10/31/11
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On one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. Then two brahmans β feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old β went to the Blessed One. On arrival, they exchanged courteous greetings with him and, after an exchange of friendly greetings & courtesies, sat to one side. As they were sitting there, they said to him: “Master Gotama, we are brahmans β feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old. And we have done no admirable deeds, no skillful deeds, no deeds that allay our fears. Teach us, Master Gotama. Instruct us, Master Gotama, for our long-term benefit & happiness.”
“Indeed, brahmans, you are feeble old men, aged, advanced in years, having come to the last stage of life, 120 years old. And you have done no admirable deeds, no skillful deeds, no deeds that allay your fears. This world is swept away by aging, by illness, by death. With the world thus swept away by aging, illness, & death, any restraint of body, speech, & intellect practiced here will be one’s shelter, cave, island, & refuge after death in the world beyond.”
It’s swept along: life, its next-to-nothing span. For one swept on by aging no shelters exist. Keeping sight of this danger in death, do meritorious deeds that bring bliss. Whoever here is restrained in body, speech, & awareness, who makes merit while he’s alive: that will be for his bliss after death.
http://www.in.com/news/entertainment/fullstory-indian-gp-witnesses-cricketers-and-bollywood-stars-galore-21126619-in-1.html
The inaugural edition of Indian Grand Prix with its spectacular infrastructure and almost capacity crowd witnessed some great action on the track while the action off the track too was electrifying with the cricketers and Bollywood stars lending some shine to the event.
UP CM Mayawati was here to give away the winner’s trophy, and Jammu and Kashmir CM Omar Abdullah too dropped by at the event.
UP CM Mayawati was here to give away the winner’s trophy, and Jammu and Kashmir CM Omar Abdullah too dropped by at the event.
The biography: India is not a waste of time. Photo: AFP
Walter Isaacson’ book Steve Jobs has been released and what is interesting is the mention that Jobs’ years of wandering in India in search of spiritual enlightenment were βnot a waste of timeβ. In fact the time he spent here he learnt βintuitionβ and his sense of design was greatly influenced by the βsimplicities of Zen Buddhismβ, says Jobs’ biographer. When Isaacson was asked how Jobs, a hippie college dropout goes to India and comes back deciding he wants to be a businessman, he replied, βJobs has within him sort of this conflict, but he doesn’t quite see it as a conflict between being hippie-ish and anti-materialistic but wanting to sell things like Wozniak’s board. Wanting to create a business. And I think that’s exactly what Silicon Valley was all about in those days. Let’s do a startup in our parents’ garage and try to create a business.β
Take time to step into old Tibet
Each collection of dolls in the Museum has a story to tell, spanning eras and from remote parts of Tibet, depicting how life was in the olden days.
Ever wondered what it would have been like in a day of a person staying in old Tibet? Offering a glimpse into the lives of the people from the area popularly called the βroof of the worldβ is this unique doll museum. The Losel Dolls Museum is nestled in the sylvan setting of the Norbulingka Research Institute which can be reached after a short and picturesque drive from Dharmsala in Himachal Pradesh.
Cobbled pathways, lush canopy with sunlight filtering through, bubbling fountains and a garden with the Dhauladhar range of the Himalayas as a backdrop makes for a perfect setting to house the museum. Norbulingka Institute in the picturesque Kangra Valley is an initiative in preserving Tibetan culture and handing down Tibetan tradition. The dolls museum is housed in one of the buildings of the institute and is spread over a few rooms.
Slice of life
These puppets crafted by monks from Drepung Loseling Monastery are hand painted, featuring striking eyebrows and βblushingβ cheekbones typical at high altitudes and draped in the fineries, replicas of chuba or the long sheepskin coats preferred in high lands and other traditional hand woven costumes worn by people in old Tibet.
Dolls clad in thick woollen traditional attire complete with a stylish and colourful head gear, dolls of women sporting colourful jewellery in semi precious stones and men sporting tall hats looking lifelike are also found here.
Monks dressed in saffron and maroon robes blowing the horn and playing the cymbals, takes one back to the monastic festivals in the high altitude. Musicians and marketplace, a traditional meal of momos and many more everyday moments, each collection of dolls has a warm story to tell, spanning eras and from remote parts of Tibet. A scene from the farm, a celebration of harvest and more, all the collections in different frames makes one stop and admire the dolls.
The best part is that the space around the museum is not cramped so one can move around at ease looking up the exhibits.
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422 LESSON 3110 2011 Garava Sutta Reverence
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SN 6.2
PTS: S i 138
CDB i 233
Garava Sutta: Reverence
translated from the Pali by
Thanissaro Bhikkhu
Β© 1997β2011
I have heard that on one occasion, when the Blessed One was newly Self-awakened, he was staying at Uruvela on the bank of the NeraΓ±jara River, at the foot of the Goatherd’s Banyan Tree. Then, while he was alone and in seclusion, this line of thinking arose in his awareness: “One suffers if dwelling without reverence or deference. Now on what priest or contemplative can I dwell in dependence, honoring and respecting him?”
Then the thought occurred to him: “It would be for the sake of perfecting an unperfected aggregate of virtue that I would dwell in dependence on another priest or contemplative, honoring and respecting him. However, in this world with its devas, Maras, & Brahmas, in this generation with its priests and contemplatives, its royalty and common-folk, I do not see another priest or contemplative more consummate in virtue than I, on whom I could dwell in dependence, honoring and respecting him.
“It would be for the sake of perfecting an unperfected aggregate of concentration that I would dwell in dependence on another priest or contemplative, honoring and respecting him. However, in this world with its devas, Maras, & Brahmas, in this generation with its priests and contemplatives, its royalty and common-folk, I do not see another priest or contemplative more consummate in concentration than I, on whom I could dwell in dependence, honoring and respecting him.
“It would be for the sake of perfecting an unperfected aggregate of discernment that I would dwell in dependence on another priest or contemplative, honoring and respecting him. However, in this world with its devas, Maras, & Brahmas, in this generation with its priests and contemplatives, its royalty and common-folk, I do not see another priest or contemplative more consummate in discernment than I, on whom I could dwell in dependence, honoring and respecting him.
“It would be for the sake of perfecting an unperfected aggregate of release that I would dwell in dependence on another priest or contemplative, honoring and respecting him. However, in this world with its devas, Maras, & Brahmas, in this generation with its priests and contemplatives, its royalty and common-folk, I do not see another priest or contemplative more consummate in release than I, on whom I could dwell in dependence, honoring and respecting him.
“It would be for the sake of perfecting an unperfected aggregate of knowledge and vision of release that I would dwell in dependence on another priest or contemplative, honoring and respecting him. However, in this world with its devas, Maras, & Brahmas, in this generation with its priests and contemplatives, its royalty and common-folk, I do not see another priest or contemplative more consummate in knowledge and vision of release than I, on whom I could dwell in dependence, honoring and respecting him.
“What if I were to dwell in dependence on this very Dhamma to which I have fully awakened, honoring and respecting it?”
Then, having known with his own awareness the line of thinking in the Blessed One’s awareness β just as a strong man might extend his flexed arm or flex his extended arm β Brahma Sahampati disappeared from the Brahma-world and reappeared in front of the Blessed One. Arranging his upper robe over one shoulder, he saluted the Blessed One with his hands before his heart and said to him: “So it is, Blessed One! So it is, One-Well-Gone! Those who were Arahants, Rightly Self-awakened Ones in the past β they, too, dwelled in dependence on the very Dhamma itself, honoring and respecting it. Those who will be Arahants, Rightly Self-awakened Ones in the future β they, too, will dwell in dependence on the very Dhamma itself, honoring and respecting it. And let the Blessed One, who is at present the Arahant, the Rightly Self-awakened One, dwell in dependence on the very Dhamma itself, honoring and respecting it.”
That is what Brahma Sahampati said. Having said that, he further said this:
Past Buddhas, future Buddhas, & he who is the Buddha now, removing the sorrow of many β all have dwelt, will dwell, he dwells, revering the true Dhamma. This, for Buddhas, is a natural law. Therefore one who desires his own good, aspiring for greatness, should respect the true Dhamma, recollecting the Buddhas’ Teaching.
10/29/11
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421 LESSON 30 10 2011 Ganika Sutta The Courtesan
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Ud 6.8
PTS: Ud 71
Ganika Sutta: The Courtesan
translated from the Pali by
Thanissaro Bhikkhu
Β© 1994β2011
I have heard that on one occasion the Blessed One was staying in Rajagaha at the Bamboo Grove, the Squirrels’ Sanctuary. Now at that time two factions in Rajagaha were in love with a certain courtesan, their minds enthralled. Arguing, quarreling, and disputing, they attacked one another with fists, attacked one another with clods of dirt, attacked one another with sticks, attacked one another with knives, so that they fell into death or death-like pain.
Then in the early morning, a large number of monks, having put on their robes and carrying their bowls and outer robes, went into Rajagaha for alms. Having gone for alms in Rajagaha, after the meal, returning from their alms round, 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 the Blessed One: “At present, two factions in Rajagaha are in love with a certain courtesan, their minds enthralled. Arguing, quarreling, and disputing, they attack one another with fists, attack one another with clods of dirt, attack one another with sticks, attack one another with knives, so that they fall into death or death-like pain.”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
What’s been attained, what’s to be attained, are both defiled by one who trains in line with the afflicted. Those for whom precepts & practices are the essence of the training, for whom celibacy is the essence of service: this is one extreme. Those who say, “There’s no harm in sensual desires”: this is the second extreme. Both of these extremes cause the growth of cemeteries, and cemeteries cause views to grow. Not directly knowing these two extremes, some fall short, some run too far. But those who directly know them, don’t exist there, don’t conceive things through them. And for these people, there’s no whirling through the cycle to be described.
10/28/11
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420 LESSON 29 10 2011 Visakha Sutta: To Visakha
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Ud 8.8
PTS: Ud 91
Visakha Sutta: To Visakha
translated from the Pali by
Thanissaro Bhikkhu
Β© 1994β2011
I have heard that on one occasion the Blessed One was staying in Savatthi at the Eastern Monastery, the palace of Migara’s mother. Now at that time a dear and beloved grandson of Visakha, Migara’s mother, had died. So Visakha, Migara’s mother β her clothes wet, her hair wet β went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As she was sitting there the Blessed One said to her: “Why have you come here, Visakha β your clothes wet, your hair wet β in the middle of the day?”
When this was said, she said to the Blessed One, “My dear and beloved grandson has died. This is why I have come here β my clothes wet, my hair wet β in the middle of the day.”
“Visakha, would you like to have as many children and grandchildren as there are people in Savatthi?”
“Yes, lord, I would like to have as many children and grandchildren as there are people in Savatthi.”
“But how many people in Savatthi die in the course of a day?”
“Sometimes ten people die in Savatthi in the course of a day, sometimes nine… eight… seven… six… five… four… three… two… Sometimes one person dies in Savatthi in the course of a day. Savatthi is never free from people dying.”
“So what do you think, Visakha: Would you ever be free from wet clothes and wet hair?”
“No, lord. Enough of my having as many children and grandchildren as there are people in Savatthi.”
“Visakha, those who have a hundred dear ones have a hundred sufferings. Those who have ninety dear ones have ninety sufferings. Those who have eighty… seventy… sixty… fifty… forty… thirty… twenty… ten… nine… eight… seven… six… five… four… three… two… Those who have one dear one have one suffering. For those with no dear ones, there are no sufferings. They are free from sorrow, free from stain, free from lamentation, I tell you.”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
The sorrows, lamentations, the many kinds of suffering in the world, exist dependent on something dear. They don’t exist when there’s nothing dear. And thus blissful & sorrowless are those for whom nothing in the world is dear anywhere. So one who aspires to be stainless & sorrowless shouldn’t make anything in the world dear anywhere
Mayawati protests Jairam bid to βscore political pointsβ
Four days after Union Rural Development Minister Jairam Ramesh openly accused the Mayawati government of abetting in embezzlement of MGNREGS funds, the Chief Minister rejected the demand for a CBI probe and accused him of trying to score βpolitical pointsβ and pursuing a βpreconceived agenda.β
Ms. Mayawati on Friday said the Minister was suggesting a CBI inquiry as βif the State government does not have its own agencies.β
Taking a strong view of Mr. Ramesh’s October 24 letter, in which βconclusions were arrived at without taking any cognisance of the various steps taken by the State government for the effective implementationβ of the Mahatma Gandhi National Rural Employment Guarantee Scheme, she said the Union Minister’s step was βpolitically motivated.β Uttar Pradesh had been a pioneer in the implementation of the scheme and its performance was way above most of the States, she claimed.
In a strongly worded letter, addressed to Prime Minister Manmohan Singh, Ms. Mayawati complained of the βutter disregard of propriety shown by the Rural Development Minister, who, through his letter, has attempted to score political points by alleging misuse of funds received by U.P. under the MGNREGS.β Mr. Ramesh’s letter being leaked to the media even before her office received it βfurther confirms the intentions of the Minister.β
On his seeking her approval for a CBI inquiry, Ms. Mayawati said the State’s agencies were capable of investigating cases of corruption.
Her letter to Dr. Singh was released to journalists at a press conference here addressed by Cabinet Secretary Shashank Shekhar Singh.
Fiscal federalism
On the option mentioned by Mr. Ramesh of withholding release of funds under the MGNREGS, the Chief Minister said it betrayed his βlack of understanding of the fiscal federalism inherent in the Constitution.β The Minister should realise that funds released to the States for various schemes were not a largesse bestowed by the Centre but formed part of the revenue sharing mechanism.
