214 LESSON 01 04 2011 Appaka Sutta Few 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
THE
BUDDHIST
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
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
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architect of Constitution of India, in his writing and speeches
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,FOUR HOLY TRUTHS,EIGHTFOLD PATH,TWELVEFOLD CONDITIONED ARISING,BODHISATTVA,PARAMITA,SIX PARAMITAS III.SIX SPIRITUAL POWERS,SIX PATHS OF REBIRTH,TEN DHARMA REALMS,FIVE SKANDHAS,EIGHTEEN REALMS,FIVE MORAL PRECEPTS IV. MEDITATION,MINDFULNESS,FOUR APPLICATIONS OF MINDFULNESS,LOTUS POSTURE,SAMADHI,CHAN SCHOOL,FOUR JHANAS,FOUR FORMLESS REALMS V. FIVE TYPES OF BUDDHIST STUDY AND PRACTICE,MAHAYANA AND HINAYANA COMPARED,PURE LAND,BUDDHA RECITATION,EIGHT CONSCIOUSNESSES,ONE HUNDRED DHARMAS,EMPTINESS VI. DEMON,LINEAGE
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THE BUDDHIST
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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
THE BUDDHIST
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 Please 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
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
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
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
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
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.
BUDDHA (EDUCATE)!DHAMMA (MEDITATE)!SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal Bliss
Using such an instrument
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Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-NālandāResearch and Practice University follows suit
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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
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,FOUR HOLY TRUTHS,EIGHTFOLD PATH,TWELVEFOLD CONDITIONED ARISING,BODHISATTVA,PARAMITA,SIX PARAMITAS III.SIX SPIRITUAL POWERS,SIX PATHS OF REBIRTH,TEN DHARMA REALMS,FIVE SKANDHAS,EIGHTEEN REALMS,FIVE MORAL PRECEPTS IV. MEDITATION,MINDFULNESS,FOUR APPLICATIONS OF MINDFULNESS,LOTUS POSTURE,SAMADHI,CHAN SCHOOL,FOUR JHANAS,FOUR FORMLESS REALMS V. FIVE TYPES OF BUDDHIST STUDY AND PRACTICE,MAHAYANA AND HINAYANA COMPARED,PURE LAND,BUDDHA RECITATION,EIGHT CONSCIOUSNESSES,ONE HUNDRED DHARMAS,EMPTINESS VI. DEMON,LINEAGE
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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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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
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
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
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
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 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
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
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.
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
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.
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. 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/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. 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 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.
http://www.indiaeveryday.in/tamilnadu/fullnews-rajathi-ammal-owes-rs-1-crore-to-kanimozhi-1131-2441105.htm
Rajathi Ammal owes Rs 1 crore to Kanimozhi
Jaya betters MK in freebie spread
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 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
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
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.”
On the Buddhism Beat: Buddhist world-news headlines and delightful odds
and ends
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
-
The BBC
THE UNITED KINGDOM
-
The BBC reports that “two police horses from the West Yorkshire force have beenblessed
THE UNITED STATES
-
A group of Buddhists and Catholics gathered together
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.
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.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
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.
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
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 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)
FROM:
TO:
[ZESTCaste] No SC tag for dalit Christians, Muslims?
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.
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The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible. The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to have…Now what is the basis of Buddhism? If you study carefully, you will see that Buddhism is based on reason. There is an element of flexibility inherent in it, which is not found in any other religion.
Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches
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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.”
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Enjoy this evergreen songs of Buddha & Bodhisattva dr. ambedkar
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with much mettakamlesh
[The Buddhist Circle] FREE six year’s residential course in Buddhism
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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:
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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)
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[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)
FROM:
TO:
[ZESTCaste] No SC tag for dalit Christians, Muslims?
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
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
had to take suo moto cognisance of the matter. She expressed her
gratitude towards the Hon’ble Court that it cleared way for her
government to get the railway tracks vacated and the state government
complied with the order of the Hon’ble Court today itself.
Ms. Mayawati ji said that she had herself requested to the Central
Government yesterday to provide 50 companies of Central Forces by 5
p.m., but the Central Government did not provide the same so far. She
said that whenever the state government had requested the Centre to
provide security forces, the Centre had declined citing one reason or the
other. She said that it was indicative of political malice.
The Hon’ble Chief Minister ji said that her government decided to
press its own limited security forces into service to vacate the railway
tracks. Besides, her government had decided to make one last appeal to
the agitators to vacate the railway tracks, so that a peaceful solution of
the problem could be arrived at. She said that her government had
prepared strategy yesterday (18 March 2011) and adequate forces had
been sent to the place of agitation. Besides, discussions were also being
held with the agitators, so that they vacated the railway tracks as the
people were facing difficulty.
Ms. Mayawati ji said that she had sent Cabinet Minister Chaudhary
Laxmi Narayan, Principal Secretary Home and D.G.P to Jyotiba Phule
Nagar this morning, so that the tracks could be evacuated peacefully and
the target was achieved. The agitators accepted the appeal and vacated
the railway tracks. It showed that the Government of India, under a well
thought strategy, wanted to drag the issue.
The Hon’ble Chief Minister ji said that ever since her party’s
government had been formed in Uttar Pradesh with full majority, those
having casteist mindset had been trying to vitiate the law & order of the
state on the pretext of one issue or the other. She thanked the people of
her party and government and said that they had never allowed the
designs of her opponents to succeed.
AAAwakeness 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
203 LESSON 21 03 2011 Ani Sutta The Peg Saddhammapatirupaka Sutta A Counterfeit of the True Dhamma FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-POLITICS is SACRED with GOOD GOVERNANCE-C.M. greets people on occasion of Holi Appeals people to celebrate Holi-VOICE OF SARVAJAN HONEYLEAKS-International Buddhist Conference was inaugurated in Kandy-Special train for Buddhist pilgrims coming soonThrough http://sarvajan.ambedkar.org
Course Programs
Ani Sutta: The Peg
Staying at Savatthi. “Monks, there once was a time when the Dasarahas had a large drum called ‘Summoner.’ Whenever Summoner was split, the Dasarahas inserted another peg in it, until the time came when Summoner’s original wooden body had disappeared and only a conglomeration of pegs remained. [1]
“In the same way, in the course of the future there will be monks who won’t listen when discourses that are words of the Tathagata — deep, deep in their meaning, transcendent, connected with emptiness — are being recited. They won’t lend ear, won’t set their hearts on knowing them, won’t regard these teachings as worth grasping or mastering. But they will listen when discourses that are literary works — the works of poets, elegant in sound, elegant in rhetoric, the work of outsiders, words of disciples — are recited. They will lend ear and set their hearts on knowing them. They will regard these teachings as worth grasping & mastering.
“In this way the disappearance of the discourses that are words of the Tathagata — deep, deep in their meaning, transcendent, connected with emptiness — will come about.
“Thus you should train yourselves: ‘We will listen when discourses that are words of the Tathagata — deep, deep in their meaning, transcendent, connected with emptiness — are being recited. We will lend ear, will set our hearts on knowing them, will regard these teachings as worth grasping & mastering.’ That’s how you should train yourselves.”
Note
1.
The Commentary notes that the drum originally could be heard for twelve leagues, but in its final condition couldn’t be heard even from behind a curtain.
http://www.accesstoinsight.org/tipitaka/sn/sn16/sn16.013.than.html
SN 16.13
PTS: S ii 223
CDB i 680
Saddhammapatirupaka Sutta: A Counterfeit of the True Dhamma
translated from the Pali by
Thanissaro Bhikkhu
Alternate translation: Walshe
On one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. Then Ven. Maha Kassapa 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, “What is the cause, lord, what is the reason, why before there were fewer training rules and yet more monks established in final gnosis, whereas now there are more training rules and yet fewer monks established in final gnosis?”
“That’s the way it is, Kassapa. When beings are degenerating and the true Dhamma is disappearing, there are more training rules and yet fewer monks established in final gnosis. There is no disappearance of the true Dhamma as long as a counterfeit of the true Dhamma has not arisen in the world, but there is the disappearance of the true Dhamma when a counterfeit of the true Dhamma has arisen in the world. Just as there is no disappearance of gold as long as a counterfeit of gold has not arisen in the world, but there is the disappearance of gold when a counterfeit of gold has arisen in the world, in the same way there is no disappearance of the true Dhamma as long as a counterfeit of the true Dhamma has not arisen in the world, but there is the disappearance of the true Dhamma when a counterfeit of the true Dhamma has arisen in the world.[1]
“It’s not the earth property that makes the true Dhamma disappear. It’s not the water property… the fire property… the wind property that makes the true Dhamma disappear.[2]It’s worthless people who arise right here [within the Sangha] who make the true Dhamma disappear. The true Dhamma doesn’t disappear the way a boat sinks all at once.
“These five downward-leading qualities tend to the confusion and disappearance of the true Dhamma. Which five? There is the case where the monks, nuns, male lay followers, & female lay followers live without respect, without deference, for the Teacher. They live without respect, without deference, for the Dhamma… for the Sangha… for the Training… for concentration. These are the five downward-leading qualities that tend to the confusion and disappearance of the true Dhamma.
“But these five qualities tend to the stability, the non-confusion, the non-disappearance of the true Dhamma. Which five? There is the case where the monks, nuns, male lay followers, & female lay followers live with respect, with deference, for the Teacher. They live with respect, with deference, for the Dhamma… for the Sangha… for the Training… for concentration. These are the five qualities that tend to the stability, the non-confusion, the non-disappearance of the true Dhamma.”
Notes
1.
Gold, of course, does not go out of existence simply because there is counterfeit gold. What happens is that it goes out of use: People find that counterfeit gold is easier to use. An added implication of this statement may be that as long as there is only genuine gold, people will not doubt its authenticity. When there is both genuine and counterfeit gold, doubts will arise as to what is genuine — all gold becomes doubtful — and people will end up using whichever is easier or more to their liking.
2.
The point here is that the true Dhamma will not disappear through natural disasters, such as landslides, floods, fires, or windstorms. For an account of how people in the time of the Buddha understood natural events in terms of the four properties, see
Please visit:
POLITICS is SACRED with GOOD GOVERNANCE
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department, U.P.
C.M. greets people on occasion of Holi Appeals people to celebrate Holi
in a peaceful and cordial atmosphere
Lucknow: March 18, 2011
The Hon’ble Chief Minister of Uttar Pradesh Ms.
Mayawati ji, on the occasion of Holi, has extended her
heartiest greetings to the people of the State.
In a greetings message, the Hon’ble Chief Minister ji
said that the festival of colours, Holi, gave us a message
of mutual harmony, brotherhood and forbearance. This
festival of is a symbol of our glorious culture and rich
tradition. It also strengthened the feeling of unity in
diversity in our society.
The Hon’ble Chief Minister has appealed to the
people to celebrate Holi in a peaceful and dignified manner
and respect the feelings of others.
VOICE OF SARVAJAN HONEYLEAKS
International Buddhist Conference was inaugurated in Kandy
Colombo, 21 March, (Asiantribune.com):
Sri Lanka President Mahinda Rajapaksa inaugurated yesterday morning the International Buddhist Conference organized by the Indian Council for Cultural Relations (ICCR) at the Sri Lanka International Buddhist Academy (SIBA).
The Ministry of External Affairs and the Ministry of Buddhasasna and Religious Affairs of Sri Lanka, together with the Sri Lanka International Buddhist Academy and the University of Peredeniya were the Partner Institutes for the Conference, which is being organized as part of the joint commemoration by India and Sri Lanka of the 2600th anniversary of the attainment of awakenment by Lord Buddha.
Prime Minister of Sri Lanka D.M. Jayaratne, Prof. G. L. Peiris, Minister of External Affairs, Mr. Ashok K. Kantha, High Commissioner of India and Mr. Suresh K. Goel, Director General, Indian Council for Cultural Relations (ICCR) participated in the inauguration of the conference.
The Governor of the Central Province, a number of senior Cabinet Ministers, the Attorney General of Sri Lanka, Deputy Ministers, Members of Parliament, Provincial Ministers, and Members of the Central Provincial Council and senior officials of the Government of Sri Lanka also attended the inauguration ceremony.
Scholars from Cambodia, Indonesia, India, Nepal, Myanmar, Sri Lanka, Thailand and Vietnam are participating in the Conference, which has as its theme “Cultural Interface between India and Sri Lanka based on Buddhist History, Art, Literature and Philosophy”. The papers presented at the two-day Conference will be published in the form of a volume.
Addressing the august gathering, High Commissioner Kantha emphasized the continuing relevance of the fundamental and universal values and philosophies that Lord Buddha propounded. He underlined that cultural interaction between India and Sri Lanka had been marked by constant cross fertilization in the spheres of art, literature and philosophy and the journey of the Holy Tree from India to Sri Lanka demonstrated this amply. High Commissioner also highlighted the other activities being undertaken by India to commemorate the Sambuddhtva Jayanthi.
These include an exposition of the Kapilvastu Relics in Sri Lanka later this year, setting up of an Indian gallery at the International Buddhist Museum in Kandy and installation of a specially crafted idol of Lord Buddha in Sarnath style from the Gupta period at the entrance of the International Buddhist Museum complex in Sri Dalada Maligawa. He also announced that Indian Railways was planning to launch a special Buddhist Train Damba Diwa Vandana later this year from Chennai catering to Sri Lankan pilgrims, adding that all these initiatives were reflective of India’s desire to strengthen her cultural and people-to-people linkages with Sri Lanka, with which India shared deep historical bonds.
Speaking at the inaugural ceremony, Mr. Suresh K. Goel, Director General, ICCR emphasized the important role of cultural communication and dialogue in increasing mutual understanding and highlighted the key role being played by ICCR in this regard. He reiterated the commitment of ICCR to strengthening the cultural relationship between India and Sri Lanka through activities such as exchange of cultural troupes, exhibitions, distinguished visitors and scholarships.
Prof. G. L. Peiris, Hon’ble Minister of External Affairs of Sri Lanka, also addressed the gathering, highlighting the foundation of many modern-day precepts in Buddhist thought and philosophy. Following his address, the Diyawadane Nilame of Sri Dalada Maligawa presented the first issue of the academic journal of SIBA, “Sri Lanka International Journal of Buddhist Studies”, to President Rajapaksa. The ceremony ended with a vote of thanks by the Vice-Chancellor of the University of Peredeniya. The academic sessions of the conference will be held today and tomorrow and the valedictory session will be held on 21st March.
The Conference being organized in Kandy is the third such conference on Buddhism sponsored by ICCR, following similar events in Singapore and Cambodia. More international conferences on Buddhism are on the anvil for Nepal and Vietnam.
- Asian Tribune -
Special train for Buddhist pilgrims coming soon
Indian Railways would launch a special Buddhist train, “Damba Diwa Vandana,” later this year from Chennai to cater to Sri Lankan pilgrims, Indian High Commissioner to Sri Lanka Ashok K. Kantha said in Kandy on Sunday.
A large number of Buddhist pilgrims from Sri Lanka visited India and the train would be a cheaper mode of transportation for them. This was among the initiatives that reflected India’s desire to strengthen her cultural and people-to-people linkage with Sri Lanka, with which India shared deep historical bonds, Mr. Kantha said.
He was speaking at an international Buddhist conference organised by the Indian Council for Cultural Relations (ICCR).
Sri Lankan President Mahinda Rajapaksa inaugurated the conference and Prime Minister D.M. Jayaratne participated.
Scholars from Cambodia, Indonesia, India, Nepal, Myanmar, Sri Lanka, Thailand and Vietnam are participating in the conference, which has as its theme “Cultural Interface between India and Sri Lanka based on Buddhist History, Art, Literature and Philosophy.” The papers presented at the two-day conference will be published in the form of a volume.
At the inaugural ceremony, Director General of ICCR Suresh K. Goel said the council was committed to strengthening the cultural relationship between India and Sri Lanka through activities such as exchange of cultural troupes, exhibitions, distinguished visitors and scholarships.
