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04/24/11
238 LESSON 25 04 2011 Malunkyaputta Sutta To Malunkyaputta 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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238 LESSON
25 04 2011

Malunkyaputta Sutta To Malunkyaputta
 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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ONLINE GOOD NEWS LETTER

COURSE PROGRAM

LESSON 238

Malunkyaputta
Sutta: To Malunkyaputta

Then Ven. Malunkyaputta, who was ardent & resolute, 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: “It would be good, lord,
if the Blessed One would teach me the Dhamma in brief so that, having heard the
Dhamma from the Blessed One, I might dwell alone in seclusion: heedful, ardent,
& resolute.”

“Here now, Malunkyaputta: What will I say to the young
monks when you — aged, old, elderly, along in years, come to the last stage of
life — ask for an admonition in brief?”

“Lord, even though I’m aged, old, elderly, along in years,
come to the last stage of life, may the Blessed One teach me the Dhamma in
brief! May the One Well-gone teach me the Dhamma in brief! It may well be that
I’ll understand the Blessed One’s words. It may well be that I’ll become an
heir to the Blessed One’s words.”

“What do you think, Malunkyaputta: the forms cognizable via
the eye that are unseen by you — that you have never before seen, that you
don’t see, and that are not to be seen by you: Do you have any desire or
passion or love there?”

“No, lord.”[1]

“The sounds cognizable via the ear…

“The aromas cognizable via the nose…

“The flavors cognizable via the tongue…

“The tactile sensations cognizable via the body…

“The ideas cognizable via the intellect that are uncognized
by you — that you have never before cognized, that you don’t cognize, and that
are not to be cognized by you: Do you have any desire or passion or love
there?”

“No, lord.”

“Then, Malunkyaputta,
with regard to phenomena to be seen, heard, sensed, or cognized: In reference
to the seen, there will be only the seen. In reference to the heard, only the
heard. In reference to the sensed, only the sensed. In reference to the
cognized, only the cognized. That is how you should train yourself. When for
you there will be only the seen in reference to the seen, only the heard in
reference to the heard, only the sensed in reference to the sensed, only the
cognized in reference to the cognized, then, Malunkyaputta, there is no
 youin
connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder
nor between the two. This, just this, is the end of stress.”[2]

“I understand in detail, lord, the meaning of what the
Blessed One has said in brief:

 

Seeing a form

               
mindfulness lapsed —

attending

                to
the theme of ‘endearing,’

impassioned in mind,

                one
feels

                and
remains fastened there.

One’s feelings, born of the form,

                grow
numerous,

Greed & annoyance

                injure
one’s mind.

Thus amassing stress,

                one
is said to be far from Unbinding.

 

Hearing a sound…

Smelling an aroma…

Tasting a flavor…

Touching a tactile sensation…

 

Knowing an idea

               
mindfulness lapsed —

attending

                to
the theme of ‘endearing,’

impassioned in mind,

                one
feels

                and
remains fastened there.

One’s feelings, born of the idea,

                grow
numerous,

Greed & annoyance

                injure
one’s mind.

Thus amassing stress,

                one
is said to be far from Unbinding.

 

Not impassioned with forms

               
seeing a form with mindfulness firm —

dispassioned in mind,

                one
knows

                and
doesn’t remain fastened there.

While one is seeing a form

               
and even experiencing feeling —

it falls away and doesn’t accumulate.

Thus one fares mindfully.

Thus not amassing stress,

                one
is said to be

in the presence of Unbinding.

 

Not impassioned with sounds…

Not impassioned with aromas…

Not impassioned with flavors…

Not impassioned with tactile sensations…

 

Not impassioned with ideas

               
knowing an idea with mindfulness firm —

dispassioned in mind,

                one
knows

                and
doesn’t remain fastened there.

While one is knowing an idea

               
and even experiencing feeling —

it falls away and doesn’t accumulate.

Thus one fares mindfully.

Thus not amassing stress,

                one
is said to be

in the presence of Unbinding.

“It’s in this way, lord, that I understand in detail the
meaning of what the Blessed One said in brief.”

“Good, Malunkyaputta. Very good. It’s good that you
understand in detail this way the meaning of what I said in brief.”

[The Buddha then repeats the verses.]

“It’s in this way, Malunkyaputta, that the meaning of what
I said in brief should be regarded in detail.”


