230
LESSON 17 04 2011 Avyakata Sutta Undeclared FREE
ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS
letter to VOTE for BSP ELEPHANT for
Social Transformation and Economic Emancipation to attain Ultimate
Bliss-Through http://sarvajan.ambedkar.org
THE BUDDHIST
ONLINE
GOOD NEWS LETTER
LESSON
230
COURSE
PROGRAM
Avyakata Sutta: Undeclared
Then a certain monk went to the Blessed One and, on arrival,
having bowed down to him, sat to one side. As he was sitting there, he said to
the Blessed One, “Lord, what is the cause, what is the reason, why
uncertainty doesn’t arise in an instructed disciple of the noble ones over the
undeclared issues?”
“Because of the cessation of views, monk, uncertainty
doesn’t arise in an instructed disciple of the noble ones over the undeclared
issues. The view-standpoint, ‘The Tathagata exists after death,’ the
view-standpoint, ‘The Tathagata doesn’t exist after death,’ the
view-standpoint, ‘The Tathagata both does and doesn’t exist after death,’ the
view-standpoint, ‘The Tathagata neither does nor doesn’t exist after death’:
The uninstructed run-of-the-mill person doesn’t discern view, doesn’t discern
the origination of view, doesn’t discern the cessation of view, doesn’t discern
the path of practice leading to the cessation of view, and so for him that view
grows. He is not freed from birth, aging, & death; from sorrows,
lamentations, pains, distresses, and despairs. He is not freed, I tell you,
from suffering & stress. But the instructed disciple of the noble ones
discerns view, discerns the origination of view, discerns the cessation of
view, discerns the path of practice leading to the cessation of view, and so
for him that view ceases. He is freed from birth, aging, & death; from
sorrows, lamentations, pains, distresses, and despairs. He is freed, I tell
you, from suffering & stress.
“Thus knowing, thus seeing, the instructed disciple of the
noble ones doesn’t declare that ‘The Tathagata exists after death,’ doesn’t
declare that ‘The Tathagata doesn’t exist after death,’ doesn’t declare that
‘The Tathagata both does and doesn’t exist after death,’ doesn’t declare that
‘The Tathagata neither does nor doesn’t exist after death.’ Thus knowing, thus
seeing, he is thus of a nature not to declare the undeclared issues. Thus
knowing, thus seeing, he isn’t paralyzed, doesn’t quake, doesn’t shiver or
shake over the undeclared issues.
“‘The Tathagata exists after death’ — this
craving-standpoint, this perception-standpoint, this product of conceiving,
this product of elaboration, this clinging-standpoint: That’s anguish.[1] ‘The Tathagata doesn’t exist after death’:
That’s anguish. ‘The Tathagata both does and doesn’t exist after death’: That’s
anguish. ‘The Tathagata neither does nor doesn’t exist after death’: That’s
anguish.[2]
The uninstructed run-of-the-mill person doesn’t discern anguish,
doesn’t discern the origination of anguish, doesn’t discern the cessation of
anguish, doesn’t discern the path of practice leading to the cessation of
anguish, and so for him that anguish grows. He is not freed from birth, aging,
& death; from sorrows, lamentations, pains, distresses, and despairs. He is
not freed, I tell you, from suffering & stress. But the instructed disciple
of the noble ones discerns anguish, discerns the origination of anguish,
discerns the cessation of anguish, discerns the path of practice leading to the
cessation of anguish, and so for him that anguish ceases. He is freed from
birth, aging, & death; from sorrows, lamentations, pains, distresses, and
despairs. He is freed, I tell you, from suffering & stress.
“Thus knowing, thus seeing, the instructed disciple of the
noble ones doesn’t declare that ‘The Tathagata exists after death,’ doesn’t
declare that ‘The Tathagata doesn’t exist after death,’ doesn’t declare that
‘The Tathagata both does and doesn’t after death,’ doesn’t declare that ‘The
Tathagata neither does nor doesn’t exist after death.’ Thus knowing, thus
seeing, he is thus of a nature not to declare the undeclared issues. Thus
knowing, thus seeing, he isn’t paralyzed, doesn’t quake, doesn’t shiver or
shake over the undeclared issues.”
