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/
Awakeness Practices
All 84,000 Khandas As Found in the Pali Suttas
|
Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: |
The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters.
Course Programs:
LESSON 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.”
Notes
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
< ?xml:namespace prefix = v ns = “urn:schemas-microsoft-com:vml” />
“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/
Awakeness Practices
All 84,000 Khandas As Found in the Pali Suttas
|
Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: |
The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters.
Course Programs:
LESSON 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
Rediscovery of the Silao (Maha Kassapa) Sculpture
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
Road map for Nalanda University discussed
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.
FIRST MEETING
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.
GLOBAL TENDERS
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.