Then Ven. Malunkyaputta,
having been admonished by the admonishment
 from
the Blessed One, got up from his seat and bowed down to the Blessed One,
circled around him, keeping the Blessed One to his right side, and left. Then,
dwelling alone, secluded, heedful, ardent, & resolute, he in no long time
reached & remained in the supreme goal of the holy life for which clansmen
rightly go forth from home into homelessness, knowing & realizing it for
himself in the here & now. He knew: “Birth is ended, the holy life
fulfilled, the task done. There is nothing further for the sake of this
world.” And thus Ven. Malunkyaputta became another one of the arahants.




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237 LESSON 24 04 2011 Bahiya Sutta About Bahiya 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: site admin @ 4:56 am

237 LESSON
24 04 2011
Bahiya Sutta About Bahiya 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) THE BUDDHISTrevolving globe


ONLINE GOOD NEWS LETTER

LESSON 237

Bahiya
Sutta: About Bahiya

I have heard that on one occasion
the Blessed One was staying near
 Savatthi, in Jeta’s Grove, Anathapindika’s
monastery. Now at that time Bahiya of
the Bark-cloth was living inSupparaka by the seashore. He was worshipped,
revered, honored, venerated, given homage — a recipient of robes, almsfood,
lodgings, and medical requisites for the sick. Then, when he was alone in
seclusion, this line of thinking arose to his awareness: “Now, of those
who in this world are arahants or have entered the path of arahantship, am I
one?”

Then
a devata who had once been a blood relative of Bahiya of the Bark-cloth —
compassionate, desiring his welfare, knowing with her own awareness the line of
thinking that had arisen in his awareness — went to where he was staying and on
arrival said to him: “You, Bahiya, are neither an arahant nor have you
entered the path of arahantship. You don’t even have the practice whereby you
would become an arahant or enter the path of arahantship.”

“But
who, living in this world with its devas, is an arahant or has entered the path
to arahantship?”

“Bahiya,
there is a city in the northern country named Savatthi. The Blessed One — an
arahant, rightly self-awakened — is living there now. He is truly an arahant
and he teaches the Dhamma that leads to arahantship. “

Then
Bahiya, deeply chastened by the devata, left Supparaka right then and, in the
space of one day and night, went all the way to where the Blessed One was
staying near Savatthi, in Jeta’s Grove, Anathapindika’s monastery. At that
time, a large number of monks were doing walking meditation in the open air. He
went to them and, on arrival, said, “Where, venerable sirs, is the Blessed
One staying — the arahant, right self-awakened? We want to see him.”

“He
has gone into the town for alms.”

Then Bahiya, hurriedly leaving
Jeta’s Grove and entering Savatthi, saw the Blessed One going for alms in
Savatthi — calm, calming, his senses at peace, his mind at peace, tranquil and
poised in the ultimate sense, accomplished, trained, guarded, his senses
restrained, a
 Great One (naga).
Seeing him, he approached the Blessed One and, on reaching him, threw himself
down, with his head at the Blessed One’s feet, and said, “Teach me the
Dhamma, O Blessed One! Teach me the Dhamma, O One-Well-Gone, that will be for
my long-term welfare and bliss.”

When
this was said, the Blessed One said to him: “This is not the time, Bahiya.
We have entered the town for alms.”

A
second time, Bahiya said to the Blessed One: “But it is hard to know for
sure what dangers there may be for the Blessed One’s life, or what dangers
there may be for mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma,
O One-Well-Gone, that will be for my long-term welfare and bliss.”

A
second time, the Blessed One said to him: “This is not the time, Bahiya.
We have entered the town for alms.”

A
third time, Bahiya said to the Blessed One: “But it is hard to know for
sure what dangers there may be for the Blessed One’s life, or what dangers
there may be for mine. Teach me the Dhamma, O Blessed One! Teach me the Dhamma,
O One-Well-Gone, that will be for my long-term welfare and bliss.”

“Then,
Bahiya, you should train yourself thus: In reference to the seen, there will be
only the seen. In reference to the heard, only the heard. In reference to the
sensed, only the sensed. In reference to the cognized, only the cognized. That
is how you should train yourself. When for you there will be only the seen in
reference to the seen, only the heard in reference to the heard, only the
sensed in reference to the sensed, only the cognized in reference to the
cognized, then, Bahiya, there is no you in terms of that. When there is no you
in terms of that, there is no you there. When there is no you there, you are
neither here nor yonder nor between the two. This, just this, is the end of
stress.”

Through hearing this
brief explanation of the Dhamma from the Blessed One, the mind of Bahiya of the
Bark-cloth right then and there was released from the effluents through lack of
clinging/sustenance. Having exhorted Bahiya of the Bark-cloth with this brief
explanation of the Dhamma, the Blessed One left.

