372 LESSON 12 09 2011 Itivuttaka The Group
of Ones FREE ONLINE eNālandā Research and Practice UNIVERSITY & BUDDHIST GOOD NEWS LETTER Through http://sarvajan.ambedkar.org
Iti 1-27
PTS: Iti 1-19
Vagga.sutta: Iti 1.1-27
Itivuttaka: The Group of Ones
translated from the Pali by
Thanissaro Bhikkhu
Alternate translation: Ireland
§ 1. {Iti 1.1; Iti 1}
This
was said by the Blessed One, said by the Arahant, so I have heard:
“Abandon one quality, monks, and I guarantee you non-return. Which one
quality? Abandon greed as the one quality, and I guarantee you non-return.”[1] This is the meaning of what the
Blessed One said. So with regard to this it was said:[2]
The greed with which beings go to a
bad destination,[3] coveting: from rightly discerning
that greed, those who see clearly let go. Letting go, they never come to this
world again.
This,
too, was the meaning of what was said by the Blessed One, so I have heard.[4]
Notes
1.
Non-return: The third of
the four levels of Awakening. On reaching this level, one will never be reborn
in this world. A non-returner who does not go on to attain arahantship in this
lifetime will be reborn in the Brahma worlds called the Pure Abodes and will
attain nibbana there.
2, 4. These two statements are repeated in
each discourse. To avoid monotony, they are given here only in the first and
last discourses.
3.
The bad destinations
rebirth in hell, as a hungry shade, as an angry demon, or as a common animal.
As with the good destinations — rebirth as a human being, in heaven, or in the
Brahma worlds — these states are impermanent and dependent on kamma.
§ 2. {Iti 1.2; Iti 1}
This
was said by the Blessed One, said by the Arahant, so I have heard:
“Abandon one quality, monks, and I guarantee you non-return. Which one
quality? Abandon aversion as the one quality, and I guarantee you
non-return.”
The aversion with which beings go to a
bad destination, upset: from rightly discerning that aversion, those who see
clearly let go. Letting go, they never come to this world again.
§ 3. {Iti 1.3; Iti 2}
This
was said by the Blessed One, said by the Arahant, so I have heard: “Abandon
one quality, monks, and I guarantee you non-return. Which one quality? Abandon
delusion as the one quality, and I guarantee you non-return.”
The delusion with which beings go to a
bad destination, confused: from rightly discerning that delusion, those who see
clearly let go. Letting go, they never come to this world again.
§ 4. {Iti 1.4; Iti 2}
This
was said by the Blessed One, said by the Arahant, so I have heard:
“Abandon one quality, monks, and I guarantee you non-return. Which one
quality? Abandon anger as the one quality, and I guarantee you
non-return.”
The anger with which beings go to a
bad destination, enraged: from rightly discerning that anger, those who see
clearly let go. Letting go, they never come to this world again.
§ 5. {Iti 1.5; Iti 3}
This
was said by the Blessed One, said by the Arahant, so I have heard:
“Abandon one quality, monks, and I guarantee you non-return. Which one
quality? Abandon contempt as the one quality, and I guarantee you
non-return.”
The contempt with which beings go to a
bad destination, disdainful: from rightly discerning that contempt, those who
see clearly let go. Letting go, they never come to this world again.
§ 6. {Iti 1.6; Iti 3}
This
was said by the Blessed One, said by the Arahant, so I have heard:
“Abandon one quality, monks, and I guarantee you non-return. Which one
quality? Abandon conceit as the one quality, and I guarantee you
non-return.”
The conceit with which beings go to a
bad destination, proud: from rightly discerning that conceit, those who see
clearly let go. Letting go, they never come to this world again.
§ 7. {Iti 1.7; Iti 3}
This
was said by the Blessed One, said by the Arahant, so I have heard: “Monks,
one who has not fully known & fully understood the All,[1] whose mind has not been cleansed of
passion for it, has not abandoned it, is incapable of putting an end to stress.
But one who has fully known & fully understood the All, whose mind has been
cleansed of passion for it, has abandoned it, is capable of putting an end to
stress.”
Knowing the All from all around, not
stirred by passion for anything at all: he, having comprehended the All, has
gone beyond all stress.
Note
1.
“The All” =
the six senses (sight, hearing, smell, taste, touch, & ideation) and their
respective objects. This covers every aspect of experience that can be
described, but does not include nibbana. For a full discussion of this
point, see The
Mind Like Fire Unbound, pp. 30-32.
