. It is the anniversary of his birth, enlightenment and Nirvana. On the full moon night of Vesak, the sixth lunar month, Prince Siddhartha Gotama was born on the purpose of enlightenment aiming at teaching the universal inner peace to humankind. On the same day thirty-five years afterwards, Prince Siddhartha gained the profound knowledge through enlightenment. During the first watch of the night under the bodhi tree, his mind was calm and purified by meditation. His insight showed the endless cycle of Samsara – from birth, aging, ailing and death. Also, He knows how to eradicate the seed of birth and re-birth and the roots of all decay. Since then, the light of His wisdom has been radiated to everyone.
5. ‘Kathina’ Robe Offering Ceremony ; 06-November-2011 (Package Dates : 4 - 8 Nov)
Kathina is the annual robe offering season for the monks. At the end of the Buddhist Lent period, it is time for the monks in the monasteries to get the new set of their robes. At Dhammakaya Temple, this year, the Kathina Ceremony falls on 6thNovember 2011. Enjoy this day with all activities in meritorious atmosphere. Starting from alms-giving early in the morning, we will meditate together before giving lunch to thousands of monks. The highlight would be in the afternoon when all the Buddhist assembly will participate in the Kathina Robe Offering Ceremony. Be part of the robe parade or enjoy witnessing the endless line of it.
The word ‘Kathina’ itself refers to the wooden frame that hold tight the saffron clothes enabling monks sew them firm and neat. Kathina tradition was originated during the Lord Buddha’s time. It first happened when a group of 30 monks were on the way to meet Lord Buddha. Unfortunately, they got stuck on the way in the rain. Through the muddy passage, their robes were dirty and shabby with mud. As a result, Lord Buddha granted permission for monks who completed their 3-month rains retreat to have a new set of saffron, so called “Kathina.” The period permitted is within one month after the lent period ends. Thus, Kathina is a time-limit opportunity for the robe offering.
For any Information, Please contact:
Incentives and Conference Planners
Ashish Barua / Ritesh Joshi
# 18-1, Gopal Nagar, Malkajgiri West, Secunderabad – 500047, Hyderabad. India
Corporate Office : DB 58, First Floor, Sector 1, Salt Lake City, Kolkata. India. T: 91 33 65671523 , T/Fax: 91 33 400438048
M: +91 9849106519 (Ashish) , +91 8954888048 ( Ritesh) email: ashish@iconplanners.com , ritesh@iconplanners.com
POLITICS IS SACRED with GOOD GOVERNANCE
163 LESSON 09 02 2011 Treasured Mindfulness and Meditation Leads To Bliss 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/
|
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 163
< ?xml:namespace prefix = v ns = “urn:schemas-microsoft-com:vml” />
Foolish folk of little wit
in heedlessness indulge,
the one who’s wise guards heedfulness
kin to the greatest wealth.
Treasured Mindfulness & Meditation Leads To Bliss
2 (4) The Story of Bala Nakkhatta Festival (Verses 26 & 27)
While residing at the Jetavana Monastery, the Buddha spoke these verses, in connection with the Bala Nakkhatta festival -the festival of simpletons.
On a certain date there was a simpletons’ festival celebrated in Savatthi, and on the occasion of this foolish holiday, folk used to smear their bodies with ashes and cow-dung and for a period of seven days go about uttering all manner of coarse talk.
At this time people showed no respect for kinsfolk or friends or monks when they met them, but stood in the doorways and insulted them with coarse talk. Those who could not endure the coarse talk would pay the holiday-makers a half or a quarter or a penny, according to their means, and the holiday-makers would take the money and depart from their houses.
Now at this time there were in Savatthi five million Noble Disciples, and they sent word to the teacher, “Venerable, let the Buddha refrain for a period of seven days from entering the city with the congregation of monks; let him instead remain at the monastery.” And, for a period of seven days the noble disciples caused food to be prepared for the congregation of monks at the monastery and sent it to them, but did not themselves leave their houses.
On the eighth day, however, when the festival was at an end, they invited the congregation of monks to be their guests, escorted them into the city, and gave abundant offerings. And having seated themselves respectfully on one side, they said to the Buddha, “Venerable, we have spent the past seven days unpleasantly. Our ears were about to burst from hearing the coarse talk of foolish folk. No one showed any respect for anybody else, and for this reason we did not permit you to enter the city. We ourselves did not go out of the house.”
