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LESSON 
214

Course Programs

Appaka
Sutta: Few

At
Savatthi. As he was sitting to one side, King Pasenadi Kosala said to the
Blessed One: “Just now, lord, while I was alone in seclusion, this train
of thought arose in my awareness: ‘Few are those people in the world who, when
acquiring lavish wealth, don’t become intoxicated & heedless, don’t become
greedy for sensual pleasures, and don’t mistreat other beings. Many more are
those who, when acquiring lavish wealth, become intoxicated & heedless,
become greedy for sensual pleasures, and mistreat other beings.’”

“That’s
the way it is, great king! That’s the way it is! Few are those people in the
world who, when acquiring lavish wealth, don’t become intoxicated &
heedless, don’t become greedy for sensual pleasures, and don’t mistreat other
beings. Many more are those who, when acquiring lavish wealth, become intoxicated
& heedless, become greedy for sensual pleasures, and mistreat other
beings.”

That
is what the Blessed One said. Having said that, the One Well-Gone, the Teacher,
said further:

 

Impassioned
with sensual possessions,

greedy,
dazed by sensual pleasures,

they
don’t awaken to the fact

that
they’ve gone too far —

like
deer into a trap laid out.

Afterwards
it’s bitter for them:

evil
for them

the
result.

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.

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

Buddhist
perception of Languages
and Literature

http://threeroy

alwarriors.tripod.com/buddha.html


Three Characteristics of Existence - Joe Bennett

THE BUDDHIST

ONLINE GOOD NEWS


INVITATION

Dear Dr. Sandeep, Sachin, Deepenkar, shali, Archana,
Rajesh, Saint, Laxaman, Nitin, Arun, Jagatheesan and ……………..all

Residential “Novice retreat” will be start on basis of “Dana”
from Date 17 April to 17 May 2010 for youth at Kelzer Tah. Selu District Wardha.

Please accept our invitation for villager and do come
because your knowledge is needful to development of Buddhist moral personality,
Buddhist cultural courtesy.

With Metta

Satyajit Chandrikapure

9860186680


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213 LESSON 31 03 2011 Apannaka Sutta A Safe Bet FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org-POLITICS is SACRED with GOOD GOVERNANCE-CM calls on Governor
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213 LESSON 31 03 2011 Apannaka Sutta A Safe Bet FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter  to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org-POLITICS is SACRED with GOOD GOVERNANCE-CM calls on Governor

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ONLINE GOOD NEW

LESSON 
213

Course Programs

Apannaka
Sutta: A Safe Bet

 

Translator’s Introduction

The Buddha often likened himself
to a doctor, offering a treatment for the sufferings of the heart. Unlike
ordinary doctors, however, he could not show newcomers the state of health —
nibbana — that his teaching was supposed to produce. If they followed his
teaching, they would see it for themselves. But until they followed his
teaching, he could offer them no empirical that nibbana was a genuine
possibility. As he stated in 
MN
27
, the proof that he was
awakened — and that awakening was a good thing — came with one’s first taste of
the Deathless, at the first level of awakening, called stream-entry. However,
stream-entry could be attained only through a serious commitment to the
practice. Thus he had to provide other, non-empirical, means of persuasion to
induce his listeners to give his teachings a serious try.

One
of these means was the pragmatic argument, which differs from an empirical
argument as follows. An empirical argument presents facts that logically imply
that A must be true or
false. A pragmatic argument focuses not on the facts related to A, but on the behavior that can be expected from a person who
believes or rejects A. The Buddha’s main pragmatic
argument is that if one accepted his teachings, one would be likely to pay
careful attention to one’s actions, so as to do no harm. This in and of itself
is a worthy activity regardless of whether the rest of the path was true. When
applying this argument to the issue of rebirth and karmic results, the Buddha
sometimes coupled it with a second pragmatic argument that resembles Pascal’s
wager: If one practices the Dhamma, one leads a blameless life in the
here-and-now. Even if the afterlife and karmic results do not exist, one has
not lost the wager, for the blamelessness of one’s life is a reward in and of
itself. If there is an afterlife with karmic results, then one has won a double
reward: the blamelessness of one’s life here and now, and the good rewards of
one’s actions in the afterlife. These two pragmatic arguments form the central
message of this sutta.

The
Pali title of this sutta is an adjective that has no exact equivalent in
English. It is used in two different contexts. In the context of gambling, it
describes a die that has not been loaded to favor one side or the other. In the
context of an argument, it describes a position that is true regardless of
which side of the argument is right. In other words, if there is an argument as
to whether A or
not-A is true, if C is true regardless
of whether Ais true or not, C is an apannaka
position.

Although
this sutta is primarily concerned with the second context, the Buddha
implicitly makes the connection between this context and the first in stating
that a person who rightly grasps the apannaka position has made a lucky throw,
whereas a person who has wrongly grasped it has made an unlucky throw. Thus, to
preserve this double context, I have translated apannaka as
“safe-bet.” “Cover-your-bets” might have been a more
accurate translation, but it would have been unwieldy.

The
sutta falls into two parts, the first part covering his “safe-bet”
arguments, and the second part extolling the person who practices the Dhamma
for tormenting neither himself nor others. The two parts are connected in that
they both present pragmatic arguments for accepting the Buddha’s teaching.

The
safe-bet arguments in the first part of the sutta follow two patterns. The
first pattern covers controversies over whether there is a life after death,
whether actions bear results, and whether there is a causal connection between
one’s actions and one’s experience of pleasure and pain. The pattern here is as
follows:

·        
A:
a statement of the anti-Dhamma position;

·        
B:
a rejection of the anti-Dhamma position;

·        
A1:
a pragmatic argument against holding to A 
a person who does so is likely to act, speak, and think in unskillful ways;

·        
A2:
further unfortunate consequences that follow from holding to A, given that A is
wrong;

·        
A3:
further unfortunate consequences that come from holding to A whether or not it
is right;

·        
B1:
a pragmatic argument for holding to B 
a person who does so is likely to act, speak, and think in skillful ways;

·        
B2:
further fortunate consequences that follow from holding to B, given that B is
right;

·        
B3:
further fortunate consequences that come from holding to B whether or not it
is right.

It
is noteworthy that the arguments in A2 and B2 are not safe-bet
arguments, for they assume that A is
wrong and B is right. Whether
these arguments date from the Buddha or were added at a later date, no one
knows.

The
second pattern in the first part covers two controversies: whether or not a
person can attain a total state of formlessness, and whether or not a person
can attain total cessation of becoming. In the context of the first
controversy, the safe-bet position is that even if there is no total attainment
of formlessness, that still opens the possibility that one could become a deva
on the level of form. In the context of the second, the safe-bet position is
that even if there is no total cessation of becoming, that still leaves open
the possibility that one could become a deva on the formless level. One further
reflects that total formlessness would open the way to greater peace than the
level of form; and that the cessation of becoming would open the way to greater
freedom than formlessness. These last observations in no way prove that there
is total formlessness or total cessation of becoming, but they do incline the
mind to view those possibilities favorably.

The
second part of the sutta divides people into four sorts: (1) those who torment
themselves, (2) those who torment others, (3) those who torment themselves and
others, and (4) those who torment neither themselves nor others. The first and
third alternatives describe styles of religious practice that were common in
the Buddha’s time: practices of self-torture and self-affliction, and the
offering of sacrifices. The second alternative covers any and all bloody
occupations. In opposition to these alternatives, the Buddha presents the
fourth alternative as ideal: the practice of his teachings all the way to full
liberation.

For other pragmatic arguments for
accepting and practicing the Dhamma, see 
AN
3.61
, AN
3.65
, and SN
42.8
. AN
3.65
 also contains a variant on the wager argument
given in this sutta.

I have heard that on one occasion,
when the Blessed One was on a wandering tour among the 
Kosalans with
a large community of monks, he arrived at the brahman village called 
Sala. The brahman
householders heard, “Master Gotama the contemplative — the son of the
Sakyans, having gone forth from the Sakyan clan — on a wandering tour among the
Kosalans with a large community of monks — has arrived at Sala. And of that
master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, an
arahant, rightly self-awakened: consummate in knowledge & conduct,
well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready
to be tamed, teacher of human & divine beings, awakened, blessed. He has
made known — having realized it through direct knowledge — this world with its
devas, maras, & brahmas, its generations with their contemplatives &
priests, their rulers & common people. He has explained the Dhamma
admirable in the beginning, admirable in the middle, admirable in the end; has
expounded the holy life both in its particulars & in its essence, entirely
perfect, surpassingly pure. It is good to see such a worthy one.’”

So
the brahman householders of Sala went to the Blessed One. On arrival, some of
them bowed down to the Blessed One and sat to one side. Some of them exchanged
courteous greetings with him and, after an exchange of friendly greetings &
courtesies, sat to one side. Some of them sat to one side having saluted him
with their hands palm-to-palm over their hearts. Some of them sat to one side
having announced their name & clan. Some of them sat to one side in
silence.

As
they were sitting there, the Blessed One asked them, “Householders, is
there any teacher agreeable to you, in whom you have found grounded
conviction?”

“No,
lord, there is no teacher agreeable to us, in whom we have found grounded
conviction.”

“As
you have not found an agreeable teacher, you should adopt and practice this
safe-bet teaching, for this safe-bet teaching — when accepted and adopted —
will be to your long-term welfare & happiness.

“And
what is the safe-bet teaching?

Existence &
non-existence

A.
“There are some brahmans & contemplatives who hold this doctrine, hold
this view: ‘There is nothing given, nothing offered, nothing sacrificed. There
is no fruit or result of good or bad actions. There is no this world, no next
world, no mother, no father, no spontaneously reborn beings; no priests or
contemplatives who, faring rightly and practicing rightly, proclaim this world
and the next after having directly known and realized it for themselves.’
[1]

B.
“Some brahmans & contemplatives, speaking in direct opposition to
those brahmans & contemplatives, say this: ‘There is what is given, what is
offered, what is sacrificed. There are fruits & results of good & bad
actions. There is this world & the next world. There is mother &
father. There are spontaneously reborn beings; there are priests &
contemplatives who, faring rightly & practicing rightly, proclaim this
world & the next after having directly known & realized it for
themselves.’

“What
do you think, householders? Don’t these brahmans & contemplatives speak in
direct opposition to each other?”

“Yes,
lord.”

A1.
“Now, householders, of those brahmans & contemplatives who hold this
doctrine, hold this view — ‘There is nothing given, nothing offered, nothing
sacrificed. There is no fruit or result of good or bad actions. There is no
this world, no next world, no mother, no father, no spontaneously reborn
beings; no priests or contemplatives who, faring rightly and practicing
rightly, proclaim this world and the next after having directly known and realized
it for themselves’ — it can be expected that, shunning these three skillful
activities — good bodily conduct, good verbal conduct, good mental conduct —
they will adopt & practice these three unskillful activities: bad bodily
conduct, bad verbal conduct, bad mental conduct. Why is that? Because those
venerable brahmans & contemplatives do not see, in unskillful activities,
the drawbacks, the degradation, and the defilement; nor in skillful activities
the rewards of renunciation, resembling cleansing.

A2.
“Because there actually is the next world, the view of one who thinks,
‘There is no next world’ is his wrong view. Because there actually is the next
world, when he is resolved that ‘There is no next world,’ that is his wrong
resolve. Because there actually is the next world, when he speaks the
statement, ‘There is no next world,’ that is his wrong speech. Because there
actually is the next world, when he is says that ‘There is no next world,’ he
makes himself an opponent to those arahants who know the next world. Because
there actually is the next world, when he persuades another that ‘There is no
next world,’ that is persuasion in what is not true Dhamma. And in that
persuasion in what is not true Dhamma, he exalts himself and disparages others.
Whatever good habituation he previously had is abandoned, while bad habituation
is manifested. And this wrong view, wrong resolve, wrong speech, opposition to
the arahants, persuasion in what is not true Dhamma, exaltation of self, &
disparagement of others: These many evil, unskillful activities come into play,
in dependence on wrong view.

A3.
“With regard to this, a wise person considers thus: ‘If there is no next
world, then — at the break-up of the body, after death — this venerable person
has made himself safe. But if there is the next world, then this venerable
person — on the break-up of the body, after death — will reappear in the plane
of deprivation, the bad destination, the lower realms, in hell. Even if we
didn’t speak of the next world, and there weren’t the true statement of those
venerable brahmans & contemplatives, this venerable person is still
criticized in the here-&-now by the wise as a person of bad habits &
wrong view: 
[2]
 one
who holds to a doctrine of non-existence. If there really is a next world, then
this venerable person has made a bad throw twice: in that he is criticized by
the wise here-&-now, and in that — with the break-up of the body, after
death — he will reappear in the plane of deprivation, the bad destination, the
lower realms, in hell. Thus this safe-bet teaching, when poorly grasped &
poorly adopted by him, covers (only) one side, and leaves behind the
possibility of the skillful.

B1.
“Now, householders, of those brahmans & contemplatives who hold this
doctrine, hold this view — ‘There is what is given, what is offered, what is
sacrificed. There are fruits & results of good & bad actions. There is
this world & the next world. There is mother & father. There are
spontaneously reborn beings; there are priests & contemplatives who, faring
rightly & practicing rightly, proclaim this world & the next after
having directly known & realized it for themselves’ — it can be expected
that, shunning these three unskillful activities — bad bodily conduct, bad
verbal conduct, bad mental conduct — they will adopt & practice these three
skillful activities: good bodily conduct, good verbal conduct, good mental
conduct. Why is that? Because those venerable brahmans & contemplatives see
in unskillful activities the drawbacks, the degradation, and the defilement;
and in skillful activities the rewards of renunciation, resembling cleansing.

B2.
“Because there actually is the next world, the view of one who thinks,
‘There is a next world’ is his right view. Because there actually is the next
world, when he is resolved that ‘There is a next world,’ that is his right
resolve. Because there actually is the next world, when he speaks the
statement, ‘There is a next world,’ that is his right speech. Because there
actually is the next world, when he is says that ‘There is a next world,’ he
doesn’t make himself an opponent to those arahants who know the next world.
Because there actually is the next world, when he persuades another that ‘There
is a next world,’ that is persuasion in what is true Dhamma. And in that
persuasion in what is true Dhamma, he doesn’t exalt himself or disparage
others. Whatever bad habituation he previously had is abandoned, while good
habituation is manifested. And this right view, right resolve, right speech,
non-opposition to the arahants, persuasion in what is true Dhamma,
non-exaltation of self, & non-disparagement of others: These many skillful
activities come into play, in dependence on right view.

B3.
“With regard to this, a wise person considers thus: ‘If there is the next
world, then this venerable person — on the break-up of the body, after death —
will reappear in the good destination, the heavenly world. Even if we didn’t
speak of the next world, and there weren’t the true statement of those
venerable brahmans & contemplatives, this venerable person is still praised
in the here-&-now by the wise as a person of good habits & right view:
one who holds to a doctrine of existence. If there really is a next world, then
this venerable person has made a good throw twice, in that he is praised by the
wise here-&-now; and in that — with the break-up of the body, after death —
he will reappear in the good destination, the heavenly world. Thus this
safe-bet teaching, when well grasped & adopted by him, covers both sides,
and leaves behind the possibility of the unskillful.

Action &
non-action

A.
“There are some brahmans & contemplatives who hold this doctrine, hold
this view: ‘In acting or getting others to act, in mutilating or getting others
to mutilate, in torturing or getting others to torture, in inflicting sorrow or
in getting others to inflict sorrow, in tormenting or getting others to
torment, in intimidating or getting others to intimidate, in taking life,
taking what is not given, breaking into houses, plundering wealth, committing
burglary, ambushing highways, committing adultery, speaking falsehood — one
does no evil. If with a razor-edged disk one were to turn all the living beings
on this earth to a single heap of flesh, a single pile of flesh, there would be
no evil from that cause, no coming of evil. Even if one were to go along the
right bank of the Ganges, killing and getting others to kill, mutilating and
getting others to mutilate, torturing and getting others to torture, there
would be no evil from that cause, no coming of evil. Even if one were to go
along the left bank of the Ganges, giving and getting others to give, making
sacrifices and getting others to make sacrifices, there would be no merit from
that cause, no coming of merit. Through generosity, self-control, restraint,
and truthful speech there is no merit from that cause, no coming of merit.’
[3]

B.
“Some brahmans & contemplatives, speaking in direct opposition to
those brahmans & contemplatives, say this: ‘In acting or getting others to
act, in mutilating or getting others to mutilate, in torturing or getting
others to torture, in inflicting sorrow or in getting others to inflict sorrow,
in tormenting or getting others to torment, in intimidating or getting others
to intimidate, in taking life, taking what is not given, breaking into houses,
plundering wealth, committing burglary, ambushing highways, committing
adultery, speaking falsehood — one does evil. If with a razor-edged disk one
were to turn all the living beings on this earth to a single heap of flesh, a
single pile of flesh, there would be evil from that cause, there would be a
coming of evil. If one were to go along the right bank of the Ganges, killing
and getting others to kill, mutilating and getting others to mutilate,
torturing and getting others to torture, there would be evil from that cause,
there would be a coming of evil. If one were to go along the left bank of the
Ganges, giving and getting others to give, making sacrifices and getting others
to make sacrifices, there would be merit from that cause, there would be a
coming of merit. Through generosity, self-control, restraint, and truthful
speech there is merit from that cause, there is a coming of merit.’

“What
do you think, householders? Don’t these brahmans & contemplatives speak in
direct opposition to each other?”

“Yes,
lord.”

A1.
“Now, householders, of those brahmans & contemplatives who hold this
doctrine, hold this view — ‘In acting or getting others to act, in mutilating
or getting others to mutilate, in torturing or getting others to torture… one
does no evil… Through generosity, self-control, restraint, and truthful
speech there is no merit from that cause, no coming of merit’ — it can be
expected that, shunning these three skillful activities — good bodily conduct,
good verbal conduct, good mental conduct — they will adopt & practice these
three unskillful activities: bad bodily conduct, bad verbal conduct, bad mental
conduct. Why is that? Because those venerable brahmans & contemplatives do
not see, in unskillful activities, the drawbacks, the degradation, and the
defilement; nor in skillful activities the rewards of renunciation, resembling
cleansing.

A2.
“Because there actually is action, the view of one who thinks, ‘There is
no next action’ is his wrong view. Because there actually is action, when he is
resolved that ‘There is no action,’ that is his wrong resolve. Because there
actually is action, when he speaks the statement, ‘There is no action,’ that is
his wrong speech. Because there actually is action, when he is says that ‘There
is no action,’ he makes himself an opponent to those arahants who teach action.
Because there actually is action, when he persuades another that ‘There is no
action,’ that is persuasion in what is not true Dhamma. And in that persuasion
in what is not true Dhamma, he exalts himself and disparages others. Whatever
good habituation he previously had is abandoned, while bad habituation is
manifested. And this wrong view, wrong resolve, wrong speech, opposition to the
arahants, persuasion in what is not true Dhamma, exaltation of self, &
disparagement of others: These many evil, unskillful activities come into play,
in dependence on wrong view.