§ 8. {Iti 1.8; Iti 4}
This
was said by the Blessed One, said by the Arahant, so I have heard: “Monks,
one who has not fully known & fully understood conceit, whose mind has not
been cleansed of it, has not abandoned it, is incapable of putting an end to
stress. But one who has fully known & fully understood conceit, whose mind
has been cleansed of it, has abandoned it, is capable of putting an end to
stress.”
People are possessed by conceit tied
up with conceit delighted with becoming. Not comprehending conceit, they come
to becoming again. But those who, letting go of conceit, are, in its
destruction, released, conquering the bond of conceit, go beyond all bonds.
§ 9. {Iti 1.9; Iti 4}
This
was said by the Blessed One, said by the Arahant, so I have heard: “Monks,
one who has not fully known & fully understood greed, who has not detached
his mind from it and let go of it, is incapable of putting an end to stress.
But one who has fully known & fully understood greed, who has detached his
mind from it and let go of it, is capable of putting an end to stress.”
The greed with which beings go to a
bad destination, coveting: from rightly discerning that greed, those who see
clearly let go. Letting go, they never come to this world again.
§ 10-13. {Iti 1.10; Iti 1}
This
was said by the Blessed One, said by the Arahant, so I have heard: “Monks,
one who has not fully known & fully understood aversion… delusion…
anger… contempt, who has not detached his mind from it and let go of it, is
incapable of putting an end to stress. But one who has fully known & fully
understood aversion… delusion… anger… contempt, who has detached his mind
from it and let go of it, is capable of putting an end to stress.”
[The
verses for these discourses = those for discourses 2-5.]
§ 14. {Iti 1.14; Iti 7}
This
was said by the Blessed One, said by the Arahant, so I have heard: “Monks,
I don’t envision even one other obstruction — obstructed by which people go
wandering & transmigrating on for a long, long time — like the obstruction
of ignorance. Obstructed with the obstruction of ignorance, people go wandering
& transmigrating on for a long, long time.”
No one other thing so obstructs people
that they wander on, day & night, as when they’re ensnared with delusion.
But those who, letting go of delusion, shatter the mass of darkness, wander no
further. Their cause isn’t found.
§ 15. {Iti 1.15; Iti 8}
This
was said by the Blessed One, said by the Arahant, so I have heard: “Monks,
I don’t envision even one other fetter — fettered by which beings conjoined go
wandering & transmigrating on for a long, long time — like the fetter of
craving. Fettered with the fetter of craving, beings conjoined go wandering
& transmigrating on for a long, long time.”
With craving his companion, a man
wanders on a long, long time. Neither in this state here nor anywhere else does
he go beyond the wandering- on. Knowing this drawback — that craving brings
stress into play — free from craving, devoid of clinging, mindful, the monk
lives the mendicant life.
§ 16. {Iti 1.16; Iti 9}
This
was said by the Blessed One, said by the Arahant, so I have heard: “With
regard to internal factors, I don’t envision any other single factor like
appropriate attention[1] as doing so much for a monk in
training,[2] who has not attained the heart’s goal
but remains intent on the unsurpassed safety from bondage.[3] A monk who attends appropriately
abandons what is unskillful and develops what is skillful.
Appropriate attention as a quality of
a monk in training: nothing else does so much for attaining the superlative
goal. A monk, striving appropriately, attains the ending of stress.
Notes
1.
Appropriate attention (yoniso
manasikara) is the ability to focus attention on questions that lead to the
end of suffering. MN 2
lists the following questions as not fit for attention: “Was I in the
past? Was I not in the past? What was I in the past? How was I in the past?…
Shall I be in the future? Shall I not be in the future? What shall I be in the
future? How shall I be in the future?… Am I? Am I not? What am I? How am I?
Where has this being come from? Where is it bound?” The discourse also
lists the following issues as fit for attention: “This is stress. This is
the origination of stress. This is the cessation of stress. This is the way
leading to the cessation of stress.”
2.
A person “in
training” is one who has attained at least the first level of Awakening,
but not yet the final level.
3.
Bondage = the four
yokes: sensual passion, becoming, views, & ignorance.
§ 17. {Iti 1.17; Iti 10}
This
was said by the Blessed One, said by the Arahant, so I have heard: “With
regard to external factors, I don’t envision any other single factor like
admirable friendship[1] as doing so much for a monk in
training, who has not attained the heart’s goal but remains intent on the
unsurpassed safety from bondage. A monk who is a friend with admirable people
abandons what is unskillful and develops what is skillful.”
A monk with admirable people as
friends — who’s reverential, respectful, doing what his friends advise —
mindful, alert, attains step by step the ending of all fetters.