Ms. Mayawati also complained to the Prime Minister about the parallel drawn (by the Minister) with the National Rural Health Mission (NRHM) probe. This was in βutter disregard of the βRules of Business’ and had no connection with the Rural Development Ministry.β
Ms. Mayawati said Uttar Pradesh had been placed in the top performing bracket in the last three years. Dismissing Mr. Ramesh’s allegations as being βbaseless,β she said action-taken reports on 49 national-level monitors’ (NLM) reports had already been submitted to the Rural Development Ministry. Action on the remaining 18 NLM reports was in progress.
Suspensions and disciplinary action had been taken against 18 Class I officials,13 Class II officials and 43 Class III officials along with 236 field-level functionaries. Seventy-one FIRs had been lodged in cases of financial irregularities, the Chief Minister said.
In a specific reference to the anomalies in MGNREGS implementation in the seven districts mentioned by Mr. Ramesh, Ms. Mayawati said action had been initiated against six chief development officials, eight project directors, 30 block development officers and 52 field-level officials. While action against two district magistrates was pending consideration, action was taken against 28 gram pradhans and 16 junior engineers, and 10 FIRs were lodged. An inquiry by the Economic Offences Wing had been ordered into financial irregularities in Balrampur, Gonda, Mirzapur and Mahoba districts.
The Cabinet Secretary said 60 per cent of MGNREGS funds had been spent and proposals sent for release of the second instalment.
In the war between temples and trees
GREEN INVASION: Many idols at Ta Phrom are now in the firm grasp of tropical trees
The Angkor Archaeological Park offers enough for the child as well as the adult in you. The thrill of discovering a lost empire is matched by the realisation of the vagaries of human nature
Over twenty full-grown tropical forest trees stand over the Ta Phrom temple in the Angkor Archaeological Park. It appears like a war has broken out between the tropical jungle and the magnificent temples of the Great Khmer Empire. For now, the forests seem to have the upper hand, looking like giant wrestlers just moments away from crushing their foe with bare hands.
The sights at the Ta Phrom temple, more popularly known as the βTomb Raider’ temple because of its popularity after the Angelina Jolie-starrer βLara Croft: Cradle of Lifeβ was shot here, in many ways explain both the splendour and the tragedy of the region.
It begs the question how could such magnificent temples built by one of the greatest empires in the region, one that flourished between the 9th and the 13th centuries, fell to utter ruins. How could such a magnificent city, once inhabited by over a million people, be abandoned for more than three centuries?
The trip to the Angkor Archaeological Park in Cambodia is not just only about the appreciation of the temples there, but also serves as a discovery of the vagaries of human nature. It is not only about great kings who built temples and cities but also about leaders blinded by their own beliefs, bringing to dust the humanity around them and with it all things connected.
The first thing that strikes you about some of the lesser known by equally impressive temples of the region is the tones and the colours. At Preah Khan, an extensive Buddhist complex, full of carvings and photo opportunities, the tone is one of decay. The stones are covered with lichens and it is hard to say where nature has not made its presence felt. The village was once known as βNagarajayshri’ (city blessed with victory) but today it is anything but. It is almost like walking straight into a Sepia-toned photograph of the temples as the French found it in the mid-19th century.
Our Cambodian guide Koeu Kheuler points at a bas relief at Preah Khan featuring the statues of meditating Hindu saints. While the statues of the Hindu saints, differentiated by their cross-legged squatting posture, remain intact, the statues of the boddhisatvas (Buddhist monks) the once decorate the panel opposite are missing. βThe successor to King Jayavaraman VII, who built this temple, turned to be a Hindu fanatic and chopped off the statues. Jayavarman VII was a Buddhist himself but his brother Jayavarman VIII banished Buddhism from the region. This led to civil unrest and the neighbouring Kingdom of Siam (present day Thailand) attacked at the opportune moment. That was the beginning of the end of the Great Khmer Empire.β
The downfall of the Khmer Empire meant almost all the temples were continually ransacked both by the invaders from Thailand and their neighbouring long-time foes the Chams (region of North Vietnam). The temples were continuously pillaged for precious stones and statues.
In the years that followed, the Khmer people founded another capital for themselves near the present day Phnom Penh. The tropical climate of the region and the fertility of the soil, influenced by various factors such as the freshwater Tonle Sap Lake nearby, allowed natured to completely take over the region. This is no more obvious than at the Ta Phrom temple, where the Archaeological Survey of India (ASI) is undertaking a joint conversation project with the Apsara Authority of the Cambodian Government which handles the Park.
Members of the Archaeological Team explained to me that the fertile grounds of the region, once its strength during the golden era of the Khmer Empire, also became its curse when the region was abandoned. There was nothing to stop the trees from completely taking over giant complexes of buildings. And since they were built with sandstone, and not granite, like in India, they succumbed faster to the growth of trees.
The eastern gallery in Ta Prohm was reduced to rubble, but thanks to the efforts of ASI today it stands a lot closer to its ancient glory. βAs many as 20 full grown trees are there standing on top of the temple here. The conservation work is very tough,β says D.S.Sood, who heads the ASI team at Ta Phrom now.
The other magnificent yet crumbling temple one should not miss is the Bayon Temple or the State temple of King Jayavarman VII. With over 200 giant faces of Buddha staring at you from every corner, it was perhaps the last architectural masterstroke from the great craftsmen of the region.
The Angkor region near Siem Reap in Cambodia has not just survived the downfall of the Khmer Empire but also one of humanity worst genocides in the 20th century under the Communist regime of the person people refer to as βPol Pot’ (his real name was Saloth Sar). He ruled Cambodia for less than four years or βthree years four months and 12 daysβ as our Cambodian guide recalled several times during our visit. βBut he destroyed it more than any one elseβ.
He wiped out nearly 20 percent of the country’s population and mired it in civil war until the late 1990s. Though Angkor region is today safe, there are still parts of Cambodia that have landmines. Visitors to the temples in the Angkor Park will often find physically disabled musicians playing traditional Cambodian instruments. They are victims of landmine trying to earn a living with some dignity.
Pol Pot tried to recreate the magic of the Great Khmer Empire. And yet all he succeeded was catch the madness of the last of the rulers who ruined that Empire.
10/27/11
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419 LESSON 28 10 2011 Ekaputta Sutta The Only Son
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Ekaputta Sutta
The Only Son
Translated from the Pali by
Thanissaro Bhikkhu
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 the dear and beloved only son of a certain lay follower had died. So a large number of lay followers β their clothes wet, their hair wet β went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As they were sitting there the Blessed One said to them: “Why have you come here β your clothes wet, your hair wet β in the middle of the day?”
When this was said, the lay follower said to the Blessed One, “My dear and beloved only son has died. This is why we have come here β our clothes wet, our hair wet β in the middle of the day.”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
Tied down by what’s dear & alluring,
heavenly beings, most people,
worn out with misery,
fall under the sway of the King of Death.
But those who, day & night,
heedfully abandon what’s dear,
dig up misery
by the root β
Death’s bait
so hard
to overcome.
DOB 690 PramΔnavΔrttika: The Ocean of the Texts on Reasoning I - 2 credits
Delivery Mode: Residential & Online
Course Description:
This course is an in-depth study of PramΔnavΔrttika by DharmakΔ«rti (ca. 7th century) -
the influential work of Buddhist PramΔna tradition - based on commentaries by the
Seventh Karmapa, ChΓΆdrak Gyamtso (1454β1506) and Sakya Pandita (1182β1251). We
will explore the first two chapters: establishing the Buddha as a source of valid cognition,
and exposition of direct perception.
Prerequisite: BUD 630
BUD 691 PramΔnavΔrttika: The Ocean of the Texts on Reasoning II - 2 credits
Delivery Mode: Residential & Online
Course Description:
This course is a continuation of the in-depth study of PramΔnavΔrttika by DharmakΔ«rti
(ca. 7th century) - the influential work of Buddhist PramΔna tradition - based on
commentaries by the Seventh Karmapa, ChΓΆdrak Gyamtso (1454β1506) and Sakya
Pandita (1182β1251). We will continue the exploration of the second chapter on direct
perception and conclude with chapters three and four which present inference for oneself
and inference of others.
Prerequisite: BUD 690
1.3.2 Advanced Curriculum: Second Turning
DOB 700 MadhyamakΔvatΔra: The Chariot of the Takpo KagyΓΌ Siddhas I - 2 credits
Delivery Mode: Residential & Online
Course Description:
This course is an in-depth study of ChandrakΔ«rti’s MadhyamakΔvatΔra based on the
commentary by the Eight Karmapa, MikyΓΆ Dorje (1507-1554). We will begin with the
presentation of the Madhyamaka of the model texts followed by a close examination of
the first five MadhyamakΔvatΔra’s chapters correlated with the first five bodhisattva
bhΕ«mis. Several difficult points will be covered such as the three reasons which prove
that arhats realize selflessness of person.
Prerequisite: BUD 691
BUD 701 MadhyamakΔvatΔra: The Chariot of the Takpo KagyΓΌ Siddhas II - 2 credits
Delivery Mode: Residential & Online
Course Description:
This course is a continuation of the in-depth study of ChandrakΔ«rti’s MadhyamakΔvatΔra
based on the commentary by the Eight Karmapa, MikyΓΆ Dorje (1507-1554). We will study
the first part of the sixth chapter on the pΔramitΔ of prajΓ±Δ which primarily deals with the
reasoning refuting arising from the four extremes. The difficult points covered include the
prΔsangika-svΔtantrika distinction as well as the presentation of the two truths.
Prerequisite: BUD 700
BUD 702 MadhyamakΔvatΔra: The Chariot of the Takpo KagyΓΌ Siddhas III - 2 credits
Delivery Mode: Residential & Online
Course Description:
This course is a continuation of the in-depth study of ChandrakΔ«rti’s MadhyamakΔvatΔra
based on the commentary by the Eight Karmapa, MikyΓΆ Dorje (1507-1554). We will
complete the bulk of the sixth chapter on the pΔramitΔ of prajΓ±Δ. The topics covered
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418 LESSON 27 102011 Kosala Sutta The Kosalan
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AN 5.49
PTS: A iii 57
Kosala Sutta: The Kosalan
translated from the Pali by
Thanissaro Bhikkhu
Β© 1997β2011
Alternate translation: Hecker/Khema
Translator’s note: This discourse gives the Buddha’s recommendations for how to deal with grief. The passage discussing eulogies, chants, etc., is a reference to funeral customs designed to channel the feelings of the bereaved in a productive direction. As the Buddha notes, as long as these seem to be serving a purpose, engage in them. Once they no longer seem to be serving a purpose, and one finds that one is indulging in grief, one should return to the important duties of one’s life.
Once the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. Then King Pasenadi the Kosalan went to the Blessed One and, on arrival, having bowed down, sat to one side. Now, at that time Queen Mallika died. Then a certain man went to the king and whispered in his ear: “Your majesty, Queen Mallika has died.” When this was said, King Pasenadi the Kosalan sat there miserable, sick at heart, his shoulders drooping, his face down, brooding, at a loss for words. Then the Blessed One saw the king sitting there miserable, sick at heart… at a loss for words, and so said to him, “There are these five things, great king, that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world. Which five?
“‘May what is subject to aging not age.’ This is something that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.
“‘May what is subject to illness not grow ill.’ This is something that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.
“‘May what is subject to death not die.’ This is something that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.
“‘May what is subject to ending not end.’ This is something that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.
“‘May what is subject to destruction not be destroyed.’ This is something that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.
“Now, it happens to an uninstructed run-of-the-mill person that something that is subject to aging ages. With the aging of what is subject to aging, he does not reflect: ‘It doesn’t happen only to me that what is subject to aging will age. To the extent that there are beings β past & future, passing away & re-arising β it happens to all of them that what is subject to aging will age. And if, with the aging of what is subject to aging, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.’ So, with the aging of what is subject to aging, he sorrows, grieves, laments, beats his breast, & becomes distraught. This is called an uninstructed run-of-the-mill person pierced by the poisoned arrow of sorrow, tormenting himself.
“Furthermore, it happens to an uninstructed run-of-the-mill person that something that is subject to illness grows ill… that something subject to death dies… that something subject to ending ends… that something subject to destruction is destroyed. With the destruction of what is subject to destruction, he does not reflect: ‘It doesn’t happen only to me that what is subject to destruction will be destroyed. To the extent that there are beings β past & future, passing away & re-arising β it happens to all of them that what is subject to destruction will be destroyed. And if, with the destruction of what is subject to destruction, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.’ So, with the destruction of what is subject to destruction, he sorrows, grieves, laments, beats his breast, & becomes distraught. This is called an uninstructed run-of-the-mill person pierced by the poisoned arrow of sorrow, tormenting himself.
“Now, it happens to a well-instructed disciple of the noble ones that something that is subject to aging ages. With the aging of what is subject to aging, he reflects: ‘It doesn’t happen only to me that what is subject to aging will age. To the extent that there are beings β past & future, passing away & re-arising β it happens to all of them that what is subject to aging will age. And if, with the aging of what is subject to aging, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.’ So, with the aging of what is subject to aging, he does not sorrow, grieve, or lament, does not beat his breast or become distraught. This is called a well-instructed disciple of the noble ones who has pulled out the poisoned arrow of sorrow pierced with which the uninstructed run-of-the-mill person torments himself. Sorrowless, arrowless, the disciple of the noble ones is totally unbound right within himself.
“Furthermore, it happens to a well-instructed disciple of the noble ones that something that is subject to illness grows ill… that something subject to death dies… that something subject to ending ends… that something subject to destruction is destroyed. With the destruction of what is subject to destruction, he reflects: ‘It doesn’t happen only to me that what is subject to destruction will be destroyed. To the extent that there are beings β past & future, passing away & re-arising β it happens to all of them that what is subject to destruction will be destroyed. And if, with the destruction of what is subject to destruction, I were to sorrow, grieve, lament, beat my breast, & become distraught, food would not agree with me, my body would become unattractive, my affairs would go untended, my enemies would be gratified and my friends unhappy.’ So, with the destruction of what is subject to destruction, he does not sorrow, grieve, or lament, does not beat his breast or become distraught. This is called a well-instructed disciple of the noble ones who has pulled out the poisoned arrow of sorrow pierced with which the uninstructed run-of-the-mill person torments himself. Sorrowless, arrowless, the disciple of the noble ones is totally unbound right within himself.