The Ministry of External Affairs and the Ministry of Buddhasasna and Religious Affairs of Sri Lanka, together with the Sri Lanka International Buddhist Academy and the University of Peredeniya, are the partner institutes of the conference. It is being organised as part of the joint commemoration by India and Sri Lanka of the 2600th anniversary of the attainment of enlightenment by Lord Buddha.
This is the third such conference on Buddhism sponsored by the ICCR. The previous ones were held in Singapore and Cambodia. More international conferences on Buddhism are on the anvil in Nepal and Vietnam.
To the organizers of International Buddhist Conference
You are most humbly requested to provide the proceedings of International Buddhist Conference that was inaugurated in Kandy. To enable us to post the same in http://sarvajan.ambedkar.org.
A FREE ONLINE eNālandā Research and Practice UNIVERSITY is being run on day to day basis through http://sarvajan.ambedkar.org
Kindly keep us informed about the International Buddhist Conference, including us in your mailing address.
With kind regards
Thanking you
Yours faithfully with lots of metta
J.Chandrasekharan
AAAwakeness 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
202 LESSON 20 03 2011
Ananda Sutta To Ananda On Mindfulness of Breathing 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.orgLESSON 202
Ananda Sutta: To Ananda
(On Mindfulness of Breathing)
translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. Then Ven. Ananda went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there he addressed the Blessed One, saying, “Is there one quality that, when developed & pursued, brings four qualities to completion? And four qualities that, when developed & pursued, bring seven qualities to completion? And seven qualities that, when developed & pursued, bring two qualities to completion?”
“Yes, Ananda, there is one quality that, when developed & pursued, brings four qualities to completion; and four qualities that, when developed & pursued, bring seven qualities to completion; and seven qualities that, when developed & pursued, bring two qualities to completion. And what is the one quality that, when developed & pursued, brings four qualities to completion? What are the four qualities that, when developed & pursued, bring seven qualities to completion? What are the seven qualities that, when developed & pursued, bring two qualities to completion?
“Mindfulness of in-&-out breathing, when developed & pursued, brings the four frames of reference to completion. The four frames of reference, when developed & pursued, bring the seven factors for Awakening to completion. The seven factors for Awakening, when developed & pursued, bring clear knowing & release to completion.
Mindfulness of In-&-Out Breathing
“Now how is mindfulness of in-&-out breathing developed & pursued so as to bring the four frames of reference to their culmination?
“There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.
“[1] Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ [2] Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ [3] He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ [4] He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’
“[5] He trains himself, ‘I will breathe in sensitive to rapture.’ He trains himself, ‘I will breathe out sensitive to rapture.’ [6] He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’ [7] He trains himself, ‘I will breathe in sensitive to mental fabrication.’ He trains himself, ‘I will breathe out sensitive to mental fabrication.’ [8] He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’
“[9] He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’ [10] He trains himself, ‘I will breathe in satisfying the mind.’ He trains himself, ‘I will breathe out satisfying the mind.’ [11] He trains himself, ‘I will breathe in steadying the mind.’ He trains himself, ‘I will breathe out steadying the mind.’[12] He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.’
“[13] He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’ [14] He trains himself, ‘I will breathe in focusing on dispassion.’[2] He trains himself, ‘I will breathe out focusing on dispassion.’ [15] He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ [16] He trains himself, ‘I will breathe in focusing on relinquishment.’ He trains himself, ‘I will breathe out focusing on relinquishment.’
The Four Frames of Reference
“[1] Now, on whatever occasion a monk breathing in long discerns that he is breathing in long; or breathing out long, discerns that he is breathing out long; or breathing in short, discerns that he is breathing in short; or breathing out short, discerns that he is breathing out short; trains himself to breathe in… &… out sensitive to the entire body; trains himself to breathe in… &… out calming the bodily processes: On that occasion the monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I tell you that this — the in-&-out breath — is classed as a body among bodies, which is why the monk on that occasion remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.
“[2] On whatever occasion a monk trains himself to breathe in… &… out sensitive to rapture; trains himself to breathe in… &… out sensitive to pleasure; trains himself to breathe in… &… out sensitive to mental processes; trains himself to breathe in… &… out calming mental processes: On that occasion the monk remains focused on feelings in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I tell you that this — close attention to in-&-out breaths — is classed as a feeling among feelings, which is why the monk on that occasion remains focused on feelings in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.
“[3] On whatever occasion a monk trains himself to breathe in… &… out sensitive to the mind; trains himself to breathe in… &… out satisfying the mind; trains himself to breathe in… &… out steadying the mind; trains himself to breathe in… &… out releasing the mind: On that occasion the monk remains focused on the mind in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I don’t say that there is mindfulness of in-&-out breathing in one of confused mindfulness and no alertness, which is why the monk on that occasion remains focused on the mind in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.
“[4] On whatever occasion a monk trains himself to breathe in… &… out focusing on inconstancy; trains himself to breathe in… &… out focusing on dispassion; trains himself to breathe in… &… out focusing on cessation; trains himself to breathe in… &… out focusing on relinquishment: On that occasion the monk remains focused on mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He who sees clearly with discernment the abandoning of greed & distress is one who oversees with equanimity, which is why the monk on that occasion remains focused on mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.
“This is how mindfulness of in-&-out breathing is developed & pursued so as to bring the four frames of reference to their culmination.
The Seven Factors for Awakening
“And how are the four frames of reference developed & pursued so as to bring the seven factors for Awakening to their culmination?
“[1] On whatever occasion the monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world, on that occasion his mindfulness is steady & without lapse. When his mindfulness is steady & without lapse, then mindfulness as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
“[2] Remaining mindful in this way, he examines, analyzes, & comes to a comprehension of that quality with discernment. When he remains mindful in this way, examining, analyzing, & coming to a comprehension of that quality with discernment, then analysis of qualities as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
“[3] In one who examines, analyzes, & comes to a comprehension of that quality with discernment, unflagging persistence is aroused. When unflagging persistence is aroused in one who examines, analyzes, & comes to a comprehension of that quality with discernment, then persistence as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
“[4] In one whose persistence is aroused, a rapture not-of-the-flesh arises. When a rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
“[5] For one who is enraptured, the body grows calm and the mind grows calm. When the body & mind of an enraptured monk grow calm, then serenity as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
“[6] For one who is at ease — his body calmed — the mind becomes concentrated. When the mind of one who is at ease — his body calmed — becomes concentrated, then concentration as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
“[7] He oversees the mind thus concentrated with equanimity. When he oversees the mind thus concentrated with equanimity, equanimity as a factor for Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
(Similarly with the other three frames of reference: feelings, mind, & mental qualities.)
“This is how the four frames of reference are developed & pursued so as to bring the seven factors for Awakening to their culmination.
Clear Knowing & Release
“And how are the seven factors for Awakening developed & pursued so as to bring clear knowing & release to their culmination? There is the case where a monk develops mindfulness as a factor for Awakening dependent on seclusion… dispassion… cessation, resulting in relinquishment. He develops analysis of qualities as a factor for Awakening… persistence as a factor for Awakening… rapture as a factor for Awakening… serenity as a factor for Awakening… concentration as a factor for Awakening… equanimity as a factor for Awakening dependent on seclusion… dispassion… cessation, resulting in relinquishment.
“This is how the seven factors for Awakening, when developed & pursued, bring clear knowing & release to their culmination.”
That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One’s words.
Notes
1.
Or: “foundations of mindfulness.”
2.
Lit., “fading.”
VOICE OF SARVAJAN HONEYLEAKS
Srinagar, Mar 18: Chairman of Hurriyat Conference (G) Syed Ali Shah Geelani Friday left for New Delhi to participate in the high profile India Today conclave. Geelani is scheduled to participate in the breakfast session on “Kashmir. What next?” Saturday morning with other speaker, Arif Muhammad Khan, former union minister and Bahujan Samaj Party leader. The organisers finally pitched Arif Khan against Geelani.
Course Programs
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
Dedicated to
90TH Birthday Celebration of
Venerable Acharya Buddharakkhita
19th March 2011 Saturday (Phagguna Punnima)
Venue : Maha Bodhi Society, gandhinagar, bengaluru
8:30 AM Puja at Sacred Bodhi Rukkha and mahabofdhi Vishwa Stupa
9:00 AM Puja at Mahabodhi Loka Shanti Buddha Vihara
9:30 AM Inauguration of the new block of
Bhagavan Buddha University of Pali and Theravada Buddhism
Centre for Higher Learning
(Funded by the Govt. of India)
Inauguration By
Venerable Acharya Buddharakkhita
Founder President, Maha Bodhi Society, Bengaluru
Release of
Kannada Tipitaka Granthamale Volume I 7 Felicitation Souvnie and
Presided by
His Excellency Shri Hans Raj Bharadwaj
Governor of Karnataka
Guests of Honour
Venerable Sangha Members from India & Abroad
Venerable Phrakhrusitthiwarakhom (Nikamwaro), Wat Weluvan, Thailand
Rev. Mother Park Chung Soo, Won Buddhism, Korea
Ms. Monica Thaddey, President, Mahabodhi Metta Foundation, Switzerland
Mr. Gustav Buttner, Founder, German Buddhist Humanitarian Association (DBHV)
Mr. Phillippe D’Haeyera, President, Mahabodhi Karuna Belgium
12:30 PM : Blessings by
Bada Bhante Venerable Acharya Buddharakkhita
Meals to devtees
3:00 PM Dhamma Deeksha
DHAMMAPADA FESTIVAL
Public Function
5:30 PM
Blessings by
Venerable Acharya Buddharakkhita
Chief Guests
Shri M. Mallikarjuna Kharge
Honourable Union Minister for Labour and Employment, Government of India
Ms.Kumari Selja
Honourable Union Minister of Housing and
Urban Poverty Alleviation and Minister of Culture, Government of Karnataka
Dr.G.Parameshwar
President KPCC and Honourable MLA
Deepa Puja
8:00 PM
MAHA PARITTA PATHA
By Paritrana Sutta Pathakas of Mahamevnawa Monastery, Sri Lanka
The night-long chanting for Protection negins at 8:0 PM
And ends at 5:00 AM on the next morning
Course Programs:
LESSON 201
http://www.accesstoinsight.org/tipitaka/an/an04/an04.062.than.html
AN 4.62
PTS: A ii 69
Anana Sutta: Debtless
translated from the Pali by
Thanissaro Bhikkhu
Then Anathapindika the householder went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him: “There are these four kinds of bliss that can be attained in the proper season, on the proper occasions, by a householder partaking of sensuality. Which four? The bliss of having, the bliss of [making use of] wealth, the bliss of debtlessness, the bliss of blamelessness.
“And what is the bliss of having? There is the case where the son of a good family has wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained. When he thinks, ‘I have wealth earned through my efforts & enterprise, amassed through the strength of my arm, and piled up through the sweat of my brow, righteous wealth righteously gained,’ he experiences bliss, he experiences joy. This is called the bliss of having.
“And what is the bliss of [making use of] wealth? There is the case where the son of a good family, using the wealth earned through his efforts & enterprise, amassed through the strength of his arm, and piled up through the sweat of his brow, righteous wealth righteously gained, partakes of his wealth and makes merit. When he thinks, ‘Using the wealth earned through my efforts & enterprise, amassed through the strength of my arm, and piled up through the sweat of my brow, righteous wealth righteously gained, I partake of wealth and make merit,’ he experiences bliss, he experiences joy. This is called the bliss of [making use of] wealth.
“And what is the bliss of debtlessness? There is the case where the son of a good family owes no debt, great or small, to anyone at all. When he thinks, ‘I owe no debt, great or small, to anyone at all,’ he experiences bliss, he experiences joy. This is called the bliss of debtlessness.
“And what is the bliss of blamelessness? There is the case where a disciple of the noble ones is endowed with blameless bodily kamma, blameless verbal kamma, blameless mental kamma. When he thinks, ‘I am endowed with blameless bodily kamma, blameless verbal kamma, blameless mental kamma,’ he experiences bliss, he experiences joy. This is called the bliss of blamelessness.
“These are the four kinds of bliss that can be attained in the proper season, on the proper occasions, by a householder partaking of sensuality.”
Knowing the bliss of debtlessness,
& recollecting the bliss of having,
enjoying the bliss of wealth, the mortal
then sees clearly with discernment.
Seeing clearly — the wise one —
he knows both sides:
that these are not worth one sixteenth-sixteenth
of the bliss of blamelessness.
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
200 LESSONS 18 03 2011 Ambapali Sutta FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-POLITICS is SACRED with GOOD GOVERNANCE-All Principal Secretaries/Secretaries should ensure immediate action on the letters of DMs —Hon’ble Chief Minister Ji-Any laxity in cleanliness and maintenance of hospitals will not be tolerated-Ensure immediate action on complaints received during Tehsil Diwas and Thana Diwas-All political parties and leaders appealed not to organise public processions, protests and agitations in view of board examinations and ensuing Holi festival Communal elements are trying to disturb social harmony in the state in the pretext of public protests-Public protests should be issue based and related to public interest-Severe action will be taken against miscreants who damage public or private properties as per Hon’ble Courts’ directions from time to time
through
Course Programs:
LESSON 200
http://3.bp.blogspot.com/_Jo7lJoQhtjw/SlfeZydeh_I/AAAAAAAAH0c/Mm0oV3ofrbM/s400/Ambapali.jpg
Please visit:
http://www.encyclopedia.com/video/S4z5IhZwU2Y-vaishali-ruins-ancient-city-place.aspx
Vaishali Ruins (ancient city) - Place where Ven Ananda chanted Ratana Sutta
Vaishali or Vesali was a city, the capital of the Licchavis. Lord Buddha first visited Vaishali in the fifth year after his Enlightenment, and spent a rainy season here.The Second Buddhist Council was held here. Vaishali is also the place where the famous Ratana Sutta was chanted. Mahapajapati Gotami followed the Buddha with five hundred other Sakyan women, and, with the help of Ananda’s intervention, obtained permission for women to enter the Order under certain conditions.(http://en.wikipedia.org) Ratana Sutta http://www.accesstoinsight.org/tipitaka/kn/snp/snp.2.01.piya.html About Vaishali (ancient city) http://en.wikipedia.org/wiki/Vaishali_(ancient_city) http://www.1upindia.com/pilgrimages/vaishali.html Relic Stupa Here the Licchavis reverentially encased on of the eight portions of the Master’s relics, which they received after the Mahaparinirvana. http://www.youtube.com/watch?v=FtqGkLyqCtM Kutagarasala Vihara Monastery where Buddha most frequently stayed while visiting Vaishali. http://www.youtube.com/watch?v=QdzSrAX74i4 Ananda Stupa Beneath it Dr Cunningham found a stone casket containing Relics of Lord Buddha. Here band of monkeys offered a bowl of honey to the Blessed One. http://www.youtube.com/watch?v=iBA3yuI4hgw Asokan pillar at Vaishali Erected by King Asoka 2,250 years ago. It is the only complete Asokan pillar left standing. http://www.youtube.com/watch?v=iBA3yuI4hgw Vaishali Pond (Markata-hrada) This pond believed to have been dug by a colony of monkeys for Lord Buddhas use. http://www.youtube.com/watch?v=EnW3T6B-J8o Coronation Tank (Abhishek Pushkarini Tank) The sacred waters of the tank anointed the elected representatives of Vaishali. http://www.youtube.com/watch?v=16bMcOBXZkU Amrapali gifted her mango grove to the Sangha at Vaishali http://en.wikipedia.org/wiki/Ambapali (wikipedia.org)
Ambapālī
Ambapālī. A beautiful and wealthy courtesan of Vaiśālī who became a follower of the Buddha. She was named after the mango fruit (Pāli, amba) because she was reputed to have been found at the foot of a mango tree. It is narrated in theMahāparinibbāna Sutta that Ambapālī invited the Buddha to dine at her house on his last visit to Vaiśālī before his death. He accepted the invitation, declining a similar one from the local princes. Ambapālī donated to the Saṃgha a residence constructed in her garden. She had a son who became an elder in the Order and she herself eventually renounced the world, gained insight into impermanence (anitya) through contemplating the ageing of her own body, and became anArhat.
