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http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
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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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210 LESSON 28 03 2011 Anuradha Sutta To Anuradh  FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter  to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org

LESSON 210

Course Programsrevolving globe

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http://threeroy

alwarriors.tripod.com/buddha.html


Three Characteristics of Existence - Joe Bennett

THE BUDDHIST

ONLINE GOOD NEWS

GIF pics GIF pics Vipassana Gif


Anuradha
Sutta: To Anuradha

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

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

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

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

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

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

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

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

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

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

“Inconstant,
lord.”

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

“Stressful,
lord.”

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

“No,
lord.”

“Is
feeling constant or inconstant?”

“Inconstant,
lord.”…

“Is
perception constant or inconstant?”

“Inconstant,
lord.”…

“Are
fabrications constant or inconstant?”

“Inconstant,
lord.”…

“Is
consciousness constant or inconstant?

“Inconstant,
lord.”

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

“Stressful,
lord.”

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

“No,
lord.”

“What
do you think, Anuradha: Do you regard form as the Tathagata?”

“No,
lord.”

“Do
you regard feeling as the Tathagata?”

“No,
lord.”

“Do
you regard perception as the Tathagata?”

“No,
lord.”

“Do
you regard fabrications as the Tathagata?”

“No,
lord.”

“Do
you regard consciousness as the Tathagata?”

“No,
lord.”

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

“No,
lord.”

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

“No,
lord.”

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

“No,
lord.”

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

“No,
lord.”

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

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

 

Awakeness Practices

All 84,000 Khandas As Found in the
Pali Suttas


Traditionally
the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so;
certainly the Buddha taught a large number of practices that lead to
Awakeness. This web page attempts to catalogue those found in the Pali Suttas
(DN, MN, SN, AN, Ud & Sn
 1). There are 3 sections:


 

The
discourses of Buddha are divided into 84,000, as to separate addresses. The
division includes all that was spoken by Buddha.”I received from Buddha,” said
Ananda, “82,000 Khandas, and  from the
priests 2000; these are 84,000 Khandas maintained by me.” They are divided into
275,250, as to the stanzas of the original text, and into 361,550, as to the
stanzas of the commentary. All the discourses including both those of Buddha
and those of the commentator, are divided 
into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000
separate letters.

BUDDHA (EDUCATE)!          DHAMMA
(MEDITATE)!  SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One
Shows the Path to Attain Eternal Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice
University has been re-organized to function through the following Schools of
Learning :

Buddha’s
Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā
Research and Practice University follows suit

As
the Original Nālandā University did not offer any Degree, so also the
Free  e-Nālandā Research and Practice University.

The teachings of Buddha are eternal, but even then
Buddha did not proclaim them to be infallible. The religion of Buddha has the
capacity to change according to times, a quality which no other religion can
claim to have…Now what is the basis of Buddhism? If you study carefully, you
will see that Buddhism is based on reason. There is an element of flexibility
inherent in it, which is not found in any other religion.
Bhimrao Ramji Ambedkar , Indian scholar, philosopher and
architect of Constitution of India, in his writing and speeches

IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,FOUR HOLY TRUTHS,EIGHTFOLD PATH,TWELVEFOLD CONDITIONED ARISING,BODHISATTVA,PARAMITA,SIX PARAMITAS III.SIX SPIRITUAL POWERS,SIX PATHS OF REBIRTH,TEN DHARMA REALMS,FIVE SKANDHAS,EIGHTEEN REALMS,FIVE MORAL PRECEPTS IV. MEDITATION,MINDFULNESS,FOUR APPLICATIONS OF MINDFULNESS,LOTUS POSTURE,SAMADHI,CHAN SCHOOL,FOUR JHANAS,FOUR FORMLESS REALMS V. FIVE TYPES OF BUDDHIST STUDY AND PRACTICE,MAHAYANA AND HINAYANA COMPARED,PURE LAND,BUDDHA RECITATION,EIGHT CONSCIOUSNESSES,ONE HUNDRED DHARMAS,EMPTINESS VI. DEMON,LINEAGE

with

Level I: Introduction to Buddhism,Level
II: Buddhist Studies,

TO ATTAIN

Level III: Stream-Enterer,Level IV: Once
– Returner,Level V: Non-Returner,Level VI: Arhat