Now, not long
after the Blessed One’s departure, Bahiya — attacked by a cow with a calf —
lost his life. Then the Blessed One, having gone for alms in Savatthi, after
the meal, returning from his alms round with a large number of monks, saw that
Bahiya had died. On seeing him, he said to the monks, “Take Bahiya’s body
and, placing it on a litter and carrying it away, cremate it and build him a
memorial. Your companion in the holy life has died.”

“As
you say, lord,” the monks replied. After placing Bahiya’s body on a
litter, carrying it off, cremating it, and building him a memorial, they went
to the Blessed One and, on arrival, having bowed down to him, sat to one side.
As they were sitting there, they said to him, “Bahiya’s body has been
cremated, lord, and his memorial has been built. What is his destination? What
is his future state?”

“Monks,
Bahiya of the Bark-cloth was wise. He practiced the Dhamma in accordance with
the Dhamma and did not pester me with issues related to the Dhamma. Bahiya of
the Bark-cloth, monks, is totally unbound.”

Then,
on realizing the significance of that, the Blessed One on that occasion
exclaimed:

 

Where water, earth, fire,
& wind have no footing:

 

There
the stars do not shine,

the
sun is not visible,

the
moon does not appear,

darkness
is not found.

And
when a sage,

a
brahman through sagacity,

has
known [this] for himself,

then
from form & formless,

from
bliss & pain,


he is
freed.

POLITICS is SACRED with GOOD GOVERNANCE

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Uttar Pradesh

MAYAWATI : THE KING ASHOKA OF THIS ERA

Mahamaya, Gautam Buddha, Panchsheel, Savitri Bai Phule hi-tech govt college in UP


Hi All,
If we go by the word of the district administration, year 2011 is going to bring about a “sea change” in the education scenario in Gautam Budh Nagar district of UP with chief minister Mayawati’s dream project of providing “affordable and quality English education to all” becoming a reality.

Four government-run English medium senior secondary schools — two each in Noida and Greater Noida — with infrastructure and facilities matching those of renowned private schools have become functional and have finalized their affiliation with the Central Board of Secondary Education ( CBSE).

Constructed at a cost of Rs 600 crore, the four institutions —

Mahamaya Girls’ Inter College in Noida’s sector 44,
Panchsheel Boys’ Inter College in Noida’s sector 91,
Savitri Bai Phule Girls’ Inter College in Kasna (Greater Noida) and
Gautam Buddha Boys’ Inter College at Knowledge Park V in Greater Noida — have all modern facilities in place.

A first in Uttar Pradesh, these schools have high-tech classrooms with facilities like projectors and electronic screens, laboratories, well equipped libraries, air-conditioned blocks, elevators, hostels, staff housing complexes, auditoriums and sport complexes among others.

Construction work at the primary section in Mahamaya Girls Inter College and Panchsheel Balak Inter College was completed last year and the schools have opened for students of classes I to VII.

The four schools will now begin the admission process in mid-April for students up to class IX for the session 2011-12. Students of class XI will be admitted from July onwards. The four centres became functional last year with classes starting for classes I to VII. In 2011-12 session, students of class IX will be admitted in May and those of class XI will be given admission in July.

“Our existing student strength is 5,050. Once the senior classes are opened, 320 more students can join us. We are ready to cater to such a large number. Work at the auditorium and sports complex is 80% complete. Our hi-tech library and science labs are ready. We are focusing on installation of CCTV cameras and on introducing e-learning,” said Dr Satyaveer Singh, principal of Panchsheel Balak Inter College.

The authorities are also thinking of introducing a new aptitude or IQ test based on patterns practised in several private schools for students seeking admission in the primary section.

The opening of these institutions is expected to give the much-needed thrust to the quality of education in government-run schools in the district. Moreover, the fees in the schools are kept low. The four schools will charge tuition fee of Rs 290 for classes I to VIII, Rs 490 for classes IX and X and Rs 700 for XI and XII. “This (low fees and high-end education) is the only such experiment in the state. The mandate is to provide quality education at low cost,” said N P Singh, secretary, Noida and Greater Noida Education
Society.

The schools are governed by the Noida and Greater Noida Education Society and headed by the UP cabinet secretary. They are funded by Noida and Greater Noida authorities.

The four schools have a total of 100 teachers, and the authorities are currently recruiting another 100 “qualified and dedicated” teaching staff as well as non-teaching staff to cater to the new students.

Currently, there are around 2,240 seats in the four schools. The number will go up with the addition of senior schools. Of these 85% seats have been reserved for people domiciled in UP. Nearly 50% of the total seats have been reserved for scheduled castes, scheduled tribes and other backward castes.

With Regards
Sandip Patil

Mumbai, 8149645674

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