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Discourse given in Ambapali Park |
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367. Thus have I heard: At one time the Bhagava was residing at the Ambapali park in Vesali. There the Bhagava addressed the bhikkhus, Saying ’Oh bhikkhus’ and the bhikkhus replied to him, ’Venerable Sir’. Then the Bhagava spoke thus; ” Bhikkhus, this is the one and only way for the purification (of the minds) of beings for overcoming sorrow and lamentations, for the complete destruction of (physical) pain and (mental) distress for the attainment of the (ariya) magga, and for the realization of Nibbana. That (only way) is the practice of the Four Methods of Steadfast Mindfulness, Satipatthana.” ” What are the Four (Satipatthana)? Bhikkhus, the bhikkhu in this Teaching keeps his mind steadfastly on the body (kaya), with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, soulless and repulsive nature), thus keeping away covetousness and distress (which will appear if he is not mindful in the five khandhas.)” “The bhikkhu keeps his mind steadfastly on Sensation (vedana) with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, and soulless nature), thus keeping away covetousness and distress which will appear if he is not mindful in the five khandhas. “ “The bhikkhu concentrates steadfastly on the mind (citta) with diligence, comprehension and mindfulness, (and perceive the impermanent, insecure, and soulless nature), thus keeping away covetousness and distress in the five khandhas.” “The bhikkhu keeps his mind steadfastly on the dhamma*, with diligence, comprehension and mindfulness, (and perceives the impermanent, insecure and soulless nature), thus keeping away covetousness and distress in the five khandhas.” “Bhikkhus, this is the one and only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the complete destruction of (physical) pain and (mental) distress, for the attainment of the noble (ariya) magga, and for the realization of Nibbana. That (only way) is the practice of the Four Methods of Steadfast Mindfulness, Satipatthana.” Thus said the Bhagava and the bhikkhus were delighted and they rejoiced at the words of the Bhagava. End of the Ambapali Sutta, the first in this Vagga. |
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19th March 2011 Saturday (Phagguna Punnima)
Venue : Maha Bodhi Society, gandhinagar, bengaluru
8:30 AM Puja at Sacred Bodhi Rukkha and mahabofdhi Vishwa Stupa
9:00 AM Puja at Mahabodhi Loka Shanti Buddha Vihara
9:30 AM Inauguration of the new block of
Bhagavan Buddha University of Pali and Theravada Buddhism
Centre for Higher Learning
(Funded by the Govt. of India)
Inauguration By
Venerable Acharya Buddharakkhita
Founder President, Maha Bodhi Society, Bengaluru
Release of
Kannada Tipitaka Granthamale Volume I 7 Felicitation Souvnie and
Presided by
His Excellency Shri Hans Raj Bharadwaj
Governor of Karnataka
Guests of Honour
Venerable Sangha Members from India & Abroad
Venerable Phrakhrusitthiwarakhom (Nikamwaro), Wat Weluvan, Thailand
Rev. Mother Park Chung Soo, Won Buddhism, Korea
Ms. Monica Thaddey, President, Mahabodhi Metta Foundation, Switzerland
Mr. Gustav Buttner, Founder, German Buddhist Humanitarian Association (DBHV)
Mr. Phillippe D’Haeyera, President, Mahabodhi Karuna Belgium
12:30 PM : Blessings by
Bada Bhante Venerable Acharya Buddharakkhita
Meals to devtees
3:00 PM Dhamma Deeksha
DHAMMAPADA FESTIVAL
Public Function
5:30 PM
Blessings by
Venerable Acharya Buddharakkhita
Chief Guests
Shri M. Mallikarjuna Kharge
Honourable Union Minister for Labour and Employment, Government of India
Ms.Kumari Selja
Honourable Union Minister of Housing and
Urban Poverty Alleviation and Minister of Culture, Government of Karnataka
Dr.G.Parameshwar
President KPCC and Honourable MLA
Deepa Puja
8:00 PM
MAHA PARITTA PATHA
By Paritrana Sutta Pathakas of Mahamevnawa Monastery, Sri Lanka
The night-long chanting for Protection negins at 8:0 PM
And ends at 5:00 AM on the next morning
POLITICS is SACRED with GOOD GOVERNANCE
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department, U.P.
All Principal Secretaries/Secretaries should ensure immediate action on the letters of DMs —Hon’ble Chief Minister Ji
Any laxity in cleanliness and maintenance of hospitals will not be tolerated
Make all necessary arrangements to improve sanitation of Nagar Palika, town areas
Ensure immediate action on complaints received during Tehsil Diwas and Thana Diwas
Lucknow : 16 March 2011
The Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji has
directed all the Principal Secretaries/Secretaries to ensure immediate
action on the letters received from the DMs. She directed the officers to
ensure that all the shortcomings and problems detected during the surprise
inspections of the districts should be solved on war-footing. She further
directed that immediate action should be ensured on the complaints
received during tehsil and thana diwas.
The Hon’ble Chief Minister ji gave these directives, when the Cabinet
Secretary Mr. Shashank Shekhar Singh and Chief Secretary Mr. Atul Kumar
Gupta apprised her of the inferences of the State level departmental review
meeting held at Yojana Bhawan here today to assess the progress of
priority programmes of development. She said that the patients should be
provided medicines and other necessary medical facilities free of cost in the
government hospitals. Directing the officers to ensure the availability of
testing equipment, machines and other resources in the hospitals on
priority basis, she warned that any laxity in the cleanliness and
maintenance of the hospitals would not be tolerated. She directed the
officers to make arrangement of lifts and ramps in the multi-storeyed
hospitals.
Reviewing the progress of the Dr. Ambedkar Gram Sabha Vikas
Yojana, the Hon’ble Chief Minister ji said that the ponds situated in all the
Dr. Ambedkar villages should be maintained properly and wherever there
were no ponds in the villages, the same should be constructed under
MNREGA. Directing the officers to ensure qualitative construction of C.C.
roads in Dr. Ambedkar villages, she said that the same should be
constructed in such a way that the entire population of the village was
benefited by it. She further directed that drains should be constructed on
both the sides of the C.C. roads in the populated area and proper outlet of
drain water should also be ensured.
The Hon’ble Chief Minister ji said that the dwellers of the Manyawar
Sri Kanshiram ji Shahri Garib Avas Yojana should be benefited by facilities
like primary schools, fair price shops, health centres, shops of daily use
articles etc. Besides, water tanks should be constructed in these localities
to ensure proper drinking water supply. Directing the officers to connect
the housing blocks with C.C. roads/interlocking tiles, she said that
arrangement of drains should be made to ensure the outlet of water. She
further said that the same should be covered or the water outlet should be
ensured through pipes. She asked the officers to install boards within the
premises of the Manyawar Sri Kanshiram ji Shahri Garib Avas Yojana which
displayed his picture along with the name of the scheme.
The Hon’ble Chief Minister ji, while directing the officers to improve
the cleanliness of the cities, said that all necessary arrangements should be
made for the sanitation of nagar palika/town areas. She said that wherever
dumping ground for garbage was not available, the same should be
provided outside the cities. She said that the proper maintenance of roads
and footpaths should be ensured and quality should be maintained in the
construction.
Discussing the acquisition of land, the Hon’ble Chief Minister ji said
that the tradition of acquiring land under emergency clause should be
stopped. She said that if needed the land should be acquired by following
the contract rules and with mutual consent. She emphasised the need to
ensure uniformity in the registers being used for tehsil and thana diwas
and also in the formats of various land records all over the State. She
directed the Board of Revenue to provide the formats to all the DMs at the
earliest.
Reviewing the progress of various important schemes being
implemented by the State Government, the Hon’ble Chief Minister ji said
that the selection of eligible poor people should be made immediately
under the U.P. Mukhyamantri Mahamaya Garib Arthik Madad Yojana so
that they could be benefited at the earliest. Referring to the Savitri Bai
Phule Balika Shiksha Madad Yojana, she said that the beneficiaries should
be provided bicycles and encouragement amount simultaneously. She said
that Mahamaya Garib Balika Ashirwad Yojana should be implemented with
full seriousness. She further directed that the amount received under
special component plan (SCP) should be spent cent per cent.
Reviewing the maintenance of hand-pumps, the Hon’ble Chief
Minister ji directed the officers to ensure that installation and re-boring of
the same should be ensured before the summer gets hotter. Emphasising
the need for proper maintenance, streamlining and tightening of electric
wires, she said that the loose and hanging wires should be tightened up
immediately. Regarding the flood control projects, she directed that works
related with them should be completed by May this year.
All political parties and leaders appealed not to organise public processions, protests and agitations in view of board examinations and ensuing Holi festival Communal elements are trying to disturb social harmony in the state in the pretext of public protests
Public protests should be issue based and related to public interest
Severe action will be taken against miscreants who damage public or private properties as per Hon’ble Courts’ directions from time to time
Lucknow: 16th March, 2011
The State Government appealed in public interest to all political
parties and their leaders to avoid public protests, agitations, and processions in the light of High School and Intermediate Board examinations, which have just commenced and ensuing Holi festival so that law and order is not disturbed in the State.
Addressing to press today in Lal Bahadur Shastri Bhawan, Shri
Shashank Shekhar Singh, Cabinet Secretary informed that the State Government respects all the political parties and their leaders and requested them to maintain discipline and good conduct in accordance with their position and responsibilities so that the law and order situation is not disturbed in the State and the common man is not exposed to severe difficulties/inconveniences.
Cabinet Secretary told the press that High School and
Intermediate Board examinations have just commenced. Students will face difficulties in view of any kind of public protests, processions or agitations. In case they are not able to write their examinations due to public disturbances they will lose the whole year. He also told that the important Holi festival will be celebrated across the State on 19th and 20th of March. The State Government has to make comprehensive arrangements to maintain law and order situation and social harmony during this festival so that peace and order is maintained during this period. In view of this, any kind of public protests or agitations are not justified at this juncture since the communal elements may misuse them to disturb the public order and social harmony.
Shri Singh informed that it has come to the notice of the State
Government from the press that Samajvadi Party is organizing ‘protest day’ in the villages across the State on 17th March, 2011. He told that Samajvadi Party has so far not sought any permission from the district administration to organize public meetings, processions or protests in Lucknow or any other districts. He said that in the democracy any public protest or agitation should be issue based or on the subjects related to public interest.
Cabinet Secretary stressed that it is clear view of the State
Government that any political party should put up its issues or matters in a disciplined manner and should not attempt to disturb the public peace or order. Also they should not damage public or private properties under any circumstances. He said that public is worst effected by any kind of violent protest or agitation.
Shri Singh reminded the press about the action taken by
Samajvadi Party during their three days’ protests/processions between 7th to 9th March, 2011 across the State. He informed that he came to know about the details of this agitation from the media. He was told by the press that President of Samajvadi Party had appealed to the party workers to organize public protests on the line of what had recently been experienced in Egypt wherein the President, Hosni Mubarak was forced to quit the power. He incited the party workers to force the State Government to stop functioning.
Shri Singh told that he was informed by the media that the
President of the Samajvadi Party provoked the party workers to resort to violence by giving them slogans like “NA MANENGE NA MARENGE” (Neither we shall accept nor we shall hit) and “JO APNA KHOON BAHAYEGA WAHI TICKET PAYEGA” (Only such workers will be allotted party tickets who will sacrifice their blood). Cabinet Secretary told the press that they were well aware of the incidences across the State during three days’ agitations of the Samajvadi Party. He informed that public was forced to undergo serious inconveniences during these agitations. Many students missed their classes and serious patients were deprived of medical attention because they could not reach the hospitals. Many persons missed trains or buses for attending to their important business/engagements.
He said that the State Government maintained its composure and did not resort to any kind of rash action even though the protesters incited the administration in many ways.
Cabinet Secretary informed that possibly taking the note of
disturbance to law and order and damage to public or private
properties by regular public protests, rallies, processions and
agitations, Hon’ble High Court has issued clear directions to the State from time to time to take action against the miscreants.
Cabinet Secretary presented the directions issued by Hon’ble
Allahabad High Court on 2nd Dec., 2010 in Writ No. 40831/09 Mohd. Sujauddin vs Govt. of U.P. & others, which is as below:
“As and when any incident of damage to public property takes place, if such agitation/procession etc. has been called at the invitation or instance of a political party or a sitting or former people’s representative, report shall be registered by concerned police station against such political party/person by name.”
Shri Singh told that Hon’ble Supreme Court of India has also
issued detailed guidelines regarding damage to public or private properties under such protests/agitations. In view of the apex court in the country maximum punishment should be imposed in these cases.
In Hon’ble Supreme Court’s own words “……..maximum punishment shall be imposed. For a lenient view, reasons shall be assigned.”
Along with this, Hon’ble court has directed the Government officials to take the matter very seriously when they get information regarding any public protest, rally or agitation by the political parties and should take all possible action so that there is no damage to public or private properties.
Cabinet Secretary reiterated the State Government’s resolve to
maintain law and order and public harmony in the State. He appealed to all political parties to help the Government in maintaining the environment of peace and order and should not take any step which will lead to serious public inconveniences.
********
VOICE OF SARVAJAN HONEYLEAKS
http://in.mg50.mail.yahoo.com/neo/launch?.rand=1cbefjrjnvhnn
Recommendations
With mention of Peaceful Action, Open Heart on January 19, 2011, on the CNN.com World page as part of a news story on the history of self-immolation, we are reminded of the extraordinary clarity of Thich Nhat Hanh’s commentary on this key Buddhist scripture.
http://records.photodharma.net/texts/the-buddhist-explanation-of-natural-disasters
Dr K Sri Dhammananda: The Buddhist Explanation of Natural Disasters
Posted by Anandajoti on Sunday, 26th December, 2010
In December of 2004 the Asian Tsunami struck struck many countries in SE Asia, and many people blamed it on either God issuing punishment on the faithless, or the results of bad or unwholesome kamma coming back to people.
Neither doctrine gives much comfort, and the latter is not in line with the Buddhist teaching, which never says that everything that happens in simply a result of kamma. In fact it explicitly denies this, saying that it is a wrong view (see here
The Discourse about the Belief Systems
(Titthàyatanasuttaü Aïg 3:61)
Translated by ânandajoti Bhikkhu
(January 2008/2551)
The Three Belief Systems
There are these three belief systems, monks, and though questioned, queried, and discussed by wise men, (because they) have come down from others, they persist in inaction. Which three?
There are some ascetics and brahmins, monks, who are of this argument, this view:
Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that is due to what was done in the past.
There are some ascetics and brahmins, monks, who are of this argument, this view:
Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that is due to the power of God.
There are some ascetics and brahmins, monks, who are of this argument, this view:
Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that has no cause or condition.
Those who Believe in what was Done in the Past
Here, monks, (as for) those ascetics and brahmins who are of this argument, this view:
Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that is due to what was done in the past, having approached them, I say: Is it true that you venerables are of this argument, this view: Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that is due to what was done in the past?, and if they agree with me when questioned thus, (saying) yes, I say to them:
Then, venerables, (people) will be killers of living creatures because of what was done in the past,
they will be takers of what is not given because of what was done in the past,
they will be unchaste because of what was done in the past,
they will be speakers of what is false because of what was done in the past,
they will be utterers of divisive words because of what was done in the past,
they will be utterers of harsh words because of what was done in the past,
they will be frivolous talkers because of what was done in the past,
they will be avaracious because of what was done in the past,
they will be malevolent because of what was done in the past,
they will hold to wrong views because of what was done in the past.
But, monks, for he who holds what was done in the past as the essential thing, there is no desire nor effort (thinking): ßthis should be done, or this should not be doneû, but there being no truth or trust in what should be done or what should not be done, he lives without mindfulness, without protection, and that individual cannot reasonably be called an ascetic. This, monks, for the ascetics and brahmins who are of these arguments, these views, is my first reasonable reproach.
