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
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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
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
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