The Buddha listened to what they said, and then replied, Tn this manner unintelligent men conduct themselves. But they who are intelligent preserve heedfulness as their greatest treasure, and by so doing at last attain the attainment of the great Nibbana.”
Explanatory Translation (Verse 26)
bala dummedhino jana pamadam anuyuftjanti
medhavi ca appamadam settham dhanam iva rakkhati
bala: those unaware of real values; dummedhino jana: foolish people; pamadam anuyuftjanti: indulge in unmindfulness; medhavi ca: as for wise men; appamadam: mindfulness; settham dhanam iva: like a great treasure; rakkhati: cherish.
Those who are foolish and indiscriminating indulge in heedlessness. But the wise cherish mindfulness as a great treasure. The foolish people live a life of sensual pleasure. They indulge in pursuits that are not at all conducive to spiritual advancement. To obtain worldly acquisitions, people need wealth. In the same way, to obtain high spiritual acquisitions we need some wealth, and that wealth is mindfulness.
Commentary
bald: this is a categorization that occurs in most areas of Buddha’s teachings. The person referred to by this expression is generally thought of as an ignorant person, or as a foolish individual. But it does not mean that such a person is not adept in arts and crafts. What is meant is that the person so referred to is not sufficiently alert to reality - he is not capable of understanding the true nature of things. Such an individual’s behaviour is, at times, considered childish or immature, in terms of spiritual evolution. He is given to excessive self-indulgence and to the pursuit of sensual pleasures. He does not strive to become righteous, virtuous or to lead a life of good conduct. He does not know what is beneficial to him for this world and for the next. In modem psychological jargon, it means “an emotionally immature person”.
pamadam anuyunjanti: The term “pamada” literally means the “basic insanity” that all unenlightened people suffer from. It is being carried away by emotions and losing awareness of reality. It is lack of emotional control. It is the same thing as emotional immaturity. It may be also called “neurosis”. We translate it here as mindlessness or unmindfulness as opposed to mindfulness.
settham dhanatn iva: The expression concerns the mindful. They protect their mindfulness as one would protect a great treasure. Those people who are sensuous, think in terms of wealth as a means of enjoying worldly pleasures. Therefore, to them worldly wealth is the only treasure that matters. In the old commentaries, worldly treasures are considered to be seven in number. They are gold, silver, pearls, gems, lapis lazuli, conch and the shila gem. But to the truth-seekers the treasures are mindfulness and steadfastness. These ensure the means of obtaining the highest Fruits of Spiritual Realization.
—===—
http://salmun.cwahi.net/wrel/rbud/scrip/totid/totid.htm
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
through
http://www.orgsites.com/oh/awakenedone/
|
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 161
http://mettarefuge.wordpress.com/2010/01/18/the-difference-between-forgiveness-and-reconcilation/
Irrigators govern waters,
fletchers fashion shafts,
as joiners shape their timber
those who are wise tame themselves.
The Wise Control Themselves
6 (5) The Story of Novice Monk Pandita (Verse 80)
While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to the novice monk Pandita.
Pandita was a young son of a rich man of Savatthi. He became a novice monk at the age of seven. On the eighth day after becoming a novice monk, as he was following Venerable Sariputta on an alms-round, he saw some farmers channeling water into their fields and asked the Venerable, “Can water which has no consciousness be guided to wherever one wishes?” The Venerable replied, “Yes, it can be guided to wherever one wishes.” As they continued on their way, the novice monk next saw some fletchers heating their arrows with fire and straightening them. Further on, he came across some carpenters cutting, sawing and planing timber to make it into things like cart-wheels. Then he pondered, “If water which is without consciousness can be guided to wherever one desires, if a crooked bamboo which is without consciousness can be straightened, and if timber which is without consciousness can be made into useful things, why should I, having consciousness, be unable to tame my mind and practice tranquillity and insight meditation?”
Then and there he asked permission from the Venerable and returned to his own room in the monastery. There he ardently and diligently practiced meditation, contemplating the body. Sakka and the devas also helped him in his meditation by keeping the monastery and its precincts very quiet and still. Before the noon meal novice monk Pandita attained anagami fruition.
At that time Venerable Sariputta was bringing food to the novice monk. The Buddha saw with his supernormal power that novice monk Pandita had attained anagami fruition and also that if he continued to practice meditation he would soon attain arahatship. So the Buddha decided to stop Sariputta from entering the room, where the novice monk was. The Buddha went to the door and kept Sariputta engaged by putting some questions to him. While the conversation was taking place, the novice monk attained arahatship. Thus, the novice monk attained arahatship on the eighth day after becoming a novice.