229 LESSON 16 04
2011 Avijjapaccaya Sutta From Ignorance as a Requisite Condition FREE ONLINE eNālandā Research and Practice
UNIVERSITY and BUDDHIST GOOD NEWS letter
to VOTE for BSP ELEPHANT for Social Transformation and Economic
Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org-POLITICS is SACRED with GOOD GOVERNANCE-120th Jayanti of Baba Saheb : CM pays warm tributes-Government counsels to plead cases of BPL card holders and beneficiaries of UP Mukhyamantri Mahamaya Garib Arthik Madad Yojana free of cost —Hon’ble Chief Minister ji- Hon’ble Chief Minister ji announces Rs. 60 crore assistance for Nyasi Samiti for welfare of advocates-Also announces to provide Rs. 500 crore for construction-Hon’ble C.M. greets people on Mahaveer Jayanti
THE BUDDHIST
ONLINE
GOOD NEWS LETTER
LESSON
229
COURSE
PROGRAM
Avijjapaccaya Sutta: From Ignorance as a Requisite
Condition
Translator’s note: In this
discourse, the Buddha refuses to answer the question of whether there is anyone
or anything lying behind the processes described in dependent origination. When
his interlocutor asks, for each factor in the causal process, “Which is
the X, and whose is the X?” the Buddha equates this with the
assumption that “X is one thing, and it is the X of
someone/something else.” He then equates this with the proposition, which
he has rejected many times elsewhere in the discourses, that the life-principle
is one thing, and the body is something else, i.e., that there is something
unseen lying behind the visible processes of life. However, the Buddha has also
rejected, in as many times, the proposition that the life-principle is the same
as the body, i.e., that there is nothing unseen lying behind the visible
processes of life. Avoiding these two extremes, he simply drops the question
and focuses attention on what is directly perceivable — the way one factor in
dependent co-arising functions as a prerequisite for the next. If one were to
focus on what might or might not lie behind these factors, one would be tied up
in speculations about what, by definition, can never be experienced. But by
focusing on the interplay of the factors that are directly perceivable, and —
by so doing — developing dispassion for them, one can overcome the craving and
ignorance that keep producing stress and suffering, and in that way gain
release.
Staying
at Savatthi… [the Blessed One said,] “From ignorance as a requisite
condition come fabrications… From birth as a requisite condition, then
aging-&-death, sorrow, lamentation, pain, distress, & despair come into
play. Such is the origination of this entire mass of stress &
suffering.”
When this
was said, a certain monk said to the Blessed One: “Which aging &
death, lord? And whose is this aging & death?”
“Not
a valid question,” the Blessed One said. If one were to ask, ‘Which aging
& death? And whose is this aging & death?’ and if one were to ask, ‘Is
aging & death one thing, and is this the aging & death of
someone/something else?’ both of them would have the same meaning, even though
their words would differ. When there is the view that the soul is the same as
the body, there isn’t the leading of the holy life. And when there is the view
that the soul is one thing and the body another, there isn’t the leading of the
holy life. Avoiding these two extremes, the Tathagata points out the Dhamma in
between: From birth as a requisite condition comes aging & death.”
“Which
birth, lord? And whose is this birth?”
“Not
a valid question,” the Blessed One said… “From becoming as a requisite
condition comes birth.”
“Which
becoming, lord? And whose is this becoming?”
“Not
a valid question,” the Blessed One said… “From clinging as a
requisite condition comes becoming.”
“Which
clinging, lord? And whose is this clinging?”
“Not
a valid question,” the Blessed One said… “From craving as a
requisite condition comes clinging.”
“Which
craving, lord? And whose is this craving?”
“Not
a valid question,” the Blessed One said… “From feeling as a
requisite condition comes craving.”
“Which
feeling, lord? And whose is this feeling?”
“Not
a valid question,” the Blessed One said… “From contact as a
requisite condition comes feeling.”
“Which
contact, lord? And whose is this contact?”