Those who Believe in the Power of God
Here, monks, (as for) those ascetics and brahmins who are of this argument, this view:
Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that is due to the power of God, having approached them, I say: Is it true that you venerables are of this argument, this view: Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that is due to the power of God?, and if they agree with me when questioned thus, (saying) yes, I say to them:
Then, venerables, (people) will be killers of living creatures due to the power of God,
they will be takers of what is not given due to the power of God,
they will be unchaste due to the power of God,
they will be speakers of what is false due to the power of God,
they will be utterers of divisive words due to the power of God,
they will be utterers of harsh words due to the power of God,
they will be frivolous talkers due to the power of God,
they will be avaracious due to the power of God,
they will be malevolent due to the power of God,
they will hold to wrong views due to the power of God.
But, monks, for he who holds the power of God as the essential thing, there is no desire nor effort (thinking): ßthis should be done, or this should not be doneû, but there being no truth or trust in what should be done or what should not be done, he lives without mindfulness, without protection, and that individual cannot reasonably be called an ascetic. This, monks, for the ascetics and brahmins who are of these arguments, these views, is my second reasonable reproach.
Those who Believe there is No Cause or Condition
Here, monks, (as for) those ascetics and brahmins who are of this argument, this view:
Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that has no cause or condition,û having approached them, I say: Is it true that you venerables are of this argument, this view: Whatever an individual experiences, whether pleasant, painful, or neither-painful-nor-pleasant, all of that has no cause or condition?, and if they agree with me when questioned thus, (saying) ßyesû, I say to them:
Then, venerables, (people) will be killers of living creatures with no cause or condition,
they will be takers of what is not given with no cause or condition,
they will be unchaste with no cause or condition,
they will be speakers of what is false with no cause or condition,
they will be utterers of divisive words with no cause or condition,
they will be utterers of harsh words with no cause or condition,
they will be frivolous talkers with no cause or condition,
they will be avaracious with no cause or condition,
they will be malevolent with no cause or condition,
they will hold to wrong views with no cause or condition.
But, monks, for he who holds no cause or condition as the essential thing, there is no desire nor effort (thinking): this should be done, or this should not be done, but there being no truth or trust in what should be done or what should not be done, he lives without mindfulness, without protection, and that individual cannot reasonably be called an ascetic. This, monks, for the ascetics and brahmins who are of these arguments, these views, is my third reasonable reproach.
These are the three belief systems, monks, and though questioned, queried, and discussed by wise men, (because they) have come down from others, they persist in inaction.
The Buddha’s Teaching
But this is the Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. What is the Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins?
These are the six elements is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins.
These are the six spheres of contact is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins.
These are the eighteen investigations of mind is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins.
These are the four noble truthsû is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins.
The Six Elements
`These are the six elements’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is what was said, but in regard to what was it said?
There are these six elements, monks: the earth element, the water element, the fire element, the wind element, the space element, the consciousness element.
`These are the six elements’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is that which was said, and this is the reason it was said.
The Six Spheres of Contact
`These are the six spheres of contact’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is what was said, but in regard to what was it said?
There are these six spheres of contact, monks: the eye sphere of contact, the ear sphere of contact, the nose sphere of contact, the tongue sphere of contact, the body sphere of contact, the mind sphere of contact.
`These are the six spheres of contact’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is that which was said, and this is the reason it was said.
The Eighteen Investigations of Mind
`These are the eighteen investigations of mind’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is what was said, but in regard to what was it said?
Having seen a form with the eye he investigates whether it is to be classified as a pleasant form, he investigates whether it is to be classified as a unpleasant form, he investigates whether it is to be classified as a neutral form.
Having heard a sound with the ear he investigates whether it is to be classified as a pleasant sound, he investigates whether it is to be classified as a unpleasant sound, he investigates whether it is to be classified as a neutral sound.
Having smelt a smell with the nose he investigates whether it is to be classified as a pleasant smell, he investigates whether it is to be classified as a unpleasant smell, he investigates whether it is to be classified as a neutral smell.
Having tasted a taste with the tongue he investigates whether it is to be classified as a pleasant taste, he investigates whether it is to be classified as a unpleasant taste, he investigates whether it is to be classified as a neutral taste.
Having touched a tangible with the body he investigates whether it is to be classified as a pleasant tangible, he investigates whether it is to be classified as a unpleasant tangible , he investigates whether it is to be classified as a neutral tangible.
Having cognised a mental object with the mind he investigates whether it is to be classified as a pleasant mental object, he investigates whether it is to be classified as a unpleasant mental object, he investigates whether it is to be classified as a neutral mental object.
`These are the eighteen investigations of mind’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is that which was said, and this is the reason it was said.
The Four Noble Truths
`These are the four noble truths’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is what was said, but in regard to what was it said?
Having attachment to the six elements, monks, there is entry into the womb, with the appearance (in the womb) there is mind and body, because of mind and body: the six sense spheres, because of the six sense spheres: contact, because of contact: feeling, now to one who has feeling, monks, I declare `this is suffering’, I declare `this is the arising of suffering’, I declare `this is the cessation of suffering’, I declare `this is the path leading to the cessation of suffering’.
Now what, monks, is the noble truth of suffering?
Birth is suffering
also old age is suffering
also death is suffering
also grief, lamentation, pain, sorrow, and despair, is suffering
also not to obtain what one longs for is suffering
in brief, the five constituent groups (of mind and body) that provide fuel for attachment are suffering.
This I say, monks, is the noble truth of suffering.
Now what, monks, is the noble truth of the arising of suffering?
Because of ignorance there are (volitional) processes,
because of (volitional) processes: consciousness,
because of consciousness: mind and body,
because of mind and body: the six sense spheres,
because of the six sense spheres: contact,
because of contact: feeling,
because of feeling: craving,
because of craving: attachment,
because of attachment: continuation,
because of continuation: birth,
because of birth: old age, death,
grief, lamentation, pain, sorrow, and despair (all) arise,
and so there is an origination of this whole mass of suffering.
This I say, monks, is the noble truth of the arising of suffering.
Now what, monks, is the noble truth of the cessation of suffering?
From the complete fading away and cessation of ignorance, there is the cessation of (volitional) processes,
from the cessation of (volitional) processes, the cessation of consciousness,
from the cessation of consciousness, the cessation of mind and body,
from the cessation of mind and body, the cessation of the six sense spheres,
from the cessation of the six sense spheres, the cessation of contact,
from the cessation of contact, the cessation of feeling,
from the cessation of feeling, the cessation of craving,
from the cessation of craving, the cessation of attachment,
from the cessation of attachment, the cessation of continuation,
from the cessation of continuation, the cessation of birth,
from the cessation of birth, old age, death,
grief, lamentation, pain, sorrow, and despair (all) cease,
and so there is a cessation of this whole mass of suffering.
This I say, monks, is the noble truth of the cessation of suffering.
Now what, monks, is the noble truth of the path leading to the cessation of suffering?
It is this noble path with eight factors, as follows:
right view
right thought
right speech
right action
right livelihood
right endeavour
right mindfulness
right concentration.
This I say, monks, is the noble truth of path leading to the cessation of suffering.
`These are the four noble truths’ is a Teaching, monks, taught by me that is without reproach, undefiled, blameless, and unreviled by wise ascetics and brahmins. This is that which was said, and this is the reason it was said.
So what does cause these great natural disasters? Ven. K. Sri Dhammananda explained in this talk which was given shortly after the event.
the Tsunami about to overwhelm some people on a beach
Kuala bordering the Indian ocean in December 2004 has in many ways demonstrated the raw power of nature. Many people have questioned the reasons for such a disaster, whether it was a sign of “God’s displeasure” to punish humankind for all the wrong doings wrought on earth.
Before we go and make assumptions that some external power was the cause of such mass destruction, we must learn to understand the true nature of existence, especially of human existence.
The word “man” is derived from the sanskrit word “manussa” which means “human beings”. The word “manussa” has its origin in “mana” or mind. Of all the different spheres of existence, human beings are the only ones which have the opportunity to become a Buddha. They have this opportunity because human beings possess the intelligence and wisdom to question their existence, how and why they are born in this world and about the meaning of life itself.
It is through the use of such intelligence that humans can develop insight knowledge about the nature of life, of what constitutes human life and the nature of being itself. Through such investigation, the Buddha teaches us that all living beings and the universe exist as a combination of elements and energy.
These elements of earth, wind, water and heat are governed by natural, universal cosmic laws which go through a perpetual cycle of birth, growth, decay and disappearance. This universe of animate and inanimate objects exists on a basis of conditioning and the occurrence of mental and physical events that are governed by natural laws (dhamma niyama).
The Buddha spoke of five natural laws, one of which is the Law of Energy (utu niyama). Energy, in its two forms of heat and cold, causes many changes within the body and the environment. It is always in a state of flux, of continuous change and is always seeking a balance. It is the law that govern changes in a body, such as old age and illness, or in an ecological context, with respect to such things as climates, seasons and earth movements.
The Buddha has explained very clearly that the operation of this law is not only limited to this physical world, but also throughout the universe. It affects every existing planetary system and all forms of cosmic metaphysics, whether material or immaterial. All these elements are subjected to change, encountering imbalance from time to time.
Even so life, human life, and the earth are guided by natural laws. They decay, disappear and born over and over again, dictated by a never ending cosmic cycle. Disaster takes place from time to time because basic elements like water, earth, wind and fire are always in a constant flux, and needs to find a balance. That is why the Buddha said that a human life is dukkha, because he/she is also subject to such a flux. Regardless of status or species, because of this universal flux, every creature or being experiences dukkha.
While Buddhism teaches us that we are the architects of our own fate and that as human beings we can eventually control our kammic force, Buddhists do not believe that everything is due to kamma. They do not ignore the role played by other forces of nature. As can be seen, kamma constitutes but one aspect of natural law. The simplistic supposition that all life experiences are due to kamma is therefore incorrect.
Understanding these different underlying elements in the physical and psychical spheres helps us to gain a clearer understanding of how a single event may have resulted from more than one cause and how different determinants may synchronously be involved in conditioning certain phenomena or experiences. Usually, when more than one principle is at work, the more predominant one will prevail.
For example, extreme temperature (utu niyama) may influence the conditions of the mind (citta niyama) and cause one to feel ill at ease. Or strong will power (citta niyama) may temporarily override the effects of negative environments (utu niyama) and the results of kamma (kamma niyama). In the case of natural disasters, kammic energies become inactive due to the overwhelming forces of earth and water movements, such as earthquakes and tsunamis. The cataclysmic result of the Asian tsunami disaster is a powerful demonstration of the law of kamma surrendering to natural laws (utu niyama).
The devastating waves that took hundreds of thousands of lives operated without regard to the merit of the victims. Those with good and bad kamma suffered equally. No one, and nothing, can escape from such energy that assumes impermanency as a constant. The foundation of Buddhism is based upon the acceptance of this universal truth. To have an intimate understanding of such knowledge will enable one to accept with equanimity of what cannot be changed, and therefore allows one to channel their positive energy to more productive, spiritual use.
It is essential for human beings to cultivate compassion and maintain kindness as a means to learn to live with such a flux. Peaceful living does not mean to conquer nature. It entails one having a deep understanding and appreciation of its forces. And this is precisely the reason why it is a fallacy to blame external powers (such as God) for the massive calamity caused by the devastating tsunami. There is no one to blame, and nothing to blame on.
There is no need to rationalize God’s action because the tsunami disaster clearly demonstrated the impermanence of the earth’s elements. It has starkly opened our eyes to nature’s conditionality, their momentaryness and their egolessness. It is this very reason that we need to learn not to develop craving in our worldly matters. Such attachment to our physical self and environment will inevitably lead us to more suffering as future rebirth may subject us to experience the unpredictable forces of such natural laws. We can even use this as a lesson for salvation, and that is to strive to be reborn in a “suitable locality” (patirupadesavaso, from Mangala Sutta, Discourse of Blessings), free from suffering caused by such natural laws.
The disaster is also a timely reminder for us to re-examine how we live, and for us to re-evaluate our relationship with nature. The law of Dependant Origination (paticca samuppada) accounts for the occurrence of the mind and body in a bond of mutual interraction and dependence. What we think, say or do have an impact far beyond our immediate bodily existence. If we poison the ground, the effect will come back to haunt us via polluted waters. If we take the stance of always wanting to conquer nature, thinking that our intelligence is superior, then we must be ready to face the consequences of its wrath.
The disaster is a reminder for us to rejoin in the age old truth of moderation. This is true in these days and times when over-development has caused great ecological imbalance. Studies have shown that if the coral reefs off the shores of Sri Lanka were still intact, it would have played a role as a buffer to reduce the impact of the waves hitting the shores. Along the coast of India, the existence of mangrove swamps has clearly demonstrated that nature’s creation can help to prevent a greater calamity.
Living in moderation in today’s society does not mean to surrender to poverty. It means to have the ability and awareness to live in harmony with the natural surrounding. It means not to destroy nature and create artificial environments in order to pander to our senses. Living in moderation means to encourage one another to be kind and compassionate, so that human values transcend that of material wants.
While the world grieves for the victims, let us cultivate a sense of compassion and transfer merits to the departed ones. We can do this in a number of ways. One, we gain merit when we give ourselves to relief effort, so we can provide direct assistance to those who are suffering. Secondly; we radiate mental positive energy to the departed ones so that they may have a better rebirth. Thirdly, let us also radiate thoughts of loving-kindness to relief workers who are at this moment doing their best to support the victims.
May we all learn to be awakened and be more sensitive to the workings of ourselves and nature so that we can live in harmony among ourselves, with nature and the universe.A
http://in.mg50.mail.yahoo.com/neo/launch?.rand=1cbefjrjnvhnn
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Prayers and Invocations for Japan Please share prayers and invocations from your practice tradition on behalf of the people of Japan. |
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Ugly chatter on the Web attributed the Japanese earthquake to karmic payback for World War II. But the Buddha taught that karma doesn’t work that way. |
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The Buddhist Compassion Relief Tzu Chi Foundation was among the first responders to the catastrophe in Japan. |
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Earthquake, Tsunami Devastate Japan This post is updated with links to other About.com Guidesites with information on the earthquake in Japan. |
Awakeness Practices
All 84,000 Khandas As Found in the Pali Suttas
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Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: |
The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters.
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal Bliss
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The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible. The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to have…Now what is the basis of Buddhism? If you study carefully, you will see that Buddhism is based on reason. There is an element of flexibility inherent in it, which is not found in any other religion.
Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,FOUR HOLY TRUTHS,EIGHTFOLD PATH,TWELVEFOLD CONDITIONED ARISING,BODHISATTVA,PARAMITA,SIX PARAMITAS III.SIX SPIRITUAL POWERS,SIX PATHS OF REBIRTH,TEN DHARMA REALMS,FIVE SKANDHAS,EIGHTEEN REALMS,FIVE MORAL PRECEPTS IV. MEDITATION,MINDFULNESS,FOUR APPLICATIONS OF MINDFULNESS,LOTUS POSTURE,SAMADHI,CHAN SCHOOL,FOUR JHANAS,FOUR FORMLESS REALMS V. FIVE TYPES OF BUDDHIST STUDY AND PRACTICE,MAHAYANA AND HINAYANA COMPARED,PURE LAND,BUDDHA RECITATION,EIGHT CONSCIOUSNESSES,ONE HUNDRED DHARMAS,EMPTINESS VI. DEMON,LINEAGE
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199 LESSONS 17 03 2011 Dhatu vibhanga Sutta An Analysis of the Properties FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-POLITICS is Sacred with GOOD GOVERNANCE-Buddhism and Politics-Hon’ble Chief Minister ji decides to implement ambitious Manyawar Sri Kanshiram ji Shahri SC/ST Bahulya Basti Samgra Vikas Yojana to improve living conditions of these dwellings-About Rs. 2000 crore to be spent on the scheme-250 SC/ST dominated urban bastis to be selected in descending order
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LESSON 199
http://www.accesstoinsight.org/tipitaka/mn/mn.140.than.html
MN 140
PTS: M iii 237
Dhatu-vibhanga Sutta: An Analysis of the Properties
translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion, as the Blessed One was wandering among theMagadhans, he entered Rajagaha, went to the potter Bhaggava, and on arrival said to him, “If it is no inconvenience for you, Bhaggava, I will stay for one night in your shed.”