A3.
“With regard to this, a wise person considers thus: ‘If there is no
action, then — at the break-up of the body, after death — this venerable person
has made himself safe. But if there is action, then this venerable person — on
the break-up of the body, after death — will reappear in the plane of
deprivation, the bad destination, the lower realms, in hell. Even if we didn’t
speak of action, and there weren’t the true statement of those venerable
brahmans & contemplatives, this venerable person is still criticized in the
here-&-now by the wise as a person of bad habits & wrong view: one who
holds to a doctrine of non-action. If there really is action, then this
venerable person has made a bad throw twice: in that he is criticized by the
wise here-&-now; and in that — with the break-up of the body, after death —
he will reappear in the plane of deprivation, the bad destination, the lower
realms, in hell. Thus this safe-bet teaching, when poorly grasped & poorly
adopted by him, covers (only) one side, and leaves behind the possibility of
the skillful.

B1.
“Now, householders, of those brahmans & contemplatives who hold this
doctrine, hold this view — ‘In acting or getting others to act, in mutilating
or getting others to mutilate, in torturing or getting others to torture… one
does evil… Through generosity, self-control, restraint, and truthful speech
there is merit from that cause, there is a coming of merit’ — it can be
expected that, shunning these three unskillful activities — bad bodily conduct,
bad verbal conduct, bad mental conduct — they will adopt & practice these
three skillful activities: good bodily conduct, good verbal conduct, good
mental conduct. Why is that? Because those venerable brahmans &
contemplatives see in unskillful activities the drawbacks, the degradation, and
the defilement; and in skillful activities the rewards of renunciation,
resembling cleansing.

B2.
“Because there actually is action, the view of one who thinks, ‘There is
action’ is his right view. Because there actually is action, when he is
resolved that ‘There is action,’ that is his right resolve. Because there
actually is action, when he speaks the statement, ‘There is action,’ that is
his right speech. Because there actually is action, when he is says that ‘There
is action,’ he doesn’t make himself an opponent to those arahants who teach
action. Because there actually is action, when he persuades another that ‘There
is action,’ that is persuasion in what is true Dhamma. And in that persuasion
in what is true Dhamma, he doesn’t exalt himself or disparage others. Whatever
bad habituation he previously had is abandoned, while good habituation is
manifested. And this right view, right resolve, right speech, non-opposition to
the arahants, persuasion in what is true Dhamma, non-exaltation of self, &
non-disparagement of others: These many skillful activities come into play, in
dependence on right view.

B3.
“With regard to this, a wise person considers thus: ‘If there is action,
then this venerable person — on the break-up of the body, after death — will
reappear in the good destination, the heavenly world. Even if we didn’t speak
of action, and there weren’t the true statement of those venerable brahmans
& contemplatives, this venerable person is still praised in the
here-&-now by the wise as a person of good habits & right view: one who
holds to a doctrine of action. If there really is a next world, then this
venerable person has made a good throw twice, in that he is praised by the wise
here-&-now; and in that — with the break-up of the body, after death — he
will reappear in the good destination, the heavenly world. Thus this safe-bet
teaching, when well grasped & adopted by him, covers both sides, and leaves
behind the possibility of the unskillful.

Causality &
non-causality

A.
“There are some brahmans & contemplatives who hold this doctrine, hold
this view: ‘There is no causality, no requisite condition, for the defilement
of beings. Beings are defiled without causality, without requisite condition.
There is no causality, no requisite condition, for the purification of beings.
Beings are purified without causality, without requisite condition. There is no

strength, no effort, no human energy, no human endeavor. All living beings, all
life, all beings, all souls are powerless, devoid of strength, devoid of
effort. Subject to the changes of fate, serendipity, and nature, they
experience pleasure and pain in the six great classes of birth.’
[4]

B.
“Some brahmans & contemplatives, speaking in direct opposition to
those brahmans & contemplatives, say this: ‘There is causality, there is
requisite condition, for the defilement of beings. Beings are defiled with
causality, with requisite condition. There is causality, there is requisite
condition, for the purification of beings. Beings are purified with causality,
with requisite condition. There is strength, there is effort, there is human
energy, there is human endeavor. It’s not the case that all living beings, all
life, all beings, all souls are powerless, devoid of strength, devoid of
effort; or that subject to the changes of fate, serendipity, and nature, they
experience pleasure and pain in the six great classes of birth.’

“What
do you think, householders? Don’t these brahmans & contemplatives speak in
direct opposition to each other?”

“Yes,
lord.”

A1.
“Now, householders, of those brahmans & contemplatives who hold this
doctrine, hold this view — ‘There is no cause, no requisite condition, for the
defilement of beings… Subject to the changes of fate, serendipity, and
nature, they experience pleasure and pain in the six great classes of birth’ —
it can be expected that, shunning these three skillful activities — good bodily
conduct, good verbal conduct, good mental conduct — they will adopt &
practice these three unskillful activities: bad bodily conduct, bad verbal
conduct, bad mental conduct. Why is that? Because those venerable brahmans
& contemplatives do not see, in unskillful activities, the drawbacks, the
degradation, and the defilement; nor in skillful activities the rewards of
renunciation, resembling cleansing.

A2.
“Because there actually is causality, the view of one who thinks, ‘There
is no causality’ is his wrong view. Because there actually is causality, when
he is resolved that ‘There is no causality,’ that is his wrong resolve. Because
there actually is causality, when he speaks the statement, ‘There is no
causality,’ that is his wrong speech. Because there actually is causality, when
he is says that ‘There is no causality,’ he makes himself an opponent to those
arahants who teach causality. Because there actually is causality, when he
persuades another that ‘There is no causality,’ that is persuasion in what is
not true Dhamma. And in that persuasion in what is not true Dhamma, he exalts
himself and disparages others. Whatever good habituation he previously had is
abandoned, while bad habituation is manifested. And this wrong view, wrong
resolve, wrong speech, opposition to the arahants, persuasion in what is not
true Dhamma, exaltation of self, & disparagement of others: These many
evil, unskillful activities come into play, in dependence on wrong view.

A3.
“With regard to this, a wise person considers thus: ‘If there is no
causality, then — at the break-up of the body, after death — this venerable
person has made himself safe. But if there is causality, then this venerable
person — on the break-up of the body, after death — will reappear in the plane
of deprivation, the bad destination, the lower realms, in hell. Even if we
didn’t speak of causality, and there weren’t the true statement of those venerable
brahmans & contemplatives, this venerable person is still criticized in the
here-&-now by the wise as a person of bad habits & wrong view: one who
holds to a doctrine of non-causality. If there really is a next world, then
this venerable person has made a bad throw twice: in that he is criticized by
the wise here-&-now, and in that — with the break-up of the body, after
death — he will reappear in the plane of deprivation, the bad destination, the
lower realms, in hell. Thus this safe-bet teaching, when poorly grasped &
poorly adopted by him, covers (only) one side, and leaves behind the
possibility of the skillful.

B1.
“Now, householders, of those brahmans & contemplatives who hold this
doctrine, hold this view — ‘There is causality, there is requisite condition,
for the defilement of beings… It’s not the case that all living beings, all
life, all beings, all souls are powerless, devoid of strength, devoid of
effort; or that subject to the changes of fate, serendipity, and nature, they
experience pleasure and pain in the six great classes of birth’ — it can be
expected that, shunning these three unskillful activities — bad bodily conduct,
bad verbal conduct, bad mental conduct — they will adopt & practice these
three skillful activities: good bodily conduct, good verbal conduct, good
mental conduct. Why is that? Because those venerable brahmans &
contemplatives see in unskillful activities the drawbacks, the degradation, and
the defilement; and in skillful activities the rewards of renunciation, resembling
cleansing.

B2.
“Because there actually is causality, the view of one who thinks, ‘There
is causality’ is his right view. Because there actually is causality, when he
is resolved that ‘There is causality,’ that is his right resolve. Because there
actually causality, when he speaks the statement, ‘There is causality,’ that is
his right speech. Because there actually is causality, when he is says that
‘There is causality,’ he doesn’t make himself an opponent to those arahants who
teach causality. Because there actually is causality, when he persuades another
that ‘There is causality,’ that is persuasion in what is true Dhamma. And in
that persuasion in what is true Dhamma, he doesn’t exalt himself or disparage
others. Whatever bad habituation he previously had is abandoned, while good
habituation is manifested. And this right view, right resolve, right speech,
non-opposition to the arahants, persuasion in what is true Dhamma,
non-exaltation of self, & non-disparagement of others: These many skillful
activities come into play, in dependence on right view.

B3.
“With regard to this, a wise person considers thus: ‘If there is
causality, then this venerable person — on the break-up of the body, after
death — will reappear in the good destination, the heavenly world. Even if we
didn’t speak of causality, and there weren’t the true statement of those
venerable brahmans & contemplatives, this venerable person is still praised
in the here-&-now by the wise as a person of good habits & right view:
one who holds to a doctrine of causality. If there really is causality, then
this venerable person has made a good throw twice, in that he is praised by the
wise here-&-now; and in that — with the break-up of the body, after death —
he will reappear in the good destination, the heavenly world. Thus this
safe-bet teaching, when well grasped & adopted by him, covers both sides,
and leaves behind the possibility of the unskillful.

Formlessness

“There
are some brahmans & contemplatives who hold this doctrine, hold this view:
‘There is no total formlessness.’ Some brahmans & contemplatives, speaking
in direct opposition to those brahmans & contemplatives, say this: ‘There
is total formlessness.’ What do you think, householders? Don’t these brahmans
& contemplatives speak in direct opposition to each other?”

“Yes,
lord.”

“With
regard to this, a wise person considers thus: ‘As for those venerable brahmans
& contemplatives who hold this doctrine, hold this view — “There is no
total formlessness” — I haven’t seen that. As for those venerable brahmans
& contemplatives who hold this doctrine, hold this view — “There is
total formlessness” — I haven’t known that. If I, not knowing, not seeing,
were to take one side and declare, “Only this is true, anything otherwise
is worthless,” that would not be fitting for me. As for those venerable
brahmans & contemplatives who hold this doctrine, hold this view —
“There is no total formlessness”: If their statement is true, there’s
the safe-bet possibility that I might reappear among the mind-made devas of
form. As for those venerable brahmans & contemplatives who hold this
doctrine, hold this view — “There is total formlessness”: If their
statement is true, there’s the safe-bet possibility that I might reappear among
the perception-made devas of no form. The taking up of rods & weapons,
quarrels, contention, disputes, recrimination, divisiveness, & false speech
are seen to arise from form, but not from total formlessness.’ Reflecting thus,
he practices for disenchantment toward forms, for dispassion toward forms, and
for the cessation of forms.

Cessation of
becoming

“There
are some brahmans & contemplatives who hold this doctrine, hold this view:
‘There is no total cessation of becoming.’ Some brahmans & contemplatives,
speaking in direct opposition to those brahmans & contemplatives, say this:
‘There is total cessation of becoming.’ What do you think, householders? Don’t
these brahmans & contemplatives speak in direct opposition to each
other?”

“Yes,
lord.”

“With
regard to this, a wise person considers thus: ‘As for those venerable brahmans
& contemplatives who hold this doctrine, hold this view — “There is no
total cessation of becoming” — I haven’t seen that. As for those venerable
brahmans & contemplatives who hold this doctrine, hold this view —
“There is total cessation of becoming” — I haven’t known that. If I,
not knowing, not seeing, were to take one side and declare, “Only this is
true, anything otherwise is worthless,” that would not be fitting for me.
As for those venerable brahmans & contemplatives who hold this doctrine,
hold this view — “There is no total cessation of becoming”: If their
statement is true, there’s the safe-bet possibility that I might reappear among
the perception-made devas of no form. As for those venerable brahmans &
contemplatives who hold this doctrine, hold this view — “There is total
cessation of becoming”: If their statement is true, it is possible that I
will be totally unbound in the here-&-now. As for those venerable brahmans
& contemplatives who hold this doctrine, hold this view — “There is no
total cessation of becoming”: This view of theirs borders on passion,
borders on fettering, borders on relishing, borders on grasping, borders on
clinging. As for those venerable brahmans & contemplatives who hold this
doctrine, hold this view — “There is total cessation of becoming”:
This view of theirs borders on non-passion, borders on non-fettering, borders
on non-relishing, borders on non-grasping, borders on non-clinging.’ Reflecting
thus, he practices for disenchantment toward becomings, for dispassion toward
becomings, and for the cessation of becomings.

Four individuals

“Householders,
there are these four types of individuals to be found existing in the world.
Which four? There is the case where a certain individual torments himself and
is devoted to the practice of torturing himself. There is the case where a
certain individual torments others and is devoted to the practice of torturing
others. There is the case where a certain individual torments himself and is
devoted to the practice of torturing himself, and also torments others and is
devoted to the practice of torturing others. There is the case where a certain
individual neither torments himself nor is he devoted to the practice of
torturing himself, neither torments others nor is he devoted to the practice of
torturing others. Neither tormenting himself nor tormenting others, he dwells
in the here-&-now free of hunger, unbound, cooled, sensitive to happiness,
with a Brahma-like mind.

“And
which is the individual who torments himself and is devoted to the practice of
torturing himself? There is the case where a certain individual is a cloth-less
ascetic, rejecting conventions, licking his hands, not coming when called, not
staying when asked. He does not accept food brought or specially made. He does
not consent to an invitation (to a meal). He doesn’t receive anything from the
mouth of a pot, from the mouth of a container, across a threshold, across a
stick, across a pestle, from two eating together, from a pregnant woman, from a
woman nursing a child, from a woman living with a man, from where it is
announced that food is to be distributed, from where a dog is waiting, from
where flies are buzzing. He accepts no meat, no distilled liquor, no wine, no
fermented liquor. He limits himself to one house for one morsel, to two houses
for two morsels… to seven houses for seven morsels. He lives on one saucerful
a day, two saucerfuls a day… seven saucerfuls a day. He takes food once a
day, once every two days… once every seven days, and so on up to once every
half-month. He remains devoted to the practice of taking food at stated
intervals. He eats a diet of green vegetables or millet or wild rice or
hide-parings or moss or rice bran or rice-water or sesame flour or grass or cow
dung. He lives off forest roots & fruits. He eats fallen fruits. He clothes
himself in hemp, in canvas, in shrouds, in thrown-away rags, in tree bark, in
antelope hide, in wood-shavings fabric, in head-hair wool, in wild-animal wool,
in owls’ wings. He is a hair-&-beard puller, one devoted to the practice of
pulling out his hair & beard. He is a stander, one who rejects seats. He is
a hands-around-the-knees sitter, one devoted to the exertion of sitting with
his hands around his knees. He is a spike-mattresser, one who makes his bed on
a bed of spikes. He is a third-time-in-the-evening bather, one who stays
devoted to the practice of bathing in water. Thus, in these many ways, he is
devoted to the practice of tormenting & persecuting the body. This is
called an individual who torments himself and is devoted to the practice of
torturing himself.

“And which is the individual
who torments others and is devoted to the practice of torturing others? There
is the case where a certain individual is a butcher of sheep, a butcher of
pigs, a butcher of fowl, a trapper, a hunter, a fisherman, a thief, an
executioner,
[5]
 a
prison warden, or anyone who follows any other bloody occupation. This is
called an individual who torments others and is devoted to the practice of
torturing others.

“And which is the individual
who torments himself and is devoted to the practice of torturing himself, and
also torments others and is devoted to the practice of torturing others? There
is the case where an individual is a head-anointed noble warrior king, or a
brahman of great wealth. Having had a new temple built to the east of the city,
having shaved off his hair & beard, having dressed himself in a rough hide,
having smeared his body with ghee & oil, and scratching his back with a
deer horn, he enters the new temple along with his chief queen & brahman
high priest. There he makes his bed on the bare ground strewn with grass. The
king lives off the milk from the first teat of a cow with an identical calf;
the queen lives off the milk from the second teat; the brahman high priest, off
the milk from the third teat. The milk from the fourth teat they pour
[6]
 into
the fire. The calf lives on what is left.

“He says, ‘Let so many bulls
be slaughtered for the sacrifice. Let so many bullocks… so many heifer… so
many goats… so many sheep… Let so many horses be slaughtered for the
sacrifice.
[7]
 Let
so many trees be cut down for the sacrificial posts; let so many plants grass
be mowed down for the sacrificial grass.’ And his slaves, servants, &
workers make preparations, weeping with tearful faces, spurred on by
punishment, spurred on by fear. This is called an individual who torments
himself and is devoted to the practice of torturing himself, and also torments
others and is devoted to the practice of torturing others.

“And
which is the individual who neither torments himself nor is devoted to the
practice of torturing himself, neither torments others nor is devoted to the
practice of torturing others; who — neither tormenting himself nor tormenting
others — dwells in the here-&-now free of hunger, unbound, cooled,
sensitive to happiness with a Brahma-like mind?

“There
is the case where a Tathagata appears in the world, worthy and rightly
self-awakened. He teaches the Dhamma admirable in its beginning, admirable in
its middle, admirable in its end. He proclaims the holy life both in its
particulars and in its essence, entirely perfect, surpassingly pure.

A householder
or householder’s son, hearing the Dhamma, gains conviction in the Tathagata and
reflects: ‘Household life is confining, a dusty path. Life gone forth is the
open air. It isn’t easy, living at home, to practice the holy life totally
perfect, totally pure, a polished shell. What if I, having shaved off my hair
& beard and putting on the ochre robe, were to go forth from the household
life into homelessness?’

“So
after some time he abandons his mass of wealth, large or small; leaves his
circle of relatives, large or small; shaves off his hair and beard, puts on the
ochre robes, and goes forth from the household life into homelessness.

Virtue

“When
he has thus gone forth, endowed with the monks’ training & livelihood, then
— abandoning the taking of life — he abstains from the taking of life. He
dwells with his rod laid down, his knife laid down, scrupulous, merciful,
compassionate for the welfare of all living beings.

“Abandoning
the taking of what is not given, he abstains from taking what is not given. He
takes only what is given, accepts only what is given, lives not by stealth but
by means of a self that has become pure. This, too, is part of his virtue.

“Abandoning
uncelibacy, he lives a celibate life, aloof, refraining from the sexual act
that is the villager’s way.

“Abandoning
false speech, he abstains from false speech. He speaks the truth, holds to the
truth, is firm, reliable, no deceiver of the world.

“Abandoning
divisive speech he abstains from divisive speech. What he has heard here he
does not tell there to break those people apart from these people here. What he
has heard there he does not tell here to break these people apart from those
people there. Thus reconciling those who have broken apart or cementing those
who are united, he loves concord, delights in concord, enjoys concord, speaks
things that create concord.

“Abandoning
abusive speech, he abstains from abusive speech. He speaks words that are
soothing to the ear, that are affectionate, that go to the heart, that are
polite, appealing and pleasing to people at large.

“Abandoning
idle chatter, he abstains from idle chatter. He speaks in season, speaks what
is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He
speaks words worth treasuring, seasonable, reasonable, circumscribed, connected
with the goal.

“He
abstains from damaging seed and plant life.

“He
eats only once a day, refraining from the evening meal and from food at the
wrong time of day.

“He
abstains from dancing, singing, instrumental music, and from watching shows.

“He
abstains from wearing garlands and from beautifying himself with scents and
cosmetics.

“He
abstains from high and luxurious beds and seats.

“He
abstains from accepting gold and money.

“He
abstains from accepting uncooked grain… raw meat… women and girls… male
and female slaves… goats and sheep… fowl and pigs… elephants, cattle,
steeds, and mares… fields and property.

“He
abstains from running messages… from buying and selling… from dealing with
false scales, false metals, and false measures… from bribery, deception, and
fraud.