“Not
a valid question,” the Blessed One said… “From the six sense media
as a requisite condition comes contact.”
“Which
are the six sense media, lord, and whose are the six sense media?”
“Not
a valid question,” the Blessed One said… “From name-&-form as a
requisite condition come the six sense media.”
“Which
name-&-form, lord? And whose is this name-&-form?”
“Not
a valid question,” the Blessed One said… “From consciousness as a
requisite condition comes name-&-form.”
“Which
consciousness, lord? And whose is this consciousness?”
“Not
a valid question,” the Blessed One said… “From fabrications as a
requisite condition comes consciousness.”
“Which
fabrications, lord? And whose are the fabrications?”
“Not
a valid question,” the Blessed One said. “If one were to ask, ‘Which
are the fabrications, and whose are the fabrications?’ and if one were to say,
‘Fabrications are one thing, and these fabrications are something/someone
else’s,’ both of them would have the same meaning, even though their words
would differ. When there is the view that the life-principle is the same as the
body, there is no leading the holy life. And when there is the view that the
life-principle is one thing and the body another, there is no leading the holy
life. Avoiding these two extremes, the Tathagata points out the Dhamma in
between: From ignorance as requisite condition come fabrications. Now from the
remainderless fading & cessation of that very ignorance, every one of these
writhings & wrigglings & wigglings — ‘Which aging & death? And
whose is this aging & death?’ or ‘Is aging & death one thing, and is
this the aging & death of someone/something else?’ or ‘The soul is the same
as the body,’ or ‘The soul is one thing and the body another’ — are abandoned,
their root destroyed, made like a palmyra stump, deprived of the conditions of
development, not destined for future arising.”
POLITICS is SACRED with
GOOD GOVERNANCE
Press Information Bureau
(C.M. Information Campus)
Information and Public Relations Department, U.P.
120th Jayanti of Baba Saheb : CM pays warm tributes
Government counsels to plead cases of BPL card
holders and beneficiaries of UP Mukhyamantri Mahamaya Garib Arthik Madad Yojana
free of cost —Hon’ble Chief Minister ji
Hon’ble Chief Minister ji announces Rs. 60 crore assistance
for Nyasi Samiti for welfare of advocates
Also announces to provide Rs. 500 crore for
construction
of new building of Lucknow Bench of Allahabad High
Court
Lucknow : April 14, 2011
The Architect of the Indian Constitution, Bharat
Ratna Baba Saheb Dr.
Bhimrao Ambedkar was remembered with honour on his
120th
Jayanti
by the entire country. A large number of BSP workers, party office bearers,
supporters, followers, admirers and people of
Sarva Samaj led by the
Hon’ble Chief Minister of Uttar Pradesh Ms.
Mayawati ji paid warm tributes to Baba Saheb Dr. Bhimrao Ambedkar. The BSP also
celebrated his Jayanti at all 72 district HQs with gaiety. At these functions,
the people were also
informed about various works conducted by BSP to
honour Baba Saheb.
Similar programmes were also organised at the
capitals of all the States,
which were attended by a large number of BSP
workers.
The Hon’ble Chief Minister ji, at first, arrived
at the Prateek Sthal
situated on the bundh and paid floral tributes on the statue of Baba
Saheb
Dr. Bhimrao Ambedkar. Thereafter, she arrived at
the Dr. Bhimrao
Ambedkar Samajik Parivartan Sthal and paid floral
tributes on the statue of
Baba Saheb Dr. Bhimrao Ambedkar installed at the
main premises in the
Abraham Lincoln pose. The Bauddha
Bhikshus sang Buddha Vandana and
the Hon’ble Chief Minister ji made Cheevar Daan to them.
Thereafter, she
walked around the entire premises and paid floral
tributes on the statues of
the hero of the Bahujan Samaj Manyawar Sri
Kanshiram ji and other great
men as well.
Earlier, the Hon’ble Chief Minister ji addressed a
large number of the
followers of Baba Saheb Dr. Bhimrao Ambedkar,
ministers and people
present at the Dr. Bhimrao Ambedkar Samajik
Parivartan Sthal.