“It’s no inconvenience for me, lord, but there is a wanderer who has already taken up residence there. If he gives his permission, you may stay there as you like.”
Now at that time a clansman named Pukkusati had left home and gone forth into homelessness through faith, out of dedication to the Blessed One. He was the one who had already taken up residence in the potter’s shed. So the Blessed One approached Ven. Pukkusati and said to him, “If it is no inconvenience for you, monk, I will stay one night in the shed.”
“The shed is roomy, my friend. Stay as you like.”
So the Blessed One, entering the potter’s shed and, setting out a spread of grass to one side, sat down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. He spent most of the night sitting [in meditation]. Ven. Pukkusati also spent most of the night sitting [in meditation]. The thought occurred to the Blessed One, “How inspiring is the way this clansman behaves! What if I were to question him?” So he said to Ven. Pukkusati, “Out of dedication to whom, monk, have you gone forth? Who is your teacher? Of whose Dhamma do you approve?”
“There is, my friend, Gotama the contemplative, a son of the Sakyans, gone forth from a Sakyan clan. Now, this excellent report about the honorable Gotama has been spread about: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the worlds, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.’ I have gone forth out of dedication to that Blessed One. That Blessed One is my teacher. It is of that Blessed One’s Dhamma that I approve.”
“But where, monk, is that Blessed One — worthy & rightly self-awakened — staying now?”
“There is, my friend, a city in the northern lands named Savatthi. That is where the Blessed One — worthy & rightly self-awakened — is staying now.”
“Have you ever seen that Blessed One before? On seeing him, would you recognize him?”
“No, my friend, I have never seen the Blessed One before, nor on seeing him would I recognize him.”
Then the thought occurred to the Blessed One: “It is out of dedication to me that this clansman has gone forth. What if I were to teach him the Dhamma?” So he said to Ven. Pukkusati, “I will teach you the Dhamma, monk. Listen & pay close attention. I will speak.”
“As you say, friend,” replied Ven. Pukkusati.
The Blessed One said: “A person has six properties, six media of sensory contact, eighteen considerations, & four determinations. He has been stilled where the currents of construing do not flow. And when the currents of construing do not flow, he is said to be a sage at peace. One should not be negligent of discernment, should guard the truth, be devoted to relinquishment, and train only for calm. This is the summary of the analysis of the six properties.
“‘A person has six properties.’ Thus was it said. In reference to what was it said? These are the six properties: the earth property, the liquid property, the fire property, the wind property, the space property, the consciousness property. ‘A person has six properties.’ Thus was it said, and in reference to this was it said.
“‘A person has six media of sensory contact.’ Thus was it said. In reference to what was it said? These are the six media of sensory contact: the eye as a medium of sensory contact, the ear… the nose… the tongue… the body… the intellect as a medium of sensory contact. ‘A person has six media of sensory contact.’ Thus was it said, and in reference to this was it said.
“‘A person has eighteen considerations.’ Thus was it said. In reference to what was it said? These are the eighteen considerations: On seeing a form with the eye, one considers a form that can act as a basis for joy, a form that can act as a basis for sadness, or a form that can act as a basis for equanimity. On hearing a sound with the ear… On smelling an aroma with the nose… On tasting a flavor with the tongue… On feeling a tactile sensation with the body… On cognizing an idea with the intellect, one considers an idea that can act as a basis for joy, an idea that can act as a basis for sadness, or an idea that can act as a basis for equanimity. Thus there are six considerations conducive to joy, six conducive to sadness, & six conducive to equanimity. ‘A person has eighteen considerations.’ Thus was it said, and in reference to this was it said.
“‘A person has four determinations.’ Thus was it said. In reference to what was it said? These are the four determinations: the determination for discernment, the determination for truth, the determination for relinquishment, the determination for calm. ‘A person has four determinations.’ Thus was it said, and in reference to this was it said.
“‘One should not be negligent of discernment, should guard the truth, be devoted to relinquishment, and train only for calm.’ Thus was it said. In reference to what was it said? And how is one not negligent of discernment? These are the six properties: the earth property, the liquid property, the fire property, the wind property, the space property, the consciousness property.
“And what is the earth property? The earth property can be either internal or external. What is the internal earth property? Anything internal, within oneself, that’s hard, solid, & sustained [by craving]: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or anything else internal, within oneself, that’s hard, solid, and sustained: This is called the internal earth property. Now both the internal earth property & the external earth property are simply earth property. And that should be seen as it actually is present with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the earth property and makes the earth property fade from the mind.
“And what is the liquid property? The liquid property may be either internal or external. What is the internal liquid property? Anything internal, belonging to oneself, that’s liquid, watery, & sustained: bile, phlegm, pus, blood, sweat, fat, tears, oil, saliva, mucus, oil-of-the-joints, urine, or anything else internal, within oneself, that’s liquid, watery, & sustained: This is called the internal liquid property. Now both the internal liquid property & the external liquid property are simply liquid property. And that should be seen as it actually is present with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the liquid property and makes the liquid property fade from the mind.
“And what is the fire property? The fire property may be either internal or external. What is the internal fire property? Anything internal, belonging to oneself, that’s fire, fiery, & sustained: that by which [the body] is warmed, aged, & consumed with fever; and that by which what is eaten, drunk, consumed & tasted gets properly digested; or anything else internal, within oneself, that’s fire, fiery, & sustained: This is called the internal fire property. Now both the internal fire property & the external fire property are simply fire property. And that should be seen as it actually is present with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the fire property and makes the fire property fade from the mind.
“And what is the wind property? The wind property may be either internal or external. What is the internal wind property? Anything internal, belonging to oneself, that’s wind, windy, & sustained: up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-and-out breathing, or anything else internal, within oneself, that’s wind, windy, & sustained: This is called the internal wind property. Now both the internal wind property & the external wind property are simply wind property. And that should be seen as it actually is present with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the wind property and makes the wind property fade from the mind.
“And what is the space property? The space property may be either internal or external. What is the internal space property? Anything internal, belonging to oneself, that’s space, spatial, & sustained: the holes of the ears, the nostrils, the mouth, the [passage] whereby what is eaten, drunk, consumed, & tasted gets swallowed, and where it collects, and whereby it is excreted from below, or anything else internal, within oneself, that’s space, spatial, & sustained: This is called the internal space property. Now both the internal space property & the external space property are simply space property. And that should be seen as it actually is present with right discernment: ‘This is not mine, this is not me, this is not my self.’ When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the space property and makes the space property fade from the mind.
“There remains only consciousness: pure & bright. What does one cognize with that consciousness? One cognizes ‘pleasure.’ One cognizes ‘pain.’ One cognizes ‘neither pleasure nor pain.’ In dependence on a sensory contact that is to be felt as pleasure, there arises a feeling of pleasure. When sensing a feeling of pleasure, one discerns that ‘I am sensing a feeling of pleasure.’ One discerns that ‘With the cessation of that very sensory contact that is to be felt as pleasure, the concomitant feeling — the feeling of pleasure that has arisen in dependence on the sensory contact that is to be felt as pleasure — ceases, is stilled.’ In dependence on a sensory contact that is to be felt as pain… In dependence on a sensory contact that is to be felt as neither pleasure nor pain, there arises a feeling of neither pleasure nor pain. When sensing a feeling of neither pleasure nor pain, one discerns that ‘I am sensing a feeling of neither pleasure nor pain.’ One discerns that ‘With the cessation of that very sensory contact that is to be felt as neither pleasure nor pain, the concomitant feeling — the feeling of neither pleasure nor pain that has arisen in dependence on the sensory contact that is to be felt as neither pleasure nor pain — ceases, is stilled.’
“Just as when, from the friction & conjunction of two fire sticks, heat is born and fire appears, and from the separation & disjunction of those very same fire sticks, the concomitant heat ceases, is stilled; in the same way, in dependence on a sensory contact that is to be felt as pleasure, there arises a feeling of pleasure… In dependence on a sensory contact that is to be felt as pain… In dependence on a sensory contact that is to be felt as neither pleasure nor pain, there arises a feeling of neither pleasure nor pain… One discerns that ‘With the cessation of that very sensory contact that is to be felt as neither pleasure nor pain, the concomitant feeling… ceases, is stilled.’
“There remains only equanimity: pure & bright, pliant, malleable, & luminous. Just as if a skilled goldsmith or goldsmith’s apprentice were to prepare a furnace, heat up a crucible, and, taking gold with a pair of tongs, place it in the crucible: He would blow on it time & again, sprinkle water on it time & again, examine it time & again, so that the gold would become refined, well-refined, thoroughly refined, flawless, free from dross, pliant, malleable, & luminous. Then whatever sort of ornament he had in mind — whether a belt, an earring, a necklace, or a gold chain — it would serve his purpose. In the same way, there remains only equanimity: pure & bright, pliant, malleable, & luminous. One discerns that ‘If I were to direct equanimity as pure & bright as this toward the dimension of the infinitude of space, I would develop the mind along those lines, and thus this equanimity of mine — thus supported, thus sustained — would last for a long time. One discerns that ‘If I were to direct equanimity as pure and bright as this toward the dimension of the infinitude of consciousness… the dimension of nothingness… the dimension of neither perception nor non-perception, I would develop the mind along those lines, and thus this equanimity of mine — thus supported, thus sustained — would last for a long time.’
“One discerns that ‘If I were to direct equanimity as pure & bright as this towards the dimension of the infinitude of space and to develop the mind along those lines, that would be fabricated. One discerns that ‘If I were to direct equanimity as pure and bright as this towards the dimension of the infinitude of consciousness… the dimension of nothingness… the dimension of neither perception nor non-perception and to develop the mind along those lines, that would be fabricated.’ One neither fabricates nor mentally fashions for the sake of becoming or un-becoming. This being the case, one is not sustained by anything in the world (does not cling to anything in the world). Unsustained, one is not agitated. Unagitated, one is totally unbound right within. One discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’
“Sensing a feeling of pleasure, one discerns that it is fleeting, not grasped at, not relished. Sensing a feeling of pain… Sensing a feeling of neither pleasure nor pain, one discerns that it is fleeting, not grasped at, not relished. Sensing a feeling of pleasure, one senses it disjoined from it. Sensing a feeling of pain… Sensing a feeling of neither pleasure nor pain, one senses it disjoined from it. When sensing a feeling limited to the body, one discerns that ‘I am sensing a feeling limited to the body.’ When sensing a feeling limited to life, one discerns that ‘I am sensing a feeling limited to life.’ One discerns that ‘With the break-up of the body, after the termination of life, all that is sensed, not being relished, will grow cold right here.’
“Just as an oil lamp burns in dependence on oil & wick; and from the termination of the oil & wick — and from not being provided any other sustenance — it goes out unnourished; even so, when sensing a feeling limited to the body, one discerns that ‘I am sensing a feeling limited to the body.’ When sensing a feeling limited to life, one discerns that ‘I am sensing a feeling limited to life.’ One discerns that ‘With the break-up of the body, after the termination of life, all that is sensed, not being relished, will grow cold right here.’
“Thus a monk so endowed is endowed with the highest determination for discernment, for this — the knowledge of the passing away of all suffering & stress — is the highest noble discernment.
“His release, being founded on truth, does not fluctuate, for whatever is deceptive is false; Unbinding — the undeceptive — is true. Thus a monk so endowed is endowed with the highest determination for truth, for this — Unbinding, the undeceptive — is the highest noble truth.
“Whereas formerly he foolishly had taken on mental acquisitions and brought them to completion, he has now abandoned them, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Thus a monk so endowed is endowed with the highest determination for relinquishment, for this — the renunciation of all mental acquisitions — is the highest noble relinquishment.
“Whereas formerly he foolishly had greed — as well as desire & infatuation — he has now abandoned them, their root destroyed made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Whereas formerly he foolishly had malice — as well as ill-will & hatred — he has now abandoned them… Whereas formerly he foolishly had ignorance — as well as delusion & confusion — he has now abandoned them, their root destroyed made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Thus a monk so endowed is endowed with the highest determination for calm, for this — the calming of passions, aversions, & delusions — is the highest noble calm. ‘One should not be negligent of discernment, should guard the truth, be devoted to relinquishment, and train only for calm.’ Thus was it said, and in reference to this was it said.
“‘He has been stilled where the currents of construing do not flow. And when the currents of construing do not flow, he is said to be a sage at peace.’ Thus was it said. With reference to what was it said? ‘I am’ is a construing. ‘I am this’ is a construing. ‘I shall be’ is a construing. ‘I shall not be’… ‘I shall be possessed of form’… ‘I shall not be possessed of form’… ‘I shall be percipient’… ‘I shall not be percipient’… ‘I shall be neither percipient nor non-percipient’ is a construing. Construing is a disease, construing is a cancer, construing is an arrow. By going beyond all construing, he is said to be a sage at peace.
“Furthermore, a sage at peace is not born, does not age, does not die, is unagitated, and is free from longing. He has nothing whereby he would be born. Not being born, will he age? Not aging, will he die? Not dying, will he be agitated? Not being agitated, for what will he long? It was in reference to this that it was said, ‘He has been stilled where the currents of construing do not flow. And when the currents of construing do not flow, he is said to be a sage at peace.’ Now, monk, you should remember this, my brief analysis of the six properties.”
Then the thought occurred to Ven. Pukkusati: “Surely, the Teacher has come to me! Surely, the One Well-gone has come to me! Surely, the Rightly Self-awakened One has come to me!” Getting up from his seat, arranging his upper robe over one shoulder, and bowing down with his head at the Blessed One’s feet, he said, “A transgression has overcome me, lord, in that I was so foolish, so muddle-headed, and so unskilled as to assume that it was proper to address the Blessed One as ‘friend.’ May the Blessed One please accept this confession of my transgression as such, so that I may achieve restraint in the future.”
“Yes, monk, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to assume that it was proper to address me as ‘friend.’ But because you see your transgression as such and make amends in accordance with the Dhamma, we accept your confession. For it is a cause of growth in the Dhamma & Discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dhamma and achieves restraint in the future.”
“Lord, may I receive full acceptance (ordination as a monk) from the Blessed One?”
“And are your robes & bowl complete?”
“No, lord, my robes & bowl are not complete.”
“Tathagatas do not give full acceptance to one whose robes & bowl are not complete.”
Then Ven. Pukkusati, delighting & rejoicing in the Blessed One’s words, got up from his seat, bowed down to the Blessed One and, keeping him on his right, left in search of robes and a bowl. And while he was searching for robes & a bowl, a runaway cow killed him.
Then a large number of monks approached the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One, “Lord, the clansman Pukkusati, whom the Blessed One instructed with a brief instruction, has died. What is his destination? What is his future state?”
“Monks, the clansman Pukkusati was wise. He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma. With the destruction of the first five fetters, he has arisen spontaneously [in the Pure Abodes], there to be totally unbound, never again to return from that world.”
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.
POLITICS is Sacred with GOOD GOVERNANCE
Buddhism and Politics
The Buddha had gone beyond all worldly affairs, but still gave advice on good government.
The Buddha came from a warrior caste and was naturally brought into association with kings, princes and ministers. Despite His origin and association, He never resorted to the influence of political power to introduce His teaching, nor allowed His Teaching to be misused for gaining political power. But today, many politicians try to drag the Buddha’s name into politics by introducing Him as a communist, capitalist, or even an imperialist. They have forgotten that the new political philosophy as we know it really developed in the West long after the Buddha’s time. Those who try to make use of the good name of the Buddha for their own personal advantage must remember that the Buddha was the Supremely Awakened One who had gone beyond all worldly concerns.