“He
abstains from mutilating, executing, imprisoning, highway robbery, plunder, and
violence.

“He
is content with a set of robes to provide for his body and alms food to provide
for his hunger. Just as a bird, wherever it goes, flies with its wings as its
only burden; so too is he content with a set of robes to provide for his body
and alms food to provide for his hunger. Wherever he goes, he takes only his
barest necessities along.

“Endowed
with this noble aggregate of virtue, he is inwardly sensitive to the pleasure
of being blameless.

Sense restraint

“On
seeing a form with the eye, he does not grasp at any theme or details by which
— if he were to dwell without restraint over the faculty of the eye — evil,
unskillful qualities such as greed or distress might assail him. On hearing a
sound with the ear… On smelling an odor with the nose… On tasting a flavor
with the tongue… On touching a tactile sensation with the body… On
cognizing an idea with the intellect, he does not grasp at any theme or details
by which — if he were to dwell without restraint over the faculty of the
intellect — evil, unskillful qualities such as greed or distress might assail
him. Endowed with this noble restraint over the sense faculties, he is inwardly
sensitive to the pleasure of being blameless.

Mindfulness &
alertness

“When
going forward and returning, he acts with alertness. When looking toward and
looking away… when bending and extending his limbs… when carrying his outer
cloak, his upper robe, and his bowl… when eating, drinking, chewing, and
tasting… when urinating and defecating… when walking, standing, sitting,
falling asleep, waking up, talking, and remaining silent, he acts with
alertness.

Abandoning the
hindrances

“Endowed
with this noble aggregate of virtue, this noble restraint over the sense
faculties, this noble mindfulness & alertness, he seeks out a secluded
dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside
cave, a charnel ground, a forest grove, the open air, a heap of straw. After
his meal, returning from his alms round, he sits down, crosses his legs, holds
his body erect, and brings mindfulness to the fore.

“Abandoning
covetousness with regard to the world, he dwells with an awareness devoid of
covetousness. He cleanses his mind of covetousness. Abandoning ill will and
anger, he dwells with an awareness devoid of ill will, sympathetic with the
welfare of all living beings. He cleanses his mind of ill will and anger.
Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth
and drowsiness, mindful, alert, percipient of light. He cleanses his mind of
sloth and drowsiness. Abandoning restlessness and anxiety, he dwells
undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness
and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty,
with no perplexity with regard to skillful mental qualities. He cleanses his
mind of uncertainty.

The four jhanas

“Having
abandoned these five hindrances — imperfections of awareness that weaken
discernment — then, quite secluded from sensuality, secluded from unskillful
mental qualities, he enters and remains in the first jhana: rapture &
pleasure born from seclusion, accompanied by directed thought & evaluation.

“Then,
with the stilling of directed thoughts & evaluations, he enters and remains
in the second jhana: rapture & pleasure born of concentration, unification
of awareness free from directed thought & evaluation — internal assurance.

“Then,
with the fading of rapture, he remains equanimous, mindful, & alert, and
senses pleasure with the body. He enters and remains in the third jhana, of
which the noble ones declare, ‘Equanimous & mindful, he has a pleasant
abiding.’

“Then,
with the abandoning of pleasure & pain — as with the earlier disappearance
of elation & distress — he enters and remains in the fourth jhana: purity
of equanimity & mindfulness, neither-pleasure-nor-pain.

The three
knowledges

“With
his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability, he
directs and inclines it to knowledge of the recollection of past lives (lit:
previous homes). He recollects his manifold past lives, i.e., one birth, two
births, three births, four, five, ten, twenty, thirty, forty, fifty, one
hundred, one thousand, one hundred thousand, many aeons of cosmic contraction,
many aeons of cosmic expansion, many aeons of cosmic contraction and expansion,
[recollecting], ‘There I had such a name, belonged to such a clan, had such an
appearance. Such was my food, such my experience of pleasure and pain, such the
end of my life. Passing away from that state, I re-arose there. There too I had
such a name, belonged to such a clan, had such an appearance. Such was my food,
such my experience of pleasure and pain, such the end of my life. Passing away
from that state, I re-arose here.’ Thus he recollects his manifold past lives
in their modes and details. This, too, is how striving is fruitful, how
exertion is fruitful.

“With
his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability, he
directs and inclines it to knowledge of the passing away and re-appearance of
beings. He sees — by means of the divine eye, purified and surpassing the human
— beings passing away and re-appearing, and he discerns how they are inferior
and superior, beautiful and ugly, fortunate and unfortunate in accordance with
their kamma: ‘These beings — who were endowed with bad conduct of body, speech,
and mind, who reviled the noble ones, held wrong views and undertook actions
under the influence of wrong views — with the break-up of the body, after
death, have re-appeared in the plane of deprivation, the bad destination, the
lower realms, in hell. But these beings — who were endowed with good conduct of
body, speech, and mind, who did not revile the noble ones, who held right views
and undertook actions under the influence of right views — with the break-up of
the body, after death, have re-appeared in the good destinations, in the
heavenly world.’ Thus — by means of the divine eye, purified and surpassing the
human — he sees beings passing away and re-appearing, and he discerns how they
are inferior and superior, beautiful and ugly, fortunate and unfortunate in
accordance with their kamma.

“With
his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability, the monk
directs and inclines it to the knowledge of the ending of the mental
fermentations. He discerns, as it is actually present, that ‘This is stress…
This is the origination of stress… This is the cessation of stress… This is
the way leading to the cessation of stress… These are mental fermentations…
This is the origination of fermentations… This is the cessation of
fermentations… This is the way leading to the cessation of fermentations.’
His heart, thus knowing, thus seeing, is released from the fermentation of
sensuality, the fermentation of becoming, the fermentation of ignorance. With
release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended,
the holy life fulfilled, the task done. There is nothing further for this
world.’

“This
is called an individual who neither torments himself nor is devoted to the
practice of torturing himself, who neither torments others nor is devoted to
the practice of torturing others. Neither tormenting himself nor tormenting
others, he dwells in the here-&-now free of hunger, unbound, cooled,
sensitive to happiness, with a Brahma-like mind.”

When
this was said, the brahman householders of Sala said, “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. We go
to master Gotama for refuge, to the Dhamma, and to the Community of monks. May
master Gotama remember us as lay followers who have gone to him for refuge,
from this day forward, for life.”

MN
45
; MN
95

POLITICS is SACRED with
GOOD GOVERNANCE

Press Information Bureau

(C.M. Information Campus)

Information & Public Relations Department,
U.P.

CM calls on Governor

Lucknow : 30 March 2011

 

The Hon’ble Chief Minister of Uttar Pradesh Ms.

Mayawati ji visited Raj Bhawan to meet the
Governor

Mr. B.L. Joshi today. It was a courtesy call.

On this occasion, the Hon’ble Chief Minister

introduced the newly appointed Chief Secretary Mr.

Anoop Mishra to the Governor.

           

VOICE OF SARVAJAN
HONEYLEAKS

[The Buddhist Circle] Invitation

Invitation

“Retreat
of Novice” will be start from date 17 April to 17 May - 2011 for youth at
Kelzar, Tah. Selu, District Wardha.

Please
accept our invitation and share your knowledge of Buddhism and Dr. Babasaheb
Ambedkar, life and mission.

With Metta

Satyajit

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, andfrom 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.

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-NālandāResearch 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

Buddhist perception of Languages and Literature

 

                                                                                   

comments (0)
03/29/11
212 LESSON 30 03 2011 Anusota Sutta With the Flow FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org-POLITICS is SACRED with GOOD GOVERNANCE-Allegation on State Government regarding provocation of agitation by Jat community is completely false and baseless - Hon’ble Chief Minister-Hon’ble C.M. reviews development works and law and order of State
Filed under: General
Posted by: @ 11:53 pm

212 LESSON 30 03 2011 Anusota Sutta With the Flow FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter  to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org-POLITICS is SACRED with GOOD GOVERNANCE-Allegation on State Government regarding provocation of agitation by Jat community is completely false and baseless - Hon’ble Chief Minister-Hon’ble C.M. reviews development works and law and order of State

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revolving globe

LESSON 
212

Course Programs

Anusota
Sutta: With the Flow

“These
four types of individuals are to be found existing in the world. Which four?
The individual who goes with the flow, the individual who goes against the
flow, the individual who stands fast, and the one who has crossed over, gone
beyond, who stands on firm ground: a brahman.

“And
who is the individual who goes with the flow? There is the case where an
individual indulges in sensual passions and does evil deeds. This is called the
individual who goes with the flow.

“And
who is the individual who goes against the flow? There is the case where an
individual doesn’t indulge in sensual passions and doesn’t do evil deeds. Even
though it may be with pain, even though it may be with sorrow, even though he
may be crying, his face in tears, he lives the holy life that is perfect &
pure. This is called the individual who goes against the flow.

“And
who is the individual who stands fast? There is the case where an individual,
with the total ending of the first set of five fetters, is due to be reborn [in
the Pure Abodes], there to be totally unbound, never again to return from that
world. This is called the individual who stands fast.

“And
who is the individual who has crossed over, gone beyond, who stands on firm
ground: a brahman? There is the case where an individual, through the ending of
the mental fermentations, enters & remains in the fermentation-free
awareness-release & discernment-release, having known & made them
manifest for himself right in the here & now. This is called the individual
who has crossed over, gone beyond, who stands on firm ground: a brahman.

“These
are the four types of individuals to be found existing in the world.”

 

People
unrestrained

in
sensual passions,

not
devoid

of
passion,

indulging

in
sensuality:

they
return to birth & aging,

again
& again —

seized
by craving,

going
with the flow.

 

Thus
the awakened one,

with
mindfulness here established,

not
indulging

in
sensuality & evil,

though
it may be with pain,

would
abandon sensuality.

They
call him

one
who goes against

the
flow.

 

 

Whoever,

having
abandoned

the
five defilements,

is

perfect
in training,

not
destined to fall back,

skilled
in awareness,

with
faculties composed:

he’s
called

one
who stands fast

 

 

In
one who, having known,

qualities
high & low

have
been destroyed,

have
gone to their end,

do
not exist:

He’s
called

a
master of knowledge,

one
who has fulfilled the holy life,

gone
to the world’s end, gone

 

beyond.

POLITICS
is SACRED with GOOD GOVERNANCE

Press Information Bureau

(C.M. Information Campus)

Information & Public Relations Department,
U.P.

 

Allegation on State Government regarding
provocation of agitation by Jat community is completely false and baseless
- Hon’ble Chief Minister

 

Lucknow: March 28, 2011

 

The Hon’ble Chief Minister of Uttar Pradesh Ms.
Mayawati

ji has termed the allegation of opposition leaders
regarding

provocation of agitation-demonstration by her and
the State

Government for the demand of reservation in
central services

by Jat community as completely baseless, false and

unfortunate. She said that such allegation should
not be put

on the State Government. She said that the State
Government

never hesitated in taking stern steps with regard
to law and

order situation against those persons, however
powerful they

might be.

 

The Cabinet Secretary Mr. Shashank Shekhar Singh
was

talking to media persons here today at media
centre in Shastri

Bhawan. He said that, the Hon’ble Chief Minister
had issued

strong directives to officers that law and order
situation could

not get disturbed during the agitation. He said
that the State

Government had taken stern steps to dispose off
the problems

regarding this issue.

 

The Cabinet Secretary said that the State
Government

had demanded security forces from the Centre on
several

occasions to maintain law and order in the State,
but the

Central Government had not made available these
security

forces. The State Government maintained law and
order

through its own available security forces. The
State

Government had demanded 100 companies of Central
Security

Forces, so that such incident could not take place
again, he

added.

 

Mr. Singh said that the Hon’ble Chief Minister had
made

it clear through press conferences on the issue of

demonstration by the people of Jat community to
block railway

track in Kafoorpur, that Jats were getting the
benefit of

reservation by their inclusion in OBC category
already in Uttar

Pradesh, on the basis of which BSP and the State
Government

support the demand of reservation in central
services.

 

The Cabinet Secretary said since this matter was
related

to the Central Government, therefore the Hon’ble
Chief

Minister had appealed to the people of Jat
community that

they should go to Delhi and put their demand
before the

central Government in peaceful and disciplined
manner. They

should not indulge in any such activity regarding
this issue

owing to which common people could face difficulty
and get

harmed or law and order situation could became
affected. She

had also made aware the Union Home Minister with
the law

and order situation and the difficulties faced by
the people due

to agitation.

 

The Cabinet Secretary said that after coming in
power,

the Hon’ble Chief Minister had made the resolve to
establish

the rule of law by law and create development
oriented

atmosphere free from injustice, crime, fear and
corruption in

the State. In her opinion, everybody has the right
to hold

demonstration in peaceful and disciplined manner
in

democratic system, but nobody would be allowed to
disturb

law and order on the name of agitation, procession
and

demonstration.

 

Hon’ble C.M. reviews development works and law and
order of State

Shortcomings found during State wide surprise
inspection should be removed in fixed time limit
- Hon’ble Chief Minister

 

Lucknow: March 23, 2011

 

The Hon’ble Chief Minister of Uttar Pradesh Ms.
Mayawati ji has

directed the senior administrative and police
officers to remove the

shortcomings related to development works and law
and order of the

State in fixed time period. The Hon’ble Chief
Minister was addressing

the senior officers in a State level review
meeting here at Tilak Hall

after apprising herself with the practical reality
of development works

and law and order in all the 72 districts of the
State. Ms. Mayawati ji

said that she would review that how for her
directives had been

followed by doing surprise inspections again. She
warned the officers

that more stringent action would be taken against
them, if they were

found responsible for shortcomings.

 

The Hon’ble Chief Minister ji while emphasising
the need for

strengthening the law and order situation said
that stringent action

should be taken against notorious criminals,
mafias and
goondas and

they should be punished. She said that during
first review meeting,

after coming in power for the fourth time in the
State in May 2007,

she had made clear to all the officers about the
priorities of her

Government. She had also said that her Government
is fully

committed to create development oriented
atmosphere free from

injustice, crime, fear and corruption.

 

The Hon’ble Chief Minister ji said that her
Government never

compromised on the issue of law and order and the
careless officers

in this regard would be severely dealt with. She
directed the officers

to make effective control on the cases of
harassment of women,

scheduled castes and children.

 

Referring to the measures taken by the State
Government to

maintain law and order during agitations by
opposition parties

recently, the Hon’ble Chief Minister ji said that
her Government

would never allow disturbing of law and order on
the name of

demonstrations. She appreciated the efforts of
officers related to law

and order in this regard. She said that peaceful
and disciplined

demonstrations are justified in democratic system,
but officers should

ensure that law and order situation could not get
worsened and no

public property should be harmed.

 

The Hon’ble Chief Minister ji said that quality in
development

works and welfare schemes should be maintained and
any slackness

in welfare schemes run by the State Government for
SC/ST including

poor and weaker sections of the society would not
be tolerated.

 

The Hon’ble Chief Minister ji directed the
officers to improve

the condition of Government hospitals and provide
treatment,

investigation and other facilities to poor and
weaker people. Besides,

she also directed the officers to end the
corruption in the distribution

of medicines and ensure the cleanliness,
availability of ultra-sound

and X-ray machines in the hospitals. She directed
that District

Magistrates should make inspections in this
regard. She said that

working at Tehsil’s should be improved and warned
the employees

that stringent action would be taken against them,
if they were found

engaged in corruption.

 

The Hon’ble Chief Minister ji said that the State
Government is

implementing several schemes for the development
of rural areas.

She directed the officers to saturate Dr. Ambedkar
Villages with all

basic development programmes selected under Dr.
Ambedkar Village

Development Scheme. She said that the State
Government is paying

full attention for the development of urban areas.
An integrated

scheme with a view to ensuring cleanliness of
cities and other urban

facilities should be implemented. She said that
Government had

taken the decision to launch Manyawar Sri
Kanshiram ji SC/ST Bahulya

Basti Samagra Vikas Yojana to improve the
poor condition of SC/ST

dominated bastis in cities in which the role of Commissioners and

District Magistrates would be important.

 

The Hon’ble Chief Minister ji said that letters by
District

Magistrates and Commissioners to Senior Government
Officers

regarding the problems of districts and divisions
should be disposed

off on priority basis. She said that agriculture
land and residence

allotment to SC/ST people and complaints being
received on Tehsil

and Thana Diwas should also be disposed off. She
said that several

problems related to these sections had come to
light in some districts

during surprise inspections. She directed the
officers to launch

campaign and take action for allotment of
agriculture land pattas and

verification on its possession.

 

The Hon’ble Chief Minister ji said that some times
incidents of

crime took place, if the cases of patta allotment,
residential land and

boundary disputes related to land were not solved
timely. She

directed the officers to dispose off land disputes
immediately. She

directed the officers to provide the facilities of
electricity, water,

education, medical and ration shops to the
beneficiaries of Manyawar

Sri Kanshiram ji Shahri Garib Avas Yojana. She
said that

arrangements in this regard should be ensured
before her next

surprise inspections.

 

The Hon’ble Chief Minister ji said that water
drainage system

and link roads in several Dr. Ambedkar Village and
urban
malin

bastis were not found satisfactory during State wide
inspection. She

emphasised to improve the condition of C.C. roads,
K.C. drain and

construction of drains, availability of ponds and
its maintenance in

Dr. Ambedkar Villages. She said that construction
works of ponds Dr.

Ambedkar villages should be completed in fixed
time limit.

The Hon’ble Chief Minister ji directed the
district magistrate

and commissioners to remain vigilant with a view
to conducting

peaceful and fair High School and Intermediate
examination. She

said that stringent action should be taken against
copying mafias in

this regard. She directed the officers to take
immediate action on the

proposal of constructing new Tehsil buildings in
place of old buildings,

which came to light during surprise inspections.
She said that land

acquisition under emergency clause should be
stopped generally. She

said that land should be acquired on the basis of
contract rules, so

that farmers could get proper compensation.

 

On this occasion, Cabinet Secretary Mr. Shashank
Shekhar

Singh, Chief Secretary Mr. Atul Kumar Gupta,
Principal Secretary

Information Mr. Vijay Shankar Pandey, Additional
Cabinet Secretary

Mr. Ravindra Singh, Principal Secretaries to C.M.
Mr. Net Ram and

Mr. Durga Shankar Mishra, Principal Secretary Home
Kunwar Fateh

Bahadur, DGP Mr. Karamveer Singh, Commissioners,
District

Magistrates, IG/DIG/SSP/SP including other senior
government

officers were present.

********

 

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.

 

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

Buddhist
perception of Languages
and Literature

 

comments (0)
03/28/11
211 LESSON 29 03 2011 Anuradha Sutta To Anuradh FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org-POLITICS is SACRED with GOOD GOVERNANCE-Jat stir: Mayawati refutes charge
Filed under: General
Posted by: @ 11:35 pm

211 LESSON 29 03 2011 Anuradha Sutta To Anuradh  FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter  to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org-POLITICS is SACRED with GOOD GOVERNANCE-Jat stir: Mayawati refutes charge

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revolving globe


Course Programs

Anuruddha Sutta: To Anuruddha

Once the Blessed One was staying among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. And at that time Ven. Anuruddha was living among the Cetis in the Eastern Bamboo Park. Then, as he was alone in seclusion, this line of thinking arose in Ven. Anuruddha’s awareness: “This Dhamma is for one who is modest, not for one who is self-aggrandizing. This Dhamma is for one who is content, not for one who is discontent. This Dhamma is for one who is reclusive, not for one who is entangled. This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused. This Dhamma is for one whose mind is centered, not for one whose mind is uncentered. This Dhamma is for one endowed with discernment, not for whose discernment is weak.”

