380 LESSON 20 09 2011
Vera Sutta Animosity FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS LETTER Through http://sarvajan.ambedkar.org-
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Department of Buddhist Studies-1.2 Intermediate Curriculum
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AN 10.92
PTS: A v 182
Vera Sutta: Animosity
translated from the Pali
by
Thanissaro Bhikkhu
Then Anathapindika the householder
went to the Blessed One and, on arrival, having bowed down to the Blessed One,
sat to one side. As he was sitting there, the Blessed One said to him,
“When, for a disciple of the noble ones, five forms of fear &
animosity are stilled; when he is endowed with the four factors of
stream-entry; and when, through discernment, he has rightly seen & rightly
ferreted out the noble method, then if he wants he may state about himself:
‘Hell is ended; animal wombs are ended; the state of the hungry shades is
ended; states of deprivation, destitution, the bad bourns are ended! I am a
stream-winner, steadfast, never again destined for states of woe, headed for
self-awakening!’
“Now, which five forms of fear
& animosity are stilled?
“When a person takes life, then with the taking of life as
a requisite condition, he produces fear & animosity in the here & now,
produces fear & animosity in future lives, experiences mental concomitants
of pain & despair; but when he refrains from taking life, he neither
produces fear & animosity in the here & now nor does he produce fear
& animosity in future lives, nor does he experience mental concomitants of
pain & despair: for one who refrains from taking life, that fear &
animosity is thus stilled.
“When a person steals… engages in illicit sex… tells
lies…
“When a person drinks distilled & fermented drinks that
cause heedlessness, then with the drinking of distilled & fermented drinks
that cause heedlessness as a requisite condition, he produces fear &
animosity in the here & now, produces fear & animosity in future lives,
experiences mental concomitants of pain & despair; but when he refrains
from drinking distilled & fermented drinks that cause heedlessness, he
neither produces fear & animosity in the here & now nor does he produce
fear & animosity in future lives, nor does he experience mental
concomitants of pain & despair: for one who refrains from drinking
distilled & fermented drinks that cause heedlessness, that fear &
animosity is thus stilled.
“These are the five forms of fear & animosity that are
stilled.
“And which are the four
factors of stream-entry with which he is endowed?
“There is the case where the disciple of the noble ones is
endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One
is worthy & rightly self-awakened, consummate in knowledge & conduct,
well-gone, an expert with regard to the world, unexcelled as a trainer for
those people fit to be tamed, the Teacher of divine & human beings,
awakened, blessed.’
“He is endowed with verified confidence in the Dhamma: ‘The
Dhamma is well-expounded by the Blessed One, to be seen here & now,
timeless, inviting verification, pertinent, to be realized by the wise for
themselves.’
“He is endowed with verified confidence in the Sangha: ‘The
Sangha of the Blessed One’s disciples who have practiced well… who have
practiced straight-forwardly… who have practiced methodically… who have
practiced masterfully — in other words, the four pairs, the eight individuals [1]
— they are the Sangha of the Blessed One’s disciples: worthy of gifts, worthy
of hospitality, worthy of offerings, worthy of respect, the incomparable field
of merit for the world.’
“He is endowed with virtues that are appealing to the noble
ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the
wise, untarnished, leading to concentration.
“These are the four factors of stream-entry with which he
is endowed.
“And which is the noble method that he has rightly seen
& rightly ferreted out through discernment?
“There is the case where a disciple of the noble ones
notices: When this is, that is. From the arising of this comes the arising of
that. When this isn’t, that isn’t. From the cessation of this comes the
cessation of that.
“In other words: From ignorance as a requisite condition
come fabrications. From fabrications as a requisite condition comes
consciousness. From consciousness as a requisite condition comes
name-&-form. From name-&-form as a requisite condition come the six
sense media. From the six sense media as a requisite condition comes contact.
From contact as a requisite condition comes feeling. From feeling as a
requisite condition comes craving. From craving as a requisite condition comes
clinging/sustenance. From clinging/sustenance as a requisite condition comes
becoming. From becoming as a requisite condition comes birth. 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.
“Now from the remainderless fading & cessation of that
very ignorance comes the cessation of fabrications. From the cessation of
fabrications comes the cessation of consciousness. From the cessation of
consciousness comes the cessation of name-&-form. From the cessation of
name-&-form comes the cessation of the six sense media. From the cessation
of the six sense media comes the cessation of contact. From the cessation of
contact comes the cessation of feeling. From the cessation of feeling comes the
cessation of craving. From the cessation of craving comes the cessation of
clinging/sustenance. From the cessation of clinging/sustenance comes the
cessation of becoming. From the cessation of becoming comes the cessation of
birth. From the cessation of birth, then aging & death, sorrow,
lamentation, pain, distress, & despair all cease. Such is the cessation of
this entire mass of stress & suffering.
“This is the noble method that he has rightly seen &
rightly ferreted out through discernment.