“These are the five things, great king, that cannot be gotten by a contemplative, a priest, a deva, a Mara, a Brahma, or anyone at all in the world.”
Not by sorrowing, not by lamenting, is any aim accomplished here, not even a bit. Knowing you’re sorrowing & in pain, your enemies are gratified. But when a sage with a sense for determining what is his aim doesn’t waver in the face of misfortune, his enemies are pained, seeing his face unchanged, as of old. Where & however an aim is accomplished through eulogies, chants, good sayings, donations, & family customs, follow them diligently there & that way. But if you discern that your own aim or that of others is not gained in this way, acquiesce [to the nature of things] unsorrowing, with the thought: ‘What important work am I doing now?’
10/25/11
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417 LESSON 26 10 2011Piyajatika Sutta From One Who Is Dear
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LESSON
411
Practice a Sutta a Day Keeps Dukkha Away
MN 87
PTS: M ii
106
Piyajatika Sutta: From
One Who Is Dear
translated from the Pali
by
Thanissaro Bhikkhu
Β©
1998β2011
I have
heard that on one occasion the Blessed One was staying near Savatthi
at Jeta’s Grove, Anathapindika’s monastery. Now at that time
a certain householder’s dear & beloved little son, his only child, had
died. Because of his death, the father had no desire to work or to eat. He kept
going to the cemetery and crying out, “Where have you gone, my only little
child? Where have you gone, my only little child?”
Then he
went to the Blessed One and, on arrival, having bowed down to him, sat to one
side. As he was sitting there the Blessed One said to him, “Householder,
your faculties are not those of one who is steady in his own mind. There is an
aberration in your faculties.”
“Lord,
how could there not be an aberration in my faculties? My dear & beloved
little son, my only child, has died. Because of his death, I have no desire to
work or to eat. I keep going to the cemetery and crying out, ‘Where have you
gone, my only little child? Where have you gone, my only little child?’”
“That’s
the way it is, householder. That’s the way it is β for sorrow, lamentation,
pain, distress, & despair are born from one who is dear, come springing
from one who is dear.”
“But
lord, who would ever think that sorrow, lamentation, pain, distress, &
despair are born from one who is dear, come springing from one who is dear?
Happiness & joy are born from one who is dear, come springing from one who
is dear.” So the householder, not delighting in the Blessed One’s words,
rejecting the Blessed One’s words, got up from his seat and left.
Now at
that time a large number of gamblers were playing dice not far from the Blessed
One. So the householder went to them and, on arrival, said to them, “Just
now, venerable sirs, I went to Gotama the contemplative and, on arrival, having
bowed down to him, sat to one side. As I was sitting there, Gotama the
contemplative said to me, ‘Householder, your faculties are not those of one who
is steady in his own mind. There is an aberration in your faculties.’
“When
this was said, I said to him, ‘Lord, how could there not be an aberration in my
faculties? My dear & beloved little son, my only child, has died. Because
of his death, I have no desire to work or to eat. I keep going to the cemetery
and crying out, “Where have you gone, my only little child? Where have you
gone, my only little child?”‘
“‘That’s
the way it is, householder. That’s the way it is β for sorrow, lamentation,
pain, distress, & despair are born from one who is dear, come springing
from one who is dear.’
“‘But,
lord, who would ever think that sorrow, lamentation, pain, distress, &
despair are born from one who is dear, come springing from one who is dear?
Happiness & joy are born from one who is dear, come springing from one who
is dear.’ So, not delighting in the words of Gotama the contemplative,
rejecting them, I got up from my seat and left.”
“That’s
the way it is, householder [said the gamblers]. That’s the way it is. Happiness
& joy are born from one who is dear, come springing from one who is
dear.”
So the
householder left, thinking, “I agree with the gamblers.”
Eventually,
word of this conversation made its way into the king’s inner chambers. Then King Pasenadi Kosala addressed Queen Mallika,
“Mallika, your contemplative, Gotama, has said this: ‘Sorrow, lamentation,
pain, distress, & despair are born from one who is dear, come springing
from one who is dear.’”
“If
that was said by the Blessed One, great king, then that’s the way it is.”
“No
matter what Gotama the contemplative says, Mallika endorses it: ‘If that was
said by the Blessed One, great king, then that’s the way it is.’ Just as, no
matter what his teacher says, a pupil endorses it: ‘That’s the way it is,
teacher. That’s the way it is.’ In the same way, no matter what Gotama the
contemplative says, Mallika endorses it: ‘If that was said by the Blessed One,
great king, then that’s the way it is.’ Go away, Mallika! Out of my
sight!”
Then
Queen Mallika called for the brahman Nalijangha:
“Come, brahman. Go to the Blessed One and, on arrival, showing reverence
with your head to his feet in my name, ask whether he is free from illness
& affliction, is carefree, strong, & living in comfort, saying: ‘Queen
Mallika, lord, shows reverence with her head to your feet and asks whether you
are free from illness & affliction, are carefree, strong, & living in
comfort.’ And then say: ‘Lord, did the Blessed One say that sorrow, lamentation,
pain, distress, & despair are born from one who is dear, come springing
from one who is dear?’ Whatever the Blessed One says, remember it well and tell
it to me. For Tathagatas do not speak what is untrue.”
“Yes,
madam,” the brahman Nalijangha responded to Queen Mallika. Going to the
Blessed One, on arrival he exchanged courteous greetings with the Blessed One.
After an exchange of friendly greetings & courtesies, he sat to one side.
As he was sitting there he said to the Blessed One: “Master Gotama, Queen
Mallika shows reverence with her head to your feet and asks whether you are
free from illness & affliction, are carefree, strong, & living in
comfort. And she says further: ‘Lord, did the Blessed One say that sorrow,
lamentation, pain, distress, & despair are born from one who is dear, come
springing from one who is dear?’”
“That’s
the way it is, brahman. That’s the way it is. Sorrow, lamentation, pain,
distress, & despair are born from one who is dear, come springing from one
who is dear. And it’s through this sequence of events that it may be understood
how sorrow, lamentation, pain, distress, & despair are born from one who is
dear, come springing from one who is dear.
“Once
in this same Savatthi there was a woman whose mother died. Owing to her
mother’s death she went mad, out of her mind, and wandering from street to
street, crossroads to crossroads, would say, ‘Have you seen my mother? Have you
seen my mother?’ It’s through this sequence of events that it may be understood
how sorrow, lamentation, pain, distress, & despair are born from one who is
dear, come springing from one who is dear.
“Once
in this same Savatthi there was a woman whose father died… whose brother
died… whose sister died… whose son died… whose daughter died… whose husband
died. Owing to his death she went mad, out of her mind, and wandering from
street to street, crossroads to crossroads, would say, ‘Have you seen my
husband? Have you seen my husband?’ It’s through this sequence of events that
it may be understood how sorrow, lamentation, pain, distress, & despair are
born from one who is dear, come springing from one who is dear.
“Once
in this same Savatthi there was a man whose mother died. Owing to her death he
went mad, out of his mind, and wandering from street to street, crossroads to
crossroads, would say, ‘Have you seen my mother? Have you seen my mother?’ It’s
through this sequence of events that it may be understood how sorrow,
lamentation, pain, distress, & despair are born from one who is dear, come springing
from one who is dear.
“Once
in this same Savatthi there was a man whose father died… whose brother
died… whose sister died… whose son died… whose daughter died… whose
wife died. Owing to her death he went mad, out of his mind, and wandering from
street to street, crossroads to crossroads, would say, ‘Have you seen my wife?
Have you seen my wife?’ It’s through this sequence of events that it may be
understood how sorrow, lamentation, pain, distress, & despair are born from
one who is dear, come springing from one who is dear.
“Once
in this same Savatthi there was a wife who went to her relatives’ home. Her
relatives, having separated her from her husband, wanted to give her to another
against her will. So she said to her husband, ‘These relatives of mine, having
separated us, want to give me to another against my will,’ whereupon he cut her
in two and slashed himself open, thinking, ‘Dead we will be together.’ It’s
through this sequence of events that it may be understood how sorrow,
lamentation, pain, distress, & despair are born from one who is dear, come
springing from one who is dear.”
Then
the brahman Nalijangha, delighting in & approving of the Blessed One’s
words, got up from his seat and went to Queen Mallika. On arrival, he told her
all that had been said in his conversation with the Blessed One.
Then
Queen Mallika went to King Pasenadi Kosala and on arrival said to him,
“What do you think, great king: Is Princess Vajiri dear
to you?”
“Yes,
Mallika, Princess Vajiri is dear to me.”
“And
what do you think: would sorrow, lamentation, pain, distress, & despair
arise in you from any change & aberration in Princess Vajiri?”
“Mallika,
any change & aberration in Princess Vajiri would mean an aberration of my
very life. How could sorrow, lamentation, pain, distress, & despair not
arise in me?”
“Great
king, it was in connection with this that the Blessed One β the One who knows,
the One who sees, worthy, & rightly self-awakened β said, ‘Sorrow,
lamentation, pain, distress, & despair are born from one who is dear, come
springing from one who is dear.’
“Now
what do you think, great king: Is the noble Queen Vasabha
dear to you?… Is [your son] General Vidudabha dear to
you?… Am I dear to you?”
“Yes,
Mallika, you are dear to me.”
“And
what do you think: would sorrow, lamentation, pain, distress, & despair
arise in you from any change & aberration in me?”
“Mallika,
any change & aberration in you would mean an aberration of my very life.
How could sorrow, lamentation, pain, distress, & despair not arise in
me?”
“Great
king, it was in connection with this that the Blessed One β the One who knows,
the One who sees, worthy, & rightly self-awakened β said, ‘Sorrow,
lamentation, pain, distress, & despair are born from one who is dear, come
springing from one who is dear.’
“Now
what do you think, great king: Are [your subjects] the Kasis
& Kosalans dear to you?”
“Yes,
Mallika, the Kasis & Kosalans are dear to me. It is through the might of
the Kasis & Kosalans that we use Kasi sandalwood and wear garlands, scents,
& ointments.”
“And
what do you think: would sorrow, lamentation, pain, distress, & despair
arise in you from any change & aberration in the Kasis &
Kosalans?”
“Mallika,
any change & aberration in the Kasis & Kosalans would mean an
aberration of my very life. How could sorrow, lamentation, pain, distress,
& despair not arise in me?”
“Great
king, it was in connection with this that the Blessed One β the One who knows,
the One who sees, worthy, & rightly self-awakened β said, ‘Sorrow,
lamentation, pain, distress, & despair are born from one who is dear, come
springing from one who is dear.’”
“It’s amazing, Mallika. It’s astounding: how deeply the Blessed
One sees, having pierced through, as it were, with discernment. Come Mallika:
Give me the ablution water.” Then King Pasenadi Kosala, rising from his
seat and arranging his upper robe over one shoulder, paid homage in the
direction of the Blessed One with his hands palm-to-palm in front of his heart,
and exclaimed three times:
Homage to the Blessed
One, worthy & rightly self-awakened!
Homage to the Blessed One, worthy & rightly self-awakened!
Homage to the Blessed One, worthy & rightly self-awakened!
DOB 690 PramΔnavΔrttika: The Ocean of the Texts on Reasoning I - 2 credits
Delivery Mode: Residential & Online
Course Description:
This course is an in-depth study of PramΔnavΔrttika
by
DharmakΔ«rti (ca. 7th century) -
the influential work of Buddhist PramΔna tradition -
based on commentaries by the
Seventh Karmapa, ChΓΆdrak Gyamtso (1454β1506) and Sakya
Pandita (1182β1251). We
will explore the first two chapters: establishing the
Buddha as a source of valid cognition,
and exposition of direct perception.
Prerequisite: BUD 630
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411 LESSON 21 10 2011 Ganakamoggallana Sutta
The Discourse to Ganaka Moggallana
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Madhyamaka Philosophical Tradition: Not Even a Middle
MN 107
PTS: M iii 1
Ganakamoggallana Sutta: The Discourse to Ganaka-Moggallana
translated from the Pali by
I.B. Horner
Β© 1994β2011
Thus I have heard: At one
time the Lord was staying near Savatthi in the
palace of Migara’s mother in the Eastern
Monastery. Then the brahman Ganaka-Moggallana
approached the Lord; having approached he exchanged greetings with the Lord;
having conversed in a friendly and courteous way, he sat down at a respectful
distance. As he was sitting down at a respectful distance, Ganaka-Moggallana
the brahman spoke thus to the Lord: “Just as, good Gotama, in this palace
of Migara’s mother there can be seen a gradual training, a gradual doing, a
gradual practice, that is to say as far as the last flight of stairs,[1]
so, too, good Gotama, for these brahmans there can be seen a gradual training,
a gradual doing, a gradual practice, that is to say in the study [of the Vedas];[2]
so too, good Gotama, for these archers there can be seen a gradual… practice,
that is to say in archery; so too, good Gotama, for us whose livelihood is
calculation[3]
there can be seen a gradual training, a gradual practice, that is to say in
accountancy. For when we get a pupil, good Gotama, we first of all make him
calculate: ‘One one, two twos, three threes, four fours, five fives, six sixes,
seven sevens, eight eights, nine nines, ten tens,’ and we, good Gotama, also
make him calculate a hundred. Is it not possible, good Gotama, to lay down a
similar gradual training, gradual doing, gradual practice in respect of this dhamma
and discipline?”