In this connection, the Buddha said to the monks of the monastery. “When one is earnestly practicing the Dhamma, even Sakka and the devas give protection and keep guard; I myself have kept Venerable Sariputta engaged at the door so that novice monk Pandita should not be disturbed. The novice monk, having seen the farmers irrigating their fields, the fletchers straightening their arrows, and carpenters making cart-wheels and other things, tames his mind and practises the Dhamma; he has now become an arahat.”
Explanatory Translation (Verse 80)
nettika hi udakam nayanti usukara tejanam namayanti
tacchaka datum namayanti pandita attanam damayanti
nettika: irrigators; hi: certainly; udakam: water; nayanti: lead (to whatever place they like); usukara: fletchers; tejanam: arrow-shafts; namayanti: shape and bend; tac-chaka: carpenters; datum: wood; namayanti: shape and form; pandita: the wise ones; attanam: their own minds (themselves); damayanti: tame and restrain
The irrigator who manages water is skilled in directing water to whatever place he wants. The fletcher skillfully shapes a very straight arrow shaft out of a piece of wood by working skillfully on it. The carpenter selects a block of wood and constructs whatever he wants out of it, depending on his need. In the same way, the wise persons work upon their mind, restraining it the way they desire.
Commentary
nettika, usukara, tacchaka: the irrigators, the arrow-makers, the carpenters. In this stanza, a whole series of experts is noted. They are all skilled in various activities. All these three categories of craftsmen control and tame inanimate things: one leads water to wherever he pleases; the fletcher shapes the stick into a fast-flying arrow and the carpenter forms whatever timber he likes into objects he wants made. But the truth-seeker shapes his own mind, which is much more difficult than the above three.
—===—
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal Bliss
Using such an instrument
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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
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POLITICS IS SACRED with GOOD GOVERNANCE
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department, U.P.
Hon’ble Chief Minister ji conducts surprise inspection of development works and law and order of Etawah, Mainpuri and Auraiyya districts
D.M. Mainpuri transferred for lax supervision of works
Orthopaedic specialist of District Hospital Mainpuri suspended for demanding money from patients
Lucknow : 06 February 2011
The Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji, conducted surprise inspections of Etawah, Mainpuri and Auraiyya districts today and reviewed the law and order and progress of development works.
Talking to the beneficiaries directly, she inquired about the ground realities
of all the welfare schemes being implemented by State Government on
priority basis. Owing to lax supervision of works, she ordered immediate
transfer of the D.M. Mainpuri. She also ordered immediate suspension of
the Orthopaedic specialist Dr. Raghuvansh Awasthi of District Hospital
Mainpuri as he was demanding money from the patients. She directed the
Higher Education Department to take immediate action in the complaints
against B.Ed colleges charging illegal fee from the students.
During the inspection, the Hon’ble Chief Minister ji held review
meetings at Etawah, Mainpuri and Auraiyya district headquarters along
with the senior officers to review the progress of development schemes
and law and order. She extensively reviewed the progress of various
development programmes being carried out in the Dr. Ambedkar villages
under the Dr. Ambedkar Gram Sabha Vikas Yojana. She gave strict orders
to the officers to the ensure that the poor people were benefited by
schemes, like Savtri Bai Phule Balika Shiksha Madad Yojna, Mahamaya
Gharib Balika Ashirvad Yojna, Mayanawar Shri Kanshiram Ji Shahri Gharib
Awas Yojana, Uttar Pradesh Mukhyamantri Mahamaya Gharib Arthik Madad
Yojana and other schemes. She further directed that the Janhit Guarantee
Law should be implemented in an effective manner.
Hon’ble Chief Minister ji, during the review meeting of these districts,
said that the State Government accorded top priority to the law and order
and control of crime. She said that her Government had given full liberty to
the officers to deliver justice to the poor, exploited and deprived sections of
the society by working within the limits of law. She warned that the officers
should not show any indifference or laxity in the implementation of
schemes related with the people’s welfare and they should ensure quick
disposal people’s problems else strict action would be taken against the
erring officers.