The Hon’ble Chief Minister, in her address, said
that she felt proud to
inform that Baba Saheb Dr. Bhimrao Ambedkar was
the Architect of the
Indian Constitution and he made efforts to ensure
that the deprived sections and victims of the varna system could lead a better life and become self-sufficient. He
also made arrangements in the Constitution to strengthen secularism in the
country. She said that his contribution could not be forgotten and his
name would be inscribed in golden letters in the history of the country.
The Hon’ble Chief Minister ji said that keeping
the mammoth
contribution of Baba Saheb Dr. Bhimrao
Ambedkar in view, the U.P.
Government had accorded honour to them in various
shapes. She said that
her Government had taken a huge lead over Central
Government as well as
Governments of various States as far as honouring
him was concerned. She made it clear that apart from the U.P. Government, the
Central Government and Governments of other States had made very insignificant
efforts to honour Baba Saheb Dr. Bhimrao Ambedkar. She said that the history
had already evaluated the works and thought of Baba Saheb Dr. Bhimrao Ambedkar.
She said that he was a great man and respected all over the world.
Ms. Mayawati ji said that Baba Saheb Dr. Bhimrao
Ambedkar was a
very knowledgeable person as far as law was
concerned and he was expert
as it. She said that she was very impressed by it
and herself (Hon’ble Chief
Minister ji) studied law at Delhi University and
got a degree of LLB. She said that her Government had watched the interests of
Government and non-
Government advocates, Hon’ble Judiciary and poor
people of Sarva Samaj.
She said that few months ago the State Government
had given a lot of
facilities to Government counsels. Besides, the
State Government had also
watched the interests of non-Government advocates
of the State.
The Hon’ble Chief Minister ji said that the
previous Governments
talked tall but did not do anything for them. She
said that the National
General Secretary and currently the Chairman of
the U.P. State Advisory
Council Mr. Satish Chandra Mishra ji and her party
MLC Mr. Gopal Narayan
Mishra ji often said that she can do something for
their welfare.
The Hon’ble Chief Minister ji said that the
previous Governments made
several announcements for the welfare of
Government Counsels and non-
Government advocates, but never made honest
efforts to arrange budget for them. She said that it was evident that the
previous Governments made
these announcements just to mislead the advocates.
She said that her
Government always fulfilled its promises.
The Hon’ble Chief Minister ji, on the occasion,
announced that the
State Government would provide Rs. 60 crore amount
for the Nyasi Samiti
for the welfare of advocates. This amount would be
utilised for the insurance of the advocates, to provide pension to their
widows, for the construction of new chambers of the advocates all over the
State and to provide facility of library and computer in the bar association.
The Hon’ble Chief Minister ji said that the
construction of new building
of the Lucknow Bench of the Allahabad High Court
had been pending for long time now and the Government of India had not released
its share so
far. On this occasion, she announced to provide about
Rs. 500 crore, 70
percent of the total expenditure on the
construction of new building. She
said if needed, the State Government would also
make available the
additional amount for this construction.
The Hon’ble Chief Minister ji also announced to
provide about Rs. 50
crore additional amount for library and other
facilities for the judges of
High Court, which would be made final after
consultations with the Chief
Justice.
The Hon’ble Chief Minister ji said that Government
advocates would
plead free of cost in the pending cases and the
cases to be filed in favour of poor people in which Government is not opposite
party. This decision would help the beneficiaries of Uttar Pradesh Mukhyamantri
Mahamaya Garib Arthik Madad Yojna and BPL card holders in Uttar Pradesh. The Hon’ble
Chief Minister ji said that with these announcements on the occasion of 120th anniversary of
Baba Saheb Dr. Bhimrao Ambedkar, all advocates, Courts and poor people of Sarva
Samaj would definitely feel happy. It may be recalled that BSP Government under
the dynamic leadership of Ms. Mayawati ji with a view to making the memory of
Baba Saheb Dr. Bhimrao Ambedkar permanent had launched many important schemes
and programmes in his honour in all of her regimes. The State Government has
published the advertisements giving details in this regard on all the news
papers today.