“It is possible,
brahman, to lay down a gradual training, a gradual doing, a gradual practice in
respect of this dhamma and discipline, Brahman, even a skilled trainer
of horses, having taken on a beautiful thoroughbred first of all gets it used
to the training in respect of wearing the bit. Then he gets it used to further
training β even so brahman, the Tathagata, having taken on a man to be tamed,
first of all disciplines him thus:
Morality
“‘Come you, monk, be of
moral habit, live controlled by the control of the Obligations, endowed with
[right] behavior and posture, seeing peril in the slightest fault and,
undertaking them, train yourself in the rules of training.’ As soon, brahman,
as the monk is of moral habit, controlled by the control of the Obligations,
endowed with [right] behavior and posture; seeing peril in the slightest fault
and, undertaking them, trains himself in the rules of training, the Tathagata
disciplines him further saying:
Sense-control
“‘Come you monk, be
guarded as to the doors of the sense-organs; having seen a material shape with
the eye, do not be entranced with the general appearance, do not be entranced
with the detail; for if one dwells with the organ of sight uncontrolled,
covetousness and dejection, evil, unskillful states of mind, may flow in. So
fare along controlling it, guard the organ of sight, achieve control over the
organ of sight. Having heard a sound with the ear… Having smelt a smell with
the nose… Having savored a taste with the tongue… Having felt a touch with
the body… Having cognized a mental state with the mind, do not be entranced
with the detail. For if one dwells with the organ of mind uncontrolled,
covetousness and dejection, evil, unskillful states of mind, may flow in. So
fare along controlling it; guard the organ of mind, achieve control over the
organ of mind.’
Moderation in eating
“As soon, brahman, as a
monk is guarded as to the doors of the sense-organs, the Tathagata disciplines
him further, saying: ‘Come you, monk, be moderate in eating; you should take
food reflecting carefully, not for fun or indulgence or personal charm or
beautification, but taking just enough for maintaining this body and keeping it
going, for keeping it unharmed, for furthering the Brahma-faring,[4]
with the thought: Thus will I crush out an old feeling, and I will not allow a
new feeling to arise, and then there will be for me subsistence and
blamelessness and abiding in comfort.’
Vigilance
“As soon, brahman, as a
monk is moderate in eating, the Tathagata disciplines him further, saying:
‘Come you, monk, dwell intent on vigilance; during the day while pacing up and
down, while sitting down, cleanse the mind of obstructive mental states; during
the middle watch of the night, lie down on the right side in the lion posture,
foot resting on foot, mindful, clearly conscious, reflecting on the thought of
getting up again; during the last watch of the night, when you have arisen,
while pacing up and down, while sitting down, cleanse the mind of obstructive
mental states.’
Mindfulness and clear consciousness
“As soon, brahman, as a
monk is intent on vigilance, the Tathagata disciplines him further, saying:
‘Come you, monk, be possessed of mindfulness and clear consciousness, acting
with clear consciousness whether you are approaching or departing, acting with
clear consciousness whether you are looking ahead or looking round, acting with
clear consciousness whether you are bending in or stretching out [the arms],
acting with clear consciousness whether you are carrying the outer cloak, the
bowl or robe, acting with clear consciousness whether you are eating, drinking,
munching, savoring, acting with clear consciousness whether you are obeying the
calls of nature, acting with clear consciousness whether you are walking, standing,
sitting, asleep, awake, talking or being silent.’
Overcoming of the five hindrances
“As soon, brahman, as he
is possessed of mindfulness and clear consciousness, the Tathagata disciplines
him further, saying: ‘Come you, monk, choose a remote lodging in a forest, at
the root of a tree, on a mountain slope, in a glen, a hill cave, a cemetery, a
woodland grove, in the open, or on a heap of straw.’ On returning from
alms-gathering after the meal, the monk sits down crosslegged, holding the back
erect, having made mindfulness rise up in front of him. He, getting rid of
covetousness for the world, dwells with a mind devoid of covetousness, he
cleanses the mind of covetousness. Getting rid of the taint of ill-will, he
dwells benevolent in mind; compassionate and merciful towards all creatures and
beings, he cleanses the mind of ill-will. Getting rid of sloth and torpor, he
dwells without sloth or torpor; perceiving the light, mindful and clearly
conscious he cleanses the mind of sloth and torpor. Getting rid of restlessness
and worry, he dwells calmly; the mind inward tranquil, he cleanses the mind of
restlessness and worry. Getting rid of doubt, he dwells doubt-crossed;
unperplexed as to the states that are skilled,[5]
he cleanses his mind of doubt.
Jhana
“He, by getting rid of
these five hindrances,[6]
which are defilements of the mind and deleterious to intuitive wisdom, aloof
from pleasures of the senses, aloof from unskilled states of mind, enters and
abides in the first meditation which is accompanied by initial thought and
discursive thought, is born of aloofness and is rapturous and joyful. By
allaying initial thought and discursive thought, his mind subjectively
tranquilized and fixed on one point, he enters and abides in the second
meditation which is devoid of initial thought and discursive thought, is born
of concentration and is rapturous and joyful. By the fading out of rapture, he
dwells with equanimity, attentive and clearly conscious, and experiences in his
person that joy of which the ariyans[7]
say: ‘Joyful lives he who has equanimity and is mindful,’ and he enters and
abides in the third meditation. By getting rid of anguish, by the going down of
his former pleasures and sorrows, he enters and abides in the fourth meditation
which has neither anguish nor joy, and which is entirely purified by equanimity
and mindfulness.
“Brahman, such is my
instruction for those monks who are learners who, perfection being not yet
attained, dwell longing for the incomparable security from the bonds. But as for
those monks who are perfected ones, the cankers destroyed, who have lived the
life, done what was to be done, shed the burden, attained to their own goal,
the fetters of becoming utterly destroyed, and who are freed by perfect
profound knowledge β these things conduce both to their abiding in ease here
and now as well as to their mindfulness and clear consciousness.”
When this had been said, the
brahman Ganaka-Moggallana spoke thus to the Lord:
“Now, on being exhorted
thus and instructed thus by the good Gotama, do all the good Gotama’s disciples
attain the unchanging goal[8]
β nibbana or do some not attain it?”
“Some of my disciples,
brahman, on being exhorted and instructed thus by me, attain the unchanging
goal β nibbana; some do not attain it.”
“What is the cause, good
Gotama, what the reason that; since nibbana does exist, since the way leading
to nibbana exists, since the good Gotama exists as adviser, some of the good
Gotama’s disciples on being exhorted thus and instructed thus by the good
Gotama, attain the unchanging goal β nibbana, but some do not attain it?”
“Well then, brahman, I
will question you on this point in reply. As it is pleasing to you, so you may
answer me. What do you think about this, brahman? Are you skilled in the way
leading to Rajagaha?”
“Yes, sir, skilled am I
in the way leading to Rajagaha.”
“What do you think about
this? A man might come along here wanting to go to Rajagaha. Having approached
you, he might speak thus: ‘I want to go to Rajagaha, sir; show me the way to
this Rajagaha.’ You might speak thus to him: “Yes, my good man, this road
goes to Rajagaha; go along it for a while. When you have gone along it for a
while you will see a village; go along for a while; when you have gone along
for a while you will see a market town; go for a while. When you have gone
along for a while you will see Rajagaha with its delightful parks, delightful
forests, delightful fields, delightful ponds. But although he has been exhorted
and instructed thus by you, he might take the wrong road and go westwards. Then
a second man might come along wanting to go to Rajagaha…(as above)…
you will see Rajagaha with its delightful… ponds.’ Exhorted and instructed
thus by you he might get to Rajagaha safely. What is the cause, brahman, what
the reason that, since Rajagaha does exist, since the way leading to Rajagaha
exists, since you exist as adviser, the one man, although being exhorted and
instructed thus by you, may take the wrong road and go westwards while the
other may get to Rajagaha safely?”
“What can I, good
Gotama, do in this matter? A shower of the way, good Gotama, am I.”
“Even so, brahman, nibbana does exist, the way leading to nibbana
exists and I exist as adviser. But some of my disciples, on being exhorted and
instructed thus by me attain the unchanging goal β nibbana, some do not attain
it. What can I, brahman, do in this matter? A shower of the way, brahman, is a
Tathagata.”
When this had been said, the
brahman Ganaka-Moggallana spoke thus to the Lord:
“Good Gotama, as for
those persons who, in want of a way of living, having gone forth from home into
homelessness without faith, who are crafty, fraudulent, deceitful, who are
unbalanced and puffed up, who are shifty, scurrilous and of loose talk, the
doors of whose sense-organs are not guarded, who do not know moderation in
eating, who are not intent on vigilance, indifferent to recluseship, not of
keen respect for the training, who are ones for abundance, lax, taking the lead
in backsliding, shirking the burden of seclusion, who are indolent, of feeble
energy, of confused mindfulness, not clearly conscious, not concentrated but of
wandering minds, who are weak in wisdom, drivelers β the good Gotama is not in
communion with them. But as for those young men of respectable families
who have gone forth from home into homelessness from faith, who are not crafty,
fraudulent or deceitful, who are not unbalanced or puffed up, who are not
shifty, scurrilous or of loose talk, the doors of whose sense-organs are
guarded, who know moderation in eating, who are intent on vigilance, longing
for recluseship, of keen respect for the training, who are not ones for
abundance, not lax, shirking, backsliding, taking the lead in seclusion, who
are of stirred up energy, self-resolute, with mindfulness aroused, clearly
conscious, concentrated, their minds one-pointed, who have wisdom, are not
drivelers β the good Gotama is in communion with them. As, good Gotama,
black gum is pointed to as chief of root-scents, as red sandalwood is pointed
to as chief of the pith-scents, as jasmine is pointed to as chief of the flower
scents β even so is the exhortation of the good Gotama highest among the
teachings of today. Excellent, good Gotama,
excellent, good Gotama. As, good Gotama, one might set upright what had been
upset, or disclose what had been covered, or show the way to one who had gone
astray, or bring an oil-lamp into the darkness so that those with vision might
see material shapes β even so in many a figure is dhamma made clear by
the good Gotama. I am going to the revered Gotama for refuge and to dhamma
and to the Order of monks May the good Gotama accept me as a lay-follower going
for refuge from today forth for as long as life lasts.”
Notes
1.
A seven-storied palace is not to be built in one day
[Commentary].
2.
It is not possible to learn the three Vedas by heart in one day
[Commentary].
3.
Ganana. From this profession of his, the distinguishing addition to the
brahman’s name is derived [Ed., The Wheel].
4.
Brahmacariyam. This refers to the pure life of a celibate recluse [Ed., The
Wheel].
5.
Kusala. Sometimes translated by “salutary, profitable, karmically
wholesome.” [Ed., The Wheel].
6.
On these, see The Wheel No. 26.
7.
Ariya refers here, according to the Visuddhimagga, to the
Enlightened Ones.
8.
Accantanittha. Accanta can also mean “utmost, culminating,
supreme.”
ΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒΒUD 610 Madhyamaka Philosophical Tradition: Not Even
a Middle - 2 credits
Delivery Mode: Residential &
Online
Course Description:
This course is an overview of the
final view of the Buddhist philosophy - the
Madhyamaka, or the
Middle Way tradition of MahΔyΔna, which propounds the view of
shΕ«nyatΔ, the
emptiness of all phenomena, the transcendence of all views, freedom from
elaborations. We will study the
presentation of the two truths, their union, and the five
great madhyamaka reasonings.
Prerequisite: DOB 601
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Analytical Meditation II
ChittamΔtra
Philosophical Tradition: Appearances are Mere Mind
AN 3.88
PTS: A i 235
Thai III.90
Sikkha Sutta: Trainings (1)
translated from the Pali by
Thanissaro Bhikkhu
Β© 1998β2011
“There are these three
trainings. Which three? The training in heightened virtue, the training in
heightened mind, the training in heightened discernment.
“And what is the training in heightened
virtue? There is the case where a monk is virtuous. He dwells restrained in
accordance with the Patimokkha, consummate in his behavior & sphere of
activity. He trains himself, having undertaken the training rules, seeing
danger in the slightest fault. This is called the training in heightened
virtue.
“And what is the training in heightened mind? There is the
case where a monk β quite withdrawn from sensuality, withdrawn from unskillful
[mental] qualities β enters & remains in the first jhana: rapture &
pleasure born from withdrawal, accompanied by directed thought &
evaluation. With the stilling of directed thoughts & evaluations, he enters
& remains in the second jhana: rapture & pleasure born of composure,
unification of awareness free from directed thought & evaluation β internal
assurance. With the fading of rapture, he remains equanimous, mindful, &
alert, and senses pleasure with the body. He enters & remains in the third
jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he has a
pleasant abiding.’ With the abandoning of pleasure & pain β as with the
earlier disappearance of elation & distress β he enters & remains in
the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor
pain. This is called the training in heightened mind.
“And what is the training in heightened discernment? There
is the case where a monk discerns as it actually is that ‘This is stress…
This is the origination of stress… This is the cessation of stress… This is
the path of practice leading to the cessation of stress.’ This is called the
training in heightened discernment.
“These are the three trainings.”
AN 3.89
PTS: A i 235
Thai III.91
Sikkha Sutta: Trainings (2)
translated from the Pali by
Thanissaro Bhikkhu
Β© 1998β2011
“There are these three trainings. Which three? The training in
heightened virtue, the training in heightened mind, the training in heightened
discernment.
“And what is the training in heightened virtue? There is the
case where a monk is virtuous. He dwells restrained in accordance with the
Patimokkha, consummate in his behavior & sphere of activity. He trains
himself, having undertaken the training rules, seeing danger in the slightest fault.
This is called the training in heightened virtue.