Then the Blessed One, realizing with his awareness the line of thinking in Ven. Anuruddha’s awareness — just as a strong man might extend his flexed arm or flex his extended arm — disappeared from among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt, and re-appeared among the Cetis in the Eastern Bamboo Park, right in front of Ven. Anuruddha. There he sat down on a prepared seat. As for Ven. Anuruddha, having bowed down to the Blessed One, he sat to one side. As he was sitting there the Blessed One said to him, “Good, Anuruddha, very good. It’s good that you think these thoughts of a great person: ‘This Dhamma is for one who is modest, not for one who is self-aggrandizing. This Dhamma is for one who is content, not for one who is discontent. This Dhamma is for one who is reclusive, not for one who is entangled. This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused. This Dhamma is for one whose mind is centered, not for one whose mind is uncentered. This Dhamma is for one endowed with discernment, not for one whose discernment is weak.’ Now then, Anuruddha, think the eighth thought of a great person: ‘This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.’

“Anuruddha, when you think these eight thoughts of a great person, then — whenever you want— quite withdrawn from sensuality, withdrawn from unskillful qualities, you will enter & remain in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. When you think these eight thoughts of a great person, then — whenever you want — with the stilling of directed thoughts & evaluations, you will enter & remain in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance… with the fading of rapture, you will remain in equanimity, mindful & alert, physically sensitive to pleasure. You will enter & remain in the third jhana, of which the Noble Ones declare, ‘Equanimous and mindful, he has a pleasant abiding.’ When you think these eight thoughts of a great person, then— whenever you want — with the abandoning of pleasure & pain, as with the earlier disappearance of elation & distress, you will enter & remain in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain.

“Now, when you think these eight thoughts of a great person and become a person who can attain at will, without trouble or difficulty, these four jhanas —heightened mental states providing a pleasant abiding in the here & now —then your robe of cast-off rags will seem to you to be just like the clothes chest of a householder or householder’s son, full of clothes of many colors. As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on Unbinding.

“When you think these eight thoughts of a great person and become a person who can attain at will, without trouble or difficulty, these four jhanas — heightened mental states providing a pleasant abiding in the here & now — then your meal of almsfood will seem to you to be just like the rice & wheat of a householder or householder’s son, cleaned of black grains, and served with a variety of sauces & seasonings… your dwelling at the foot of a tree will seem to you to be just like the gabled mansion of a householder or householder’s son, plastered inside & out, draft-free, bolted, and with its shutters closed… your bed on a spread of grass will seem to you like the couch of a householder or householder’s son, spread with long-haired coverlets, white woolen coverlets, embroidered coverlets, antelope-hide & deer-skin rugs, covered with a canopy, and with red cushions for the head & feet…

“When you think these eight thoughts of a great person and become a person who can attain at will, without trouble or difficulty, these four jhanas — heightened mental states providing a pleasant abiding in the here & now — then your medicine of strong-smelling urine will seem to you to be just like the various tonics of a householder or householder’s son: ghee, fresh butter, oil, honey, and molasses sugar. As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on Unbinding.

“Now, then, Anuruddha, you are to stay right here among the Cetis for the coming Rains Retreat.”

“As you say, lord,” Ven. Anuruddha replied.

Then, having given this exhortation to Ven. Anuruddha, the Blessed One — as a strong man might extend his flexed arm or flex his extended arm — disappeared from the Eastern Bamboo Park of the Cetis and reappeared among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. He sat down on a prepared seat and, as he was sitting there, he addressed the monks: “Monks, I will teach you the eight thoughts of a great person. Listen & pay close attention. I will speak.”

“Yes, lord,” the monks responded.

The Blessed One said, “Now, what are the eight thoughts of a great person? This Dhamma is for one who is modest, not for one who is self-aggrandizing. This Dhamma is for one who is content, not for one who is discontent. This Dhamma is for one who is reclusive, not for one who is entangled. This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused. This Dhamma is for one whose mind is centered, not for one whose mind is uncentered. This Dhamma is for one endowed with discernment, not for one whose discernment is weak. This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.

“‘This Dhamma is for one who is modest, not for one who is self-aggrandizing.’ Thus was it said. With reference to what was it said? There is the case where a monk, being modest, does not want it to be known that ‘He is modest.’ Being content, he does not want it to be known that ‘He is content.’ Being reclusive, he does not want it to be known that ‘He is reclusive.’ His persistence being aroused, he does not want it to be known that ‘His persistence is aroused.’ His mindfulness being established, he does not want it to be known that ‘His mindfulness is established.’ His mind being centered, he does not want it to be known that ‘His mind is centered.’ Being endowed with discernment, he does not want it to be known that ‘He is endowed with discernment.’ Enjoying non-objectification, he does not want it to be known that ‘He is enjoying non-objectification.’ ‘This Dhamma is for one who is modest, not for one who is self-aggrandizing.’ Thus was it said. And with reference to this was it said.

“‘This Dhamma is for one who is content, not for one who is discontent.’ Thus was it said. With reference to what was it said? There is the case where a monk is content with any old robe cloth at all, any old almsfood, any old lodging, any old medicinal requisites for curing sickness at all. ‘This Dhamma is for one who is content, not for one who is discontent.’ Thus was it said. And with reference to this was it said.

“‘This Dhamma is for one who is reclusive, not for one who is entangled.’ Thus was it said. With reference to what was it said? There is the case where a monk, when living in seclusion, is visited by monks, nuns, lay men, lay women, kings, royal ministers, sectarians & their disciples. With his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, he converses with them only as much as is necessary for them to take their leave. ‘This Dhamma is for one who is reclusive, not for one who is entangled.’ Thus was it said. And with reference to this was it said.

“‘This Dhamma is for one whose persistence is aroused, not for one who is lazy.’ Thus was it said. With reference to what was it said? There is the case where a monk keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. ‘This Dhamma is for one whose persistence is aroused, not for one who is lazy.’ Thus was it said. And with reference to this was it said.

“‘This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.’ Thus was it said. With reference to what was it said? There is the case where a monk is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. ‘This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.’ Thus was it said. And with reference to this was it said.

“‘This Dhamma is for one whose mind is centered, not for one whose mind is uncentered.’ Thus was it said. With reference to what was it said? There is the case where a monk, quite withdrawn from sensuality, withdrawn from unskillful mental qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters& remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. ‘This Dhamma is for one whose mind is centered, not for one whose mind is uncentered.’ Thus was it said. And with reference to this was it said.

“‘This Dhamma is for one endowed with discernment, not for one whose discernment is weak.’ Thus was it said. With reference to what was it said? There is the case where a monk is discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. ‘This Dhamma is for one endowed with discernment, not for one whose discernment is weak.’ Thus was it said. And with reference to this was it said.

“‘This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.’ Thus was it said. With reference to what was it said? There is the case where a monk’s mind leaps up, grows confident, steadfast, & is firm in the cessation of objectification. ‘This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.’ Thus was it said. And with reference to this was it said.”

Now, during the following Rains Retreat, Ven. Anuruddha stayed right there in the Eastern Bamboo Park among the Cetis. 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 thus Ven. Anuruddha became another one of the arahants. Then, on attaining arahantship, he uttered this verse:

Knowing my thoughts,

the Teacher, unexcelled in the cosmos,

came to me through his power

in a body made of mind.

He taught in line with my thoughts,

and then further.

The Buddha,

delighting in non-objectification,

taught non-objectification.

Knowing his Dhamma,

I kept delighting in his bidding.

The three knowledges

have been attained;

the Buddha’s bidding,

done.

Indriya-vibhanga Sutta: Analysis of the Mental Faculties

Monks, there are these five faculties. Which five? The faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment.

“Now what is the faculty of conviction? There is the case where a monk, a disciple of the noble ones, has conviction, is convinced of the Tathagata’s Awakening: ‘Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine& human beings, awakened, blessed.’ This is called the faculty of conviction.

“And what is the faculty of persistence? There is the case where a monk, a disciple of the noble ones, keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. He generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… for the sake of the abandoning of evil, unskillful qualities that have arisen… for the sake of the arising of skillful qualities that have not yet arisen… [and] for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. This is called the faculty of persistence.

And what is the faculty of mindfulness? There is the case where a monk, a disciple of the noble ones, is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. He remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves… the mind in & of itself… mental qualities in& of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is called the faculty of mindfulness.

“And what is the faculty of concentration? There is the case where a monk, a disciple of the noble ones, making it his object to let go, attains concentration, attains singleness of mind. Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought& evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters& remains in the third jhana, of which the Noble Ones declare, ‘Equanimous& mindful, he has a pleasant abiding.’ With the abandoning of pleasure& pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called the faculty of concentration.

“And what is the faculty of discernment? There is the case where a monk, a disciple of the noble ones, is discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. He discerns, as it has come to be: ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the path of practice leading to the cessation of stress.’ This is called the faculty of discernment.

“These are the five faculties.”.

Ariya-vamsa Sutta: The Discourse on the Traditions of the Noble Ones

These four traditions of the Noble Ones — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives and priests. Which four?

There is the case where a monk is content with any old robe cloth at all. He speaks in praise of being content with any old robe cloth at all. He does not, for the sake of robe cloth, do anything unseemly or inappropriate. Not getting cloth, he is not agitated. Getting cloth, he uses it not tied to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old robe cloth at all, exalt himself or disparage others. In this he is skillful, energetic, alert, and mindful. This, monks, is said to be a monk standing firm in the ancient, original traditions of the Noble Ones.

Furthermore, the monk is content with any old almsfood at all. He speaks in praise of being content with any old almsfood at all. He does not, for the sake of almsfood, do anything unseemly or inappropriate. Not getting almsfood, he is not agitated. Getting almsfood, he uses it not tied to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old almsfood at all, exalt himself or disparage others. In this he is skillful, energetic, alert, and mindful. This, monks, is said to be a monk standing firm in the ancient, original traditions of the Noble Ones.

Furthermore, the monk is content with any old lodging at all. He speaks in praise of being content with any old lodging at all. He does not, for the sake of lodging, do anything unseemly or inappropriate. Not getting lodging, he is not agitated. Getting lodging, he uses it not tied to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old lodging at all, exalt himself or disparage others. In this he is skillful, energetic, alert, and mindful. This, monks, is said to be a monk standing firm in the ancient, original traditions of the Noble Ones.

Furthermore, the monk finds pleasure and delight in developing (skillful mental qualities), finds pleasure and delight in abandoning (unskillful mental qualities). He does not, on account of his pleasure and delight in developing and abandoning, exalt himself or disparage others. In this he is skillful, energetic, alert, and mindful. This, monks, is said to be a monk standing firm in the ancient, original traditions of the Noble Ones.

These are the four traditions of the Noble Ones — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — which are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives and priests.

And furthermore, a monk endowed with these four traditions of the Noble Ones, if he lives in the east, conquers displeasure and is not conquered by displeasure. If he lives in the west… the north… the south, he conquers displeasure and is not conquered by displeasure. Why is that? Because the wise one endures both pleasure and displeasure.

This is what the Blessed One said. Having said this, he said further:

Displeasure does not conquer the enlightened one.

Displeasure does not suppress him.

He conquers displeasure

because he endures it.

Having cast away all deeds:

who could obstruct him?

Like an ornament of finest gold:

Who is fit to find fault with him?

Even the Devas praise him,

even by Brahma is he praised.

Gotami Sutta: To Gotami

I have heard that at one time the Blessed One was staying at Vesali, in the Peaked Roof Hall in the Great Forest.

Then Mahapajapati Gotami went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there she said to him: “It would be good, lord, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, ardent,& resolute.”

“Gotami, the qualities of which you may know, ‘These qualities lead to passion, not to dispassion; to being fettered, not to being unfettered; to accumulating, not to shedding; to self-aggrandizement, not to modesty; to discontent, not to contentment; to entanglement, not to seclusion; to laziness, not to aroused persistence; to being burdensome, not to being unburdensome’: You may categorically hold, ‘This is not the Dhamma, this is not the Vinaya, this is not the Teacher’s instruction.’

“As for the qualities of which you may know, ‘These qualities lead to dispassion, not to passion; to being unfettered, not to being fettered; to shedding, not to accumulating; to modesty, not to self-aggrandizement; to contentment, not to discontent; to seclusion, not to entanglement; to aroused persistence, not to laziness; to being unburdensome, not to being burdensome’: You may categorically hold, ‘This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’”

That is what the Blessed One said. Gratified, Mahapajapati Gotami delighted at his words.

Satthusasana Sutta: To Upali

Then Ven. Upali went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “It would be good, lord, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, ardent, & resolute.”

“Upali, the qualities of which you may know, ‘These qualities do not lead to utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, nor to Unbinding’: You may categorically hold, ‘This is not the Dhamma, this is not the Vinaya, this is not the Teacher’s instruction.’

“As for the qualities of which you may know, ‘These qualities lead to utter disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding’: You may categorically hold, ‘This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’”

Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion

I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:

There are these two extremes that are not to be indulged in by one who has gone forth. Which two? That which is devoted to sensual pleasure with reference to sensual objects: base, vulgar, common, ignoble, unprofitable; and that which is devoted to self-affliction: painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way realized by the Tathagata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

And what is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding? Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathagata that —producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

Now this, monks, is the noble truth of stress:[1] Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.

“And this, monks, is the noble truth of the origination of stress: the craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming.

“And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

“And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of stress.’ Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This noble truth of stress is to be comprehended.’ Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before:’ This noble truth of stress has been comprehended.’

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the origination of stress’… ‘This noble truth of the origination of stress is to be abandoned’ [2] … ‘This noble truth of the origination of stress has been abandoned.’

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the cessation of stress’… ‘This noble truth of the cessation of stress is to be directly experienced’… ‘This noble truth of the cessation of stress has been directly experienced.’

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the way of practice leading to the cessation of stress’… ‘This noble truth of the way of practice leading to the cessation of stress is to be developed’… ‘This noble truth of the way of practice leading to the cessation of stress has been developed.’ [3]

“And, monks, as long as this — my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be — was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & commonfolk. But as soon as this— my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be — was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras & Brahmas, with its contemplatives & priests, its royalty & commonfolk. Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’”

That is what the Blessed One said. Gratified, the group of five monks delighted at his words. And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation.

And when the Blessed One had set the Wheel of Dhamma in motion, the earth devas cried out: “At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deva, Maraor God or anyone in the cosmos.” On hearing the earth devas’ cry, the devas of the Four Kings’ Heaven took up the cry… the devas of the Thirty-three… the Yama devas… theTusita devas… the Nimmanarati devas… the Paranimmita-vasavatti devas… the devas ofBrahma’s retinue took up the cry: “At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deva, Mara, or God or anyone at all in the cosmos.”

So in that moment, that instant, the cry shot right up to the Brahma worlds. And this ten-thousand fold cosmos shivered & quivered & quaked, while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the devas.

Then the Blessed One exclaimed: “So you really know, Kondañña? So you really know?” And that is how Ven. Kondañña acquired the name Añña-Kondañña —Kondañña who knows.

POLITICS is SACRED with GOOD GOVERNANCE

Jat stir: Mayawati refutes charge

Uttar Pradesh Chief Minister Mayawati has dismissed as baseless allegations that the recent Jat agitation in the State was sponsored by her.

Speaking on behalf of the Chief Minister, Cabinet Secretary Shashank Shekhar Singh told journalists here on Monday that Ms. Mayawati had clarified that while the Jats in Uttar Pradesh were given reservation in the OBC quota, she supported their demand for reservation in Central government services.

Appeal

Mr. Singh said Ms. Mayawati had appealed to the Jats to take up the issue with the Central government in Delhi in a disciplined manner. She had also told them that there should be no harm to lives and property. Effective steps were taken by the State government following which the blockade at the Kafurpur railway station ended, he noted.

In the wake of the Supreme Court order, 100 companies of central forces have been demanded from the Centre, Mr. Singh said.

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, andfrom the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters.

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WISDOM IS POWER

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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 RamjiAmbedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches

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03/27/11
210 LESSON 28 03 2011 Anuradha Sutta To Anuradh FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org
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210 LESSON 28 03 2011 Anuradha Sutta To Anuradh  FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter  to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org

LESSON 210

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Anuradha
Sutta: To Anuradha

I have heard that on one occasion
the Blessed One was staying near Vesali, in the Great Wood, at the Hall of the Gabled Pavilion. At that
time Ven. Anuradha was
staying not far from the Blessed One in a wilderness hut.

Then
a large number of wandering sectarians went to Ven. Anuradha and on arrival
exchanged courteous greetings with him. After an exchange of friendly greetings
& courtesies, they sat to one side. As they were sitting there, they said
to Ven. Anuradha, “Friend Anuradha, the Tathagata — the supreme man, the
superlative man, attainer of the superlative attainment — being described, is
described with [one of] these four positions: The Tathagata exists after death,
does not exist after death, both does & does not exist after death, neither
exists nor does not exist after death.”

When
this was said, Ven. Anuradha said to the wandering sectarians, “Friends,
the Tathagata — the supreme man, the superlative man, attainer of the
superlative attainment — being described, is described otherwise than with
these four positions: The Tathagata exists after death, does not exist after
death, both does & does not exist after death, neither exists nor does not
exist after death.”

When
this was said, the wandering sectarians said to Ven. Anuradha, “This monk
is either a newcomer, not long gone forth, or else an elder who is foolish
& inexperienced.” So the wandering sectarians, addressing Ven.
Anuradha as they would a newcomer or a fool, got up from their seats and left.

Then
not long after the wandering sectarians had left, this thought occurred to Ven.
Anuradha: “If I am questioned again by those wandering sectarians, how
will I answer in such a way that will I speak in line with what the Blessed One
has said, will not misrepresent the Blessed One with what is unfactual, will
answer in line with the Dhamma, so that no one whose thinking is in line with
the Dhamma will have grounds for criticizing me?”

Then
Ven. Anuradha went to the Blessed One and on arrival, having bowed down to the
Blessed One, sat to one side. As he was sitting there he said to the Blessed
One: “Just now I was staying not far from the Blessed One in a wilderness
hut. Then a large number of wandering sectarians came and… said to me,
‘Friend Anuradha, the Tathagata — the supreme man, the superlative man,
attainer of the superlative attainment — being described, is described with
[one of] these four positions: The Tathagata exists after death, does not exist
after death, both does & does not exist after death, neither exists nor
does not exist after death.’

“When
this was said, I said to them, ‘Friends, the Tathagata — the supreme man, the
superlative man, attainer of the superlative attainment — being described, is
described otherwise than with these four positions: The Tathagata exists after
death, does not exist after death, both does & does not exist after death,
neither exists nor does not exist after death.’

“When
this was said, the wandering sectarians said to me, ‘This monk is either a
newcomer, not long gone forth, or else an elder who is foolish &
inexperienced.’ So, addressing me as they would a newcomer or a fool, they got
up from their seats and left.