There is an inherent problem of trying to intermingle religion with politics. The basis of religion is morality, purity and faith, while that for politics is power. In the course of history, religion has often been used to give legitimacy to those in power and their exercise of that power. Religion was used to justify wars and conquests, persecutions, atrocities, rebellions, destruction of works of art and culture.
When religion is used to pander to political whims, it has to forego its high moral ideals and become debased by worldly political demands.
The thrust of the Buddha Dhamma is not directed to the creation of new political institutions and establishing political arrangements. Basically, it seeks to approach the problems of society by reforming the individuals constituting that society and by suggesting some general principles through which the society can be guided towards greater humanism, improved welfare of its members, and more equitable sharing of resources.
There is a limit to the extent to which a political system can safeguard the happiness and prosperity of its people. No political system, no matter how ideal it may appear to be, can bring about peace and happiness as long as the people in the system are dominated by greed, hatred and delusion. In addition, no matter what political system is adopted, there are certain universal factors which the members of that society will have to experience: the effects of good and bad kamma, the lack of real satisfaction or everlasting happiness in the world characterized by dukkha (unsatisfactoriness),anicca (impermanence), and anatta (egolessness). To the Buddhist, nowhere in Samsara is therereal freedom, not even in the heavens or the world of Brahama.
Although a good and just political system which guarantees basic human rights and contains checks and balances to the use of power is an important condition for a happy in society, people should not fritter away their time by endlessly searching for the ultimate political system where men can be completely free, because complete freedom cannot be found in any system but only in minds which are free. To be free, people will have to look within their own minds and work towards freeing themselves from the chains of ignorance and craving. Freedom in the truest sense is only possible when a person uses Dhamma to develop his character through good speech and action and to train his mind so as to expand his mental potential and achieve his ultimate aim of enlightenment.
While recognizing the usefulness of separating religion from politics and the limitations of political systems in bringing about peace and happiness, there are several aspects of the Buddha’s teaching which have close correspondence to the political arrangements of the present day. Firstly, the Buddha spoke about the equality of all human beings long before Abraham Lincoln, and that classes and castes are artificial barriers erected by society. The only classification of human beings, according to the Buddha, is based on the quality of their moral conduct. Secondly, the Buddha encouraged the spirit of social -co-operation and active participation in society. This spirit is actively promoted in the political process of modern societies. Thirdly, since no one was appointed as the Buddha’s successor, the members of the Order were to be guided by the Dhamma and Vinaya, or in short, the Rule of Law. Until today very member of the Sangha is to abide by the Rule of Law which governs and guides their conduct.
Fourthly, the Buddha encouraged the spirit of consultation and the democratic process. This is shown within the community of the Order in which all members have the right to decide on matters of general concern. When a serious question arose demanding attention, the issues were put before the monks and discussed in a manner similar to the democratic parliamentary system used today. This self-governing procedure may come as a surprise to many to learn that in the assemblies of Buddhists in India 2,500 years and more ago are to be found the rudiments of the parliamentary practice of the present day. A special officer similar to ‘Mr. Speaker’ was appointed to preserve the dignity of the Parliamentary Chief Whip, was also appointed to see if the quorum was secured. Matters were put forward in the form of a motion which was open to discussion. In some cases it was done once, in others three times, thus anticipating the practice of Parliament in requiring that a bill be read a third time before it becomes law. If the discussion showed a difference of opinion, it was to be settled by the vote of the majority through balloting.
The Buddhist approach to political power is the moralization and the responsible use of public power. The Buddha preached non-violence and peace as a universal message. He did not approve of violence or the destruction of life, and declared that there is no such thing as a ‘just’ war. He taught: ‘The victor breeds hatred, the defeated lives in misery. He who renounces both victory and defeat is happy and peaceful.’ Not only did the Buddha teach non-violence and peace, He was perhaps the first and only religious teacher who went to the battlefield personally to prevent the outbreak of a war. He diffused tension between the Sakyas and the Koliyas who were about to wage war over the waters of Rohini. He also dissuaded King Ajatasattu from attacking the Kingdom of the Vajjis.
The Buddha discussed the importance and the prerequisites of a good government. He showed how the country could become corrupt, degenerate and unhappy when the head of the government becomes corrupt and unjust. He spoke against corruption and how a government should act based on humanitarian principles.
The Buddha once said, ‘When the ruler of a country is just and good, the ministers become just and good; when the ministers are just and good, the higher officials become just and good; when the higher officials are just and good, the rank and file become just and good; when the rank and file become just and good, the people become just and good.’(Anguttara Nikaya)
In the Cakkavatti Sihananda Sutta, the Buddha said that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could arise from poverty. Kings and governments may try to suppress crime through punishment, but it is futile to eradicate crimes through force.
In the Kutadanta Sutta, the Buddha suggested economic development instead of force to reduce crime. The government should use the country’s resources to improve the economic conditions of the country. It could embark on agricultural and rural development, provide financial support to entrepreneurs and business, provide adequate wages for workers to maintain a decent life with human dignity.
In the Jataka, the Buddha had given to rules for Good Government, known as ‘Dasa Raja Dharma’. These ten rules can be applied even today by any government which wishes to rule the country peacefully. The rules are as follows:
1) be liberal and avoid selfishness,
2) maintain a high moral character,
3) be prepared to sacrifice one’s own pleasure for the well-being of the subjects,
4) be honest and maintain absolute integrity,
5) be kind and gentle,
6) lead a simple life for the subjects to emulate,
7) be free from hatred of any kind,
8) exercise non-violence,
9) practise patience, and
10) respect public opinion to promote peace and harmony.
Regarding the behavior of rulers, He further advised:
- A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.
- A good ruler should not harbor any form of hatred against any of his subjects.
- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.
- A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense. — (Cakkavatti Sihananda Sutta)
In the Milinda Panha,it is stated: ‘If a man, who is unfit, incompetent, immoral, improper, unable and unworthy of kingship, has enthroned himself a king or a ruler with great authority, he is subject to be tortured‚ to be subject to a variety of punishment by the people, because, being unfit and unworthy, he has placed himself unrighteously in the seat of sovereignty. The ruler, like others who violate and transgress moral codes and basic rules of all social laws of mankind, is equally subject to punishment; and moreover, to be censured is the ruler who conducts himself as a robber of the public.’ In a Jataka story, it is mentioned that a ruler who punishes innocent people and does not punish the culprit is not suitable to rule a country.
The king always improves himself and carefully examines his own conduct in deeds, words and thoughts, trying to discover and listen to public opinion as to whether or not he had been guilty of any faults and mistakes in ruling the kingdom. If it is found that he rules unrighteously, the public will complain that they are ruined by the wicked ruler with unjust treatment, punishment, taxation, or other oppressions including corruption of any kind, and they will react against him in one way or another. On the contrary, if he rules righteously they will bless him: ‘Long live His Majesty.’(Majjhima Nikaya)
The Buddha’semphasis on the moral duty of a ruler to use public power to improve the welfare of the people had inspired Emperor Asoka in the Third Century B.C. to do likewise. Emperor Asoka, a sparkling example of this principle, resolved to live according to and preach the Dhamma and to serve his subjects and all humanity. He declared his non-aggressive intentions to his neighbors, assuring them of his goodwill and sending envoys to distant kings bearing his message of peace and non-aggression. He promoted the energetic practice of the socio-moral virtues of honesty, truthfulness, compassion, benevolence, non-violence, considerate behavior towards all, non-extravagance, non-acquisitiveness, and non-injury to animals. He encouraged religious freedom and mutual respect for each other’s creed. He went on periodic tours preaching the Dhamma to the rural people. He undertook works of public utility, such as founding of hospitals for men and animals, supplying of medicine, planting of roadside trees and groves, digging of wells, and construction of watering sheds and rest houses. He expressly forbade cruelty to animals.
Sometimes the Buddha is said to be a social reformer. Among other things, He condemned the caste system, recognized the equality of people, spoke on the need to improve socio-economic conditions, recognized the importance of a more equitable distribution of wealth among the rich and the poor, raised the status of women, recommended the incorporation of humanism in government and administration, and taught that a society should not be run by greed but with consideration and compassion for the people. Despite all these, His contribution to mankind is much greater because He took off at a point which no other social reformer before or ever since had done, that is, by going to the deepest roots of human ill which are found in the human mind. It is only in the human mind that true reform can be effected. Reforms imposed by force upon the external world have a very short life because they have no roots. But those reforms which spring as a result of the transformation of man’s inner consciousness remain rooted. While their branches spread outwards, they draw their nourishment from an unfailing source — the subconscious imperatives of the life-stream itself. So reforms come about when men’s minds have prepared the way for them, and they live as long as men revitalize them out of their own love of truth, justice and their fellow men.
The doctrine preached by the Buddha is not one based on ‘Political Philosophy’. Nor is it a doctrine that encourages men to worldly pleasures. It sets out a way to attain Nibbana. In other words, its ultimate aim is to put an end to craving (Tanha) that keeps them in bondage to this world. A stanza from the Dhammapada best summarizes this statement: ‘The path that leads to worldly gain is one, and the path that leads to Nibbana(by leading a religious life)is another.’
However, this does not mean that Buddhists cannot or should not get involved in the political process, which is a social reality. The lives of the members of a society are shaped by laws and regulations, economic arrangements allowed within a country, institutional arrangements, which are influenced by the political arrangements of that society. Nevertheless, if a Buddhist wishes to be involved in politics, he should not misuse religion to gain political powers, nor is it advisable for those who have renounced the worldly life to lead a pure, religious life to be actively involved in politics.
-ooOoo-
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department, U.P.
Hon’ble Chief Minister ji decides to implement ambitious Manyawar Sri Kanshiram ji Shahri SC/ST Bahulya Basti Samgra Vikas Yojana to improve living conditions of these dwellings
About Rs. 2000 crore to be spent on the scheme
250 SC/ST dominated urban bastis to be selected in descending order
Lucknow : 11 March 2011
The Hon’ble Chief Minister of Uttar Pradesh Ms. Mayawati ji, with
a view to improving the living conditions of the SC/ST dominated bastis
of urban areas, has decided to implement Manyawar Sri Kanshiram ji
Shahri SC/ST Bahulya Basti Samgra Vikas Yojana. About Rs. 2000 crore
would be spent under this scheme.
Giving this information here today, the Cabinet Secretary Mr.
Shashank Shekhar Singh said that during the surprise inspection
conducted by the Hon’ble Chief Minister ji recently, she felt that the
urban dalits and poor had not got their dues so far. He said that the
Hon’ble Chief Minister ji from time to time has repeated that the SC/STs,
backwards and other deprived sections had been totally ignored for
centuries under the unequal social system prevalent in the country,
but under the Indian Constitution, framed by Baba Saheb Dr. Bhimrao
Ambedkar, these sections got legal rights to get the benefit of
development for the first time.
The Cabinet Secretary said that the Hon’ble Chief Minister ji
giving serious thought to the poor condition of the SC/STs and other
deprived sections, at first decided to implement Dr. Ambedkar Gram
Sabha Vikas Yojana for the all-round development of SC/ST dominated
villages of the State. Several development schemes were being
implemented under this scheme in the rural areas.
Likewise, the Hon’ble Chief Minister ji decided to implement
various schemes like Manyawar Sri Kanshiram ji Shahri Samgra Vikas
Yojana, Sarvjan Hitay Shahri Garib Makan (Slum area) Malikana Haq
Yojana and Manyawar Sri Kanshiram ji Shahri Garib Avas Yojana for
the benefit of SC/STs residing in urban areas. He said that the Hon’ble
U.P. Chief Minister ji is the only Chief Minister of the Country who has
conducted surprise inspection of all the districts of the State.
The Cabinet Secretary said that under the scheme these bastis
would be saturated with all the 18 programmes in a phased and timely
manner. He said that the master plan of the selected bastis would be
prepared by the Chief Town Planner. Under the scheme, 250 SC/ST
dominated urban bastis would be selected which had 50 per cent or
above SC/ST population in a descending order during the first phase. A
provision of Rs. 3 crore has been made for C.C. roads only for the
bastis falling within the limits of Nagar Nigam areas. The selection of
the bastis would be made by the committee headed by DM/Division
Commissioner.
Mr. Singh said that the review of the financial and physical
progress of various programmes to be implemented under the
schemes would be made at division and district level on regular basis.
He said that these bastis would also be benefited by various schemes
and facilities being implemented previously. He said that under the
scheme, facilities like drinking water supply, sewerage, drains, solid
waste management (waste management), construction of C.C. roads
and closed drains in selected SC/ST bastis, electrification/street lighting
etc would be provided. Besides, these bastis would also be covered by
various pension schemes like, old age pension, family benefit scheme,
aid to destitute widows and disabled pension. Moreover, mother and
child welfare health centres would also be set up and various health
schemes which include setting up of health centres, vaccination,
mother and child welfare, birth-death registration, blindness control,
T.B. control and leprosy eradication programme etc. would also be
implemented. He said that primary schools would also be set up in the
selected bastis and students belonging to SC/ST, backward caste,
minorities, general category and disabled students would be covered
under the scholarship scheme. He said that the eligible persons would
be provided ration cards and housing facilities. Besides, the eligible
persons would also be covered under employment schemes like Swarn
Jayanti Shahri Rozgar Yojana, Pradhan Mantri Rozgar Yojana, Saghan
Mini Dairy Yojana (wherever applicable), Khadi Gramodyog, minorities,
backward classes and SC/ST employment programmes. They would
also be benefited by Swachchhkar Vimukti Yojana. Besides, community
centres would also be constructed and beautification of parks would
also be undertaken. Moreover, schemes like Savitri Bai Phule Shiksha
Madad Yojana, U.P. Mukhyamantri Mahamaya Garib Arthik Madad
Yojana and Mahamaya Garib Balika Ashirwad Yojana would also be
implemented.
******
MAHA BODHI SOCIETY BENGALURU, INDIA
DHAMMAPADA FESTIVAL
90TH Birthday Celebration of
Venerable Acharya Buddharakkhita
12-20 March 2011
17th March 2011 Thursday
9:00 AM to 11:00 AM and 2:0 PM to 4:00 PM
Practice of Paritta Chanting
4:00 PM Hospital Dana Service at
Kidwai Cancer Hospital
Hosur Road, bengaluru
5:30 PM Dhamma Discourse at Maha Bodhi Society
VOICE OF SARVAJAN HONEYLEAKS
How To Help Japan: Earthquake Relief Options
On March 11, 2011, a huge
8.9 earthquake and subsequent tsunami hit Japan, causing widespread destruction.
President Obama has already released a statement sending “deepest condolences”
and promising support to the stricken country.
“The United States stands ready to help the Japanese people in this time of
great trial.”
Additionally, many organizations and funds have mobilized to provide relief to
those affected by the disaster.
In response to the quake, The Red Cross has already launched efforts in Japan.
Visit Redcross.org or text REDCROSS to 90999 to donate $10 from your phone. < ?xml:namespace prefix = o ns = “urn:schemas-microsoft-com:office:office” />
Save the Children has also responded.
8.9 earthquake and subsequent tsunami hit Japan, causing widespread destruction.
great trial.”
Eiichi Sadamatsu of the organization released a statement, saying:
“We are extremely concerned for the welfare of children and their families
who have been affected by the disaster. We stand ready to meet the needs
of children who are always the most vulnerable in a disaster.”
The organization is currently organizing efforts and
donations to its Children’s Emergency Fund will support outreach.
International Medical Corps is responding to the health needs of the disaster’s
victims. Nancy Aossey, President & CEO, International Medical Corps said in a statement:
“We are putting together relief teams, as well as supplies, and are in
contact with partners in Japan and other affected countries to assess
needs and coordinate our activities.”
Story continues below
To donate or learn about other ways you can contribute to its medical response,
visit Internationalmedicalcorps.org. Also, text MED to 80888 from any mobile phone
to give $10.
The Japan Earthquake and Tsunami Relief Fund was launched at
GlobalGiving.org to garner funds that will be given to a variety of relief organizations
helping victims of the earthquake. It has already raised over $100,000, particularly
from concerned Twitter users around the world.