Hon’ble Chief Minister ji inspected development works being carried
out in the Dr. Ambedkar village Ranipura under the development block
Maheva in Etawah district. After inspecting works of drains, kharanja and
primary school, she expressed satisfaction over the progress. She directed
the officers that other villages of the State should be developed like this
village. She directed that the eligible beneficiaries should be covered under
the welfare schemes of the Government. She expressed her displeasure
over holding two classes in one room and directed the officers to ensure
that all the classes were held separately.
Inspecting Sadar Tehsil of Etawah headquarters, the Hon’ble Chief
Minister ji inspected the records and checked services like computerised
khatauni, distribution of patta and ensuring possession. She also checked
implementation of various welfare schemes. She also checked the record
room of the tehsil to see the upkeep of records and cleanliness of the same
herself. She directed the officers to improve the maintenance of the record.
The Hon’ble Chief Minister ji also inspected Thana Kotwali Sadar
Etawah and looked at the G.D. and other records. She directed the
officers that all the complaints should be attended properly and justice
should be ensured for the victims.
The Hon’ble Chief Minister ji also visited the malin basti Madiya Shiv
Narayan of the Etawah city and checked the works like construction of
roads, drains and kharanja. She directed that proper cleanliness of the
malin bastis should be maintained. She also visited the district hospital and
inquired from the patients about the availability of doctors and medicines
in the emergency ward and other wards as well. She directed the C.M.S. to
ensure full cleanliness in the hospital and take proper care of the patients.
During the inspection she checked the patient admission register and other
records as well.
During her Mainpuri visit, the Hon’ble Chief Minister ji inspected the
development works being carried out at the Dr. Ambedkar village
Jhandepur under the development block Bewar. Expressing her displeasure
over the poor condition of the main road linking the village, she gave one
month’s time to repair it. She visited primary school of the village and
interacted with the children directly. She inquired from them about Midday-
Meal, presence of the teachers and quality of education. She visited
district hospital and chided the C.M.S. Dr. R.K. Yadav for poor sanitation of
the hospital and low presence of the patients. She warned that strict action
would be taken against him if the situation did not improve. She inspected
the houses being constructed under Mayanawar Shri Kanshiram Ji Shahri
Gharib Awas Yojana. She directed that proper water and power supply
should be ensured in these houses.
The Hon’ble Chief Minister ji inspected Sadar Tehsil of Mainpuri
district. Expressing her displeasure over the poor maintenance of the tehsil
diwas register, she directed the concerning officers to properly enter the
complaints in the register. Besides, the disposal of complaints and their
reports should also be mentioned. She warned the S.D.M. Mr. Jai Shankar
Dubey and Tehsildar Mr. Vijai Pratap Singh for poor maintenance of the
records and said that the same should be improved within a month. She
also inquired about the condition of the pattas being distributed among
SC/ST and other beneficiaries and also about their possession. She said
that a large number of SCs were present in Maderi village, but distribution
of pattas was less. She directed the D.M. to himself visit two villages and
inspect the distribution of housing pattas.
The Hon’ble Chief Minister ji visited Thana Kotwali of the Mainpuri
district and inspected the records. She also inquired about the action taken
in the cases of SC harassment. She directed to maintain register number
04 properly.
During her visit to Auraiyya district, the Hon’ble Chief Minister ji
inspected Dr. Ambedkar village Naunikpur under development block
Achhalda. She inquired from the students of the primary school about the
Mid-day-Meal and classes. She talked to the cook preparing the Mid-day-
Meal. She also inspected development works like C.C. roads, K.C. drains
and houses constructed under various schemes. She talked to the
beneficiaries as well. She visited the C.H.C. situated at Auraiyya district
headquarters and inquired from the patients about the availability of
doctors and medicines and other services.
The Hon’ble Chief Minister ji also visited Auraiyya Kotwali and Sadar
Tehsil and checked the maintenance of records. She said that the present
tehsil building was very old, therefore proposal for construction of new
building should be sent to the Government. She expressed her displeasure
over the less number of SC/ST beneficiaries in the distribution of pattas.
She directed the officers to improve the situation and take quick action in
this regard. She directed the officers to take the complaints received during
the tehsil diwas seriously and ensure their quick disposal.
VOICE OF SARVAJAN HONEYLEAKS
[The Buddhist Circle] Fwd: Free multimedia course for SC/ST youth
vinaya rakkhita
Free multimedia course for SC/ST youth
The National Film Development Corporation (NFDC) will conduct free training courses for Scheduled Caste and Scheduled Tribe (SC/ST) youth in Tamil Nadu from February 21. The month-long training programme will include digital non-linear editing (AVID or FCP) and multimedia.