“Then
not long after the wandering sectarians had left, this thought occurred to me:
‘If I am questioned again by those wandering sectarians, how will I answer in
such a way that will I speak in line with what the Blessed One has said, will
not misrepresent the Blessed One with what is unfactual, will answer in line
with the Dhamma, and no one whose thinking is in line with the Dhamma will have
grounds for criticizing me?’”

“What
do you think, Anuradha: Is form constant or inconstant?”

“Inconstant,
lord.”

“And
is that which is inconstant easeful or stressful?”

“Stressful,
lord.”

“And
is it proper to regard what is inconstant, stressful, subject to change as:
‘This is mine. This is my self. This is what I am’?”

“No,
lord.”

“Is
feeling constant or inconstant?”

“Inconstant,
lord.”…

“Is
perception constant or inconstant?”

“Inconstant,
lord.”…

“Are
fabrications constant or inconstant?”

“Inconstant,
lord.”…

“Is
consciousness constant or inconstant?

“Inconstant,
lord.”

“And
is that which is inconstant easeful or stressful?”

“Stressful,
lord.”

“And
is it proper 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, Anuradha: Do you regard form as the Tathagata?”

“No,
lord.”

“Do
you regard feeling as the Tathagata?”

“No,
lord.”

“Do
you regard perception as the Tathagata?”

“No,
lord.”

“Do
you regard fabrications as the Tathagata?”

“No,
lord.”

“Do
you regard consciousness as the Tathagata?”

“No,
lord.”

“What
do you think, Anuradha: Do you regard the Tathagata as being in form?…
Elsewhere than form?… In feeling?… Elsewhere than feeling?… In
perception?… Elsewhere than perception?… In fabrications?… Elsewhere than
fabrications?… In consciousness?… Elsewhere than consciousness?”

“No,
lord.”

“What
do you think: Do you regard the Tathagata as
form-feeling-perception-fabrications-consciousness?”

“No,
lord.”

“Do
you regard the Tathagata as that which is without form, without feeling,
without perception, without fabrications, without consciousness?”

“No,
lord.”

“And
so, Anuradha — when you can’t pin down the Tathagata as a truth or reality even
in the present life — is it proper for you to declare, ‘Friends, the Tathagata
— the supreme man, the superlative man, attainer of the superlative attainment
— being described, is described otherwise than with these four positions: The
Tathagata exists after death, does not exist after death, both does & does
not exist after death, neither exists nor does not exist after death’?”

“No,
lord.”

“Very good, Anuradha. Very
good. Both formerly &
now, it is only stress that I describe, and the cessation of stress.”

See also: The suttas in the Avyakata Samyutta.< ?xml:namespace prefix = o ns = “urn:schemas-microsoft-com:office:office” />

 

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.

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

Buddhist
perception of Languages
and Literature


 

Khmer Buddhist


Jagatheesan Chandrasekharan

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209 LESSON 27 03 2011 Anupada Sutta One After Another FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org
Filed under: General
Posted by: @ 12:04 am

209 LESSON 27 03 2011 Anupada Sutta One After Another FREE ONLINE
eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter  to VOTE for BSP ELEPHANT for Social
Transformation and Economic Emancipation to attain Ultimate Bliss-Through
http://sarvajan.ambedkar.org

Dove-02-june.gif (38556 bytes)

LESSON 
209

Course Programs

Anupada
Sutta: One After Another

I have heard that at one time the
Blessed One was staying in Savatthi at
Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks, saying,
“Monks.”

“Yes,
lord,” the monks responded to him.

The Blessed One said, “Monks, Sariputta is
wise, of great discernment, deep discernment, wide… joyous… rapid…
quick… penetrating discernment. For half a month, Sariputta clearly saw
insight[1] into
mental qualities one after another. This is what occurred to Sariputta through
insight into mental qualities one after another:

“There was the case where
Sariputta — quite secluded from sensuality, secluded from unskillful qualities
— entered & remained in the first jhana: rapture & pleasure born of
seclusion, accompanied by directed thought & evaluation. Whatever qualities
there are in the first jhana — directed thought, evaluation, rapture, pleasure,
singleness of mind, contact, feeling, perception, intention, consciousness,[2] desire,
decision, persistence, mindfulness, equanimity, & attention — he ferreted
them out one after another. Known to him they arose, known to him they
remained, known to him they subsided. He discerned, ‘So this is how these
qualities, not having been, come into play. Having been, they vanish.’ He
remained unattracted & unrepelled with regard to those qualities,
independent, detached, released, dissociated, with an awareness rid of
barriers. He discerned that ‘There is a further escape,’ and pursuing it there
really was for him.

“Furthermore,
with the stilling of directed thoughts & evaluations, Sariputta entered
& remained in the second jhana: rapture & pleasure born of composure,
unification of awareness free from directed thought & evaluation — internal
assurance. Whatever qualities there are in the second jhana — internal
assurance, rapture, pleasure, singleness of mind, contact, feeling, perception,
intention, consciousness, desire, decision, persistence, mindfulness,
equanimity, & attention — he ferreted them out one after another. Known to
him they arose, known to him they remained, known to him they subsided. He
discerned, ‘So this is how these qualities, not having been, come into play.
Having been, they vanish.’ He remained unattracted & unrepelled with regard
to those qualities, independent, detached, released, dissociated, with an
awareness rid of barriers. He discerned that ‘There is a further escape,’ and
pursuing it there really was for him.

“Furthermore,
with the fading of rapture, Sariputta — remaining in equanimity, mindful &
alert, and physically sensitive to pleasure — entered & remained in the
third jhana, of which the noble ones declare, ‘Equanimous & mindful, he has
a pleasant abiding.’ Whatever qualities there are in the third jhana —
equanimity-pleasure, singleness of mind, contact, feeling, perception,
intention, consciousness, desire, decision, persistence, mindfulness,
equanimity, & attention — he ferreted them out one after another. Known to
him they arose, known to him they remained, known to him they subsided. He
discerned, ‘So this is how these qualities, not having been, come into play.
Having been, they vanish.’ He remained unattracted & unrepelled with regard
to those qualities, independent, detached, released, dissociated, with an
awareness rid of barriers. He understood, He discerned that ‘There is a further
escape,’ and pursuing it there really was for him.

“Furthermore, with the
abandoning of pleasure & stress — as with the earlier disappearance of
elation & distress — Sariputta entered & remained in the fourth jhana:
purity of equanimity & mindfulness, neither-pleasure-nor-pain. Whatever
qualities there are in the fourth jhana — a feeling of equanimity, neither
pleasure nor pain; an unconcern due to serenity of awareness;[3] singleness
of mind, contact, feeling, perception, intention, consciousness, desire,
decision, persistence, mindfulness, equanimity, & attention — he ferreted
them out one after another. Known to him they arose, known to him they
remained, known to him they subsided. He discerned, ‘So this is how these
qualities, not having been, come into play. Having been, they vanish.’ He remained
unattracted & unrepelled with regard to those qualities, independent,
detached, released, dissociated, with an awareness rid of barriers. He
discerned that ‘There is a further escape,’ and pursuing it there really was for him.

“Furthermore,
with the complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding perceptions of
diversity, [perceiving,] ‘Infinite space,’ Sariputta entered & remained in
the dimension of the infinitude of space. Whatever qualities there are in the
dimension of the infinitude of space — the perception of the dimension of the
infinitude of space, singleness of mind, contact, feeling, perception,
intention, consciousness, desire, decision, persistence, mindfulness, equanimity,
& attention — he ferreted them out one after another. Known to him they
arose, known to him they remained, known to him they subsided. He discerned,
‘So this is how these qualities, not having been, come into play. Having been,
they vanish.’ He remained unattracted & unrepelled with regard to those
qualities, independent, detached, released, dissociated, with an awareness rid
of barriers. He discerned that ‘There is a further escape,’ and pursuing it
there really was for him.

“Furthermore,
with the complete transcending of the dimension of the infinitude of space,
[perceiving,] ‘Infinite consciousness,’ Sariputta entered & remained in the
dimension of the infinitude of consciousness. Whatever qualities there are in
the dimension of the infinitude of consciousness — the perception of the
dimension of the infinitude of consciousness, singleness of mind, contact,
feeling, perception, intention, consciousness, desire, decision, persistence,
mindfulness, equanimity, & attention — he ferreted them out one after
another. Known to him they arose, known to him they remained, known to him they
subsided. He discerned, ‘So this is how these qualities, not having been, come
into play. Having been, they vanish.’ He remained unattracted & unrepelled
with regard to those qualities, independent, detached, released, dissociated,
with an awareness rid of barriers. He discerned that ‘There is a further
escape,’ and pursuing it there really was for him.

“Furthermore,
with the complete transcending of the dimension of the infinitude of
consciousness, [perceiving,] ‘There is nothing,’ Sariputta entered &
remained in the dimension of nothingness. Whatever qualities there are in the
dimension of nothingness — the perception of the dimension of nothingness,
singleness of mind, contact, feeling, perception, intention, consciousness,
desire, decision, persistence, mindfulness, equanimity, & attention — he
ferreted them out one after another. Known to him they arose, known to him they
remained, known to him they subsided. He discerned, ‘So this is how these
qualities, not having been, come into play. Having been, they vanish.’ He
remained unattracted & unrepelled with regard to those qualities,
independent, detached, released, dissociated, with an awareness rid of
barriers. He discerned that ‘There is a further escape,’ and pursuing it there
really was for him.

 ”Furthermore, with the
complete transcending of the dimension of nothingness, Sariputta entered &
remained in the dimension of neither perception nor non-perception. He emerged
mindfully from that attainment. On emerging mindfully from that attainment, he
regarded the past qualities that had ceased & changed: ‘So this is how
these qualities, not having been, come into play. Having been, they vanish.’ He
remained unattracted & unrepelled with regard to those qualities,
independent, detached, released, dissociated, with an awareness rid of
barriers. He discerned that ‘There is a further escape,’ and pursuing it there
really was for him.[4]

“Furthermore,
with the complete transcending of the dimension of neither perception nor
non-perception, Sariputta entered & remained in the cessation of feeling
& perception. Seeing with discernment, his fermentations were totally
ended. He emerged mindfully from that attainment. On emerging mindfully from
that attainment, he regarded the past qualities that had ceased & changed:
‘So this is how these qualities, not having been, come into play. Having been,
they vanish.’ He remained unattracted & unrepelled with regard to those
qualities, independent, detached, released, dissociated, with an awareness rid
of barriers. He discerned that ‘There is no further escape,’ and pursuing it
there really wasn’t for him.

“If
a person, rightly saying it of anyone, were to say, ‘He has attained mastery
& perfection in noble virtue… noble concentration… noble discernment…
noble release,’ he would be rightly saying it of Sariputta if he were to say:
‘He has attained mastery & perfection in noble virtue… noble
concentration… noble discernment… noble release.’

“If
a person, rightly saying it of anyone, were to say, ‘He is the Blessed One’s
son, his offspring — born of his mouth, born of the Dhamma, created by the
Dhamma, his heir in the Dhamma, not his heir in material things,’ he would be
rightly saying it of Sariputta if he were to say: ‘He is the Blessed One’s son,
his offspring — born of his mouth, born of the Dhamma, created by the Dhamma,
his heir in the Dhamma, not his heir in material things.’ Sariputta, monks,
takes the unexcelled wheel of Dhamma set rolling by the Tathagata, and keeps it
rolling rightly.”

That
is what the Blessed One said. Gratified, the monks delighted in the Blessed
One’s words


THE BUDDHIST

ONLINE GOOD NEWS

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.

 

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

Buddhist
perception of Languages
and Literature

revolving globe

GIF pics 

 GIF picsVipassana Gif

MAY YOU BE EVER HAPPY, WELL AND SECURE
MAY YOU LIVE LONG
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY
MAY YOU BE ALWAYS HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
NOTHING IS PERMANENT

comments (0)
03/26/11
208 LESSON 26 03 2011 Anubuddha Sutta Understanding FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org
Filed under: General
Posted by: @ 4:06 am

        


208 LESSON 26 03 2011 Anubuddha Sutta Understanding FREE ONLINE
eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter  to VOTE for BSP ELEPHANT for Social
Transformation and Economic Emancipation to attain Ultimate Bliss-Through
http://sarvajan.ambedkar.org

LESSON 
208

Course Programs

 

Anubuddha
Sutta: Understanding

I have heard that on one occasion the Blessed One was staying
among the
 Vajjians atBhanda Village. There he addressed the monks, “Monks!”

“Yes, lord,” the
monks responded.

The Blessed One said:
“It’s because of not understanding and not penetrating four things that we
have wandered & transmigrated on such a long, long time, you & I. Which
four?

“It’s because of not
understanding and not penetrating noble virtue that we have wandered &
transmigrated on such a long, long time, you & I.

“It’s because of not
understanding and not penetrating noble concentration that we have wandered
& transmigrated on such a long, long time, you & I.

“It’s because of not
understanding and not penetrating noble discernment that we have wandered &
transmigrated on such a long, long time, you & I.

“It’s because of not
understanding and not penetrating noble release that we have wandered &
transmigrated on such a long, long time, you & I.

“But when noble virtue
is understood & penetrated, when noble concentration… noble
discernment… noble release is understood & penetrated, then craving for
becoming is destroyed, the guide to becoming (craving & attachment) is
ended, there is now no further becoming.”

That is what the Blessed
One said. When the One Well-gone had said that, he — the Teacher — said
further:

 

Unexcelled
virtue, concentration,

discernment,
& release:

have
been understood by Gotama of glorious stature.

Having
known them directly,

he
taught the Dhamma to the monks —

the
Awakened One

the
Teacher who has put an end to suffering & stress,

the
One with vision

totally
unbound.

 

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.

 



GIF picsGIF picsVipassana Gif
Dove-02-june.gif (38556 bytes)

 

THE BUDDHIST

ONLINE GOOD NEWS

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

Buddhist
perception of Languages
and Literature

 

 


 

MAY YOU BE EVER HAPPY, WELL AND SECURE

MAY YOU LIVE LONG

MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY

MAY YOU BE ALWAYS HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT

EVERYTHING IS CHANGING
comments (0)
03/25/11
207 LESSON Anopama the Millionaire s Daughter 25 03 2011 FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Throug http://sarvajan.ambedkar.org
Filed under: General
Posted by: @ 3:27 am

207 LESSON Anopama  the Millionaire s Daughter 25 03 2011 FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter  to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Throug http://sarvajan.ambedkar.org

LESSON  207

Course Programs

Anopama, the Millionaire’s Daughter

Born in a high-ranking family

with much property, great wealth,

consummate in complexion & figure,

I was the daughter of Majjha, the treasurer.

Sons of kings sought for me,

sons of rich merchants

longed for me.

One of them sent my father a messenger,

saying, “Give me Anopama.

I will give in return

eight times her weight

in jewels & gold.”

But I, having seen

the One Self-awakened,

unsurpassed, excelling the world,

paid homage to his feet,

sat down to one side.

He, Gotama, from sympathy,

taught me the Dhamma.

And as I sat in that very seat,

I attained the third fruit

[of non-return.]

Then I cut off my hair,

and went forth into homelessness.

Today is the seventh day

since I made craving

wither away.

 

GIF picsGIF picsVipassana Gif

Dove-02-june.gif (38556 bytes)

  

THE  BUDDHIST

ONLINE GOOD NEWS

Friday 25th March, 2011

Islamic Center will give $5K to Buddhists for Japan relief   



STOCKTON - Moved by stories of tragedy, members of the Stockton Islamic Center have quickly raised a $5,000 donation for the Buddhist Church of Stockton in support of relief efforts in Japan.

Friday 25th March, 2011





Susan Piver: What I Look For in a Meditative Practice   



Russell Brand is a meditator? For some reason, I take personal pride in every newcomer to the practice. 
I know he’s been practicing because I read it in 

A Buddhist temple is one of the few buildings left standing after the tsunami surged eight kilometres inland, to the town of Rikuzentakata.

POLITICS is SACRED with GOOD GOVERNANCE

All the doles
announced to more than 85 % of the poor by Political Parties amounts to less
than 15% of the total budget of the state. More than 85% of the budget will be
enjoyed by 15% population of rich politicians and capitalists after cornering
votes from the poor and the black money will be deposited in Foreign Banks to
benefit those countries. For equal distribution of wealth, vote BSP.


 

 

VOICE OF SARVAJAN HONEYLEAKS

http://www.indiaeveryday.in/

India Everyday - Home for news and entertainment.

http://www.indiaeveryday.in/tamilnadu/

Karunanidhi, Jayalalithaa declare assets

India Blooms News Service

Chennai, Mar 25 (IBNS) Tamil Nadu Chief Minister M Karunanidhi and his rival J Jayalalithaa are worth a little less than Rs 100 crore if their declared assets are clubbed together.

While Karunanidhi has declared assets worth Rs 41 crore, Jayalalithaa has come out with assets of Rs 51 crore.





Both the leaders have made their assets public as per the Election Commission guidelines ahead of next month’s state Assembly polls.


Karunanidhi’s assets include the property of his two wives Dayalu and Rajathi.


His own assets amount to Rs 4.92 crore.


Dayalu, mother of Union minister MK Alagiri and state deputy CM Stalin, owns immovable properties worth Rs 15.4 crore.


She also has a car worth Rs 16 lakhs and 60 per cent stake in Kalaignar TV, valued at Rs 6 crore.


Besides, Dayalu owns gold jewellery worth Rs 10.96 lakhs and other jewellery worth Rs 1.6 lakhs and a house in Tiruvarur worth Rs.5.51 lakhs.


Rajathi, mother of MP Kanimozhi, has immovable property worth Rs 20.6 crore.


She also has 25 lakh shares worth Rs 2.5 crore in Westgate Logistics firm and gold jewellery worth Rs 9.85 lakhs.


Rajathi also owns a house in Chennai valued at Rs 3.14 crore.


Jayalalithaa, a former Tamil Nadu chief minister herself, has declared assets worth Rs 51.40 crore.


The assets include Rs 25,000 cash in hand and bank balance of Rs 4.5 lakhs and five cars worth Rs 8.35 lakhs.


She also has agricultural land worth Rs 11.3 crore and owns four commercial buildings in Chennai and Hyderabad valued at Rs 6 crore 39 lakhs.


Jayalalithaa also revealed that bank deposits amounting to Rs 2 crore and investment in shares worth Rs.50,000 have been seized by the police and given to the custody of the court.

http://www.indiaeveryday.in/tamilnadu/fullnews-rajathi-ammal-owes-rs-1-crore-to-kanimozhi-1131-2441105.htm

Expressbuzz

Rajathi Ammal owes Rs 1 crore to Kanimozhi

T Muruganandham

Express News Service

First Published : 25 Mar 2011 02:13:25 AM IST

Last Updated : 25 Mar 2011 02:26:36 PM IST

CHENNAI: Chief Minister M Karunanidhi’s wife Rajathi Ammal owes Rs1 crore to daughter Kanimozhi, according to the details of the assets declared by the DMK chief, while filing his nomination for the Thiruvarur Assembly constituency on Thursday.

In the affidavit, Karunanidhi has said that Rajathi Ammal has availed of a loan of Rs 1,01,76,503 from her daughter Kanimozhi. Rajathi Ammal had more assets than Dayalu Ammal, according to the affidavit. While Rajathi Ammal had movable and immovable assets to the tune of Rs 23,97,00,552, Dayalu Ammal had Rs 15,45,36,363. As far as Karunanidhi was concerned, his total assets were worth Rs 4,92,56,855. The total assets of the three put together stood at Rs 44,34,93,770.