Jambudvipa,
i.e, PraBuddha Bharath scientific thought in

mathematics,astronomy,alchemy,andanatomy

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

 

Jambudvipa,
i.e, PraBuddha Bharath scientific thought in

Mathematics

Astronomy

Alchemy

And
Andanatomy

 

Buddhist perception of humanity

Buddhism and Information Technology

Buddhist perception of Business Management in
Relation to Public Policy and Development and Ecology and Environment

Buddhist
perception of Languages
and Literature


 

Khmer Buddhist


Jagatheesan Chandrasekharan

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

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

Dove-02-june.gif (38556 bytes)

LESSON 
209

Course Programs

Anupada
Sutta: One After Another

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


THE BUDDHIST

ONLINE GOOD NEWS

Awakeness Practices

All 84,000 Khandas As Found in the
Pali Suttas


Traditionally
the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so;
certainly the Buddha taught a large number of practices that lead to
Awakeness. This web page attempts to catalogue those found in the Pali Suttas
(DN, MN, SN, AN, Ud & Sn
 1). There are 3 sections:


The
discourses of Buddha are divided into 84,000, as to separate addresses. The
division includes all that was spoken by Buddha.”I received from Buddha,” said
Ananda, “82,000 Khandas, and  from the
priests 2000; these are 84,000 Khandas maintained by me.” They are divided into
275,250, as to the stanzas of the original text, and into 361,550, as to the
stanzas of the commentary. All the discourses including both those of Buddha
and those of the commentator, are divided 
into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000
separate letters.

 

BUDDHA (EDUCATE)!          DHAMMA
(MEDITATE)!  SANGHA (ORGANISE)!

WISDOM IS POWER

Awakened One
Shows the Path to Attain Eternal Bliss

Using such an instrument

The Free ONLINE e-Nālandā Research and Practice
University has been re-organized to function through the following Schools of
Learning :

Buddha’s
Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā
Research and Practice University follows suit

As
the Original Nālandā University did not offer any Degree, so also the
Free  e-Nālandā Research and Practice University.

The teachings of Buddha are eternal, but even then
Buddha did not proclaim them to be infallible. The religion of Buddha has the
capacity to change according to times, a quality which no other religion can
claim to have…Now what is the basis of Buddhism? If you study carefully, you
will see that Buddhism is based on reason. There is an element of flexibility
inherent in it, which is not found in any other religion.

Bhimrao Ramji Ambedkar , Indian scholar, philosopher and
architect of Constitution of India, in his writing and speeches

IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,FOUR HOLY TRUTHS,EIGHTFOLD PATH,TWELVEFOLD CONDITIONED ARISING,BODHISATTVA,PARAMITA,SIX PARAMITAS III.SIX SPIRITUAL POWERS,SIX PATHS OF REBIRTH,TEN DHARMA REALMS,FIVE SKANDHAS,EIGHTEEN REALMS,FIVE MORAL PRECEPTS IV. MEDITATION,MINDFULNESS,FOUR APPLICATIONS OF MINDFULNESS,LOTUS POSTURE,SAMADHI,CHAN SCHOOL,FOUR JHANAS,FOUR FORMLESS REALMS V. FIVE TYPES OF BUDDHIST STUDY AND PRACTICE,MAHAYANA AND HINAYANA COMPARED,PURE LAND,BUDDHA RECITATION,EIGHT CONSCIOUSNESSES,ONE HUNDRED DHARMAS,EMPTINESS VI. DEMON,LINEAGE

with

Level I: Introduction to Buddhism,Level
II: Buddhist Studies,

TO ATTAIN

Level III: Stream-Enterer,Level IV: Once
– Returner,Level V: Non-Returner,Level VI: Arhat

Jambudvipa,
i.e, PraBuddha Bharath scientific thought in

mathematics,astronomy,alchemy,andanatomy

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

 

Jambudvipa,
i.e, PraBuddha Bharath scientific thought in

Mathematics

Astronomy

Alchemy

And
Andanatomy

 

Buddhist perception of humanity

Buddhism and Information Technology

Buddhist perception of Business Management in
Relation to Public Policy and Development and Ecology and Environment

Buddhist
perception of Languages
and Literature

revolving globe

GIF pics 

 GIF picsVipassana Gif

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

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