Dr. Bhimrao Ambedkar Gram Sabha Vikas Yojna was
launched for
the development and prosperity of villages
dominated by SC/ST. Under
this scheme, arrangements have been made to
provide all necessary
facilities in selected Ambedkar Villages. A
separate cell has been
constituted for the effective implementation and
monitoring of the
scheme. Besides, sodium lights are being installed
in SC bastis of 10,000 Ambedkar Villages. “Multipurpose Community
Centres” were constructed in each dalit basti of Ambedkar Gram Sabha. Dr.
Ambedkar special employment scheme is being run effectively with a view to
providing SC/ST people.
The State Government had named Agra University as
Baba Saheb
Dr. Bhimrao Ambedkar University in the honour of
Baba Saheb.
Ambedkar Chair was installed in this University.
Dr. Ambedkar SC/ST
coaching centres were established in Aligarh and
Agra districts.
Ambedkar Nagar district was created under Faizabad
division. Besides,
Baba Saheb Dr. Bhimrao Ambedkar Medical College in
Banda and Dr.
Bhimrao Ambedkar Multi Super Speciality Hospital
were established in
Noida and Greater Noida.
Dr. Ambedkar Institute of Technology for
Handicapped in Kanpur
and Dr. Ambedkar Building were constructed in
Azamgarh. Dr. Bhimrao
Ambedkar Government Degree College was established
in Mainpuri and
Kannauj districts. Similarly, Dr. Bhimrao Ambedkar
International Sports
Stadium in Lucknow and Dr. Ambedkar SC/ST Hostel
was constructed in
Greater Noida. Dr. Ambedkar Park was established
in Agra and Gautam
Buddha Nagar districts. Dr. Ambedkar Environment
Museum and Dr.
Ambedkar Environment Campus were constructed in
Lucknow. Ambedkar Chair has been installed in Baba Saheb Dr. Bhimrao Ambedkar
University,
Lucknow and administrative building complex has
been constructed.
With a view to making the memory of Baba Saheb Dr.
Bhimrao
Ambedkar permanent, Dr. Bhimrao Ambedkar Samajik
Parivartan Sthal,
Dr. Bhimrao Ambedkar Vihar, Dr. Bhimrao Ambedkar
Samajik Parivartan
Gallery, Dr. Bhimrao Ambedkar Smarak Drishya
Sthal, Dr. Bhimrao
Ambedkar Samajik Parivartan Pratibimb Sthal and
Samajik Parivartan
Sangrahalaya and Jan Suvidha Parisar were
established in Lucknow.
Besides, Dr. Bhimrao Ambedkar Gomti Park was
constructed and
statue of Dr. Ambedkar was established. Dr.
Bhimrao Ambedkar Gomti
Vihar Khand–1, Dr. Bhimrao Ambedkar Gomti Vihar
Khand–2, Dr.
Bhimrao Ambedkar Gomti Vihar Khand–3, Dr. Bhimrao
Ambedkar Gomti
Vihar Khand–4, Dr. Bhimrao Ambedkar Gomti Buddha
Vihar Parking
Sthal, New Gomti Bridge for Dr. Bhimrao Ambedkar
Samajik Parivartan
Sthal, Over Bridge for Dr. Bhimrao Ambedkar
Samajik Parivartan Sthal
and Dr. Bhimrao Ambedkar Samajik Parivartan Sthal
administrative
building–2 were also constructed. Four dimensional
statue of Baba Saheb has been installed in Dr. Bhimrao Ambedkar Gomti Vihar
Khand–
Hon’ble C.M. greets people on Mahaveer Jayanti
Lucknow: April 15, 2011
The Hon’ble Chief Minister of Uttar Pradesh Ms.
Mayawati ji has extended her heartiest greetings
and good
wishes to the people of the State on the occasion
of
Mahaveer Jayanti.
In a greetings message, the Hon’ble Chief Minister
ji
said that truth and non-violence propagated by
Lard
Mahaveer were still relevant.
********