Karunanidhi also declared that he was not imprisoned for two or more years for any crime. However, he said a case was pending against him in a court in Adhoni in Andhra Pradesh. The case was filed for creating rivalry between various sections of the society (IPC 298, 153 (A) and 505 (2).

Like many other leaders, Karunanidhi too did not own a car. But his wife Dayalu Ammal had a Honda Accord car worth Rs 16,02,321.

According to the Income Tax returns filed for the year 200910, Karunanidhi had shown an income of Rs 37,34,020.

Similarly, Dayalu Ammal and Rajathi Ammal’s incomes were shown to be Rs 64,37,330 and Rs 1,67,94,106, respectively.

http://www.indiaeveryday.in/tamilnadu/fullnews-jaya-betters-mk-in-freebie-spread-1131-2439960.htm

Jaya betters MK in freebie spread

Shyam Balasubramanian

Express News Service

First Published : 25 Mar 2011 02:12:45 AM IST

Last Updated : 25 Mar 2011 08:58:32 AM IST

CHENNAI: Every woman in Tamil Nadu will get a fan, mixie and grinder free, and every beneficiary of the one-rupee-a-kilo rice scheme will get 20 kilos of grain free, if the AIADMK is voted to power, says the party manifesto released on Thursday. With its poll promises, the AIADMK also launched a full frontal attack on archrivals DMK by promising to retrieve for the original owner any land that had been grabbed by DMK patriarch M Karunanidhi’s family, DMK ministers or their henchmen.

Giving the assurance that all schemes promised by the AIADMK would be implemen­ted, along with continuing all existing welfare schemes, party general secretary J Jayalalithaa released the manifesto in Tiruchirapalli.

The AIADMK went one step ahead of the DMK on the question of benefits for the people, promising four goats to the poorest of BPL families, and also three cents of land to build a house, for those among them who do not have one.

Invoking the cable TV policy from its 2001-2006 stint in power, the AIADMK promis­ed to end the monopoly in the business. Cable TV services would be provided by the government at reduced rates, the manifesto promised.

The party also hit a key election issue, promising to control rising prices by striking down on blackmarketing, hoarding and price fixing.

Setting eyes on rural voters, the manifesto promised uninterrupted power supply, besides three-phase connections across the state in four years. Solar power generation too will be vastly improved.

Farm production will be doubled and nine percent agricultural growth ensured. Annual rice production will be improved from 8.6 million tonnes to 13.45 million tonnes. High quality seeds and farm equipment will be provided and 30,000 hectares of farmland would be brought under a special micro irrigation scheme.

The youth, backward classes, minorities and self help groups were wooed with a slew of measures and promises of new SEZs.

Latest news

Spouse of TNCC is a crorepati, according to affidavit

PTI | 02:03 PM,Mar 25,2011

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.

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

Buddhist perception of Languages and Literature

 
 
 
 
MAY YOU BE EVER HAPPY, WELL AND SECURE
MAY YOU LIVE LONG
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY
MAY YOU BE ALWAYS HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
NOTHING IS PERMANENT

comments (0)
03/24/11
206 LESSON Anodhi Sutta Without Exception 1 2 3 Sanyojana Sutta Fetters 24 03 2011 FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org
Filed under: General
Posted by: @ 1:48 am

206 LESSON Anodhi Sutta Without Exception 1 2 3 Sanyojana Sutta Fetters 24 03 2011 FREE ONLINE eNālandā Research and Practice UNIVERSITY  and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through

http://sarvajan.ambedkar.org

Course Programs

Anodhi Sutta: Without Exception (1)

“In seeing six rewards, it’s enough motivation for a monk to establish the perception of inconstancy with regard to all fabrications without exception. Which six? ‘All fabrications will appear as unstable. My mind will not delight in any world. My mind will rise above every world. My heart will be inclined to Unbinding. My fetters[1] will go to their abandoning. I’ll be endowed with the foremost qualities of the contemplative life.’

“In seeing these six rewards, it’s enough for a monk to establish the perception of inconstancy with regard to all fabrications without exception.”

Anodhi Sutta: Without Exception (2)

“In seeing six rewards, it’s enough motivation for a monk to establish the perception of stress with regard to all fabrications without exception. Which six? ‘The perception of disenchantment[1] will be established within me with regard to all fabrications, like a murderer with a drawn sword. My mind will rise above every world. I’ll become one who sees peace in Unbinding. My obsessions[2] will go to their destruction. I’ll be one who has completed his task. The Teacher will have been served with good will.’

“In seeing these six rewards, it’s enough motivation for a monk to establish the perception of stress with regard to all fabrications without exception.”

Anodhi Sutta: Without Exception (3)

“In seeing six rewards, it’s enough motivation for a monk to establish the perception of not-self with regard to all phenomena without exception. Which six? ‘I won’t be fashioned in connection with any world. My I-making will be stopped. My my-making will be stopped. I’ll be endowed with uncommon knowledge.[1] I’ll become one who rightly sees cause, along with causally-originated phenomena.’

“In seeing these six rewards, it’s enough motivation for a monk to establish the perception of not-self with regard to all phenomena without exception.”

Sanyojana Sutta: Fetters

“There are these ten fetters. Which ten? Five lower fetters & five higher fetters. And which are the five lower fetters? Self-identity views, uncertainty, grasping at precepts & practices, sensual desire, & ill will. These are the five lower fetters. And which are the five higher fetters? Passion for form, passion for what is formless, conceit, restlessness, & ignorance. These are the five higher fetters. And these are the ten fetters.”

 

Online GOOD NEWS

On the Buddhism Beat: Buddhist world-news headlines and delightful odds 

and ends

dannyfisher-image

Looming large in this latest round-up from our resident Buddhist world-news newshound, Danny Fisher:

The G-20, the Nobel Peace Prize, U.S. foreign policy, freedom of the press, and China. Plus, a “gigantic” lost Buddha, and more.

Human rights concerns in both Burma and Tibet have continued to dominate headlines inside and outside of the Buddhist world of late. There is increased attention on Vietnam as well, between the conflict at Bat Nha Monastery and talk

 this week that Thich Quang Do, patriarch of the government-banned Unified Buddhist Church of Vietnam, might win the Nobel Peace Prize. (In a surprise twist, the award went to U.S. President Barack Obama.) The situation in Sri Lanka, meanwhile, cries out for more international attention. There are interesting and delightful odds and ends from Afghanistan, the U.K., and elsewhere too.

AFGHANISTAN

 profiles Dr. Zemaryalai Tarzi, an Afghan archaeologist in search of “a gigantic reclining (parinirvana) Buddha lost in the sands of Bamiyan.”

  • THE UNITED KINGDOM

    • The BBC reports that “two police horses from the West Yorkshire force have beenblessed

     in a Buddhist ceremony in Leeds.
  • THE UNITED STATES

     at St. Paul Seminary in Pittsburgh for a 40-hour prayer vigil during the G-20 summit in the city.

  • As MahaSangha News reported, the Association of Soto Zen Buddhists met for their annual conference and workshop at Sokoji Temple in San Francisco this week.


  • A Buddhist perspective on the tragedy in Japan

    Award-winning Japanese-Canadian writer and Buddhist priest Ruth Ozeki was given “the last word” on the Canadian radio (CBC) talk show The Current on Monday. The show’s episode was about the reunification of families after the earthquake and tsunami in Japan.

    The show featured a guest who discussed his long-distance search for lost family members, as well as a Japanese-Canadian elementary school teacher who had returned home to Japan to visit her parents just one day before the earthquake struck. Finally, the show closed with Ozeki, who offers a Buddhist perspective on the tragedy.


  • Buddhist monk invited to a British royal wedding for the first time

    Venerable Bogoda Seelawimala, head priest of the London Buddhist Vihara, was been invited to attend the wedding of Prince William and Kate Middleton. He will be the first Buddhist monk ever to attend a royal wedding in Britain.

    Bogoda Seelawimala, the most senior Buddhist monk in Britain, was once visited by Prince Charles in 2005, after the 2004 Boxing Day Tsunami.

    Bogoda Seelawimala took the opportunity to offer some sage advice to the soon-to-be newlyweds. He suggested that the key to a happy marriage is meditation: “Discuss your problems and meditate together each morning to empty the mind of all your problems.”


  •  


  •  

    The Monologue of Ice

    Atta Kim’s Melting Ice Buddha

    Friday March 25, 2011 @ 6:00 PM


    To mark the closing of the Grain of Emptiness exhibition, South Korean photographer Atta Kim will document the melting of a five-foot-tall ice sculpture of the Buddha. Visitors can participate in the work by collecting the melting water with the injunction that they use it to tend to new growth—for example, a new spring seedling.

    The melting begins on Friday, March 25 at 6:00 p.m. during the K2 Lounge, and the museum will be open after hours so that it can be viewed through the night and into the weekend.

     

     

     

     

     

     

    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.

    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

    Buddhist perception of Languages and Literature

    comments (0)
    03/23/11
    205 LESSON Animitto Sutta The Signless 23 03 2011 FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org
    Filed under: General
    Posted by: @ 2:35 am

    205 LESSON 23 03 2011Animitto Sutta The Signless FREE ONLINE eNālandā Research and Practice UNIVERSITY and the BUDDHIST ONLINE GOOD NEWS to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org

    LESSON  205

    Course Programs

    Animitto Sutta: The Signless

    The Pali title of this sutta is based on the PTS (Feer) edition.

    [1] [The Ven. Moggallaana has described how, with the aid of the Buddha, he has passed through all the jhaanas[2] right up to the “sphere of neither-perception-nor-non-perception.”]

    “Then, friends, I thought: ‘The signless concentration of the heart, the signless concentration of the heart, they say — now what is that?’

    “Then I thought: ‘In this a monk, paying no attention to any distinguishing signs,[3] enters on and dwells in that concentration of the heart which is without signs. This is called “The signless concentration of heart.”‘

    “Then, friends, paying no attention to any distinguishing signs, I entered on and dwelt in that concentration of the heart which is without signs. But as I dwelt thus,[4] the consciousness-conforming-to-signs arose.[5]

    “And then, friends, the Blessed One came to me by his powers[6] and said: ‘Moggallaana, Moggallaana, Brahman,[7] do not slacken off in the signless concentration, make your mind steady, make the mind one-pointed, concentrate your mind in the signless concentration!’

    “And after that, friends, paying no attention to any distinguishing signs, I entered on and dwelt in the signless concentration of the heart.

    “Now, friends, if anyone were to truly declare: ‘Through the Teacher’s compassion the disciple gained great super-knowledge,’[8] he could rightly declare this of me.”

     

     

    THE BUDDHIST

    ONLINE GOOD NEWS

    POLITICS is SACRED with GOOD GOVERNANCE

    Charity knows no limits when disaster strikes

    BY LOUIS TEMPLADO, Asahi.com, March 22, 2011

    Tokyo, Japan – The disaster that struck northeastern Japan on March 11 shook members of the nation’s foreign community in different ways. Some booked seats on the next flight out; others decided to stay put.

    << A package of vegetarian quick meals provided by the Taiwan-based Tzu Chi Foundation for disaster victims (Photos by Louis Templado)

    Mako Hayashi was immediately on the phone, frantic to find a community where hot food was needed. She planned to deliver stir-fried vermicelli rice noodles and “mabo-dofu” tofu in chili-spiced sauce to needy people.

    A long-time Tokyo resident, Hayashi hails from Taiwan. Her Chinese name is Rin Jyu-zu. She is a volunteer for the Tzu Chi Foundation, a Buddhist charity organization based in Hualien, Taiwan.

    The organization claims 30,000 members in 40 countries, the majority distributed in Chinese-speaking nations. Almost 90 percent of the group’s members are women, as is their spiritual leader, the nun Cheng Yen, who founded the Buddhist Compassion Relief Foundation in 1966.

    Nearly 200 members make up the Japan chapter, almost all of whom are married to Japanese.

    “This country has supported us, and we’ve been able to build lives here,” says Hayashi. “At a time like this we’re desperate to give something back.”

    The group had already shipped in thousands of blankets and vegetarian quick meals from Taiwan to its branch in Tokyo. But with local governments deluged, gasoline rationed and roads to the north closed to all but official traffic, it faced the task of getting the relief assistance farther out.

    Almost a week had passed before the group found a supply route to Sendai thanks to the intervention of a local Japanese Buddhist organization. Meanwhile, 18 members set off for the port town of Oarai, Ibaraki Prefecture, located 100 kilometers northeast of Tokyo.

    Packed into two cars and a rental truck, they were on a mission to cook noodles and tofu.

    “We are not professional rescuers, we are all volunteers,” says Tzu Chi Foundation representative Tan Leong Tat. “In a disaster, our main priority is our own safety. We can’t help if we become victims ourselves and take attention away from those who really need it.”

    Tzu Chi Foundation teams have operated in Afghanistan, Pakistan, Indonesia, Haiti, China and, previously in Japan, during the Niigata Prefecture earthquake of 2007, explains Tat.

    “I’ve seen the Japanese response before and it’s very calm, very efficient,” he says.

    “But even when victims receive food and blankets, they need something else–spiritual warmth. It’s hard to raise your spirits when your food is cold. That’s why it’s important for us to go to where they are and prepare hot meals.”

    Oarai residents seemed unsurprised by the arrival of the Taiwanese volunteers and their unconventional comfort food after a 4.2-meter tsunami slammed into the town, cutting off electricity and water lines, but leaving buildings standing.

    The Isohama neighborhood around city hall was relatively unscathed, save for the eye-level waterline painted on houses and factories. A short walk away, stores were open for business.

    “I was expecting rice balls,” said one 80-year-old woman waiting in a line of about 300 people. “I don’t think I’ve ever had fried vermicelli noodles before, so it sounds a bit extravagant. But there’s a first time for everything.”

    “I love Chinese food,” said resident Aya Sato, for whom the taste brought back memories of San Diego and San Francisco, where she often dined in Chinatown.

    “I didn’t expect that here today, but nationality is one of the last things you think about at a time like this.”

    The mother of one left Oarai after the wave, but returned the next day so her son could join his friends.

    “I’m not really sure how they reached us. We weren’t the worst hit. There are a lot of communities that need more help than us. Still, for them to come here is a great comfort. It tells us we’re not alone,” says Oarai Mayor Takaaki Kotani, who offered the volunteers 20 liters of gasoline, enough for them to reach the next gas station on the highway to Tokyo.

    “We realize we’re still far from the places that need us most,” says volunteer Ryu Kei-ei on the drive back. “It doesn’t matter from where you start, as long as you act, and believe that somehow, some way, compassion reaches the people who need it.”

    Japan’s code of honor

    by Caroline Myss, The Buddhist Channel, March 22, 2011

    How the killer tsunami rekindled the spirit of humanity in the Japanese people

    Sendai, Japan – An inspirational story from Japan is being shared, words from a sister in Sendai: “If someone has water running in their home, they put out a sign so people can come fill up their jugs. I come back to my shack and I find food and water left in my entrance. There has been no looting, no pushing in lines. People leave their front door open. People say, “Oh, this is how it used to be in the old days when everyone helped one another.”

    << Residents of Oarai form a long line to wait for food

    This small story is touching the hearts of thousands of people. Today on a conference call, someone read this story to an entire group of people, then added, “What an example of love and compassion.”  She was mistaken. Such actions are not just motivated by love and compassion. The absence of looting is not the result of love and compassion. Nor is the choice to stand in line patiently, waiting your turn.

    This is the result of having a deeply rooted sense of honor. The choice to not steal from a person who has already lost nearly everything in a catastrophe comes from realizing that such an act is the ultimate dishonorable choice.  The Japanese come from a society rooted in a long running code of honor, of not losing face.  Nothing would be more dishonorable to a Japanese person than to steal from another person who has lost home, business, or family, much less much of the nation they share.

    An honor code is power - period. And we are witnessing that power holding the social fabric of Japan together.

    In schools in the United States, words such as “morality” and “ethics”, much less “honor” are practically banned. Fundamentalists and other such lunatic extremists consider those subjects “religious”.  The result of listening to what in fact are the politics of these people has been, ironically, morally devastating to the generations that have since followed the ruling that banned the use of these words or courses involving discussions of that subject matter. Who now can speak about the importance of refining a personal honor code or the importance of studying ethics or learning how to navigate one’s way through a moral crisis? 

    The lack of instruction of such essential soul knowledge is now evident in that we rely upon law suits to fill in the absence of honor. We just assume the lack of honor in another person, considering it foolish to do business without a contract or a lawyer. Even if we know them, when it comes to business - well, you just can’t be sure honor stretches into that area of a person’s character. Right? I mean, come on. Why? Because the other person might just lack a sense of honor - you just can’t be sure these days. Why take a chance?

    << Residents of Oarai wait patiently for food

    Never mind refining our personal sense of honor. We would rather have our sights locked onto to the other person’s lack of honor and that’s that.  The truth is we have become an obsessively litigious society precisely because we are no longer an honorable one. Or, as Benjamin Franklin would say, we are people without virtue. Trusting another, doing business with a handshake, honoring one’s word - why, that’s just considered old world. Who keeps their word these days? Why, people don’t even honor their vows. Most people hardly understand the difference between a vow and a promise, much less what it karmically means to “give their word”.  (Never mind how and when this happened - I don’t have time to get into that.)

    We don’t respect this entire spiritual wisdom to either demand it be taught in our schools - and NOT as a religious topic but as a HUMAN ESSENTIAL - or to insure that such sacred knowledge is passed within the home.  The handing down of a personal honor code is not a weekend course. It is taught through the example of an elder, a parent. Children inherently look for that instruction. They have a yearning to be schooled in honor because it requires something of them. It demands that the rise up to a certain standard of self-respect and from this standard, self-esteem awakens.  (No wonder people in western societies have to take crash courses in self-esteem. )

    As I write this, memories of the disaster of Hurricane Katrina are flowing through my mind. Vividly I recall that the National Guard was called out immediately due to looting while streets were still soaked with water.  Rescue teams poured into the sea of confusion (no pun intended) while the chaos grew exponentially by the hour. Unlike Japan, panic, anger, and outrage soon followed. 

    FEMA was more than disorganized and unprepared, as people were ushered into a stadium. But my purpose is not to recall those familiar details. Rather, details of how we responded under crisis versus how the Japanese are now responding strike me as worthy of note. How would we respond if a disaster of this magnitude happened here? Don’t think that it can’t. We have nuclear reactors sprinkled all over our nation. And if you know anything about Murphy’s Law, you know that if something can go wrong, it will. 

    Disasters like this happen for various reasons but without a doubt the leading reason is that we are told they are safe when they are not. In other words, the authorities do not want to want to act more responsibly because no one is forcing them to do otherwise. Bad press works wonders. The people of New Orleans were told that the levees would hold back the water. As a result the much needed funds to repair them were denied. Structural engineers warned authorities that the walls were in desperate need of repair but would we consider our politicians honorable individuals? Do we really believe they are even capable of telling the truth?  We now assume we are lied to in this country far more than we assume we are spoken to with respect, which is to say, told the truth.  We are treated with dishonor and we accept it as normal. How incredible is that?

    Is it any wonder then that the Earth is so dishonored or nature or that endless policy decisions are made that lack any sense of honor or evidence of human dignity? 