“When, for a disciple of the noble ones, these five forms
of fear & animosity are stilled; when he is endowed with these four factors
of stream-entry; and when, through discernment, he has rightly seen &
rightly ferreted out this noble method, then if he wants he may state about
himself: ‘Hell is ended; animal wombs are ended; the state of the hungry shades
is ended; states of deprivation, destitution, the bad bourns are ended! I am a
stream-winner, steadfast, never again destined for states of woe, headed for
self-awakening!’”
1.
The four
pairs are (1) the person on the path to stream-entry, the person experiencing
the fruit of stream-entry; (2) the person on the path to once-returning, the
person experiencing the fruit of once-returning; (3) the person on the path to
non-returning, the person experiencing the fruit of non-returning; (4) the
person on the path to arahantship, the person experiencing the fruit of
arahantship. The eight individuals are the eight types forming these four
pairs.
See also: AN 5.179; “Stream-entry” (Study Guide).
FROM:
TO:
·
buddhistcircle@yahoogroups.com
CC:
·
“Loss
of Buddha Gaya Law Case (1906)
·
In 1905 the great legal
battle between the Anagarika Dharmapala and the Mahant entered its final phase,
and for four years the whole Buddhist world watched the sordid proceedings drag
on to a conclusion as shameful to the Government of India and orthodox Hinduism
as it was bitter, humiliating and outrageous to the feelings of the Buddhists.
The offensive was of course taken by the Mahant, who at the instigation of the
Commissioner of Patna filed a suit against Sumangala Thera, who all these years
had been taking care of the image, and Dharmapala, for a declaration that he
was the sole owner of the Burmese Rest House, and for the ejection of the
defendants and the removal of the image. The Government of India was also made
a party to the suit inasmuch as it had refused to order the removal of the
image in 1896.
·
“The sub-judge who decided
the suit,” says a Maha Bodhi publication, “in the first instance held that the
Rest House had been built by the Mahant for convenience of the Burmese
Buddhists who had been allowed to stop in it, that the defendants were not
entitled to make it their permanent abode and to place the image in it and
ordered their ejection with the Image.” Dharmapala not unnaturally appealed
against this infamous decision to the High Court, which varied the decree of
the sub-judge, holding that inasmuch as the building had been intended for the
use of Buddhists in general, the defendants were not entitled to make it their
permanent abode or to install any image there. They found that the Rest House
had been erected with money at least part of which had been donated by the
Burmese. The Mahant’s position was found to be that he held possession of the
building and had the control and superintendence of it subject to the right to
use it in the customary manner, if any such right be shown to have existed; but
no decision was given on this question of right as in this suit it did not
arise.
·
·
Two decades of struggle to
regain the lost rights of the Buddhists thus ended in total failure, and the
sinister collaboration between political and religions imperialism at last
succeeded in depriving the followers of the Buddha of any foothold in their own
most sacred shrine. One stands aghast at the enormity of the wrong done by a
powerful Government to the largest religious community on earth; one beholds
with amazement the brazen impudence with which a mercenary Hindu Mahant is
permitted to pollute and desecrate the holy of holies of the Buddhist world.
Nor is the position at present very much better, even though nearly fifty years
have passed since Dharmapala was ejected from the Rest House, and even though
an independent government has meanwhile arisen bearing on its enfranchised brow
the symbols of Buddhist India. Buddha Gaya languishes in the hands of a
predominantly Hindu Managing Committee, and the Buddhists continue to be
deprived of all effective control over their own most sacred shrine.
FREE ONLINE
CONCENTRATION PRACTICE INSTITUTE FOR STUDENTS(FOCPIS)
1.2 Intermediate Curriculum
FOCPIS intermediate
curriculum continues to lay the ground for in-depth study of the great
Indian treatises ad their
commentaries by the Kagyü and Nyingma masters. It currently
consists of the core curriculum and
offers 8 credits. The number of credits associated with
each course will increase with the
further development of the intermediate curriculum. The
intermediate debate curriculum will
be added in the near future.
DOB 600 Analytical Meditation II
1.2.1 Intermediate Curriculum: The Core
The core of intermediate curriculum
consists of four courses summarizing the ground, path
and fruition of the Mahāyāna:
Chittamātra, Madhyamaka, Paths and Bhūmis as well as
Buddha Nature. Completing all four
intermediate core courses earns the FOCPIS
Intermediate Curriculum Certificate
of Completion.
DOB 601 Chittamātra Philosophical
Tradition: Appearances are Mere Mind - 2 credits
DOB 610 Madhyamaka Philosophical
Tradition: Not Even a Middle - 2 credits
DOB 620 Paths and Bhūmis: The Path
to Enlightenment - 2 credits
DOB 630 Buddha Nature: Luminous Heart
of the Tathāgata - 2 credits
1.2.2 Intermediate Debate
The four courses of intermediate
debate will consist of debating the views of the four
Buddhist philosophical traditions:
Vaibhāshika, Sautrāntika Chittamātra and Madhyamaka,
first within the boundaries of
individual systems, as well as between them and will enact
great debates the tradition has
preserved.