Note
1.
In SN
45.2 the Buddha says, “Admirable friendship… is actually the whole
of the holy life… It is in dependence on me as an admirable friend that
beings subject to birth have gained release from birth… aging… death…
sorrow, lamentation, pain, distress, & despair.” As AN
8.54 points out, admirable friendship means not only associating with good
people, but also learning from them and emulating their good qualities.
§ 18. {Iti 1.18; Iti 10}
This
was said by the Blessed One, said by the Arahant, so I have heard: “One
thing, when arising in the world, arises for the detriment of many, for the
unhappiness of many, for the detriment & unhappiness of many beings, both
human & divine. Which one thing? Schism in the Sangha. When the Sangha is split,
there are arguments with one another, there is abuse of one another, ganging up
on one another, abandoning of one another. Then those with little confidence
[in the teaching] lose all confidence, while some of those who are confident
become otherwise.”
Doomed for an aeon to deprivation, to
hell: one who has split the Sangha. Delighting in factions, unjudicious — he’s
barred from safety from bondage. Having split a Sangha in concord, he cooks for
an aeon in hell.
§ 19. {Iti 1.19; Iti 11}
This
was said by the Blessed One, said by the Arahant, so I have heard: “One
thing, when arising in the world, arises for the welfare of many, for the
happiness of many, for the welfare & happiness of many beings, both human
& divine. Which one thing? Concord in the Sangha. When the Sangha is in
concord, there are no arguments with one another, no abuse of one another, no
ganging up on one another, no abandoning of one another. Then those with little
confidence [in the teaching] become confident, while those already confident become
even more so.”
Blissful is concord in the Sangha. One
who assists in concord — delighting in concord, judicious — isn’t barred from
safety from bondage. Having brought concord to the Sangha, he rejoices for an
aeon in heaven.
§ 20. {Iti 1.20; Iti 12}
This
was said by the Blessed One, said by the Arahant, so I have heard: “There
is the case where a certain person is a corrupt-minded. Having encompassed that
mind with [my] awareness, I discern, ‘If this person were to die at this
instant, then as if he were to be carried off, he would thus be placed in
hell.’ Why is that? Because his mind is corrupt. It’s because of
corrupt-mindedness that there are cases where beings — at the break-up of the
body, after death — reappear in the plane of deprivation, the bad destination,
the lower realms, in hell.”
Knowing the case of a corrupt-minded
person, the One Awakened explained its meaning in the presence of the monks. If
that person were to die at this instant, he’d reappear in hell because his mind
is corrupt — as if he were carried off and placed there. It’s because of
corrupt-mindedness that beings go to a bad destination.
§ 21. {Iti 1.21; Iti 13}
This
was said by the Blessed One, said by the Arahant, so I have heard: “There
is the case where a certain person is a clear-minded. Having encompassed that
mind with [my] awareness, I discern, ‘If this person were to die at this
instant, then as if he were to be carried off, he would thus be placed in
heaven.’ Why is that? Because his mind is clear. It’s because of clear-mindedness
that there are cases where beings — at the break-up of the body, after death —
reappear in the heavenly world.”
Knowing the case of a clear-minded
person, the One Awakened explained its meaning in the presence of the monks. If
that person were to die at this instant, he’d reappear in heaven because his
mind is clear — as if he were carried off and placed there. It’s because of
clear-mindedness that beings go to a good destination.
§ 22. {Iti 1.22; Iti 14}
This
was said by the Blessed One, said by the Arahant, so I have heard: “Monks,
don’t be afraid of acts of merit. This is another way of saying what is
blissful, desirable, pleasing, endearing, charming — i.e., acts of merit. I am
cognizant that, having long performed meritorious deeds, I long experienced
desirable, pleasing, endearing, charming results. Having developed a mind of
good will for seven years, then for seven aeons of contraction & expansion
I didn’t return to this world. Whenever the aeon was contracting, I went to the
realm of Streaming Radiance. Whenever the aeon was expanding, I reappeared in
an empty Brahma-abode. There I was the Great Brahman, the Unconquered
Conqueror, All-seeing, & Wielder of Power. Then for thirty-six times I was Sakka,
ruler of the gods. For many hundreds of times I was a king, a wheel-turning
emperor, a righteous king of Dhamma, conqueror of the four corners of the
earth, maintaining stable control over the countryside, endowed with the seven
treasures[1] — to say nothing of the times I was a
local king. The thought occurred to me: ‘Of what action of mine is this the
fruit, of what action the result, that I now have such great power &
might?’ Then the thought occurred to me: ‘This is the fruit of my three [types
of] action, the result of three types of action, that I now have such great
power & might: i.e., giving, self-control, & restraint.’”