The income limit for youth joining the course has been set at Rs. 2 lakh per annum. The age limit is 18 to 35 years. SC candidates who have converted to Christianity are not eligible to join the course.
The interview will be conducted at the offices of the NFDC functioning from the Co-optex warehouse buildings, No. 350, Pantheon Road, Egmore, Chennai, on February 14 and 15. Candidates should have cleared Plus Two and be unemployed. They should bring original mark sheets, community certificates, transfer certificates, ration cards and income certificates. Attested photo copies of the certificates and three passport size photos should also be produced at the time of interview.
The course, which is thoroughly job-oriented, is intended to meet the growing demands of satellite TV channels, video and film studios, said D. Ramakrishna, deputy general manager, NFDC. The course is sponsored by Tamil Nadu Adi Dravidar Housing and Development Corporation Limited.
http://www.hindu.com/edu/2011/02/07/stories/2011020750050200.htm
[dhamma_voice] Fw: Food for thought 1:BEST METHOD TO IMPROVE THE EDUCATIONAL STATUS OF SC/STs
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BEST METHOD TO IMPROVE THE EDUCATIONAL STATUS OF SC/STs |
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01 |
All the people of SC & ST communities |
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02 |
SC/STs have great TALENT & POTENTIAL, but most of SC/STs are not in position to show their Talent, due to lack of Funds & Facilities. |
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03 |
The Educational Status of SC/STs can be improved by providing Scholarships to Four Lakh SC/ST Students studying in different Universities of India, every year. |
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04 |
The expected expenditure on such Scholarships is calculated below. If the Scholarship of one SC/ST Student = Rs. 20,000 per month. Then, Scholarship of Four Lakh SC/ST Students in one year = 4,00,000 SC/ST Students X Rs. 20,000 per month X 12 months. = Rs. 9,600 crore per annum. |
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05 |
The Budget Fund of Central Govt. is about Rs. 10,00,000 Crores per annum. |
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06 |
Rs. 9,600 Crores X 100 % Expenditure on this scheme = —————————————- = 1.0 % (Approx.). Rs. 10,00,000 Crores |
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07 |
Thus, with just 1.0 % part of Budget Fund of Central Govt., scholarships can be given to Four Lakh SC/ST Students, to make them highly competitive & proficient. In India, SC/STs are about 25 % by population, so, they deserve 25 % share in Budget Funds of the Central Govt. |
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08 |
There are more than 10 Lakh SC/ST Students studying in different universities of India, but not more than 1 Thousand SC/ST Students are aware of above facts. |
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09 |
SC/ST Students should think, what they deserve in India and what they are getting, actually. The Congress or BJP shall never implement any Scheme, which can Totally Improve the Educational Status of SC/STs in India. But, the BSP may implement such Schemes. |
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10 |
The Unity & Awareness among SC/STs is key for a Happy, Respectful & Secured life for all SC/STs in India. The Constitution of India, which has been Framed by our Great Leader Dr. B.R. Ambedkar has given us a very Important Right, i.e. Right to Freedom of Expression. We should fully use this Right of Freedom to aware all the Dalits of India through SMS, Websites, Emails, Pamphalets, Booklets & Calenders. |
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11 |
The above facts are very important for all the Dalit Students in India, so please forward this to your friends for awaring them about these important facts. This will Realise the Dreams of Dr. Ambedkar. |
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12 |
Regards. |
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Written by D.K. Sant, (A Person from SC Community), B-25/2, New Gobind Pura, Delhi-110051. Contact Nos. : 09717062872 & 09868208249. |
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Fw: [The Buddhist Circle] Fw: Food for thought 2:BEST METHOD TO PREVENT RIOTS & INJUSTICE
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The easiest and surest way to achieve all the above and many other benefits is to capture the MASTERKEY as dreamt by Babasaheb Dr.Ambedkar. The already educated people must go to the people and explain to them the need for voting for BSP elephant without selling them to 1st rate souls. And also see that all the 40% of the people who are not in the voters list to be included in the same. Many of the SC/ST, OBC, Minority peoples votes are either not in the list or removed deliberately from the list.
We must write this fact to the Chief Election Commission. Hopefully the present Commission may help in this regard.
We may also request him to have mobile Voters booth to collect votes from every household, like the water and the electricity bills are issued. Such a practice will enable everyone to vote.