“And what is the training in heightened mind? There is the case
where a monk β quite withdrawn from sensuality, withdrawn from unskillful
[mental] qualities β enters & remains in the first jhana: rapture &
pleasure born from withdrawal, accompanied by directed thought &
evaluation. With the stilling of directed thoughts & evaluations, he enters
& remains in the second jhana: rapture & pleasure born of composure,
unification of awareness free from directed thought & evaluation β internal
assurance. With the fading of rapture, he remains equanimous, mindful, &
alert, and senses pleasure with the body. He enters & remains in the third
jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he has a
pleasant abiding.’ With the abandoning of pleasure & pain β as with the
earlier disappearance of elation & distress β he enters & remains in
the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor
pain. This is called the training in heightened mind.
“And what is the training in heightened discernment? There is
the case where a monk, through the ending of the mental fermentations, enters
& remains in the fermentation-free awareness-release &
discernment-release, having known & made them manifest for himself right in
the here & now. This is called the training in heightened discernment.
“These are the three trainings.”
Heightened virtue, heightened mind, heightened discernment:
persistent, firm, steadfast, absorbed in jhana, mindful, with guarded faculties
you should practice them β as in front, so behind; as behind, so in front; as
below, so above; as above, so below; as by day, so by night; as by night, so by
day; conquering all the directions with limitless concentration. This is called
the practice of training, as well as the pure way of life. [Following it,]
you’re called self-awakened in the world, enlightened, one who’s taken the path
to its end. With the cessation of sensory consciousness of one released in the
stopping of craving, the liberation of awareness of one released in the
stopping of craving, is like the unbinding of a flame.[1]
DOB 600 Analytical Meditation II
Delivery Mode: Residential
Course Description:
This course is continuation of Analytical Meditation I -
a systematic training in the
progressive stages of analytical vipashyanΔ, or insight
meditation. We will begin with the
yoga focusing on non-conceptual images, followed by
gradual guided instructions on the
yoga focusing on conceptual images which transform the
conceptual mind and apply
them in our personal practice. This course is taken with
each intermediate course and
included in the credit hours of those courses. It is
cross-listed with BUD 500 and BUD
680.
1.2.1 Intermediate
Curriculum: The Core
DOB 601 ChittamΔtra Philosophical Tradition:
Appearances are Mere Mind - 2
credits
Delivery Mode: Residential & Online
Course Description:
This course is a systematic presentation of ChittamΔtra,
or Mind Only meditative view of
MahΔyΔna Buddhism. We will engage in the philosophical
reformulation of experiences
arising from meditation practice β declaring reasonings
establishing objects as not
separate from mind, as well as the three natures theory
and the eight-fold collection of
consciousness.
Prerequisites: DOB 530
10/18/11
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408 LESSON 18 10 2011 Gadrabha Sutta The Donkey
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Introduction
to Classification of Reasons Review
AN 3.81
PTS: A i 229
Thai III.83
Gadrabha Sutta: The Donkey
translated from the Pali by
Thanissaro Bhikkhu
Β© 2001β2011
“Monks, it is just as if a donkey were following right after a herd
of cattle, saying, “I too am a cow! I too am a cow!” Its color is not
that of a cow, its voice is not that of a cow, its hoof is not that of a cow,
and yet it still keeps following right after the herd of cattle, saying,
“I too am a cow! I too am a cow!” In the same way, there is the case
where a certain monk follows right after the community of monks, saying,
“I too am a monk! I too am a monk!” He doesn’t have the other monks’
desire for undertaking the training in heightened virtue, doesn’t have their
desire for undertaking the training in heightened mind (concentration), doesn’t
have their desire for undertaking the training in heightened discernment, and
yet he still keeps following right after the community of monks, saying,
“I too am a monk! I too am a monk!”
“So you should train yourselves:
‘Strong will be our desire for undertaking the training in heightened virtue;
strong will be our desire for undertaking the training in heightened mind
(concentration); strong will be our desire for undertaking the training in
heightened discernment.’ That is how you should train yourselves.”
DOB 596 Introduction to Classification of Reasons
Review - non-credit
Delivery Mode: Online
Course Description:
This self-paced online review
course provides an opportunity to go over fundamentals of
Buddhist logic as presented in Classifications
of Reasons. We will study formulating
reasonings with correct reasons and
its three modes, classifications of correct reasons,
as well as seeming reasons with
their classifications. This class serves as a theoretical
foundation for the practice of
formal debate.
Prerequisites: DOB 552
1.2 Intermediate Curriculum
10/16/11
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10/13/11
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403 LESSON 13 10 2011 Ekavihariya Dwelling
Alone
FREE ONLINE eNΔlandΔ Research and Practice UNIVERSITY
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The Narratives for the Levels of Departmental Curricula- Course
Descriptions-
Modes of Engagement of Mind
Review
Thag 10.2
PTS: Thag
537-546
Ekavihariya: Dwelling Alone
translated from the Pali by
Thanissaro Bhikkhu
Β© 2003β2011
Alternate translation: Olendzki (excerpt)
Translator’s note: This
poem, which is attributed to King Asoka’s younger brother, falls into three
parts: the first expresses his initial desire to leave the life of the palace
and go into the forest; the second depicts his going forth; and the third
announces his Awakening. Some scholars have suggested that many of the poems
dealing with events in the lives of the early Buddhist monks and nuns may have
originally been intended for dramatic performance, and this poem could easily
have been written with that intent. The language of the original, with its
heavy use of poetic terms, certainly indicates that the author had a literate
background and was writing for a sophisticated audience.
If, in front or behind, there is no one else, it’s extremely
pleasant for one staying alone in the forest. Come then! Alone I will go to the
wilderness praised by the Awakened One pleasant for a resolute monk dwelling
alone. Alone, astute in my goal, I’ll quickly enter the grove β refreshing, giving
rapture to meditators β the haunt of elephants in rut. When the Cool Forest’s
in full flower, in a cool mountain gorge, having bathed my limbs I’ll walk back
& forth. alone. Ah, when will I dwell, alone and free from companions, in
the refreshing great forest β my task done, fermentation-free? As I desire to
do this, may my purpose succeed. I myself will bring it about. No one can do it
for anyone else. I myself bind on my armor. I will enter the grove and will not
emerge without having attained fermentations’ end. While soft breezes blow β
cool, heavily, fragrantly scented β I’ll make ignorance burst, as I sit on a
mountaintop. In the forest covered with blossoms or perhaps on a cool hillside,
blessed with the bliss of release, on Giribbaja I’ll delight. [1]
I am now he whose resolves are fulfilled like the moon on a full-moon night.
With all fermentations totally ended, there is now no further becoming.
Note
1.
Giribbaja is the ring of mountains surrounding
Vulture’s Peak.
DOB 594
Modes of Engagement of Mind Review -
non-credit
Delivery
Mode: Online
Course
Description:
This
self-paced online review course analyzes the six ways in which mind engages
objects,
delineating thus the types of conceptual and non-conceptual mind. We will go
over
the middle part of the Classifications
of Mind root text,
as well as the final part of
Collected Topics root
text.
Prerequisite:
DOB 520
Highly Performing Best and Meritorious Governance of UP
CM and Future PM of PraBuddha Bharath Ms Mayawati Ji for Sarvajan Hitaya
Sarvajan Sukhaya i.e., 4 welfare & Happiness of All.
Gautham Buddh Nagar prepares for the inauguration of the
Rs 685 crore 33 hectare Bhim Rao Ambedkar Park a “dream project”U P CM
Ms.MayawatiJi on October 14.
Ms.Mayawati Ji, next PM of PraBuddha Bharath inaugurates
Park with Latest LED tubes in Gautham Buddh Nagar to move the Caravan from
Sarvajan Samaj 2 Ruling Samaj
In Dec.10, vacating its stay, the SC had approved
resuming const.in the Park, rejecting the Centre’s objection that part of its
site was on forest land. Jai Ho!
The lighting solutions have been provided by foreign firm
Philips Gardco.UP govt planted sufficient no.of trees in the BRA park adjacent
Okhla bird sanctuary.
The main structure, SC/ST/OBC Prerna Sthal, has statues
of Dr BR Ambedkar,Kanshi Ram & Mayawati & provide employment to Tribals
because of special Boundary Stone
Full moon of the 7th month of the lunar year
in October is significant for the Awakened One taught Abhidhhamma to His
Ignorant Mother MahΔpajΔpatΔ« GotamΔ« to attain Eternal Bliss.
Full moon of the 7th month of the lunar year
in October is significant for Baba saheb Dr BR Ambedkar shown the path of
Awakened One to lakhs of ignorant people for Eternal Bliss.
The only task which I have taken is to move the
Caravan to its logical end means to make the Bahujan Samaj a Ruling Samaj said
Manyavar Kanshi Ram Ji who attained Eternal Bliss in October.
Ms.Mayawati Ji UP CM and future PM of
PraBuddha Bharath inaugurates Park in Gautham Buddh Nagar to move the Caravan
to logical end of sarvajan Samaj as Ruling Samaj.
Apple founder Steve Jobs an Icon of Computer
Age, a great meditative and kind Buddhist Innovator attained Ultimate Bliss on
Full moon of the 7th month of Oct.
Hindustan Aeronautics Employees and Officers
Association that installed a beautiful Awakened One’s Statue there celebrates
this day on 14th October for the benefit of ignorant employees.
Full moon of the 7th month of the lunar year
in October is significant for all
ignorant people come out of darkness to light and for symbolising the
win of truth over falsehood.
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
EVERYTHING IS CHANGING
10/11/11
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402 LESSON 12 10 2011 Ekaputta Sutta The Only
Son
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Modes of Engagement of Mind Review
Ud 2.7
PTS: Ud 14
Ekaputta Sutta: The Only
Son
translated from the Pali
by
Thanissaro Bhikkhu
Β©
1994β2011
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
the dear and beloved only son of a certain lay follower had died. So a large
number of lay followers β their clothes wet, their hair wet β went to the
Blessed One in the middle of the day and, on arrival, having bowed down to him,
sat to one side. As they were sitting there the Blessed One said to them:
“Why have you come here β your clothes wet, your hair wet β in the middle
of the day?”
When
this was said, the lay follower said to the Blessed One, “My dear and
beloved only son has died. This is why we have come here β our clothes wet, our
hair wet β in the middle of the day.”
Then,
on realizing the significance of that, the Blessed One on that occasion
exclaimed:
Tied down by what’s dear
& alluring, heavenly beings, most people, worn out with misery, fall under
the sway of the King of Death. But those who, day & night, heedfully
abandon what’s dear, dig up misery by the root β Death’s bait so hard to
overcome.
BUD 594 Modes of Engagement of Mind Review -
non-credit
Delivery Mode: Online
Course Description:
This self-paced online review
course analyzes the six ways in which mind engages
objects, delineating thus the types
of conceptual and non-conceptual mind. We will go
over the middle part of the Classifications of Mind root text, as well as the final
part of
Collected Topics root
text.
Prerequisite: BUD 520
10/10/11
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401 LESSON 11 10 2011 Ekadhamma Suttas A Single
Thing
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Causes and Results Review
AN 1.21-40
PTS: A i 5
I,iii,1-10; I,iv,1-10
Ekadhamma Suttas: A
Single Thing
translated from the Pali
by
Thanissaro Bhikkhu
Β© 2006β2011
Alternate translation: Woodward [excerpt]
21. “I don’t envision
a single thing that, when undeveloped, is as unpliant as the mind. The mind,
when undeveloped, is unpliant.”
22. “I don’t envision
a single thing that, when developed, is as pliant as the mind. The mind, when
developed, is pliant.”
23. “I don’t envision
a single thing that, when undeveloped, leads to such great harm as the mind.
The mind, when undeveloped leads to great harm.”
24. “I don’t envision
a single thing that, when developed, leads to such great benefit as the mind.
The mind, when developed leads to great benefit.”
25. “I don’t envision
a single thing that, when undeveloped & unapparent, leads to such great
harm as the mind. The mind, when undeveloped & unapparent leads to great
harm.”
26. “I don’t envision
a single thing that, when developed & apparent, leads to such great benefit
as the mind. The mind, when developed & apparent, leads to great
benefit.”
27. “I don’t envision
a single thing that, when undeveloped & uncultivated, leads to such great
harm as the mind. The mind, when undeveloped & uncultivated leads to great
harm.”
28. “I don’t envision
a single thing that, when developed & cultivated, leads to such great
benefit as the mind. The mind, when developed & cultivated, leads to great
benefit.”
29. “I don’t envision
a single thing that, when undeveloped & uncultivated, brings about such
suffering & stress as the mind. The mind, when undeveloped &
uncultivated, brings about suffering & stress.”
30. “I don’t envision
a single thing that, when developed & cultivated, brings about such
happiness as the mind. The mind, when developed & cultivated, brings about
happiness.”
31. “I don’t envision
a single thing that, when untamed, leads to such great harm as the mind. The
mind, when untamed leads to great harm.”
32. “I don’t envision
a single thing that, when tamed, leads to such great benefit as the mind. The
mind, when tamed leads to great benefit.”
33. “I don’t envision
a single thing that, when unguarded, leads to such great harm as the mind. The
mind, when unguarded leads to great harm.”
34. “I don’t envision
a single thing that, when guarded, leads to such great benefit as the mind. The
mind, when guarded leads to great benefit.”
35. “I don’t envision
a single thing that, when unprotected, leads to such great harm as the mind.
The mind, when unprotected leads to great harm.”
36. “I don’t envision
a single thing that, when protected, leads to such great benefit as the mind.
The mind, when protected leads to great benefit.”
37. “I don’t envision
a single thing that, when unrestrained, leads to such great harm as the mind.
The mind, when unrestrained leads to great harm.”
38. “I don’t envision
a single thing that, when restrained, leads to such great benefit as the mind.
The mind, when restrained leads to great benefit.”
