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Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
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185 186 187 LESSONS 05 03 2011 Upacala Sutta Sister Upacala Parinibbana Sutta Total Unbinding Upasiva manava puccha Upasiva’s Questions 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. Grieved-CM calls on Governor-VOICE OF SARVAJAN HONEYLEAKS-5-point agenda: How to win polls?
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185 186 187 LESSONS  05 03 2011 Upacala Sutta Sister Upacala Parinibbana Sutta Total Unbinding Upasiva manava puccha Upasiva’s Questions 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. Grieved-CM calls on Governor-VOICE OF SARVAJAN HONEYLEAKS-5-point agenda: How to win polls?

through

http://sarvajan.ambedkar.org

Course Programs:

LESSON 185

http://www.accesstoinsight.org/tipitaka/sn/sn05/sn05.007.than.html

N 5.7 

PTS: S i 133 

CDB i 227

Upacala Sutta: Sister Upacala

translated from the Pali by

Thanissaro Bhikkhu

© 1998–2011

Alternate translation: Bodhi

At Savatthi. Then, early in the morning, Upacala the nun put on her robes and, taking her bowl & outer robe, went into Savatthi for alms. When she had gone for alms in Savatthi and had returned from her alms round, after her meal she went to the Grove of the Blind to spend the day. Having gone deep into the Grove of the Blind, she sat down at the foot of a tree for the day’s abiding.

Then Mara the Evil One, wanting to arouse fear, horripilation, & terror in her, wanting to make her fall away from concentration, approached her & said, “Where do you want to reappear,[1] nun?”

“I don’t want to reappear anywhere, my friend.”

[Mara:]

The devas of the Thirty-three,

the Hours, the Contented,

those who delight in creation,

& those in control:

direct your mind there

and it will enjoy

delight.

[Sister Upacala:]

The devas of the Thirty-three,

the Hours, the Contented,

those who delight in creation,

& those in control:

they are bound

with the bonds of sensuality;

they come again

under Mara’s sway.

The whole world is        burning.

The whole world is        aflame.

The whole world is        blazing.

The whole world is        provoked.

The Unprovoked, Unblazing

— that people run-of-the-mill

don’t partake,

where Mara’s

never been —

that’s where my heart

truly delights.

Then Mara the Evil One — sad & dejected at realizing, “Upacala the nun knows me” — vanished right there.

.

LESSON 186

http://www.accesstoinsight.org/tipitaka/sn/sn06/sn06.015.than.html

SN 6.15 

PTS: S i 157 

CDB i 251

Parinibbana Sutta: Total Unbinding

translated from the Pali by

Thanissaro Bhikkhu

© 1998–2011

Translator’s note: This discourse reports the way the Buddha passed away, giving four verses uttered by those who witnessed the event. It is interesting to note that the verses ascribed to heavenly beings make general comments on how the nature of all beings — even a Buddha — is to pass away, whereas the verses ascribed to the monks comment specifically on the Buddha’s display of mental mastery immediately prior to the moment of his total Unbinding.

On one occasion the Blessed One was staying near Kusinara in Upavattana, the Sal Tree Grove of the Mallans, on the occasion of his total Unbinding. Then the Blessed One addressed the monks, “I exhort you, monks: All fabrications are subject to decay. Bring about completion by being heedful.” Those were the Tathagata’s last words.

Then the Blessed One entered the first jhana. Emerging from that he entered the second jhana. Emerging from that, he entered the third… the fourth jhana… the dimension of the infinitude of space… the dimension of the infinitude of consciousness… the dimension of nothingness… the dimension of neither perception nor non-perception. Emerging from that, he entered the cessation of perception & feeling.

Then emerging from the cessation of perception & feeling, he entered the dimension of neither perception nor non-perception. Emerging from that, he entered the dimension of nothingness… the dimension of the infinitude of consciousness… the dimension of the infinitude of space… the fourth jhana… the third… the second… the first jhana. Emerging from the first jhana he entered the second… the third… the fourth jhana. Emerging from the fourth jhana, he immediately was totally Unbound.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding,Sahampati Brahma uttered this verse:

All beings — all — in the world,

will cast off the bodily heap

in the world

where a Teacher like this

without peer in the world

the Tathagata, with strength attained,

the Rightly Self-Awakened One,

has been totally

Unbound.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Sakka, ruler of the gods, uttered this verse:

How inconstant are compounded things!

Their nature:        to arise & pass away.

They disband        as they are arising.

Their total stilling is bliss.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Ven. Ananda uttered this verse:

It was awe-inspiring.

It was hair-raising

when,          displaying the foremost

accomplishment in all things,

the Rightly Self-Awakened One

was totally Unbound.

When the Blessed One was totally Unbound, simultaneously with the total Unbinding, Ven. Anuruddha uttered this verse:

He had no in-&-out breathing,

the one who was Such, the firm-minded one,

imperturbable

& bent on peace:

the sage completing his span.

With heart unbowed

he endured the pain.

Like a flame’s unbinding

was the liberation

of awareness.

 LESSON 187

http://www.accesstoinsight.org/tipitaka/kn/snp/snp.5.06.than.html

Snp 5.6 

PTS: Sn 1069-1076

Upasiva-manava-puccha: Upasiva’s Questions

translated from the Pali by

Thanissaro Bhikkhu

© 1997–2011

[Upasiva:]

Alone, Sakyan, & with nothing to rely on, I can’t venture across the great flood. Tell me, All-around Eye, the support to rely on for crossing over this flood.

[The Buddha:]

Mindfully focused on nothingness, [1] relying on ‘There isn’t,’ you should cross over the flood. Abandoning sensual pleasures, abstaining from conversations, keep watch for the ending of craving, night & day.

