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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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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
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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

http://sarvajan.ambedkar.org

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

© 2001–2011

“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: 

SN 12.38

 AN 7.11

SN 12.64

 SN 22.53

 SN 22.54

Sn 5.7.

 MN 61

 MN 140;

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

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

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Jambudvipa, i.e, PraBuddha Bharath scientific thought in

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Philosophy and Comparative Religions;Historical Studies;International Relations and Peace Studies;Business Management in relation to Public Policy and Development Studies;Languages and Literature;and Ecology and Environmental Studies

Jambudvipa, i.e, PraBuddha Bharath scientific thought in

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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

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