39. “I don’t envision
a single thing that β when untamed, unguarded, unprotected, unrestrained β
leads to such great harm as the mind. The mind β when untamed, unguarded,
unprotected, unrestrained β leads to great harm.”
40. “I don’t envision
a single thing that β when tamed, guarded, protected, restrained β leads to
such great benefit as the mind. The mind β when tamed, guarded, protected,
restrained β leads to great benefit.”
DOB 593 Causes and Results Review -
non-credit
Delivery Mode: Online
Course Description:
This self-paced online review course
revolves around the theme of karma. It includes
extensive exploration of causes,
conditions, and results from Collected Topics, the
presentation of twelve nidΔnas, or
chain of interdependent origination, as well as the
distinction between primary minds
and mental events from Classifications of Mind.
Prerequisite: DOB 510
10/09/11
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400 LESSON 10 10 2011 Dvejana Sutta Two People
1 and 2
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Valid Cognition Review
AN 3.51
PTS: A i 155
Thai III.52; BJT III.52
Dvejana Sutta: Two People
(1)
translated from the Pali
by
Thanissaro Bhikkhu
Β© 1997β2011
On one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s
monastery. Then two brahmans β feeble old men, aged, advanced in years, having
come to the last stage of life, 120 years old β went to the Blessed One. On
arrival, they exchanged courteous greetings with him and, after an exchange of
friendly greetings & courtesies, sat to one side. As they were sitting
there, they said to him: “Master Gotama, we are brahmans β feeble old men,
aged, advanced in years, having come to the last stage of life, 120 years old.
And we have done no admirable deeds, no skillful deeds, no deeds that allay our
fears. Teach us, Master Gotama. Instruct us, Master Gotama, for our long-term
benefit & happiness.”
“Indeed, brahmans, you are feeble old men, aged, advanced
in years, having come to the last stage of life, 120 years old. And you have
done no admirable deeds, no skillful deeds, no deeds that allay your fears.
This world is swept away by aging, by illness, by death. With the world thus
swept away by aging, illness, & death, any restraint of body, speech, &
intellect practiced here will be one’s shelter, cave, island, & refuge
after death in the world beyond.”
It’s swept along: life,
its next-to-nothing span. For one swept on by aging no shelters exist. Keeping
sight of this danger in death, do meritorious deeds that bring bliss. Whoever
here is restrained in body, speech, & awareness, who makes merit while he’s
alive: that will be for his bliss after death.
AN 3.52
PTS: A i 156
Thai III.53; BJT III.53
Dvejana Sutta: Two People
(2)
translated from the Pali
by
Thanissaro Bhikkhu
Β© 1997β2011
On one occasion the Blessed One was staying near Savatthi in
Jeta’s Grove, Anathapindika’s monastery. Then two brahmans β feeble old men,
aged, advanced in years, having come to the last stage of life, 120 years old β
went to the Blessed One. On arrival, they exchanged courteous greetings with
him and, after an exchange of friendly greetings & courtesies, sat to one
side. As they were sitting there, they said to him: “Master Gotama, we are
brahmans β feeble old men, aged, advanced in years, having come to the last
stage of life, 120 years old. And we have done no admirable deeds, no skillful
deeds, no deeds that allay our fears. Teach us, Master Gotama. Instruct us,
Master Gotama, for our long-term benefit & happiness.”
“Indeed, brahmans, you are feeble old men, aged, advanced
in years, having come to the last stage of life, 120 years old. And you have
done no admirable deeds, no skillful deeds, no deeds that allay your fears.
This world is on fire with aging, illness, & death. With the world thus on
fire with aging, illness, & death, any restraint of body, speech, &
intellect practiced here will be one’s shelter, cave, island, & refuge
after death in the world beyond.”
When a house is on fire,
the vessel salvaged is the one that will be of use, not the one left there to
burn. So when the world is on fire with aging & death, one should salvage
[one’s wealth] by giving: what’s given is well salvaged. Whoever here is
restrained in body, speech, & awareness; who makes merit while he’s alive:
that will be for his bliss after death.
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DOB 592 Valid Cognition Review -
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Delivery Mode: Online
Course Description:
This self-paced online review
course provides an opportunity to go over the first section
of Classifications of Mind root
text that presents a systematic overview of the Buddhist
epistemological tradition founded
by DignΔga (ca. 5-6th century) and DharmakΔ«rti
(ca. 7th
century). We will review
definitions and classifications of the possible types of mind,
specifically the types of valid and
non-valid cognition.
Prerequisite: DOB 501
Full moon of the seventh month of the lunar year in October is
significant for :
1)
Buddha taught his ignorant mother Abhidhamma.
2)
Baba saheb Dr BR Ambedkar brought back to their own homes, Buddhism,
lakhs of ignorant people.
3)
Manyawar KanshiramJi who said βPeople say that I am a great
thinker is not so. I am a limited thinker. The only task which I have taken is
to move the Caravan to its logical end and to me logical end means to make the
Bahujan Samaj a Ruling Samajβ attained eternal Bliss.
4)
Apple founder Steve Jobs an Icon of Computer Age, a great meditative
and kind Buddhist Innovator attained Ultimate Bliss.
5)
Ms. Maha Mayawati Ji Uttar Pradesh Chief Minister and future
Prime Minister of PraBuddha Bharath inaugurates Park in Gautham Buddh Nagar.
All for the ignorant people to come out of darkness to light and
for symbolising the win of truth over falsehood to attain Eternal
Bliss.
The Uttar Pradesh Chief Minister Ms. Mayawati ji, has extended her heartiest
greetings and good wishes to the people of the country. He was the founder of
the BAMCEF, DS-4 and Bahujan Samaj Party.
In a greetings message, Ms. Mayawati ji said that the life of Manyawar
Shri Kanshiram Ji was a perfect example of sacrifice, commitment and
struggle. He gave new direction and infused energy in the βMovement of
Social Changeβ to create awareness among the Bahujan Samaj, she added.
She said that the Bahujan Hero Manyawar Shri Kanshiram Ji waged struggle
throughout his life for the uplift of SC/STs, backwards, poor and weaker
sections suffering from injustice, exploitation and unequal social system for
centuries.
Ms. Mayawati ji said that after the Mahaparinibban of Dr. Bhimrao
Ambedkar, Manyawar Sri Kanshiram Ji seriously took forward the movement
of social change and gave a new direction to it. Manyawar Sri Kanshiram Ji
united SC/STs, backwards and other weaker sections of the society and taught
them to use their right to vote in an intelligent manner. His contribution in
this regard would never be forgotten, she added.
The Hon’ble Chief Minister ji said that Manyawar Sri Kanshiram ji was a
great thinker and created new consciousness among the SC/STs. He gave a new
dimension to the all round development of Sarv Samaj.
The Hon’ble Chief Minister ji called upon the people to take resolve to
realise the dreams of Manyawar Shri Kanshiram Ji, as it would be a real
Namo Buddhay, Jai
bheem,
Dear All,
My Heartfelt Homage to
Manywar Kanshiram ji, true successor of Dr. Babasaheb Ambedkar !
On the occasion of 5th
Death Anniversary of Manywar Kanshiram ji, BSP Supporters United Kingdom,
Paying Homage on Sunday, 16th October 2011 at London !
Please find the attached
invitation.
Bahan Mayawatiji Paying
tribute Manyawar Kanshiram ji !
With Immense Metta,
In Mission
Sachin Gholap
(London)
The best way to remember and pay respect to all our Social
Revolutionary Mahapurush is to understand and assimilate their thoughts and
deeds and to take a vow to walk on the path shown by them.
Transcript of an interview with Sahab Kanshiram -
QUESTION: Why are you so hostile to
all the national parties, especially the communists?
KANSHI RAM: To my mind, all parties represent the forces of status quo.
For us, politics is the politics of transformation. The existing parties are
the reason for the status quo. That is why there has been no upward mobility
for the backward communities. The communist parties have become the biggest
stumbling block in this regard. They keep talking about change, but work for
status quo. The BJP is better, they never talk about change. So people never
feel duped. Parties like the Congress and communists talk about abolishing
poverty, but work towards keeping people poor. If the poor are not kept poor,
these people cannot remain in their seats.
QUESTION: At the Congress centenary, Arun Singh said your emergence was
not healthy for the national ethos.
KANSHI RAM: He is the grandson of a maharaja who never kept the
interests of the nation in mind. Nationalism to him is feudalism. NATIONALISM
TO ME IS THE MASSES OF INDIA. I BELIEVE IN THE TWO NATION THEORY: THOSE WHO
OPPRESS AND THOSE WHO ARE OPPRESSED .What does the grandson of a wretched
maharaja know about nationalism? What can we expect from Arun Singh than such
things?
QUESTION: Why is your cadre so hostile to Mahatma Gandhi?
KANSHI RAM: Gandhi is the root of every thing. I want change. Dr.
Ambedkar wanted change. But Gandhi was the custodian of the status quo. He
wanted Shudras to remain Shudras .Gandhi worked to keep the nation divided .We are
working to unite the nation and erase all artificial divisions.
QUESTION: Why has your movement taken so much time to become a
reality?
KANSHI RAM: Upto 1971, I was not so much interested. I was working with
RPI .Then I found I was marching towards a ship that others were deserting .It
took a long time to prepare myself and others . We had to collect a lot of
information, so that we could know how to prepare society and build a cadre.
Preparing society initially took a long time. Now we are moving at a tremendous
speed. Next year when you meet me, you will ask me how we have acquired such a
speed.
QUESTION: How can you abolish caste by floating a casteist party?
KANSHI RAM: The BSP is not a casteist party. If we are uniting 6000
castes, how can you call us casteist?
QUESTION: I believe your party is off-limits to the upper castes.
KANSHI RAM: The upper castes say why not include us. I say you are
leading all the parties. If you join our party, you will blick change here also
.THE UPPER CASTES CAN JOIN THE PARTY, BUT THEY CANNOT BE ITS LEADERS
.LEADERSHIP WILL REMAIN IN THE HANDS OF THE BACKWARD COMMUNITY. My fear is that
these upper caste people will come into our party and block the process of
change .When this fear goes, they can join our party.
QUESTION: What is your constituency?
KANSHI RAM: I REPRESENT THE CONSTITUENCIES OF BABU JAGJIVAN RAM AND
CHAUDHARY CHARAN SINGH. AND MAY BE TO SOME EXTENT, SAYED SHAHABUDDIN.
QUESTION: Politicians we spoke to in Delhi say that if the BSP gets too
belligerent they will finish you politically.
KANSHI RAM: WE WILL FINISH THEM .BECAUSE IF INDIRA CAN BE FINISHED BY A
CHAMAR, ARE THESE FELLOWS GOING TO BE SAVED? WHEN WE ARE 90 PERCENT IN THE
ARMED FORCES, 70 PER CENT IN THE BSF, 50 PER CENT IN THE CRPF AND THE POLICE,
WHO CAN DO INJUSTICE TO US? A GENERAL NEEDS LESS BULLETS COMPARED TO JAWANS
.THEY MAY HAVE GENERALS BUT NO JAWANS.
QUESTION: Are you advocating an eye for an eye?
KANSHI RAM: TWO EYES .I tell my followers Ek Eet Ka Jawab, Do Pathron Se
( you must retaliate for one brick with two stones ) , otherwise you are not my
followers .
QUESTION: So you are propagating
violence.
KANSHI RAM: I am propagating
strength. To curb violence, I must have strength .Other than me, for instance
nobody can crush the Shiv Sena. Any time I come to Maharashtra, I will finish
them .The violence of Shiv Sena will end.
QUESTION: - How will you do
that?
KANSHI RAM: - Who are the members of
the Shiv Sena who burn and destroy? They are four castes: 1. Agari 2. Bhandari
3. Koli 4. Chamar. They are Scheduled Castes, Scheduled Tribes and most
backward communities. As soon as I touch the Maharashtra, these people will
instantly come with me.
QUESTION: - What makes you think
that the BSP will not end up like the RPI? Bargaining for power with the ruling
party.
KANSHI RAM: - The RPI never
bargained. It was begging. It never reached the status of bargaining .I
remember in 1971, the party struck an electoral alliance with the Congress to
contest 521 seats .The Congress contested 520 seats, the RPI contested one
seat. I love the RPI, but I hate being compared to it. It is like a cheap
prostitute available at a pittance. As long as I am alive, this will not happen
to the BSP. We want change .We donβt want alliances with the forces of status
quo. If a government cannot be formed without our co-operation, then we
will have our own conditions, for change. We want fundamental and
structural changes, not cosmetic ones.
QUESTION: - There are rumours
that you met Hazi Mastan Mirza at Gonda last November to solicit funds.
KANSHI RAM: - I have never met him
anywhere. I have only seen his photograph .He may be paying other people, but
not us. In fact he is being used against us. If anybody can prove that I have
ever met him, I am prepared to face the highest punishment .Moreover, how much
money Hazi Mastan can have? He is a very small man compared to me, as far as
funds are concerned. If I only have funds like Hazi Mastan, how can I beat the
Congress and other parties? How many crores can he give us?
QUESTION: - THERE IS SOME MYSTREY
ABOUT THE SOURCES OF YOUR FUNDS.
KANSHI RAM: - My funds come from
various sources which will not dry up. My funds come from those people who
produce wealth. The Bahujan Samaj produces wealth. I get my money from them.
Lakhs of my people spend crores going to festivals like the Kumbh Mela to
improve their next birth. I tell them that Kanshi Ram does not know anything
about the next life. But he is an expert in the present life.
Those interested in improving their next life , I tell them ,
must go to the Brahmins on the banks of the Ganga .Those interested in
improving their present life must come to me . So they throng to my meetings.
QUESTION: - There is talk of your
being sponsored by the CIA.