Train in acts of merit that bring
long-lasting bliss — develop giving, a life in tune, a mind of good-will.
Developing these three things that bring about bliss, the wise reappear in a
world of bliss unalloyed.
Note
1.
The seven treasures are
a divine wheel, an ideal jewel, an ideal elephant, an ideal horse, an ideal
wife, an ideal treasurer, an ideal counselor.
§ 23. {Iti 1.23; Iti 16}
This
was said by the Blessed One, said by the Arahant, so I have heard: “This
one quality, if developed & pursued, keeps both kinds of benefit secure:
benefits in this life & benefits in lives to come. Which one quality?
Heedfulness with regard to skillful qualities. This the one quality that, if
developed & pursued, keeps both kinds of benefit secure: benefits in this
life & benefits in lives to come.”
They praise heedfulness, the wise, in
doing acts of merit. When heedful, wise, you achieve both kinds of benefit:
benefits in this life, & benefits in lives to come. By breaking through to
your benefit, you’re called enlightened, wise.
§ 24. {Iti 1.24; Iti 17}
[Alternate translation: Ireland]
This
was said by the Blessed One, said by the Arahant, so I have heard: “If a
single person were to wander & transmigrate on for an aeon, he/she would
leave behind a chain of bones, a pile of bones, a heap of bones, as large as
this Mount Vepulla, if there were someone to collect
them and the collection were not destroyed.”
The accumulation of a single person’s
bones for an aeon would be a heap on a par with the mountain, so said the Great
Seer. (He declared this to be the great Mount Vepulla to the north of Vulture’s
Peak in the mountain-ring of the Magadhans.)[1] But when that person sees with right
discernment the four Noble Truths — stress, the cause of stress, the
transcending of stress, & the Noble Eightfold Path, the way to the stilling
of stress — having wandered on seven times at most, then, with the ending of
all fetters, he puts a stop to stress.
Note
1.
Magadha was a kingdom in
the time of the Buddha, corresponding roughly to the present day state of
Bihar. Its capital city, Rajagaha, was surrounded by a ring of five mountains.
Vulture’s Peak, a secluded rock outcrop in the middle of the ring, was a spot
frequented by the Buddha.
§ 25. {Iti 1.25; Iti 18}
[Alternate translation: Ireland]
This
was said by the Blessed One, said by the Arahant, so I have heard: “For
the person who transgresses in one thing, I tell you, there is no evil deed
that is not to be done. Which one thing? This: telling a deliberate lie.”
The person who lies, who transgress in
this one thing, transcending concern for the world beyond: there’s no evil he
might not do.
§ 26. {Iti 1.26; Iti 18}
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[Alternate translation: Ireland]
This
was said by the Blessed One, said by the Arahant, so I have heard: “If
beings knew, as I know, the results of giving & sharing, they would not eat
without having given, nor would the stain of selfishness overcome their minds.
Even if it were their last bite, their last mouthful, they would not eat
without having shared, if there were someone to receive their gift. But because
beings do not know, as I know, the results of giving & sharing, they eat
without having given. The stain of selfishness overcomes their minds.”
If beings knew what the Great Seer
said, how the result of sharing has such great fruit, then, subduing the stain
of selfishness with brightened awareness, they’d give in season to the noble
ones, where a gift bears great fruit. Having given food as an offering to those
worthy of offerings, many donors, when they pass away from here, the human
state, go to heaven. They, having gone there to heaven, rejoice, enjoying
sensual pleasures. Unselfish, they partake of the result of sharing.
§ 27. {Iti 1.27; Iti 19}
[Alternate translation: Ireland]
This
was said by the Blessed One, said by the Arahant, so I have heard: “All
the grounds for making merit leading to spontaneously arising (in heaven) do
not equal one-sixteenth of the awareness-release through good will. Good will —
surpassing them — shines, blazes, & dazzles.
“Just as the radiance of all the stars does not equal
one-sixteenth of the radiance of the moon, as the moon — surpassing them —
shines, blazes, & dazzles, even so, all the grounds for making merit
leading to spontaneously arising in heaven do not equal one-sixteenth of the
awareness-release through good will. Good will — surpassing them — shines,
blazes, & dazzles.
“Just as in the last month of the rains, in autumn, when
the sky is clear & cloudless, the sun, on ascending the sky, overpowers the
space immersed in darkness, shines, blazes, & dazzles, even so, all the
grounds for making merit leading to spontaneously arising in heaven do not
equal one-sixteenth of the awareness-release through good will. Good will —
surpassing them — shines, blazes, & dazzles.