The project page explains:
We are working with International Medical Corps, Save the Children,
and other organizations on the ground to provide support.
Our partners on the ground are working hard to provide immediate relief.
Salvation Army personnel are organizing efforts in Tokyo and
will soon send a team to help the severely damaged city of Sendai, Japan.
To contribute to earthquake relief, text ‘JAPAN’ or ‘QUAKE’ to 80888 to make
a $10 donation or visit SalvationArmyUSA.org.
Doctors Without Borders/Médecins Sans Frontières (MSF) is
sending two three-person teams to the Iwate and Miyagi prefectures in Japan.
To learn more about the organization’s efforts or make a donation,
visit Doctorswithoutborders.org.
Other relief organizations are also sending representatives to disaster sites,
including AmeriCare and Shelterbox.
MercyCorps is gathering donations for its overseas partner, Peace Winds Japan,
which currently has personnel on the ground distributing emergency relief in Japan.
Along with an appeal for monetary donations,
Operation USA has also announced efforts to collect bulk corporate donations
of health care supplies. If you are interested in donating bulk medical items,
visit OpUSA.org.
On March 15, the International Fund for Animal Welfare will be deploying
a team to assess needs regarding animal rescue. Dick Green, the organization’s
emergency relief manager for disasters, wrote on IFAW’s blog:
“As we saw most recently in Haiti, major disasters require long-term
planning and a concerted effort between NGO and governmental ranks
to ensure that the greatest number of animals and humans benefit
from the intervention.”
They are encouraging support through donations, which will be used to buy pet food,
veterinary supplies, vaccines and other necessities for animals needing help.
For any who have loved ones abroad, Google has stepped up to help.
Along with a tsunami alert posted on its front page, Google has launched the
Person Finder: 2011 Japan Earthquake to help connect people that may have
been displaced due to the disaster.
Google has also launched a crisis response page filled with local resources
and emergency information.
Judy Chang, head of PayPal’s nonprofit group, announced that transactional fees
incurred by money transfers to US 501(c)(3) organizations (or charities registered
with the Canada Revenue Agency) between March 11 and April 10 will aid
relief efforts in Japan.
World Vision has announced global mobilization in response to tsunami warnings.
Geoff Shepherd, the organization’s humanitarian and emergency affairs director
for the Asia-Pacific region, released a statement on World Vision’s website, saying:
“We’ve also alerted our Global Rapid Response Team and have put team members
on standby for possible deployment to affected areas. This could be a very serious
disaster in multiple countries and our staff are prepared to respond.”
Let’s show some gratitude towards humanity.
–
Best Regards,
Jay Shah, FRM
–—————————————————-
Your comments and feedbacks always welcome
at Cybugle@yahoo.com as well as atbruntno1@yahoo.com
———— ——— ——— ———————-
Working for God on earth does not pay much,
but His Retirement plan is out of this world.
Help someone have a nice day,
visit www.thehungersite. com
With best wishes,
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Along with the relief options Practice of Paritta Chanting
The Significance of Paritta Chanting Paritta chanting is the recital of some of the Sutras uttered by the Buddha in the Pali language for the blessing and protection of the devotees. Paritta Chanting or Sutra Chanting is a well-known Buddhist practice conducted all over the world, especially in Theravada Buddhist countries where the Pali language is used for recitals. Many of these are important sutras from the basic teachings of the Buddha which were selected by His disciples. Originally, these sutras were recorded on ola leaves about two thousand years ago. Later, they were compiled into a book known as the ‘Paritta Chanting Book’. The names of the original books from which these sutras were selected are the Anguttara Nikaya, Majjhima Nikaya, Digha Nikaya, Samyutta Nikaya and Kuddaka Nikaya in the Sutra Pitaka. The sutras that Buddhists recite for protection are known as Paritta Chanting. Here ‘protection’ means shielding ourselves from various forms of evil spirits, misfortune, sickness and influence of the planetary systems as well as instilling confidence in the mind. The vibrant sound of the chanting creates a very pleasing atmosphere in the vicinity. The rhythm of the chanting is also important. One might have noticed that when monks recite these sutras, different intonations are adopted to harmonize with different sutras intended for different quarters. It was found very early during man’s spiritual development that certain rhythms of the human voice could produce significant psychological states of peacefulness and serenity in the minds of ardent listeners. Furthermore, intonation at certain levels would appeal to devas, whilst certain rhythms would created a good influence over lower beings like animals, snakes, or even spirits or ghosts. Therefore, a soothing and correct rhythm is an important aspect of Paritta Chanting. The use of these rhythms is not confined to Buddhism alone. In every religion, when the followers recite their prayers by using the holy books, they follow certain rhythms. We can observe this when we listen to Quran reading by Muslims and the Veda Mantra Chanting by Hindu priests in the Sanskrit language. Some lovely chanting is also carried out by certain Christian groups, especially the Roman Catholic and Greek orthodox sects. When the sutras are chanted, three great and powerful forces are activated. These are the forces of the Buddha, Dhamma and the Sangha. Buddhism is the combination of these ‘Three Jewels’ and when invoked together they can bring great blessing to mankind: The Buddha. He had cultivated all the great virtues, wisdom and enlightenment, developed His spiritual power and gave us His noble Teachings. Even though the physical presence of the Teacher is no more with us, His Teachings have remained for the benefit of mankind. Similarly, the man who discovered electricity is no more with us, yet by using his knowledge, the effect of his wisdom still remains. The illumination that we enjoy today is the result of his wisdom. The scientists who discovered atomic energy are no longer living, but the knowledge to use it remains with us. Likewise the Noble Teachings given us through the Buddha’s wisdom and enlightenment, are a most effective power for people to draw inspiration from. When you remember Him and respect Him, you develop confidence in Him. When you recite or listen to the words uttered by Him, you invoke the power of His blessings. The Dhamma. It is the power of truth, justice and peace discovered by the Buddha which provides spiritual solace for devotees to maintain peace and happiness. When you develop your compassion, devotion and understanding, this power of the Dhamma protects you and helps you to develop more confidence and strength in your mind. Then your mind itself becomes a very powerful force for your own protection. When it is known that you uphold the Dhamma, people and other beings will respect you. The power of the Dhamma protects you from various kinds of bad influence and evil forces. Those who cannot understand the power of the Dhamma and how to live in accordance with the Dhamma, invariably surrender themselves to all forms of superstitious beliefs and subject themselves to the influence of many kinds of gods, spirits and mystical powers which require them to perform odd rites and rituals. By so doing, they only develop more fear and suspicion born out of ignorance. Large sums of money are spent on such practices and this could be easily avoided if people were to develop their confidence in the Dhamma. Dhamma is also described as ‘nature’ or ‘natural phenomena’ and ‘cosmic law’. Those who have learnt the nature of these forces can protect themselves through the Dhamma. When the mind is calmed through perfect knowledge disturbances cannot create fear in the mind. The Sangha. It refers to the holy order of monks who have renounced their worldly life for their spiritual development. They are considered as disciples of the Buddha, who have cultivated great virtues to attain sainthood or Arahantahood. We pay respect to the Sangha community as the custodians of the Buddha Sasana or those who had protected and introduced the Dhamma to the world over the last 2,500 years. The services rendered by the Sangha community has guided mankind to lead a righteous and noble life. They are the living link with the Enlightened One who bring His message to us through the recital of the words uttered by Him. The chanting of sutras for blessing was started during the Buddha’s time. Later, in certain Buddhist countries such as Sri Lanka, Thailand and Burma, this practice was developed further by organizing prolonged chanting for one whole night or for several days. With great devotion, devotees participated in the chanting sessions by listening attentively and intelligently. There were some occasions when the Buddha and His disciples chanted sutras to bring spiritual solace to people suffering from epidemics, famines, sickness and other natural disasters. On once occasion, when a child was reported to be affected by some evil influence, the Buddha instructed His monks to recite sutras to give protection to the child from the evil forces. The blessing service, by way of chanting, was effective. Of course, there were instances when the sutra chanting could not be effective if the victims had committed some strong bad kamma. Nevertheless, certain minor bad kammic effects can be overcome by the vibrant power combined with the great virtues and compassion of those holy people who chant these sutras. Here, the overcoming of a bad kammic effect does not mean the complete eradication of the effect, but only a temporary suspension of such an effect. Devotees who were tired fatigued have experienced relief and calmness after listening to the chanting of sutras. Such an experience is different from that provided by music because music can create excitement in our mind and pander to our emotions but does not create spiritual devotion and confidence. For the last 2,500 years, Buddhist devotees have experienced the good effects of sutra chanting. We should try to understand how and why the words uttered by the Buddha for blessing purposes could be so effective even after His passing away. It is mentioned in the Buddha’s teaching that ever since he had the aspiration to become a Buddha during His previous births, He had strongly upheld one particular principle, namely, to abstain from ‘telling lies’. Without abusing or misusing His words, He spoke gently without hurting the feelings of others. The power of Truth has become a source of strength in the words uttered by the Buddha with great compassion. However, the power of the Buddha’s word alone is not enough to secure blessing without the devotion and understanding of the devotees. The miraculous effect experienced by many people in ridding themselves of their sickness and many other mental disturbances through the medium of the Buddhist sutras, enabled them to develop their faith and confidence in this form of religious service. -ooOoo- |
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Awakeness Practices
All 84,000 Khandas As Found in the Pali Suttas
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Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: |
The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters.
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
198 LESSONS 16 03 2011 Bija Sutta Means of Propagation FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-POLITICS is SACRED with GOOD GOVERNANCE-C.M. greets people on the birthday of BSP founder Manyawar Shri Kanshiram ji-Manyawar Shri Kanshiram Ji’s life was a perfect example of sacrifice, commitment and struggle —Hon’ble Chief -Kanshi Ram remembered By BSP Karnataka State
through
Course Programs:
LESSON 198
http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.054.than.html
SN 22.54
PTS: S iii 54
CDB i 891
Bija Sutta: Means of Propagation
translated from the Pali by
Thanissaro Bhikkhu
At Savatthi. There the Blessed One addressed the monks: “Monks.”
“Yes, lord,” the monks responded.
The Blessed One said: “Monks, there are these five means of propagation. Which five? Root-propagation, stem-propagation, joint-propagation, cutting-propagation, & seed-propagation as the fifth. And if these five means of propagation are not broken, not rotten, not damaged by wind & sun, mature, and well-buried, but there is no earth and no water, would they exhibit growth, increase, & proliferation?”
“No, lord.”
“And if these five means of propagation are broken, rotten, damaged by wind & sun, immature, and poorly-buried, but there is earth & water, would they exhibit growth, increase, & proliferation?”
“No, lord.”
“And if these five means of propagation are not broken, not rotten, not damaged by wind & sun, mature, and well-buried, and there is earth & water, would they exhibit growth, increase, & proliferation?”
“Yes, lord.”
“Like the earth property, monks, is how the four standing-spots for consciousness should be seen. Like the liquid property is how delight & passion should be seen. Like the five means of propagation is how consciousness together with its nutriment should be seen.
“Should consciousness, when taking a stance, stand attached to (a physical) form, supported by form,[1] established on form, watered with delight, it would exhibit growth, increase, & proliferation.
“Should consciousness, when taking a stance, stand attached to feeling, supported by feeling, established on feeling, watered with delight, it would exhibit growth, increase, & proliferation.
“Should consciousness, when taking a stance, stand attached to perception, supported by perception, established on perception, watered with delight, it would exhibit growth, increase, & proliferation.
“Should consciousness, when taking a stance, stand attached to fabrications, supported by fabrications, established on fabrications, watered with delight, it would exhibit growth, increase, & proliferation.
“Were someone to say, ‘I will describe a coming, a going, a passing away, an arising, a growth, an increase, or a proliferation of consciousness apart from form, from feeling, from perception, from fabrications,’ that would be impossible.
“If a monk abandons passion for the property of form…
“If a monk abandons passion for the property of feeling…
“If a monk abandons passion for the property of perception…
“If a monk abandons passion for the property of fabrications…
“If a monk abandons passion for the property of consciousness, then owing to the abandonment of passion, the support is cut off, and there is no base for consciousness. Consciousness, thus unestablished, not proliferating, not performing any function, is released. Owing to its release, it is steady. Owing to its steadiness, it is contented. Owing to its contentment, it is not agitated. Not agitated, he (the monk) is totally unbound right within. He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
Notes
1.
“Supported by form”: I.e., having form as its object. Similarly for feeling, perception, and fabrications.
POLITICS is SACRED with GOOD GOVERNANCE
Press Information Bureau
(Chief Minister’s Information Campus)
Information & Public Relations Department, U.P.
C.M. greets people on the birthday of BSP founder Manyawar Shri Kanshiram ji
Manyawar Shri Kanshiram Ji’s life was a perfect example of sacrifice, commitment and struggle —Hon’ble Chief Minister ji
Lucknow : 14 March 2011
The Uttar Pradesh Chief Minister Ms. Mayawati ji, on the occasion of 77th
anniversary of Manyawar Shri Kanshiram ji, has extended her heartiest
greetings and good wishes to the people of the country. He was the founder of
the BAMCEF, DS-4 and Bahujan Samaj Party.
In a greetings message, Ms. Mayawati ji said that the life of Manyawar
Shri Kanshiram Ji was a perfect example of sacrifice, commitment and
struggle. He gave new direction and infused energy in the “Movement of
Social Change” to create awareness among the Bahujan Samaj, she added.
She said that the Bahujan Hero Manyawar Shri Kanshiram Ji waged struggle
throughout his life for the uplift of SC/STs, backwards, poor and weaker
sections suffering from injustice, exploitation and unequal social system for
centuries.
Ms. Mayawati ji said that after the Mahaparinibban of Dr. Bhimrao
Ambedkar, Manyawar Sri Kanshiram Ji seriously took forward the movement
of social change and gave a new direction to it. Manyawar Sri Kanshiram Ji
united SC/STs, backwards and other weaker sections of the society and taught
them to use their right to vote in an intelligent manner. His contribution in
this regard would never be forgotten, she added.
The Hon’ble Chief Minister ji said that Manyawar Sri Kanshiram ji was a
great thinker and created new consciousness among the SC/STs. He gave a new
dimension to the all round development of Sarv Samaj.
The Hon’ble Chief Minister ji called upon the people to take resolve to
realise the dreams of Manyawar Shri Kanshiram Ji, as it would be a real
tribute to him.
Kanshi Ram remembered
The Bahujan Samaj Party (BSP), Karnataka State, celebrated the birth anniversary of BSP founder Kanshi Ram on Tuesday. Speaking on the occasion, Uttar Pradesh MLC Ashok Siddarth said corruption should be wiped out at the village level itself through a people’s movement. BSP State president Marasandra Muniyappa said the party’s main goal was to become a power to reckon with in the State. On the occasion, a book on Kanshi Ram titled Dadasaheb Kanshiram was released. — Staff Reporter
With best wishes of 77th Jayanthi of Kanshiramji at the Head Office of Bahujan Samaj Party Karnataka State, Ashok Kumar Siddhath Ji M.L.C. BSP (UP) Co-Ordinator - Karnataka State and Shri. Marasandra Muniappa, President BSP Karnataka State deliverd speach covering all the following points
http://newzstreet.com/lucknow/2011/03/13/lucknow-is-blue-again
Lucknow is blue again
The skyline of Lucknow is blue again. This time it is to celebrate the 77th birth anniversary of Bahujan Samaj Party founder Kanshi Ram ji on March 15. The UP government has declared March 15 as a government holiday in the state.
Last year, the party had celebrated Kanshi Ram ji’s birthday in a big way when it coincided with the silver jubilee year of the foundation of the party. The party organised a ‘Rashtriya Vishal Maharally’ at Ramabai Ambedkar ground.
This year the party has decided to hold district- level functions to commemorate the occasion and has directed all the leaders to propagate the achievements of the BSP government besides highlighting the schemes and projects on the name of the SC/ST leaders, including Kanshi Ram ji.