KANSHI RAM: - For so many years this
government has been clapping about it. It distributed lakhs of pamphlets about
this in Bijnore. But the result was that people became furious and could not be
purchased. Babu Ji tried to purchase votes at Rs. 1000 each .But even
those who used to be purchased at Rs.10 turned him down. And if I am a CIA man,
why hasnβt this government taken any action against me? That shows it is a
hijra (eunuch) government.
QUESTION: - They say you spent a
lot of money on the Lucknow rally.
KANSHI RAM: -Rs. 22 lakhs were
spent on hiring the buses alone .But I am angry. It should have been Rs. 22
crores .A time will come when people should spend Rs. 22 crores on my call .I
donβt feel any dearth of money. If money is coming from a treasury, it will be
extinguished. I am getting money from a perennial source of funds. I need only
one crore rupees to win all the 542 parliamentary seats. One day, voters will
queue up to pay money to Kanshi Ram. The next day, they will que up to vote for
Kanshi Ram.
QUESTION: - Some of your party
men have broken away from you.
KANSHI RAM: - You cannot keep all
the people together. Some people may get tired. Some people may be purchased.
Some may become frightened. This will be a permanent feature. It will not
demoralise us. I have created a method where in a given time if 10 people go
away , we will produce 110 people of the same caliber .Whom we dropped as
deadwood , others are trying to pick up and burn a fire .They are trying to use
them against us.
QUESTION: - You reiterate that you
have never taken funds from a foreign source.
KANSHI RAM: - When I went to England
two years ago, some people - there are seven lakh Chamars there - offered me
funds. I decided not to take the money, though Indira Gandhi, Rajiv Gandhi and
Buta Singh had taken money from the same source - the Guru Ravidass Gurdwara in
Birmingham. They had given to Babu Ji also .I was the only person who didnβt
accept.
QUESTION: - What Kind of change are
you looking for?
KANSHI RAM: - I donβt want
temporary changes. I am not prepared to attain what I cannot sustain .Let us
attain whatever we can, but it must be retained and retained only by permanent
change.
QUESTION: - And when do you intend
to contest elections?
KANSHI RAM: - I will stand when
there are 100 constituencies in India where I can get a walk over.
QUESTION: - How long will that
take?
KANSHI RAM: - Two years at the most.
βSelf Help is the Best
Help and Self Respect Movement cannot be
built without Self Helpβ.
In Indian Social
System Backward and Minority Communities appear to be the victims of the
system. Therefore, the victims of the system must organize themselves to
ameliorate their condition and undo the injustice done to them.
In Indian Social
System Backward and Minority Communities appear to be the victims of the
system. Therefore, the victims of the system must organize themselves to
ameliorate their condition and undo the injustice done to them.
Our Constitution
itself recognizes the fact that an injustice has been done to the Backward and
Minority Communities over the centuries. Keeping this fact in mind the
provisions have been kept in our Constitution to safeguard the rights and interests
of these communities. The Government may or may not protect the rights and
interests of these communities in spite of the provisions of the Constitution.
It is, therefore, essential for these communities to organize themselves to
protect their own rights and interests. And the educated employees of these
oppressed and exploited sections.
Kanshi Ram
His unique brand of social
engineering and organisational skills succeeded in uniting India’s Untouchable
(SC/ST)community into a formidable political force in several states.
In the process he built a new
constituency for himself and his Bahujan Samaj Party (BSP).
Even his political enemies -
including those who suffered from the emergence of the BSP - acknowledge that
politics in substantial parts of northern India can never been the same again.
SC/STs desert
That is especially the case in the
politically crucial state of Uttar Pradesh (UP).
The misfortunes of India’s governing
Congress party in UP can largely be traced back to the Kanshi Ram phenomenon.
Until
the mid-1980s, SC/STs formed the mainstay of the
Congress party’s electoral base in UP, which sends the largest number of MPs to
the national parliament.
This
solid support allowed the party to rule India almost uninterrupted until 1989,
when the BSP of Kanshi Ram prompted many SC/STs to desert the Congress party.
Of course there are other reasons for the
Congress party’s debacle in UP, but the loss of SC/ST support has been a crucial
factor.
The party was not just relegated to the fourth
place in UP, but its strength in the national parliament was also eroded.
Entrenched prejudice
Born in Punjab in 1934, Kanshi Ram
was the eldest of eight siblings.
His upbringing was modest: he
studied up to graduation, and there was nothing in his early years to suggest
that there was a silent political and social revolutionary lurking within.
It was only after he took up a
government job in the western Indian state of Maharashtra that he began to be
influenced by the writings and political philosophy of BR Ambedkar, a social
reformer and architect of free India’s constitution.
Mr Ambedkar voiced the concerns of
India’s Untouchable
(SC/ST)community - particularly
SC/STs- in the run up to the country’s independence.
In the mid-1960s, Kanshi Ram began
to organise Dalit SC/ST
government employees to fight against what he saw as the deeply entrenched
prejudice of higher caste people.
It was around this time that he
decided that he would not marry but dedicate his life to the cause of SC/ST
improvement.
By the mid-1980s, he decided to take
the plunge into active politics.
The result was the formation of the
BSP (the Common Man’s Party) in 1984.
As a politician, he soon began to
attract national attention even though he was not renowned for his oratorical
skills or for his personal charisma.
He excelled however as a master
strategist and organiser, and used these strengths to carve out a niche for SC.STs
Please SMS the Following:
Kanshi Ram Champion
of the poor who completely changed the rules of Indian politics is remembered
on his Nibbana Day on 9 Oct @11AM@ BSP HO.Pl come with friends
KanshiramJiβs unique
brand of organisational skills succeeded in uniting Bahujan Samaj.Pl attend
with friends on his Nibbana Day on 9Oct@3PM@Binnamangala.
Please watch these Videos:
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399 LESSON 09 10 2011
Dvedhavitakka Sutta Two
Sorts of Thinking
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MN 19
PTS: M i 114
Dvedhavitakka Sutta: Two
Sorts of Thinking
translated from the Pali
by
Thanissaro Bhikkhu
Β©
1997β2011
I have
heard that on one occasion the Blessed One was staying at Savatthi,
in Jeta’s Grove, Anathapindika’s monastery. There he
addressed the monks: “Monks!”
“Yes,
lord,” the monks replied.
The
Blessed One said, “Monks, before my self-awakening, when I was still just
an unawakened Bodhisatta, the thought occurred to me: ‘Why don’t I keep
dividing my thinking into two sorts?’ So I made thinking imbued with sensuality,
thinking imbued with ill will, & thinking imbued with harmfulness one sort,
and thinking imbued with renunciation, thinking imbued with non-ill will, &
thinking imbued with harmlessness another sort.
“And
as I remained thus heedful, ardent, & resolute, thinking imbued with
sensuality arose. I discerned that ‘Thinking imbued with sensuality has arisen
in me; and that leads to my own affliction or to the affliction of others or to
the affliction of both. It obstructs discernment, promotes vexation, & does
not lead to Unbinding.’
“As
I noticed that it leads to my own affliction, it subsided. As I noticed that it
leads to the affliction of others… to the affliction of both… it obstructs
discernment, promotes vexation, & does not lead to Unbinding, it subsided.
Whenever thinking imbued with sensuality had arisen, I simply abandoned it,
destroyed it, dispelled it, wiped it out of existence.
“And
as I remained thus heedful, ardent, & resolute, thinking imbued with ill
will arose. I discerned that ‘Thinking imbued with ill will has arisen in me;
and that leads to my own affliction or to the affliction of others or to the
affliction of both. It obstructs discernment, promotes vexation, & does not
lead to Unbinding.’
“As
I noticed that it leads to my own affliction, it subsided. As I noticed that it
leads to the affliction of others… to the affliction of both… it obstructs
discernment, promotes vexation, & does not lead to Unbinding, it subsided.
Whenever thinking imbued with ill will had arisen, I simply abandoned it,
destroyed it, dispelled it, wiped it out of existence.
“And
as I remained thus heedful, ardent, & resolute, thinking imbued with
harmfulness arose. I discerned that ‘Thinking imbued with harmfulness has
arisen in me; and that leads to my own affliction or to the affliction of
others or to the affliction of both. It obstructs discernment, promotes
vexation, & does not lead to Unbinding.’
“As
I noticed that it leads to my own affliction, it subsided. As I noticed that it
leads to the affliction of others… to the affliction of both… it obstructs
discernment, promotes vexation, & does not lead to Unbinding, it subsided.
Whenever thinking imbued with harmfulness had arisen, I simply abandoned it,
destroyed it, dispelled it, wiped it out of existence.
“Whatever a monk keeps pursuing with his thinking &
pondering, that becomes the inclination of his awareness. If a monk keeps
pursuing thinking imbued with sensuality, abandoning thinking imbued with
renunciation, his mind is bent by that thinking imbued with sensuality. If a
monk keeps pursuing thinking imbued with ill will, abandoning thinking imbued
with non-ill will, his mind is bent by that thinking imbued with ill will. If a
monk keeps pursuing thinking imbued with harmfulness, abandoning thinking
imbued with harmlessness, his mind is bent by that thinking imbued with
harmfulness.
“Just as in the last month of the Rains, in the autumn season
when the crops are ripening, a cowherd would look after his cows: He would tap
& poke & check & curb them with a stick on this side & that.
Why is that? Because he foresees flogging or imprisonment or a fine or public
censure arising from that [if he let his cows wander into the crops]. In the
same way I foresaw in unskillful qualities drawbacks, degradation, &
defilement, and I foresaw in skillful qualities rewards related to renunciation
& promoting cleansing.
“And
as I remained thus heedful, ardent, & resolute, thinking imbued with
renunciation arose. I discerned that ‘Thinking imbued with renunciation has arisen
in me; and that leads neither to my own affliction, nor to the affliction of
others, nor to the affliction of both. It fosters discernment, promotes lack of
vexation, & leads to Unbinding. If I were to think & ponder in line
with that even for a night… even for a day… even for a day & night, I
do not envision any danger that would come from it, except that thinking &
pondering a long time would tire the body. When the body is tired, the mind is
disturbed; and a disturbed mind is far from concentration.’ So I steadied my
mind right within, settled, unified, & concentrated it. Why is that? So
that my mind would not be disturbed.
“And
as I remained thus heedful, ardent, & resolute, thinking imbued with
non-ill will arose. I discerned that ‘Thinking imbued with non-ill will has
arisen in me; and that leads neither to my own affliction, nor to the
affliction of others, nor to the affliction of both. It fosters discernment,
promotes lack of vexation, & leads to Unbinding. If I were to think &
ponder in line with that even for a night… even for a day… even for a day
& night, I do not envision any danger that would come from it, except that
thinking & pondering a long time would tire the body. When the body is
tired, the mind is disturbed; and a disturbed mind is far from concentration.’
So I steadied my mind right within, settled, unified, & concentrated it.
Why is that? So that my mind would not be disturbed.
“And
as I remained thus heedful, ardent, & resolute, thinking imbued with
harmlessness arose. I discerned that ‘Thinking imbued with harmlessness has
arisen in me; and that leads neither to my own affliction, nor to the
affliction of others, nor to the affliction of both. It fosters discernment,
promotes lack of vexation, & leads to Unbinding. If I were to think &
ponder in line with that even for a night… even for a day… even for a day
& night, I do not envision any danger that would come from it, except that
thinking & pondering a long time would tire the body. When the body is tired,
the mind is disturbed; and a disturbed mind is far from concentration.’ So I
steadied my mind right within, settled, unified, & concentrated it. Why is
that? So that my mind would not be disturbed.
“Whatever
a monk keeps pursuing with his thinking & pondering, that becomes the
inclination of his awareness. If a monk keeps pursuing thinking imbued with
renunciation, abandoning thinking imbued with sensuality, his mind is bent by
that thinking imbued with renunciation. If a monk keeps pursuing thinking
imbued with non-ill will, abandoning thinking imbued with ill will, his mind is
bent by that thinking imbued with non-ill will. If a monk keeps pursuing
thinking imbued with harmlessness, abandoning thinking imbued with harmfulness,
his mind is bent by that thinking imbued with harmlessness.
“Just as in the last month of the hot season, when all the
crops have been gathered into the village, a cowherd would look after his cows:
While resting under the shade of a tree or out in the open, he simply keeps
himself mindful of ‘those cows.’ In the same way, I simply kept myself mindful
of ‘those mental qualities.’
“Unflagging
persistence was aroused in me, and unmuddled mindfulness established. My body
was calm & unaroused, my mind concentrated & single. Quite withdrawn
from sensuality, withdrawn from unskillful mental qualities, I entered &
remained in the first jhana: rapture & pleasure born from withdrawal,
accompanied by directed thought & evaluation. With the stilling of directed
thoughts & evaluations, I entered & remained in the second jhana:
rapture & pleasure born of composure, unification of awareness free from
directed thought & evaluation β internal assurance. With the fading of
rapture I remained in equanimity, mindful & alert, and physically sensitive
of pleasure. I entered & remained in the third jhana, of which the Noble
Ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the
abandoning of pleasure & pain β as with the earlier disappearance of
elation & distress β I entered & remained in the fourth jhana: purity
of equanimity & mindfulness, neither pleasure nor pain.
“When the mind was thus
concentrated, purified, bright, unblemished, rid of defilement, pliant,
malleable, steady, & attained to imperturbability, I directed it to the knowledge
of recollecting my past lives. I recollected my manifold past lives, i.e.,
one birth, two… five, ten… fifty, a hundred, a thousand, a hundred
thousand, many eons of cosmic contraction, many eons of cosmic expansion, many
eons of cosmic contraction & expansion: ‘There I had such a name, belonged
to such a clan, had such an appearance. Such was my food, such my experience of
pleasure & pain, such the end of my life. Passing away from that state, I
re-arose there. There too I had such a name, belonged to such a clan, had such
an appearance. Such was my food, such my experience of pleasure & pain,
such the end of my life. Passing away from that state, I re-arose here.’ Thus I
remembered my manifold past lives in their modes & details.