    Living an honorable life comes at a cost. You have to be willing to stand for something, for values that mean something to people other than yourself. Your values have to make a difference in the world. They have to count, especially in a crisis or when the outcome of your choices - your word - matters to the lives of others.

    Honor is power and the power of an honorable person can change the world, just as the power of a dishonorable person can.  Dishonorable people could care less about whether safety standards are actually met in nuclear plants or coal mines or in air traffic control towers.  Their interest is the corporate bottom line - profits. Never mind if the “losses” are human beings.  But the power of honorable people committed to making a difference in the world actually have the power to make a difference.

    Consider that one paragraph from the woman from Sendai, writing about how the people of Japan are sharing everything in this time of crisis. Her words are piercing the hearts of thousands because they are true. They make each of us want to share, to keep our doors open, to be gracious, generous - to be honorable down to our souls.  That’s the power of one person. 

    I look at the people of Japan with prayers in my heart and gratitude for the example of an extraordinary people who have entered into the beginning of their dark night. I know ours is coming. I pray we learn from their example.

    Authorities in Buddhist Japan consider burying quake victims

    RIA Novosti, March 18, 2011

    Tokyo, Japan – Authorities in Buddhist-majority Japan have given the green light for some of the 6,500 people killed by last week’s earthquake and tsunami to be buried, citing fuel shortage, a government spokesman said on Friday.

    Buddhist tradition calls for the burning of the deceased.

    “The situation in different crematoriums varies, which is why a flexible approach has been urged,” Kyodo news quoted Yukio Edano as saying.

    Authorities in the Miyagi prefecture, which was worst struck by last Friday’s 8.9-magnitude quake and ten-meter tsunami, have already allowed burials.

    Under the law on burial and cremation, local authorities have the power to allow burials, but some of them are against the move over sanitary or other reasons, Kyodo said.

    The disaster claimed the lives of at least 6,539 people, according to official police statistics. But the real figure could be tens of thousands. About 10,200 are still missing.

    About The Bahujan Samaj Party (BSP)

    Bahujan Samaj Party (BSP) or Majority People’s Party is one of the only five prominent national political parties of India, which is the largest democracy of the world.

    Brief Introduction : 

    The ideology of the Bahujan Samaj Party (BSP) is “Social Transformation and Economic Emancipation” of the “Bahujan Samaj “, which comprises of the Scheduled Castes (SCs), the Scheduled Tribes (STs), the Other Backward Classes (OBCs) and Religious Minorities such as Sikhs, Muslims, Christians, Parsis and Buddhists and account for over 85 per cent of the country’s total population.

    The people belonging to all these classes have been the victims of the “Manuwadi” system in the country for thousands of years, under which they have been vanquished, trampled upon and forced to languish in all spheres of life. In other words, these people were deprived even of all those human rights, which had been secured for the upper caste Hindus under the age-old “Manuwadi Social System”.

    Among the great persons (Mahapurush) belonging to “Bahujan Samaj”, who fought courageously and with commitment against the brutal and oppressive Manuwadi system, for providing a level playing field to the downtrodden to help move forward in their lives with “self-respect” and at par with the upper castes Hindus, especially Baba Saheb Dr. Bhimrao Ambedkar’s socio-political campaign later proved to be very effective in this direction.

    Though the contributions of leaders of the downtrodden communities like Mahatma Jyotiba Phule, Chhatrapati Shahuji Maharaj, Narayana Guru and Periyar E. V. Ramaswami have been immense in the fight against the obnoxious Manuwadi system, but the struggle of Baba Saheb Dr. Bhimrao Ambedkar, who was born in Scheduled Caste community, and that of Manyawar Kanshi Ram Ji later proved to be greatly effective and pregnant with far-reaching consequences.

    Besides waging a spirited campaign against the Manuwadi Social System, Dr. Ambedkar instilled consciousness among not only the Dalits, but also among those belonging to other backward groups, which continue to be victimised and trampled under this oppressive and unjust Manuvadi Social System.

    By virtue of his pivotal role in the framing of the Indian Constitution, these groups were given a number of rights in the Constitution on a legal basis to lead a life of dignity and self-respect. But he was fully conscious of the fact that these exploited sections of the society would not be able to get the full legal rights as long as the governments would remain dominated by the Manuwadi persons and parties.

    That’s why Dr. Ambedkar, during his lifetime, had counseled the “Bahujan Samaj” that if they wanted to fully enjoy the benefits of their legal rights, as enshrined in the Constitution, they would have to bond together all the Bahujan groups on the basis of unity and fraternity, bring them on a strong political platform and capture the “Master Key” of political power. This was to be the modus operandi for the formation of Bahujan Governments at the Centre and in States. Only such governments could enforce all the constitutional and legal rights of the “Bahujan Samaj” and provide opportunities to its People to move forward in all spheres of life besides enabling them to lead a life of “self-respect”.

    Keeping in view this observation and advice of Dr. Ambedkar, respected Manyawar Kanshi Ram Ji founded the Bahujan Samaj Party (BSP), with the help of his associates, on April 14, 1984. For many years while he enjoyed good health, he prepared the “Bahujan Samaj” to secure the “master key” of political power, which opens all the avenues for social and economic development.

    However, being a diabetic and host of other serious ailments, his health did not permit him to lead an active political life for too long. On December 15, 2001, Manyawar Kanshi Ram Ji, while addressing a mammoth rally of the BSP at the Lakshman Mela Ground in Lucknow, Uttar Pradesh on the banks of the river Gomti, declared Kumari (Miss) Mayawati Ji, then the lone Vice-President of the Party, as his only political heir and successor.

    Moreover, on September 15, 2003, Manyawar Kanshi Ram Ji’s health suffered a serious setback, and the entire responsibility of the Party fell on the shoulders of Bahan (Sister) Kumari Mayawati Ji. Later, on September 18, 2003, the Party, through a consensus and in keeping with its Constitution, made her its National President.

    Being the National President of a National Party, Kumari Mayawati Ji in her address sought to assure that “I would like to make aware people of the country that my Party, the BSP, is committed to not only improving the socio-economic conditions of people belonging to the “Bahujan Samaj” but also of the poor among the upper caste Hindus, small and medium farmers, traders and people engaged in other professions.

    But people of the Manuwadi mindset, even if they are in different fields of life, are acting under a conspiracy to project the image of the BSP as if it is confined to championing the cause of Dalits alone and is opposed to the upper castes Hindus and other sections of the society. Also, the BSP has nothing to do with the issues of national interest. However, on the basis of facts, I can say with firmness and conviction that all such talks are a bunch of lies, baseless and devoid of facts and are nothing else more than a slanderous campaign of the status quoits Manuwadi forces. The policies, objectives and ideology of the BSP are crystal clear and attuned to the welfare of the entire country and its vast population.

    On the basis of its ideology, the BSP wants to sound the death-knell of the “Manuwadi Social System” based on the ‘Varna’ (which is an inequality social system) and striving hard and honestly for the establishment of an egalitarian and “Humanistic Social System” in which everyone enjoys JUSTICE (social, economic and political) and EQUALITY (of status and of opportunity) as enshrined in the PREAMBLE of the Constitution.

    Further, our Party Constitution very clearly states that “the chief aim and objective of the Party shall be to work as a revolutionary social and economic movement of change with a view to realise, in practical terms, the supreme principles of universal justice, liberty, equality and fraternity enunciated in the Constitution of India.”

    Such a social system is wholly in the overall interest of the Country and all sections of the society too. If, in this missionary work of “Social Transformation”, people of the upper castes (Hindus) shed their Manuwadi mindset and join hands with the Bahujan Samaj, our Party, with all due respect and affection would embrace them. Such people will be given suitable positions in the Party organisation in accordance with their ability, dedication and efficiency, and there would be no distinction between them and those belonging to the Bahujan Samaj. Also they will be fielded as Party candidates in the parliamentary and assembly elections, and if our government is formed, they will also be given ministerial berths.

    These are not hollow talks because the BSP in the past, during the three successive governments, had implemented all such promises. In Uttar Pradesh, Ms. Mayawati government was formed four times, and on each occasion, upper castes people were inducted in the Council of Ministers. Even an upper caste person was appointed to an all-important post of Advocate General. They were given the Party ticket for Lok Sabha and Assembly elections and also nominated to the Parliament’s Upper Chamber i.e. Rajya Sabha and state Legislative Councils.

    In addition, upper caste people have been given high posts in the Party organisation. For example, Mr. Satish Chandra Mishra was nominated to the Rajya Sabha and also was made national general secretary of the Party. In similar fashion, other castes of the Upper Castes (Hindus) were promoted.

    Thus, keeping in view all these facts, it would be injudicious and fallacious to hold that the BSP works for the welfare of a particular group or section. Yes, the Party does give priority to those sections, which have been ignored and scorned all along by the Manuwadi governments in all spheres of life. In addition, the BSP has always contributed positively to all issues pertaining to the welfare of the Country. The BSP has always taken an unequivocal stand on issues of the Country’s welfare and never compromised on the issues related to the interest of the country whenever the need arose.

    Aims and Objectives

    The chief aim and objective of the party shall be to work as a revolutionary social and economic movement of change with a view to realise, in practical terms, the supreme principles of universal justice, liberty, equality and fraternity enunciated in the Constitution of India, to be followed by State in governance, and in particular summed up in the following extract from the Preamble of the Constitution.

    We, THE PEOPLE OF INDIA, having solemnly resolved to constitute India into a SOVEREIGN SECULAR DEMOCRATIC REPUBLIC and to secure to all its citizens: 
    Justice, social, economic and political; 
    Liberty of thought, expression, belief, faith and worship; 
    Equality of status and opportunity; and promote among them all 
    Fraternity assuring the dignity of the individual and the unity and integrity of the Nation;”

    The Party shall regard its ideology as a movement for ending exploitation of the weaker sections and suppression of the deprived through social and economic change in keeping with the above stated chief aim, and its political activity and participation in governance as an instrument of furthering such a movement and bringing in such a change.

    This being the chief aim of the Party, the strategy of the Party in public affairs will be governed by the following general principles:­

    1. That all citizens of India being equal before law are entitled to be treated as equal in true sense and in all matters and all walks of life, and where equality does not exist it has to be fostered and where equality is denied it has to be upheld and fought for.

    2. That the full, free, uninhibited and unimpeded development of each individual is a basic human right and State is an instrument for promoting and realising such development;

    3. That the rights of all citizens of India as enshrined in the Constitution of India and subject to such restrictions as are set out in the Constitution, have to be upheld at all costs and under all circumstances;

    4. That the provisions of the Constitution requiring the State at Center and in States to promote with special care and protect the socio-economic interests of the weaker sections of the society denied to them for centuries, have to upheld and given practical shape in public affairs as a matter of prime most priority.

    5. That economic disparities and the wide gaps between the ‘haves’ and the ‘have nots’ must not be allowed to override the political principle of “one man, one vote, one vote, one value” adopted by our republic.

    6. That unless political empowerment is secured for the economically deprived masses they will not be able to free themselves from the shackles of economic and social dependence and exploitation.

    In particular and without prejudice to the generality of the aims stated above the Party will work specially towards the following objectives:­

    1. The Scheduled Castes, the Scheduled Tribes, the other Backward Castes, and the minorities, are the most oppressed and exploited people in India. Keeping in mind their large numbers, such a set of people in India is known as the Bahujan Samaj. The Party shall organise these masses.

    2. The party shall work for these down trodden masses to­- 
    a. to remove their backwardness; 
    b. to fight against their oppression and exploitation; 
    c. to improve their status in society and public life; 
    d. to improve their living conditions in day to day life; 

    2. The social structure of India is based on inequalities created by caste system and the movement of the Party shall be geared towards changing the social system and rebuild it on the basis of equality and human values. All those who join the party with the commitment to co-operate in this movement of social change shall be ingratiated into the fold of the Party.

    Towards the furtherance of the above noted aims and objectives the organisational units of Party as designated in this constitution, shall be empowered to:- 
    1. purchase, take on lease or otherwise acquire, and maintain, moveable or immovable property for the Party and invest and deal with monies of Party in such a manner as may from time to time be determined;

    2. raise money with or without security for carrying out any of the aims and objectives of the Party;

    3. to do all other lawful things and acts as are incidental or conducive to the attainment of any of the aforesaid aims and objectives,

    Provided that none of these activities will be undertaken without the express approval of the National President.

    THE BSP’s AMAZING JOURNEY : 

    Vidya Subrahmaniam, Press Release

    That today sections of upper castes seem to prefer the BSP to the BJP speaks to the long distance travelled by Mayawati’s party.

    FOR THE past month, medical students in the Capital have been protesting the “quota issue” with brooms and mops in their hands - in a crude symbolism against the Scheduled Castes. Were they to travel to Uttar Pradesh, they would discover how much behind the times they are. In her book, ” Mere sangharshmai jeevan evam bahujan movement ka safarnama ” (My struggle-filled life and the journey of bahujan movement), Mayawati explains how she reached out to Brahmins (and later other upper castes) and how the latter, in trickles to begin with but gradually in greater numbers, began to respond. The first step was to tap the more socially committed among Brahmins and through them appeal to the larger community. But lest this should be understood as a dilution of the Bahujan Samaj Party’s opposition to “manuwad”, there was a caveat. The BSP needed Brahmins - and other forward castes - to come over but on its terms. Those who responded, Ms. Mayawati let it be known, would be amply rewarded, by way of the party ticket, Rajya Sabha nominations, and ministerial berths.

    The BSP chief’s earliest breakthrough was the induction of Satish Chandra Misra, Advocate General in the BSP Government, who agreed to canvass support among like-minded Brahmins. Mr. Misra’s positive feedback led to the appointment of coordinators tasked with organising district-level Brahmin mahasammelans (Brahmin congregations). The job was not easy. Forward castes in the north were not only more sizeable compared to the south, caste barriers were more entrenched in the absence of an enlightened social movement. The BSP itself was deeply resented for its strident anti-manuwadi campaign.

    But mission “Brahmin jodo” (integrate Brahmins) was the worth the time and effort, and on June 9, 2005, Ms. Mayawati addressed the BSP’s first State-level Brahmin mahasammelan. “It is not by chance that you have turned up here in such large numbers here,” the BSP chief told the gathering. Her repeated assurance: the BSP was against “manuwad”, or the Brahminical disdain for lower castes, but it was not against Brahmins. Therefore, any fear of a reverse discrimination in the BSP was unfounded. The Brahmin mahasammelan spawned other mahasammelans - of Rajputs, Vaishyas, and Yadavas, representing forward and backward castes. Each was an attempt to add another community to the BSP’s Dalit core vote.

    The enormity of the BSP’s forward caste project is best understood in terms of the BSP-BJP relationship. Each time the BSP aligned with the BJP, the former gained and the latter lost. Between 1991 and 2004, the BJP’s Lok Sabha seats from Uttar Pradesh declined from 51 of 84 seats to 10 of 80 seats. Between 1991 and 2002, its Assembly seats declined from 221 of 425 seats to 88 of 403 seats. In the same period, the BSP’s Lok Sabha tally went up from just one to 19 and its Assembly seats from 12 to 98. There seemed but one explanation for this dramatic reversal: the BJP’s core voters were disillusioned by its repeated pacts with the forward caste-baiting BSP. That the same segments, or even a section of them, could prefer the BSP to the BJP speaks to the amazing journey of a party that targeted, and was in turn targeted by, forward castes. As Sudhir Goyal, national spokesperson of the BSP puts it: “The transformation is a measure of our confidence. It is from a position of strength that we are talking to upper castes.”

    So, how do the BSP’s Dalit workers react to the co-option of the “manuwadi” castes? With stoic acceptance: “Our fight is with the system. This is the only way the BSP can capture power on its own.” Undoubtedly, this is the voice of a deeply committed cadre. On the outside, the BSP is all about Ms. Mayawati, with the media obsessively focussing on her clothes, jewellery, and “imperious” manner. On the ground, the BSP could be a cult instead of a party, with the cadre doggedly and silently propagating the party’s ideology in the remotest villages. The commonest refrain among workers is ” hum marne mitne ke liye taiyar hain ” (we are ready to die for the party). For Salim Ansari and Raj Vijay, former and current presidents of the party’s Mau unit, the BSP is a mission where the poorest workers give up bidis and paan to raise funds. The election drill is rigorous and starts early, with party candidates chosen almost two years in advance and put on test. Each constituency is divided into 25 sectors with ten polling booths to a sector. Each booth, accounting roughly for 1000 voters, is under the care of a nine-member committee, headed by a president and with at least one woman member deputed to motivate and mobilise women voters.

    Says Mr. Ansari, ” Behenji ’s one message is: do not sleep. And we do not. The booth committees have a single goal - to ensure the maximum turnout of our voters. Each member has a specific duty, and we have already had rehearsals for what to do on voting day [eight months away].” So has the BSP really put together an unbeatable Dalit-forward caste-most backward caste combination? The many caste mahasammelans and the systematic targeting of the smaller caste groups - Chauhan, Rajbar, Malla, Maurya to name a few - would suggest so. Say BSP workers Ashok Kumkar and M.S. Chauhan: “As important as the Brahmin mahasammelans are the many more unpublicised efforts directed at the smaller castes.”

    Yet the experiment is not without its pitfalls. For instance, the pro-Mayawati mood, so visible among Allahabad forward castes, seemed driven less by a genuine change of heart towards the BSP than by the immediate imperative of removing Mulayam Singh. The language bordered on communal, with Mr. Mulayam Singh accused of “pandering to Muslims” and “protecting Muslims bullies.” This leads to the question: Is forward caste support for the BSP merely opportunistic, with the BSP temporarily substituting for the BJP?

    As important is a second question: Has the BSP been able to break traditional barriers in the villages? This writer travelled into the villages of Mau with a band of BSP workers. The Dalit villagers were easily identified by their enthusiasm and shouts of “Jai Bhim” (for Bhim Rao Ambedkar). The fervours made it impossible to tell between voters and workers. Both spoke of “working to the last breath ” for the BSP and behenji . Bright-eyed Ranjana from Nausopur village typified this mix. “There is a BSP wave. The Brahmins are voting the haathi (elephant),” she gushed, even as she insisted on accompanying us to forward caste homes to “witness the revolution.”

    Ashok Kumar, the village pradhan, was emphatic that Brahmins would vote the BSP: ” I have complete respect for Maywati as an administrator. She was tough on criminals and that is what we need now.” Banke Bihari, another Brahmin, voted the BJP in 2002 and wants to give the BSP a try: “I would like to believe that she has changed.” But were forward castes not jailed and harassed by previous BSP regimes? “Those who ought to be jailed, ought to be jailed.” Ram Ashish Tiwari was bitter about the BJP’s forgotten Ram mandir and the “Jinnah betrayal.” “I do not know if I will vote the BSP. But I am not voting the BJP.”

    Yet attitudinal mindsets are not so easily demolished. At Umapur, our group ran into the openly hostile Rajnath Tiwari and his son. Said Mr. Tiwari: “The Ram mandir will be built and we will vote the BJP as long as we live.” But were Brahmins not turning to the BSP? The son’s hands flew to his ears, his disgust apparent, his words a torrent of abuse: “Ram, Ram, what are you saying? The BSP and us?” The effect was instantaneous. “Don’t you dare,” began Ranjana only to stop abruptly, her eyes misty, her fists clenched tightly. It was evident that she was holding herself back. Did she not want to retaliate? “I do but we have a larger goal. We have to win.”