“Just as in the pre-dawn darkness the morning
star shines, blazes, & dazzles, even so, all the grounds for making merit
leading to spontaneously arising in heaven do not equal one-sixteenth of the
awareness-release through good will. Good will — surpassing them — shines,
blazes, & dazzles.”
When one develops — mindful — good
will without limit, fetters are worn through, on seeing the ending of
acquisitions. If with uncorrupted mind you feel good will for even one being,
you become skilled from that. But a Noble One produces a mind of sympathy for
all beings, an abundance of merit. Kingly seers, who conquered the earth
swarming with beings, went about making sacrifices: the horse sacrifice, human
sacrifice, water rites, soma rites, & the “Unobstructed,” but these don’t equal one sixteenth of a
well-developed mind of good will — as all the constellations don’t, one
sixteenth of the radiance of the moon. One who neither kills nor gets others to
kill, neither conquers, nor gets others to conquer, with good will for all
beings, has no hostility with anyone at all.
371 LESSON 11 09 2011
Meghiya Sutta Meghiya FREE ONLINE eNālandā Research and Practice UNIVERSITY & BUDDHIST GOOD NEWS LETTER Through http://sarvajan.ambedkar.org- Lakhimpur Kheri DM and SDM Mohammadi Tehsil
transferred- CM announces Rs. 5 lakh financial assistance each to family members
of deceased,Rs. 1 lakh each to seriously injured and Rs. 50,000 each to persons
having minor injuries- State Government committed to maintain communal harmony in
Uttar Pradesh —Hon’ble Chief Minister ji- Hon’ble Chief Minister ji demands from centre to finalise
the proposed Communal Violence Bill after consulting state governments- Central
government should immediately release Rs. 820 crore under police modernisation
scheme- Hon’ble Chief Minister’s statement at the meeting of National
Integration Council
Ud 4.1
PTS: Ud 34
Meghiya Sutta: Meghiya
translated from the Pali
by
John D. Ireland
Alternate translation: Thanissaro
Thus have I heard. At one time the Lord was staying at Calika on
Calika Hill. At that time the Venerable Meghiya was the Lord’s attendant. Then
the Venerable Meghiya approached the Lord, prostrated himself, stood to one
side, and said: “I wish to go into Jantu village for almsfood, revered
sir.”
“Do now, Meghiya, what you think it is time to do.”
Then the Venerable Meghiya, having put on his robe in the
forenoon and taken his bowl and outer cloak, entered Jantu village for
almsfood. Having walked in Jantu village for almsfood, after the meal, on
returning from collecting almsfood, he approached the bank of the river
Kimikala. As he was walking and wandering up and down beside the river for
exercise, he saw a pleasant and charming mango grove. On seeing it he thought:
“This mango grove is very pleasant and charming. It is eminently suitable
for the endeavor (in meditation) of a young man of good family who is intent on
the endeavor. If the Lord were to give me permission, I would come and endeavor
in this mango grove.”
Then the Venerable Meghiya approached the Lord, prostrated
himself, sat down to one side, and said: “Revered sir, having put on my robe
in the forenoon… I approached the bank of the river Kimikala and saw a
pleasant and charming mango grove. On seeing it I thought: ‘This mango grove is
very pleasant and charming. It is eminently suitable for the endeavor (in
meditation) of a young man of good family who is intent on the endeavor. If the
Lord were to give me permission, I would come and endeavor in this mango
grove.’ If, revered sir, the Lord gives me permission, I would go to that mango
grove to endeavor (in meditation).”
When this was said the Lord replied to the Venerable Meghiya:
“As we are alone, Meghiya, wait a while until some other bhikkhu
comes.”
A second time the Venerable Meghiya said to the Lord:
“Revered sir, the Lord has nothing further that should be done and nothing
to add to what has been done. But for me, revered sir, there is something
further that should be done and something to add to what has been done. If,
revered sir, the Lord gives me permission, I would go to that mango grove to
endeavor (in meditation).”
A second time the Lord replied to the Venerable Meghiya:
“As we are alone, Meghiya, wait a while until some other bhikkhu
comes.”
A third time the Venerable Meghiya said to the Lord:
“Revered sir, the Lord has nothing further that should be done… I would
go to that mango grove to endeavor (in meditation).”
“As you are talking of endeavoring, Meghiya, what can I
say? Do now, Meghiya, what you think it is time to do.”