Cut-outs of several SC/ST leaders have been erected on the roads of the state capital while the streets near the Chief Minister’s residence are flanked by blue flags.
Last year, Kanshi Ram ji’s birthday coincided with the silver jubilee year of the foundation of the party. The party had organised a ‘Rashtriya Vishal Maharally’ at Ramabai Ambedkar ground at Lucknow.
It is expected that on March 15, Ms Mayawati will pay a floral tribute to the party’s founder and visit Kanshiram Smarak Sthal, Kansiram Eco Garden and other places.
Kanshi Ram was born on March 15, 1934, in Punjab and he laid the foundation of the Bahujan Samaj Party in 1984. He died on October 9, 2006
Shri. Gopinath General Secretary Karnataka BSP sent the following message:
“The Bahujan Samaj of India salutes withgreat respect its Messiah DadasahebKanshiram. It is he who trained the slaves to speak the language of rulers, gavethem the courage to dream bigand taught them to take responsibilityfor its realisation. It is he who showed thatnothing great can be achieved without great sacrifice. It is he who brought the Caravan of BabaSaheb Ambedkar on the right track.Let us rededicate ourselves to take ahead theCaravan to its logical end. Best wishes of 77th Jayanthiof Kanshi RamJi. Jaibheem-Gopinath
BAHUJAN SAMAJ PARTY
Karnataka State
The 77th Birth Anniversary of Manyavar Kanshi Ramji
The Messiah who instilled courage among the Bahujan Samaj of India to dream big and taught them to speak the language of winners
Date: 15.03.2011 Time: 11.00 am
Place: Bahujan Samaj Party State Office, Shivajinagar, Bangalore.
Dear Bahujan Brothers and Sisters,
Babasaheb Dr. Ambedkar made all the provisions required for the Bahujan Samaj (SC/ST/OBC & Religious Minorities) to liberate itself from the Brahminical Social Order and lead a life of self-respect. He gave the Constitution based on the principles of Equality, Liberty and Fraternity, parliamentary democracy to implement that Constitution and finally he advised the Bahujan Samaj to form its own national party and unite under one leader. Everything was made easy for the Bahujan Samaj to become the ruling samaj. But we, the Bahujan Samaj, have remained in slavery suffering all sorts of injustice and discrimination even to this day! Why? Are we not willing to end our slavery?
Babasaheb Ambedkar has brought a revolutionary change in law and political system creating ample opportunities for us to rise. But the Bahujan Samaj was unwilling to change its mindset to avail the new opportunities in the changed circumstances. (Ofcourse, Manuvadis too have not changed their mindset and we cannot even expect them to change!) The people who have no desire to change, have no courage to dream big, have no determination to realize such dreams and not willing to take the responsibility in that direction will be destined to remain in slavery despite living amidst opportunities!
Manyawar Kanshi Ram Saheb, the Messiah of Bahujan Samaj, was the one who instilled courage to the frustrated communities to dream big, strong determination to realize that dream and made them to take responsibility for their liberation. He taught us the language of power politics and led us from the front towards the sublime goal of liberation.
The greatness of Dadasaheb Kanshi Ramji lies in his ability to make the Bahujan Samaj speak the LANGUAGE OF WINNERS. His famous slogan “vote hamara raj tumhara, nahin chalega nahin chalega” has been considered as one of the ten powerful slogans that changed the political face of India. When he said, “votonvale jeethega, notonvale haarega” the penniless Bahujan Samaj gathered courage and confidence to challenge the money, mafia and media forces in politics. The crafty Manuvadis were capable of keeping the Bahujan Samaj divided and instigating one against the other in independent India. But their attempts were ended in frustration when the Bahujan Samaj followed its Messiah’s advise, “ Jat chodo samaj jodo”! Today Bahujan Samaj Party (BSP), the only political party of Bahujan Samaj, is the third biggest national party for the hitherto gullible masses who have learnt to follow its Leader’s command, “Jo bahujan ki baath karega woh delhi pe raj karega”!
Kanshi Ramji, born in an ordinary farmer’s family, has joined the line of greatest leaders of the world who changed the history of mankind.
Manyavar Kanshi Ramji was born on March 15, 1934 to the Sikh Ramdasia couple Hari Singh and Bishan Kaur in Khawaspur village of Ropar District of Punjab State. He, having obtained B.Sc. degree, joined as a Junior Scientist in Central Institute of Military Explosives (CISE). In 1964 he had to protest the management’s refusal to declare the holiday for Dr.Ambedkar Jayanti. He succeeded in getting the holiday declared for Ambedkar Jayanti and this event made him to shoulder the responsibility of running the Ambedkarite movement. He dedicated his life to make the Bahujan Samaj into a ruling samaj as envisioned by Dr.Ambedkar. It was an uphill task demanding an extraordinary sacrifice. Kanshi Ramji did not go back from his decision. He decided not to get married, not to acquire property of his own and not go back to his native place till he fulfill the dream of Dr.Ambedkar. He went round the whole country to educate and organize the Bahujan Samaj in this direction.
Today, as a result of the incessant struggle and sacrifice of Kanshi Ramji, BSP the party he founded on April 14, 1984 is ruling Uttar Pradesh,the largely populated state of India, for the fourth time creating unforeseen socio-economic change under the leadership of Iron Lady Behen Mayawatiji. The leadership of BSP, the fastest growing party of India, is taking every section of Bahujan Samaj into its fold across the caste, creed, religion, region and language barriers. Now the Manuvadis have resorted to all sorts of nataks to fool the Bahujan Samaj. But the awakened Bahujan Samaj is marching towards Delhi saying “ UP to hamari hai, ab Delhi ki bari hai”!
Babasaheb Ambedkar got us the right to vote and Dadasaheb Kanshi Ram showed us the true power of vote!
The Bahujan Samaj of India is saluting its Messiah Kanshi Ramji for his incomparable struggle and sacrifice. His 77th birth anniversary is being celebrated as the “Bahujan Samaj Din” all over the nation. We request you to take part in this countrywide celebration to work towards building “Prabuddha Bharat”, the Awakened India. Jaibhim, Jaibharath.
MAHA BODHI SOCIETY BENGALURU, INDIA< ?xml:namespace prefix = o ns = “urn:schemas-microsoft-com:office:office” />
DHAMMAPADA FESTIVAL
90TH Birthday Celebration of
Venerable Acharya Buddharakkhita
12-20 March 2011
16th March 2011 Wednesday
9:00 AM to 11:00 AM and 2:0 PM to 4:00 PM
Practice of Paritta Chanting
4:00 PM Hospital Dana Service at
Indira Gandhi Institute of Child Health and
Rajiv Gandhi Institute of Chest Diseases and TB hospital
Hosur Road, Bengaluru
5:30 PM Dhamma Discourse at Maha Bodhi Society
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
197 LESSONS 15 03 2011 Anusaya Sutta Obsessions 1 FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-POLITICS is SACRED with GOOD GOVERNANCE-BAHUJAN SAMAJ PARTY -Lucknow is blue again-BSP Karnataka State-The 77th Birth Anniversary of Manyavar Kanshi Ramji0-The Messiah who instilled courage among the Bahujan Samaj of India to dream big and taught them to speak the language of winners-DHAMMAPADA FESTIVAL-15th March 2011 Tuesday9:00 AM to 11:00 AM and 2:0 PM to 4:00 PM-Practice of Paritta Chanting-4:00 PM Hospital Dana Service atLeprosy Hospital, Magadi Road, Bengaluru
through
Course Programs:
LESSON 197
http://www.accesstoinsight.org/tipitaka/an/an07/an07.011.than.html
AN 7.11
PTS: A iv 9
Anusaya Sutta: Obsessions (1)
translated from the Pali by
Thanissaro Bhikkhu
“Monks, there are these seven obsessions.[1] Which seven?
“(1) The obsession of sensual passion.
“(2) The obsession of resistance.
“(3) The obsession of views.
“(4) The obsession of uncertainty.
“(5) The obsession of conceit.
“(6) The obsession of passion for becoming.
“(7) The obsession of ignorance.
“These are the seven obsessions.”
Note
1.
This term — anusaya — is usually translated as “underlying tendency” or “latent tendency.” These translations are based on the etymology of the term, which literally means, “to lie down with.” However, in actual usage, the related verb(anuseti) means to be obsessed with something, for one’s thoughts to return and “lie down with it” over and over again.
POLITICS is SACRED with GOOD GOVERNANCE
MAHA BODHI SOCIETY BENGALURU, INDIA
DHAMMAPADA FESTIVAL
90TH Birthday Celebration of
Venerable Acharya Buddharakkhita
12-20 March 2011
15th March 2011 Tuesday
9:00 AM to 11:00 AM and 2:0 PM to 4:00 PM
Practice of Paritta Chanting
4:00 PM Hospital Dana Service at
Leprosy Hospital, Magadi Road, Bengaluru
5:30 PM Dhamma Discourse at Maha Bodhi Society
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 |
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
196 LESSONS 14 03 2011 Anusaya Sutta Obsessions 2 FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-DHAMMAPADA FESTIVAL-12-20 March 2011-MAHA BODHI SOCIETY-14, Kalidasa Road, Gandhinagar, Bengaluru-560009-Reasons for the Buddha’s noble silence
Course Programs:
LESSON 195
http://www.accesstoinsight.org/tipitaka/an/an07/an07.012.than.html
AN 7.12
PTS: A iv 9
Anusaya Sutta: Obsessions (2)
translated from the Pali by
Thanissaro Bhikkhu
“Monks, with the abandoning & destruction of the seven obsessions, the holy life is fulfilled. Which seven? The obsession of sensual passion, the obsession of resistance, the obsession of views, the obsession of uncertainty, the obsession of conceit, the obsession of passion for becoming, the obsession of ignorance. With the abandoning & destruction of these seven obsessions, the holy life is fulfilled.
“When, for a monk, the obsession of sensual passion has been abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising; when, for him, the obsession of resistance… the obsession of views… the obsession of uncertainty… the obsession of conceit… the obsession of passion for becoming… the obsession of ignorance has been abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising: this is called a monk who has cut through craving, has turned away from the fetter, and — by rightly breaking through conceit — has put an end to suffering & stress.”
See also:
Reasons for the Buddha’s noble silence
After a short time of the enlightenment the Buddha had the unique ability of preaching his doctrine in such a way that everybody understood. He used different methods to preach His Dhamma. The four methods are explained in the commentary to the Anguttara Nikaya, and the Abhidhamma. The four methods are as follows:
1. Ekansa Vyakarana - question which ought to be explained categorically.
2. Vbhajja Vyakarana - question which ought to be explained analytically.
3. Patipacca Vyakarana - question which ought to be replied with a counter question.
4. Tapaniya - question that should be set aside.
Last method
Here the last method (Tapaniya) explains questions that The Buddha did not answer (Avyakruta). The Buddha declared certain questions of distinctly metaphysical character to be unanswerable. It is necessary that the silence of the Buddha should be properly appraised. The inexpressible (Avyakruta) occurs in many dialogues.
There are only ten but invariably enumerate as fourteen and practically is The same order.
Avyakruta are explained in the Vaccayotta Sanyutta and Avyakata Sanyutta of Sanyutta Nikaya, Mahanidana Sutta, Brahmajala Sutta, Mahali Sutta and Pottapada Sutta of Diganikaya. These are the ten unanswered questions.
1. Sassato loko - The world is eternal.
2. Assato loko - The world is not eternal.
3. Antava loko - The world is finite.
4. Anantava loko - The world is Infinite.
5. Tanjivantana sariran - The soul is identical with the body.
6. Annancajivan annam sariram - The soul is different from the body.
7. Hotitatagato parammaranan - The Tathagata exists after death.
8. Na, hotitathagato Parammaranan The Thatagata does not exist after death.
9. Hotica, na hotica Tathagato Parammaranan - The Tathagata does and does not exist after death.
10. Neva hotica Nanahotica Tathagato - Parammaranan - The Tathagata neither exists or does not exist after death.
First four questions
Here, the first four questions are about the world. Fifth and sixth questions have been asked regarding the soul and the body and the last four questions are about the saint (Tathagata). The Buddha has said that these metaphysical questions should not be investigated by man because they are - unfathomable questions regarding this reason, some western scholars believed that The Buddha did not know the answers for this question.
It should be noted here that Radhakrinan has rejected the comment of A.B. Keith and said that The Buddha knew the answers but did not express them because it is not important to realize the salvation which He has taught.
Two questions
Now, two questions arise (i) whether, The Buddha had known or not known the answers for these questions (ii). If He knew the answers, why did he set aside these questions?
The answer for the first question can be found in the Simsapa Sutta of Sanyuttanikaya. Here the Buddha himself explains using some simsapa leaves. The Buddha takes a handful of the leaves in the simsapa forest and says that what he has taught is like the leaves in His hand and what he knew but did not teach is like the leaves in the forest (eva mevakho bhikkhave etadeva bahutarani yan kho pana maya abhinnaya anakkhatan). This means that he claimed to know much more than he taught.
Second question
The answer to the second question or the reason to set aside these ten unanswered questions, has been explained in the Pottapada Sutta of Majjima Nikaya. According to that Sutta the Buddha has explained to Pottapada that answers for these questions are not important to cessation of suffering and to realise the Nibbana. Therefore the Buddha has set aside these questions. (Netan atta sanhitan Na dhamma sanhitan… na nibbanaya, san vattati, tasma tan maya avyakatan).
Further, He explains in Vaccagotta Sutta of Sanyutta Nikaya The reason for setting aside these questions. There the Buddha tells Ananda, why Vaccayotta was answered by ‘silence.’ When I was asked by the wanders, whether there was a self? I replied to him that there was a self, Ananda, that would be siding with the recluses and Brahamins who are eternalists.” But Ananda, when I was asked ‘Isn’t there a self?’ I replied that it did not exist. Ananda, that would be siding with those recluses and Brahamins, who are annihilationists. Ayain, Ananda, was asked by the wanderer, ‘Is there a self?’ Had I replied that there was a self it would be in accordance with the knowledge, all things are impermanant? Then Ven. Ananda answered it as, “Surely, not Lord.” Again Ananda, when Vaccagotta asked, “Isn’t there a self.
I replied that there was not. It would have been more bewildering to the already bewildered Vaccagotta.
The Buddha says, ‘Ananda’, If I had answered the questions with ‘yes’ or ‘no’, or accepted one of the alternatives I would have been guilty of that very dogmatism which he had been vehemently condemned by others.
Instead of the usual opposition, between Sassatavada and Uccedavada (affirmation and negation) The Buddha substituted the more fundamental one between dogmatism and criticism.
The Buddha has said to the Kaccayana in Sanyuttanikaya, how He preached the doctrines: “Kaccayana, affirmation is one stream, negation is the other stream. Tathagata preaches His doctrine without grasping both these streams.”
“Sabban attiti bho kaccayana ayan meko anto,
Sabban nattiti bho kaccayana ayan dutiyo anto,
Ete vbho ante anupagamma majjimena
Tatagato Dhamman deseti.”
This is his middle position. The Buddha has kept his noble silence without answering the metaphysical questions.
Awakeness Practices
All 84,000 Khandas As Found in the Pali Suttas
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Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: |
The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters.
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
MAHA BODHI SOCIETY BENGALURU, INDIA
DHAMMAPADA FESTIVAL
90TH Birthday Celebration of
Venerable Acharya Buddharakkhita
12-20 March 2011
MAHA BODHI SOCIETY
14, Kalidasa Road, Gandhinagar, Bengaluru-560009
Tel:91-080-22250684, Fax: 91-080-22264438
Email: info@mahabodhi.info, www.mahabodhi.info
14th March 2011 Monday
9:00 AM to 11:00 AM and 2:00 PM to 4:00 PM
Practice of Paritta Chanting
4:00 PM Hospital Dana Service at
Vani Vilas Children Hospital and Minto Hospital
Victoria Hospital Premises, Bengaluru