    That the BSP has gained phenomenally on the ground is clear. But U.P. is a complex State where every day brings a new challenge. In the villages, each major caste has its own political party and the numbers can only increase as election day draws near. The Samajwadi Party’s Muslim base is under threat from a new, more strident Muslim party. This could benefit the BSP or it could breathe life into the BJP. If the Congress revival is better than currently anticipated, it could affect forward caste movement towards the BSP. On the other hand, should the anti-quota forward caste anger spread to U.P. - currently reservation is a non-issue here - the Congress will be affected the most.

    BSP to contest from all constituencies

    BSP to contest all 140 seats in Kerala

    The Bahujan Samaj Party (BSP) will contest from all 234 Assembly constituencies in the State on its own strength, its national general secretary Suresh Mane said on Tuesday.

    He told reporters that the party was looking at long-term political gains and would not limit itself to contesting from a few seats as part of an alliance.

    It contested from 164 seats in the 2006 Assembly elections, polling in 1.76 per cent of votes.

    List of 51 candidates

    This increased marginally in the 2009 Lok Sabha elections.

    BSP State president K. Armstrong will contest from Kolathur; general secretaries P. Jeevan Kumar from Mudukulathur; K. Vijayan (Mayilam) and P. Rajappa (Pallavaram), Mr. Mane said, releasing the first list of 51 candidates.

    The list of candidates for other constituencies will be released later.

     

    BSP to contest all 140 seats in Kerala

    Kozhikode:

     The BSP will contest all 140 constituences in Kerala for April 13 assembly polls and will not have any understanding with any party or alliances, party’s National Secretary Pramod Kureel said on Saturday.

    The decision was taken under the direction of BSP President and Uttar Pradesh Chief Minister Mayawati, he told reporters.

    “In this election, BSP, by achieving 10 per cent vote share, will establish itself as prominent political player in Kerala,” he claimed.

    “The state has been ruled either by LDF or UDF all these years but it is a sad state of affairs that 50 per cent of Kerala’s population is without safe drinking water, roads and other basic infrastructure”, he alleged.

    Mayawati will campaign in Kerala for three days, he said.

    The names of 38 candidates were also announced at the press conference. Earlier, the party had announced the list of 70 candidates from Kochi on Saturday.

     

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    [The Buddhist Circle] Farewell function held at Dr. Ambedkar Thoughts Dept. RTM Nagpur University on March 19, 2011. [1 Attachment]

    [Attachment(s) from Dr. Milind Jiwane included below]

    Farewell function held at Dr. Ambedkar Thoughts Dept. RTM Nagpur
    University on March 19, 2011.
    Dr. Ambedkar Thoughts Department, RTM Nagpur University Nagpur
    has organized ” Farewell Function” for M.A. II ( Dr. Ambedkar Thoughts)
    students on March 19, 2011 on their seminar Hall. On that function, the
    following dignitaries were present.
    * Chairperson : Dr. Pradeep Aglawe (Head of Dr. Ambedkar Thoughts.)
    * Chief Guests: Dr. Jaideo Khobragde ( Director of Vasantrao Naik
    Institute of Social Science)
    * Dr. Milind Jiwane (Chairman of Civil Rights Protection Cell)
    * Adv. Ramesh Shambharkar
    Vote of Thanks : Mr. Hirabhau Shende

    __._,_.___

    Attachment(s) from Dr. Milind Jiwane

    1 of 1 Photo(s)

    [Bahujan-forum] Jeewak Award 2011 goes to Prof. Agalawe, Dupare, Dahat, Shende & Bhongade.

    Hon. Shyam Tagade (IAS) will be felicitated by Dr. Ambedkar International
    Award 2011 at Nagpur (India) on April 16, 2011.

    An eminent city based Organization named Jeewak Welfare Society,
    which is associated with World Women Summit Foundation (WWSF) Geneva,
    Switzerland has declared their National & International Awards on various
    fields on the eve of Dr Ambedkar Birth Anniversary. An eminent
    personality Hon. Shyam Tagade ( IAS ) Director of Dadasaheb Phalake Chitra
    Nagari ( Film Industry ) Mumbai, who will be honored by Dr. Ambedkar
    International Award 2011. Hon. Tagade has written many Dhamma Books and
    practically engaged in the field of meditation also organized their
    related camps in different parts of Maharashtra.
    The Award Ceremony will be organized at Vidharbh Hindi Sahitya
    Sammelan Hall, 1st Floor, Sitabuldi, Nagpur on Saturday 16, 2011 at 6.00
    PM under Chairpersonship of Dr. Milind Jiwane, Chairman of Civil Rights
    Protection Cell, and Ven. Dhnyanjyoti, Sangharamgiri, Dist. Chandrapur
    will be the Chief Guest. Mrs. Vandana Jiwane have appeal to all of you to
    join the function on large scale.
    With regards.
    Mrs. Vandana
    Organizer

    __._,_.___

    Attachment(s) from Dr. Milind Jiwane

    1 of 1 Photo(s)


    Hon.

    FROM:

    ·         Siddhartha Kumar

    TO:

    ·         zestcaste

    [ZESTCaste] No SC tag for dalit Christians, Muslims?

    http://timesofindia.indiatimes.com/india/No-SC-tag-for-dalit-Christians-Muslims/articleshow/7723522.cms





    No SC tag for SC/ST Christians, Muslims?



    Subodh Ghildiyal, TNN | Mar 17, 2011, 01.40am IST





    NEW DELHI: The Centre seems tilted against the inclusion of “SC/ST”



    Christians and Muslims in the Scheduled Castes list, arguing the need



    for evidence to show that converts continued to face discrimination of



    the same degree as before their exit from the Hindu fold.





    The Union law ministry has cited a Supreme Court judgment dismissing



    the claim that the constitutional provision limiting the SC tag to



    Hindus/Sikhs was discriminatory. The UPA is learnt to favour status



    quo on the back of law ministry’s view coupled with the opinion of the



    National Commission for SCs — that the touchstone of being a SC/ST was



    if converts followed traditions and customs as before conversion and



    suffered the same social disabilities.





    The contentious issue is before the apex court and the Centre has



    marshalled opinion from its key arms to finalize its stand. A senior



    minister who was part of recent discussion in the Cabinet Committee on



    Political Affairs, suggested caution, telling TOI: “The Constitution



    cannot be tinkered with in a casual manner.”





    The issue is politically sensitive. SC/STs, as articulated by NCSC,



    have opposed stretching the frontiers of SC list to outside Hindu,



    Sikh and Buddhist fold, arguing that the fresh addition would encroach



    on their share of 15% job quota.





    The law ministry has added a strong caveat for continuing with the



    existing regime by quoting a 1985 SC ruling that quashed a claim that



    the ‘constitutional order 1950, para 3′ discriminated against



    Christians.





    The Soosai vs UOI, 1985, ruling said the President of India had based



    his judgment on the definition of SCs on the material showing that



    Hindus/Sikhs “suffered from economic and social disabilities and



    cultural and educational backwardness so gross in character…”





    The apex court said, “to prove the said clause as discriminatory in



    nature, it must be shown that they (converts) suffer from comparable



    depth of social and economic disabilities and cultural backwardness



    and similar level of degradation within the Christian community…”





    The court noted that merely showing continuance of caste after



    conversion was not sufficient. “It is necessary to establish further



    that the disabilities and handicaps suffered from such caste



    membership in Hinduism continue in their oppressive severity in the



    new environment of a different religious community,” it said.





    The law ministry told the Centre that the spirit of the apex court



    order had to be taken into account while deciding the issue. The NCSC



    said it had not conducted any study to establish the truth either way.

    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.

    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

    Buddhist perception of Languages and Literature

    comments (0)
    205A LESSON Animitto Sutta The Signless 23 03 2011 FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org
    Filed under: General
    Posted by: @ 2:00 am

    205A LESSON 23 03 2011Animitto Sutta The Signless FREE ONLINE eNālandā Research and Practice UNIVERSITY and the BUDDHIST ONLINE GOOD NEWS to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org

    LESSON  205

    Course Programs

    Animitto Sutta: The Signless

    The Pali title of this sutta is based on the PTS (Feer) edition.

    [1] [The Ven. Moggallaana has described how, with the aid of the Buddha, he has passed through all the jhaanas[2] right up to the “sphere of neither-perception-nor-non-perception.”]

    “Then, friends, I thought: ‘The signless concentration of the heart, the signless concentration of the heart, they say — now what is that?’

    “Then I thought: ‘In this a monk, paying no attention to any distinguishing signs,[3] enters on and dwells in that concentration of the heart which is without signs. This is called “The signless concentration of heart.”‘

    “Then, friends, paying no attention to any distinguishing signs, I entered on and dwelt in that concentration of the heart which is without signs. But as I dwelt thus,[4] the consciousness-conforming-to-signs arose.[5]

    “And then, friends, the Blessed One came to me by his powers[6] and said: ‘Moggallaana, Moggallaana, Brahman,[7] do not slacken off in the signless concentration, make your mind steady, make the mind one-pointed, concentrate your mind in the signless concentration!’

    “And after that, friends, paying no attention to any distinguishing signs, I entered on and dwelt in the signless concentration of the heart.

    “Now, friends, if anyone were to truly declare: ‘Through the Teacher’s compassion the disciple gained great super-knowledge,’[8] he could rightly declare this of me.”

    THE BUDDHIST

    GOOD NEWS

    VOICE OF SARVAJAN HONEY LEAKS

    [The Buddhist Circle] buddhist song

     Enjoy this evergreen songs of  Buddha  & Bodhisattva dr. ambedkar
     http://www.esnips.com/profile/5e8778cf-6ca1-457c-9d83-0855970f542c
    with much mettakamlesh

    [The Buddhist Circle] FREE six year’s residential course in Buddhism

    FREE

    An offer for 12th standard pass Indian Buddhist boys and girls to study six year’s residential course in Buddhism

    Course Syllabus

    1.Buddhist Culture and Language.

    2.Principles of Theravada and Mahayana

    3.Principles of Vinaypitaka, Suttapitaka and Abhidhammapitaka

    4.Missionary work, Meditation, Comparative study of all religions.

    5.Monastic management and Sangha Development study.

    Contact:

    Hui Neng Foundation,

    Vaishali Nagar, Nagpur-440017

    (M) 9860186680 email : satyajitcg@yahoo.co.in

    [The Buddhist Circle] Farewell function held at Dr. Ambedkar Thoughts Dept. RTM Nagpur University on March 19, 2011. [1 Attachment]

    [Attachment(s) from Dr. Milind Jiwane included below]

    Farewell function held at Dr. Ambedkar Thoughts Dept. RTM Nagpur
    University on March 19, 2011.
    Dr. Ambedkar Thoughts Department, RTM Nagpur University Nagpur
    has organized ” Farewell Function” for M.A. II ( Dr. Ambedkar Thoughts)
    students on March 19, 2011 on their seminar Hall. On that function, the
    following dignitaries were present.
    * Chairperson : Dr. Pradeep Aglawe (Head of Dr. Ambedkar Thoughts.)
    * Chief Guests: Dr. Jaideo Khobragde ( Director of Vasantrao Naik
    Institute of Social Science)
    * Dr. Milind Jiwane (Chairman of Civil Rights Protection Cell)
    * Adv. Ramesh Shambharkar
    Vote of Thanks : Mr. Hirabhau Shende

    __._,_.___

    Attachment(s) from Dr. Milind Jiwane

    1 of 1 Photo(s)

    < ?xml:namespace prefix = v ns = “urn:schemas-microsoft-com:vml” />

    [Bahujan-forum] Jeewak Award 2011 goes to Prof. Agalawe, Dupare, Dahat, Shende & Bhongade.

    Hon. Shyam Tagade (IAS) will be felicitated by Dr. Ambedkar International
    Award 2011 at Nagpur (India) on April 16, 2011.

    An eminent city based Organization named Jeewak Welfare Society,
    which is associated with World Women Summit Foundation (WWSF) Geneva,
    Switzerland has declared their National & International Awards on various
    fields on the eve of Dr Ambedkar Birth Anniversary. An eminent
    personality Hon. Shyam Tagade ( IAS ) Director of Dadasaheb Phalake Chitra
    Nagari ( Film Industry ) Mumbai, who will be honored by Dr. Ambedkar
    International Award 2011. Hon. Tagade has written many Dhamma Books and
    practically engaged in the field of meditation also organized their
    related camps in different parts of Maharashtra.
    The Award Ceremony will be organized at Vidharbh Hindi Sahitya
    Sammelan Hall, 1st Floor, Sitabuldi, Nagpur on Saturday 16, 2011 at 6.00
    PM under Chairpersonship of Dr. Milind Jiwane, Chairman of Civil Rights
    Protection Cell, and Ven. Dhnyanjyoti, Sangharamgiri, Dist. Chandrapur
    will be the Chief Guest. Mrs. Vandana Jiwane have appeal to all of you to
    join the function on large scale.
    With regards.
    Mrs. Vandana
    Organizer

    __._,_.___

    Attachment(s) from Dr. Milind Jiwane

    1 of 1 Photo(s)


    Hon.

    FROM:

    ·         Siddhartha Kumar

    TO:

    ·         zestcaste

    [ZESTCaste] No SC tag for dalit Christians, Muslims?

    http://timesofindia.indiatimes.com/india/No-SC-tag-for-dalit-Christians-Muslims/articleshow/7723522.cms





    No SC tag for SC/ST Christians, Muslims?



    Subodh Ghildiyal, TNN | Mar 17, 2011, 01.40am IST





    NEW DELHI: The Centre seems tilted against the inclusion of “SC/ST”



    Christians and Muslims in the Scheduled Castes list, arguing the need



    for evidence to show that converts continued to face discrimination of



    the same degree as before their exit from the Hindu fold.





    The Union law ministry has cited a Supreme Court judgment dismissing



    the claim that the constitutional provision limiting the SC tag to



    Hindus/Sikhs was discriminatory. The UPA is learnt to favour status



    quo on the back of law ministry’s view coupled with the opinion of the



    National Commission for SCs — that the touchstone of being a SC/ST was



    if converts followed traditions and customs as before conversion and



    suffered the same social disabilities.





    The contentious issue is before the apex court and the Centre has



    marshalled opinion from its key arms to finalize its stand. A senior



    minister who was part of recent discussion in the Cabinet Committee on



    Political Affairs, suggested caution, telling TOI: “The Constitution



    cannot be tinkered with in a casual manner.”





    The issue is politically sensitive. SC/STs, as articulated by NCSC,



    have opposed stretching the frontiers of SC list to outside Hindu,



    Sikh and Buddhist fold, arguing that the fresh addition would encroach



    on their share of 15% job quota.





    The law ministry has added a strong caveat for continuing with the



    existing regime by quoting a 1985 SC ruling that quashed a claim that



    the ‘constitutional order 1950, para 3′ discriminated against



    Christians.





    The Soosai vs UOI, 1985, ruling said the President of India had based



    his judgment on the definition of SCs on the material showing that



    Hindus/Sikhs “suffered from economic and social disabilities and



    cultural and educational backwardness so gross in character…”





    The apex court said, “to prove the said clause as discriminatory in



    nature, it must be shown that they (converts) suffer from comparable



    depth of social and economic disabilities and cultural backwardness



    and similar level of degradation within the Christian community…”





    The court noted that merely showing continuance of caste after



    conversion was not sufficient. “It is necessary to establish further



    that the disabilities and handicaps suffered from such caste



    membership in Hinduism continue in their oppressive severity in the



    new environment of a different religious community,” it said.





    The law ministry told the Centre that the spirit of the apex court



    order had to be taken into account while deciding the issue. The NCSC



    said it had not conducted any study to establish the truth either way.





    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.





    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



    Buddhist perception of Languages and Literature

    comments (0)
    03/21/11
    204 LESSON 22 03 2011 Anicca Sutta Impermanent FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org-POLITICS is SACRED with GOOD GOVERNANCE-People of Jaat Community vacate railway tracks on Hon’ble Chief Minister ji’s request -Central Government must take state governments in confidence regarding sensitive issues of public interest-Central Government responsible for problems of common people
    Filed under: General
    Posted by: @ 11:39 pm

    204 LESSON  22 03 2011 Anicca Sutta Impermanent FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org-POLITICS is SACRED with GOOD GOVERNANCE-People of Jaat Community vacate railway tracks on Hon’ble Chief Minister ji’s request -Central Government must take state governments in confidence regarding sensitive issues of public interest-Central Government responsible for problems of common people

    LESSON  204

    Course Programs

    Anicca Sutta: Impermanent

    “The three kinds of feelings, O monks, are impermanent, compounded, dependently arisen, liable to destruction, to evanescence, to fading away, to cessation — namely, pleasant feeling, painful feeling, and neutral feeling.”

     

    POLITICS is SACRED with GOOD GOVERNANCE

     

     



    Press Information Bureau

    (C.M. Information Campus)

    Information & Public Relations Department, U.P.

    People of Jaat Community vacate railway tracks on Hon’ble Chief Minister ji’s request

    Central Government must take state governments in confidence regarding sensitive issues of public interest

    Central Government responsible for problems of common people

    Lucknow: March 19, 2011

    The Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji has

    held the Central Government responsible for the lackadaisical approach

    regarding the blockage of railway tracks for several days by the Jaat

    Community demanding reservation in the Central services. She said that

    the Centre should have resolved the issue immediately as this matter

    falls within the purview of Government of India. She said that the

    agitators vacated the railway track today on the appeal of the state

    government.

    The Hon’ble Chief Minister ji was addressing media representatives

    at her official residence here today. She urged the Central Government

    that the state government should be taken into confidence in a sensitive

    issue related with the public interest. She said that she supported the

    Jaat Community’s demand of reservation in the Central services, but the

    issue had to be decided by the Central Government as the matter came

    within its jurisdiction. She said that owing to blockage of railway tracks

    the people had to face difficulties and the Hon’ble High Court had to take

    notice of the problem.

    The Hon’ble Chief Minister ji suggested to the Central Government

    to shun careless approach on issues like this and take a clear stand, so

    that the law & order and life of the people were not adversely affected.

    Besides, she once again requested to the members of the Jaat

    community to consider the problems of the people and put their demands

    before the Government of India in a disciplined manner. She further

    requested them not to indulge in any such activity which may create

    problems for the people. Moreover, she appealed to the Central

    Government as well to solve the issue at the earliest.

    The Hon’ble Chief Minister ji said that the people had to face a lot

    of problem as the railway tracks were blocked in an agitation against the

    Central Government. She said that her Government held the Central

    Government responsible for it. She said that when the Jaats sat on a

    demonstration on railway tracks, then the Central Government should

    have firmly cautioned them before discussing the issue and the Jaats

    should have been clearly told that their demands would be considered

    seriously but before that they would have to vacate the railway tracks.

    Ms. Mayawati ji said that had the Central Government taken tough

    measures earlier, then the people would not have suffered because of the

    blockage of the railway tracks. She said that the Central Government had

    totally ignored state government on this issue. She said that the state

    government was under the impression that the matter would be resolved

    and the Jaats would vacate the tracks.

    The Hon’ble Chief Minister ji said that owing to the careless

    approach of the Central Government the railway tracks could not be

    vacated. Owing to it, the Allahabad High Court and its Lucknow Bench