Then the Venerable Meghiya rose from his seat, prostrated
himself before the Lord, and keeping his right side towards him, went to that
mango grove. On entering that mango grove he sat down at the foot of a certain
tree for the rest period during the middle of the day.
Now while the Venerable Meghiya was staying in that mango grove,
there kept occurring to him three bad, unwholesome kinds of thoughts: sensual
thought, malevolent thought, and cruel thought. The Venerable Meghiya then
reflected: “It is indeed strange! It is indeed remarkable! Although I have
gone forth out of faith from home to the homeless state, yet I am overwhelmed
by these three bad, unwholesome kinds of thoughts: sensual thought, malevolent
thought, and cruel thought.”
Then the Venerable Meghiya, on emerging from seclusion in the
late afternoon, approached the Lord, prostrated himself, sat down to one side,
and said: “Revered sir, while I was staying in that mango grove there kept
occurring to me three bad, unwholesome kinds of thoughts… and I thought: ‘It
is indeed strange!… I am overwhelmed by these three bad, unwholesome kinds of
thoughts: sensual thought, malevolent thought, and cruel thought.’”
“When mind-deliverance is as yet immature, Meghiya, five
things lead to its maturity. What five?
“Here, Meghiya, a bhikkhu has good friends, good
associates, good companions. When mind-deliverance is as yet immature, Meghiya,
this is the first thing that leads to its maturity.
“Furthermore, Meghiya, a bhikkhu is virtuous, he lives
restrained by the restraint of the Patimokkha, endowed with conduct and resort;
seeing danger in the smallest faults, he trains in the training rules he has
accepted. When mind-deliverance is as yet immature, Meghiya, this is the second
thing that leads to its maturity.
“Furthermore, Meghiya, a bhikkhu obtains at will, with no
trouble or difficulty, talk that is effacing, a help in opening up the mind,
and which conduces to complete turning away, dispassion, cessation, peace,
direct knowledge, enlightenment, and Nibbana — that is, talk about fewness of
wishes, talk about contentment, talk about seclusion, talk about being
non-gregarious, talk about putting forth energy, talk about virtue, talk about
concentration, talk about wisdom, talk about deliverance, talk about the
knowledge and vision of deliverance. When mind-deliverance is as yet immature,
Meghiya, this is the third thing that leads to its maturity.
“Furthermore, Meghiya, a bhikkhu lives with energy
instigated for the abandoning of unwholesome states and the acquiring of
wholesome states; he is vigorous, energetic, and persevering with regard to
wholesome states. When mind-deliverance is as yet immature, Meghiya, this is
the fourth thing that leads to its maturity.
“Furthermore, Meghiya, a bhikkhu is wise, endowed with the
noble ones’ penetrative understanding of rise and disappearance leading to the
complete ending of suffering. When mind-deliverance is as yet immature,
Meghiya, this is the fifth thing that leads to its maturity. When
mind-deliverance is as yet immature, Meghiya, these five things lead to its
maturity.
“It is to be expected of a bhikkhu who has good friends,
good associates, good companions, that he will be virtuous, that he will live
restrained by the restraint of the Patimokkha, endowed with conduct and resort,
and that seeing danger in the smallest faults, he will train in the training rules
he has accepted. It is to be expected of a bhikkhu who has good friends… that
he will obtain at will, with no trouble or difficulty, talk that is effacing, a
help in opening up the mind… talk about the knowledge and vision of
deliverance. It is to be expected of a bhikkhu who has good friends… that he
will live with energy instigated… vigorous, energetic, and persevering with
regard to wholesome states. It is to be expected of a bhikkhu who has good
friends… that he will be wise, endowed with the noble ones’ penetrative
understanding of rise and disappearance leading to the complete ending of
suffering.
“A bhikkhu, Meghiya, who is established in these five
things should also cultivate four additional things: foulness should be
cultivated for overcoming lust; loving-kindness should be cultivated for
overcoming malevolence; respiration-mindfulness should be cultivated for
cutting off (discursive) thinking; the perception of impermanence should be
cultivated for the removal of the conceit ‘I am.’ For when one perceives
impermanence, Meghiya, the perception of not-self is established. When one
perceives not-self one reaches the removal of the conceit ‘I am,’ which is
called Nibbana here and now.”
Then, on realizing its significance, the Lord uttered on that
occasion this inspired utterance:
Trivial thoughts, subtle
thoughts, Mental jerkings that follow one along: Not understanding these mental
thoughts, One runs back and forth with wandering mind. But having known these mental thoughts, The ardent and mindful one restrains them. An
awakened one has entirely abandoned them, These mental jerkings that follow one
along.