[Upasiva:]

One free from passion for all sensual pleasures relying on nothingness, letting go of all else, released in the highest emancipation of perception: Does he stay there unaffected?

[The Buddha:]

One free from passion for all sensual pleasures relying on nothingness, letting go of all else, released in the highest emancipation of perception: He stays there unaffected.

[Upasiva:]

If he stays there, O All-around Eye, unaffected for many years, right there would he be cooled & released? Would his consciousness be like that?

[The Buddha:]

As a flame overthrown by the force of the wind goes to an end that cannot be classified,[2] so the sage free from naming activity goes to an end that cannot be classified.

[Upasiva:]

He who has reached the end: Does he not exist, or is he for eternity free from dis-ease? Please, sage, declare this to me as this phenomenon has been known by you.

[The Buddha:]

One who has reached the end has no criterion [3] by which anyone would say that — for him it doesn’t exist. When all phenomena are done away with,[4] all means of speaking are done away with as well.

Notes

1.

“Nothingness” here denotes the dimension of nothingness, one of the four levels of mental absorption on formless themes. One attains this level, after surmounting the dimension of the infinitude of consciousness, by focusing on the perception, “There is nothing.” MN 26 tells us that Alara Kalama, the Buddha’s first teacher when the latter was still a Bodhisatta, had attained this level of mental absorption and had thought that it was the highest possible attainment. The Bodhisatta left him upon realizing that it was not true liberation from stress and suffering. Nevertheless, the dimension of nothingness can be used as a basis for the insight leading to that liberation. On this point, see Sn.V.14 and AN 9.36.

2.

For a discussion of this passage in light of early Buddhist theories of fire, see The Mind Like Fire Unbound, Chapter 1.

3.

For a discussion of the meaning of “criterion” in this passage, see The Mind Like Fire Unbound, Chapter 1.

4.

Although Upasiva refers to the goal as a phenomenon (dhamma), the Buddha describes it as the transcending of all phenomena. For some of the implications of this statement, see 

AN 3.134.

Sn 4.9

 MN 61

 MN 140;

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

POLITICS is SACRED With GOOD GOVERNANCE

Press Information Bureau

(C.M. Information Campus)

Information & Public Relations Department, U.P.

C.M. Grieved

Lucknow : 04 March 2011

The Hon’ble Chief Minister of Uttar Pradesh Ms.

Mayawati ji has expressed profound grief over the demise

of veteran Congress leader and former Chief Minister of

M.P. Mr. Arjun Singh.

In a condolence message, Hon’ble Chief Minister ji has

conveyed her heartfelt condolences and deep sympathies to

the bereaved family members of the late leader and prayed

for peace for the departed soul.

It may be recalled that Mr. Singh had been ailing for

sometime and passed away in New Delhi today.

*********

CM calls on Governor

Lucknow : 03 March 2011

The Hon’ble Chief Minister of Uttar Pradesh Ms.

Mayawati ji visited Raj Bhawan to meet the Governor

Mr. B.L. Joshi this morning. It was a courtesy call.

******

VOICE OF SARVAJAN HONEYLEAKS< ?xml:namespace prefix = o ns = “urn:schemas-microsoft-com:office:office” />

[The Buddhist Circle] 5-point agenda: How to win polls?

http://timesofindia.indiatimes.com/city/lucknow/5-point-agenda-How-to-win-polls/articleshow/7623561.cms

LUCKNOW: The month-long statewide inspection drive to assess the progress of developmental projects and implementation of various schemes by chief minister Mayawati was not only an administrative exercise. If sources are to be believed, the drive in fact is part of her five point strategy to romp home in the 2012 UP assembly polls.

During her visits, Mayawati also took feedback of the performance of sitting MLAs and the candidates short-listed for the 2012 assembly polls before making final announcement. The Ambedkar villages selected for visit also had substantial Muslim population, sources said and added that she has already constituted bhaichara (brotherhood) committees at the booth level in districts to bring castes and communities other than SC/STs, close to the BSP.

Party insiders also said that the BSP supremo is aiming to build an alliance of SC/ST, most backward classes and Muslims without upsetting the upper castes, particularly the Brahmins.

According to sources, Maya has chalked out a five point programme for her mission 2012.

First: If in 2007 BSP’s focus was on SC/ST-brahmin-muslim alliance, which brought it to power with absolute majority, for 2012, the party is aiming at the combination of SC/ST-muslims-most backward classes. At the same time, BSP will not say or do anything, which could antagonise any caste or community.

Secondly, Maya wants to declare party candidates one year in advance for polls due in April-May 2012, so that the latter get enough time to groom their constituencies.

Maya is of the view that a candidate should not be barred from contesting election on the basis of criminal record, but party sources said that she is taking extra care to verify credentials of the candidates selected for 2012 assembly elections before announcing their names.

“We won 2007 election on law and order issue, hence extra care is being taken to improve the situation,” said a senior BSP leader.

The third point in Maya’s agenda is to find out a detailed caste configurations of every constituency, as delimitation has changed the demographic profile and old equations in comparison to 2007 assembly elections.

Fourth: Maya wants all development work sanctioned for SC/ST dominated areas to be completed by July this year. Committed SC/ST leaders have been given important positions at district level in party organisation and have been told to convince SC/STs that the BSP is the only party they can trust on.

PWD minister Naseemuddin Siddiqui, has been asked to build an alliance of Muslim-SC/ST-backward classes to score in 89 reserved assembly seats in the state out of 403 assembly constituencies.

Maya’s close confidant and Brahmin face of the party, SC Mishra will continue to focus on the Brahmins. Swami Prasad Maurya and backward leader Babu Singh Kushwaha are working among non-Yadav backward classes and most backward classes (MBCs) close to the BSP. 

With Regards
Sandip Patil
 
Mumbai, 8149645674

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