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department,
U.P.
Lakhimpur Kheri DM and SDM Mohammadi Tehsil
transferred
CM announces Rs. 5 lakh financial assistance each
to family members of deceased,Rs. 1 lakh each to seriously injured and Rs.
50,000 each to persons having minor injuries
Lucknow : 09 September 2011
The Uttar Pradesh Hon’ble Chief Minister Ms.
Mayawati Ji reviewed the incident occurred in the premises of Mohammadi Tehsil
of Lakhimpur Kheri district. Taking a serious view of it, the Hon’ble Chief Minister
has directed the officers to transfer district magistrate Mr. Yashodh Rishikesh
and SDM of Mahammadi Tehsil Mr. Hariram with immediate effect. Mr. Abhishek
Prakash will be the new district magistrate of Lakhimpur Kheri. It may be
recalled that magisterial inquiry has already been ordered into the incident
and Hon’ble Chief Minister has taken the decision of transferring the officers
in order to ensure transparent and impartial inquiry. She said that stringent
action would be taken against
the officers found guilty in the inquiry.
The Hon’ble Chief Minister has announced financial
assistance of Rs. 5 lakh each to the family members of the deceased in this
incident. She has also directed the officers to provide Rs. 1 lakh each to seriously
injured and Rs. 50,000 each to the persons having minor injuries.
State Government committed to maintain communal
harmony in Uttar Pradesh —Hon’ble Chief Minister ji
Hon’ble Chief Minister ji demands from centre to finalise
the proposed Communal Violence Bill after consulting state governments
State government took effective steps to protect
constitutional rights of minorities
Central government should immediately release Rs.
820 crore under police modernisation scheme
Hon’ble Chief Minister’s statement at the meeting
of National Integration Council
Lucknow : 10 September 2011
Reiterating her government’s resolve in dealing
with various issues related with national integrity, the Uttar Pradesh Chief
Minister Hon’ble Ms. Mayawati ji, said that the state government was making all
possible efforts in this regard. Besides, the state government was committed to
extend its co-operation to central government as well as all the state
governments. She said that the state government expected full co-operation from
central government as well.
The State Parliamentary Affairs Minister Mr. Lalji
Verma, while representing Hon’ble Chief Minister ji at the National Integration
Council (NIC) meet held in New Delhi today, read out her statement. The meeting
was presided over by the
Hon’ble Prime Minister Dr. Manmohan Singh.
The Hon’ble Chief Minister ji, in her statement,
said that the U.P. Government had made serious and constructive efforts to
maintain and enhancethe communal harmony within the state. She said that
efforts were being made to root out communal forces and the discrimination
being handed out especially to the minorities and scheduled castes. She said
the State Government was committed to maintain communal harmony of the state in
future as well.
Expressing her views over the Centre’s proposed
draft of the Communal Violence Bill, the Hon’ble Chief Minister ji said that
the Centre had not forwarded the aforesaid draft to the State Government so
far. Therefore, the State Government cannot express its views on the Bill. She
said that owing to the news being telecast by electronic media and news items
being published by the print media, the people were getting confused about it.
Therefore, it would be appropriate that the Centre sent the draft of the
proposed Bill to the state governments and finalised it with their consent. Ms.
Mayawati said that the Uttar Pradesh Government was making constant efforts to
strengthen communal harmony and national integrity and also
2
create social harmony among various religions,
communities and sections of the
society. The State Government was making efforts
to achieve its goal of
establishing egalitarian society by following the
policy of ‘Sarvajan Hitai,
Sarvajan Sukhai’. She said that her government had
created an atmosphere free
of injustice, crime, fear and corruption, which
was conducive for development.
She said that rule of law by the law had been
established in the state.
The Hon’ble Chief Minister ji said that the
government not only saved the
state from political instability as per the wishes
of the people, but also
established peace and order to make it development
oriented. The anti-social
elements were dealt with iron hand. She pointed
out that direct dialogue with the
people was established through community policing
and co-operation of
influential people was sought to enhance the
communal harmony. The police
force, with an objective to enhancing communal
harmony, organised workshops,
cultural programmes and inter-community
interactions. Special police officers
had been posted at sensitive places of minorities
dominated areas.
The Hon’ble Chief Minister ji said that considering
the seriousness of the
decision delivered in the Ramjanmbhoomi-Babri
Masjid case of Ayodhya, the
state government issued some important guidelines
and made large scale police
arrangements to ensure that no untoward incident
occurred. Taking the
sensitivity of the occasion seriously, the state
government had demanded 642
companies of central forces from the Centre,
against which only 52 companies
were provided. Yet, the state government handled
the situation with aplomb and
the communal harmony of the state remained intact.
No incident occurred all
over the country.
Ms. Mayawati ji said that the state government,
with an objective to
improving the socio-economic condition of the
minorities and to bring them back
to the mainstream of the country and society, had
implemented various
schemes. Effective steps had been taken to protect
the constitutional rights of
minorities and their traditional educational,
social, cultural and economic
institutions had been linked with the welfare
schemes to strengthen their
condition.
Referring to the efforts made by the state
government in this regard, the
Hon’ble Chief Minister ji pointed out that scheme
like scholarship for minority
students and fee reimbursement had been
implemented to ensure that the drop
out rate of the minority students declined and
they took interest in the studies
and the enrolment of minority students increased.
Likewise, aid was being
provided to poor minority parents for the marriage
of their daughters. The
Madarsas/Maktabs had been modernised and education
of modern subjects,
along with the religious education, was also being
imparted.
Ms. Mayawati ji said that U.P. Minorities
Commission Amendment Act, 2007
had been formulated. Under it, there was an
arrangement of one chairman, two
vice chairmen and 17 members. Following this
arrangement, a chairman, two
vice chairmen and 13 members had been appointed.
Manyawar Sri Kanshiram ji
Shahri Samagra Vikas Yojana, was being conducted
by the U.P. Alpsankhyak
Vittiya and Vikas Nigam Ltd., with an objective to
providing better employment
opportunities to the unemployed minority youths to
make them self-reliant by
establishing their own small industries and
businesses in urban areas.
3
The Hon’ble Chief Minister ji said that the State
Government was
implementing socio-economic and educational
programmes to bring SC/ST
people into the mainstream of the society. She
said that SC/ST (Prevention of
Atrocities) Act, 1989 was being implemented in the
entire state. Vigilance and
Monitoring Committees had been constituted at
state and district level.
Ms. Mayawati ji said that an amount of Rs. 8204.98
had been earmarked in
the year of 2011-12 in the budget of home (police)
department against the
budget of Rs. 3525.42 crore in 2007-08. In this
way, 2.5 times increase had
been made in the budget in comparison to 2007-08.
While no increase has been
made by the Central Government for police
modernisation scheme in which 75
per cent amount comes from the Centre. For
modernisation scheme, Rs. 115
crore had been released in year of 2007-08, Rs.
102 crore 2008-09, Rs. 125
crore in 2009-10 and only 78 crore in 2010-11 as
Central share. She said the
proposal of the State Government for police
modernisation scheme for 2011-12
was still pending with Government of India.
The Hon’ble Chief Minister ji said that the State
Government had taken all
possible steps to face the challenges of law &
order, naxalism, terrorism and
communalism. With a view to streamlining law &
order and controlling criminal
incidents, about 2,04,000 posts were created in
police force. During first phase of
it, 35800 constables were recruited by U.P. Police
Recruitment and Promotion
Board in impartial and transparent manner, which
was appreciated by Union
Government and other states as well. Process of recruitment
had been started
during second phase also.
The Hon’ble Chief Minister ji said that proper
increase in the amount of
Central share for police modernisation scheme is
most necessary keeping in view
the circumstances. At least, 10 per cent (Rs. 820 crore)
of U.P. Police Budget
amount (Rs. 8205 crore) should be released as
Central share under police
modernisation scheme.
Ms. Mayawati ji said that only Sonebhadra district
of the state was included
in the list of “Focus” districts among
naxal affected districts, owing to which only
this district was covered under Integrated
Development Programme. The State
Government has requested to Home Ministry, Union
Government through its
letter on 15 September 2010 to include Chandauli
and Mirzapur districts in the
list of “Focus” districts under
Integrated Development Programme. Reminders
have also been sent for this purpose on 02 Feb.
2011 and 13 May 2011, she
added.
The Hon’ble Chief Minister ji said that the State
Government was running
several schemes like-Uttar Pradesh Mukhyamantri
Mahamaya Gharib Arthik
Madad Yojana, Savitri Bai Phule Balika Shiksha
Madad Yojana, Mahamaya Gharib
Balika Ashirwad Yojana, Sarvjan Hitai Gharib Awas
“Slum Area” Malikana Haq
Yojana, Manyawar Shri Kanshiram Ji Shahri Dalit
Bahulya Basti Samgra Vikas
Yojana etc. for the welfare and development of the
people and the state.
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