“This
was the first knowledge I attained in the first watch of the night. Ignorance
was destroyed; knowledge arose; darkness was destroyed; light arose β as
happens in one who is heedful, ardent, & resolute.
“When
the mind was thus concentrated, purified, bright, unblemished, rid of defilement,
pliant, malleable, steady, & attained to imperturbability, I directed it to
the knowledge of the passing away & reappearance of beings. I saw β
by means of the divine eye, purified & surpassing the human β beings
passing away & re-appearing, and I discerned how they are inferior &
superior, beautiful & ugly, fortunate & unfortunate in accordance with
their kamma: ‘These beings β who were endowed with bad conduct of body, speech
& mind, who reviled the Noble Ones, held wrong views and undertook actions
under the influence of wrong views β with the break-up of the body, after
death, have re-appeared in the plane of deprivation, the bad destination, the
lower realms, in hell. But these beings β who were endowed
with good conduct of body, speech, & mind, who did not revile the Noble
Ones, who held right views and undertook actions under the influence of right
views β with the break-up of the body, after death, have re-appeared in the
good destinations, in the heavenly world.’ Thus β by means
of the divine eye, purified & surpassing the human β I saw beings passing
away & re-appearing, and I discerned how they are inferior & superior,
beautiful & ugly, fortunate & unfortunate in accordance with their
kamma.
“This
was the second knowledge I attained in the second watch of the night. Ignorance
was destroyed; knowledge arose; darkness was destroyed; light arose β as
happens in one who is heedful, ardent, & resolute.
“When
the mind was thus concentrated, purified, bright, unblemished, rid of
defilement, pliant, malleable, steady, & attained to imperturbability, I
directed it to the knowledge of the ending of the mental fermentations.
I discerned, as it had come to be, that ‘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… These are fermentations… This is the
origination of fermentations… This is the cessation of fermentations… This
is the way leading to the cessation of fermentations.’ My heart, thus knowing,
thus seeing, was released from the fermentation of sensuality, released from
the fermentation of becoming, released from the fermentation of ignorance. With
release, there was the knowledge, ‘Released.’ I discerned that ‘Birth is ended,
the holy life fulfilled, the task done. There is nothing further for this
world.’
“This
was the third knowledge I attained in the third watch of the night. Ignorance
was destroyed; knowledge arose; darkness was destroyed; light arose β as
happens in one who is heedful, ardent, & resolute.
“Suppose, monks, that in a forested wilderness there were a large
low-lying marsh, in dependence on which there lived a large herd of deer; and a
certain man were to appear, not desiring their benefit, not desiring their
welfare, not desiring their rest from bondage. He would close off the safe,
restful path that led to their rapture, and would open up a false path, set out
a male decoy, place a female decoy, and thus the large herd of deer, at a later
time, would fall into ruin & disaster. Then suppose that a certain man were
to appear to that same large herd of deer, desiring their benefit, desiring
their welfare, desiring their rest from bondage. He would open up the safe,
restful path that led to their rapture, would close off the false path, take
away the male decoy, destroy the female decoy, and thus the large herd of deer,
at a later time, would come into growth, increase, & abundance.
“I
have given this simile in order to convey a meaning. The meaning is this: ‘The
large, low-lying marsh’ is a term for sensual pleasures. ‘The large herd of
deer’ is a term for beings. ‘The man not desiring their benefit, not desiring
their welfare, not desiring their rest from bondage’ is a term for Mara, the
Evil One. ‘The false path’ is a term for the eightfold wrong path, i.e., wrong
view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong
effort, wrong mindfulness, & wrong concentration. ‘The male decoy’ is a
term for passion & delight. ‘The female decoy’ is a term for ignorance. ‘The
man desiring their benefit, desiring their welfare, desiring their rest from
bondage’ is a term for the Tathagata, the Worthy One, the Rightly Self-awakened
One. ‘The safe, restful path that led to their rapture’ is a term for the noble
eightfold path, i.e., right view, right resolve, right speech, right action,
right livelihood, right effort, right mindfulness, & right concentration.
“So,
monks, I have opened up the safe, restful path, closed off the false path,
removed the male decoy, destroyed the female. Whatever a teacher should do β
seeking the welfare of his disciples, out of sympathy for them β that have I
done for you. Over there are the roots of trees; over there, empty dwellings.
Practice jhana, monks. Don’t be heedless. Don’t later fall into regret. This is
our message to you.”
That is
what the Blessed One said. Gratified, the monks delighted in the Blessed One’s
words.
See
also: AN 4.259
DOB 591 Clear Thinking Review - non-credit
Delivery Mode: Online
Course Description:
This self-paced online review course
provides an opportunity to go over the first section
of the Collected Topics root text
that gives the definitions and classifications of knowable
objects. We will also review elementary
debate skills, such as asking for definitions,
equivalents and classifications, as
well as the four types of logical relationships between
two phenomena.
Prerequisite: DOB 502
10/07/11
Filed under:
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398 LESSON 08 10 2011
Dvayatanupassana
Sutta The Noble One’s Happiness
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UNIVERSITY
&
BUDDHIST GOOD NEWS LETTER
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Out of
Curiosity and Enthusiasm comes everything - JC
Steve Jobs’ Mantra Rooted in Buddhism: Focus and
Simplicity
Apple founder Steve Jobs
an Icon of Computer Age is no more.We have lost a Great Meditative and Kind
Buddhist innovator. Share Merits-Venerable Ananda Bhante Ji
As
a tribute 2 Kanshiramji on 9 Oct@11AM@HO&3PM@Binnamangala may we request
all participants 2 identify as authorised BLAs 4 campaign 4 roll revision under
BLOs
Snp 3.12
PTS: Sn
756-765
Dvayatanupassana Sutta:
The Noble One’s Happiness
(excerpt)
translated from the Pali
by
John D. Ireland
Β©
1995β2011
Alternate translations: Olendzki (excerpt) | Thanissaro
…
“See
how the world together with the devas has self-conceit for what is not-self.
Enclosed by mind-and-body it imagines, ‘This is real.’ Whatever they imagine it
to be, it is quite different from that. It is unreal, of a false nature and
perishable. Nibbana, not false in nature, that the Noble Ones[1]
know as true. Indeed, by the penetration of the true, they are completely
stilled and realize final deliverance.
“Forms,
sounds, tastes, scents, bodily contacts and ideas which are agreeable, pleasant
and charming, all these, while they last, are deemed to be happiness by the
world with its devas. But when they cease that is agreed by all to be
unsatisfactory. By the Noble Ones, the cessation of the existing body[2]
is seen as happiness. This is the reverse of the outlook of the whole world.
“What
others call happiness, that the Noble Ones declare to be suffering. What others
call suffering, that the Noble Ones have found to be happiness. See how
difficult it is to understand the Dhamma! Herein those without insight have
completely gone astray. For those under the veil (of ignorance) it is obscured,
for those who cannot see it is utter darkness. But for the good and the wise it
is as obvious as the light for those who can see. Even though close to it, the
witless who do not know the Dhamma, do not comprehend it.
“By
those overcome by attachment to existence, those who drift with the stream of
existence, those in the realm of Mara, this Dhamma is not
properly understood. Who other than the Noble Ones, are fit to fully understand
that state, by perfect knowledge of which they realize final deliverance, free
from defilements?”[3]
…
Notes
1.
The Noble Ones or ariya
are the Buddhas and their disciples.
2.
The “existing
body” (sakkaya) is a term for the five aggregates as objects of
grasping.
3.
Anusava; the defilements or asava,
literally “out-flows,” are dissipations of energy in the form of
sensual desire, becoming (the perpetuation of existence), views and ignorance
and are the same as the four “floods” mentioned earlier. One who has
destroyed the defilements (khinasava) is another name for an arahant or
Perfected One.
FREE ONLINE CONCENTRATION
PRACTICE INSTITUTE FOR STUDENTS(FOCPIS)-
The Narratives for the
Levels of Departmental Curricula- Course Descriptions-
Prerequisite: DOB 554
BUD 556 Online Debate - 1 credit
Delivery Mode: Online
Course Description:
This course offers a methodical
training in elementary debate skills. The purpose is to
advance the students’ debate skills by
providing ongoing, uninterrupted platform for
engagement in debate. We will use both
synchronous (real time debates between pairs
of students) and asynchronous
(presentations and follow-up discussions about the
debates) mode of delivery.
Prerequisites: DOB 501, DOB 502
1.1.5 Self-paced Online Review
Courses
Abhidhamma Day
In the
Burmese tradition, this day celebrates the occasion when the Buddha is said to
have gone to the Tushita Heaven to teach his mother the Abhidhamma. It is
held on the full moon of the seventh month of the Burmese lunar year starting
in April which corresponds to the full moon day in 11th October.
POLITICS is
SACRED with Highly Performing Best Meritorious GOVERNANCE of UP CM MAYAWTI JI
Mayawati
wants SC/ST quota in judiciary and private sector
Ashish Tripathi, TNN Oct 1, 2011, 06.47PM IST
LUCKNOW: UP chief minister Mayawati shot off yet another letter,
seventh in last 10 days, to prime minister Manmohan Singh on Saturday.
This time she has demanded increase in the percentage of reservation
provided to Scheduled Castes and Scheduled Tribes (SC/ST) in view of
increase in their population and introduce quota system in the
judiciary, private sector and other places where it has not been
implemented as yet.
Earlier, she had written to the prime minister for providing
reservation to Jats under other backward class (OBC) category, upper
caste poor on financial basis, quota within quota in OBC category to
backward Muslims, inclusion of 25 most backward classes (MBC), SC/ST
Muslims and SC/STChristians in the SC/ST category, pathetic condition
of national highways in UP and shortage of fertilisers. She is also
looking forward for an alliance of SC/ST-Brahmin-Muslim-MBC for 2012
elections. BSP had come to power with absolute majority in 2007 with
the support of SC/STs and by successfully wooing a section of Brahims,
Muslims and MBCs.
In her letter, Mayawati has
stated that the population of SCs and
tribals have increased considerably since Independence, hence it is
important to increase the percentage of reservation to SC/STs and
tribals in government jobs and educational institutions. She
reiterated inclusion of MBCs in SC/ST list and providing them a fixed
quota within quota. She had suggested that after including MBCs, SC/ST
Christians and SC/ST Muslims in the SC/ST category, the percentage of
quota should also be increased in accordance with the increase in
number of communities. She had even recommended amendment in the
constitution to increase quota and to include more castes and classes
for reservation benefit. She had demanded that the reservation policy
should be put in the ninth schedule of the constitution so that it
cannot be challenged in any court of law.
Arguing that increase in quota will help marginalised sections to join
national mainstream, Mayawati also patted her back for initiating
number of schemes to benefit downtrodden in UP. The BSP government has
introduced quota for dalits in allotment of government contracts upto
Rs 25 lakh, reservation facility in promotions, filling of backlog
reserved category vacancies, 10% quota in jobs in private sector units
established with the help of state government and quota in jobs for
dalits in the services outsourced to the private sector. Mayawati has
also decided to introduce 23% quota to SC/ST and 27% for OBCs in the
industrial units established under public-private-partnership.
Besides, the government has also implemented several schemes - free
housing for urban poor and dalits, scholarships for dalits, backwards
and Muslims among other things.
Incidentally, Mayawati appointed 1977 batch IPS officer Brij Lal, a
dalit, as the new director general of police (DGP) of UP on Saturday
following superannuation of RK Tiwari, a Brahmin. Tiwari was made DGP
last month after retirement of Karamveer Singh. Tiwari remained DGP
for around a month. Political analysts say that Mayawati has tried to
give a message to both Brahmins and Dalits with appointments of Tiwari
and Lal. Significantly, Lal was already handling several important
police departments. A judicial magistrate in Ghaziabad had recently
directed police to lodge an FIR against Lal and some other senior IPS
officers on the petition of a police constable Brijendra Singh Yadav
who alleged that Rs 25 per month were illegally deducted from the
salaries of 3.5 lakh constables in UP. Lal has challenged the order in
the High Court.
10/06/11
Filed under:
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Posted by:
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10/05/11
Filed under:
General
Posted by:
site admin @ 3:56 pm
396 LESSON 06 10 2011
Dutthatthaka Sutta Corrupted
FREE ONLINE eNΔlandΔ Research and Practice UNIVERSITY
&
BUDDHIST GOOD NEWS LETTER
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FREE ONLINE CONCENTRATION
PRACTICE INSTITUTE FOR STUDENTS(FOCPIS)-
The Narratives for the
Levels of Departmental Curricula- Course Descriptions-
Foundational Debate II
Snp 4.3
PTS: Sn 780-787
Dutthatthaka Sutta:
Corrupted
translated from the Pali
by
Thanissaro Bhikkhu
Β© 1998β2011
There are some who
dispute corrupted at heart, and those who dispute their hearts set on truth,
but a sage doesn’t enter a dispute that’s arisen, which is why he is nowhere
constrained. Now, how would one led on by desire, entrenched in his likes,
forming his own conclusions, overcome his own views? He’d dispute in line with
the way that he knows. Whoever boasts to others, unasked, of his practices,
precepts, is, say the skilled, ignoble by nature β he who speaks of himself of
his own accord. But a monk at peace, fully unbound in himself, who doesn’t
boast of his precepts β “That’s how I am” β he, say the
skilled, is noble by nature β he with no vanity with regard to the world. One
whose doctrines aren’t clean β fabricated, formed, given preference when he
sees it to his own advantage β relies on a peace dependent on what can be
shaken. Because entrenchments
in views aren’t easily overcome when considering what’s grasped among
doctrines, that’s why a person embraces or rejects a doctrine β in light of
these very entrenchments. Now, one who is cleansed
has no preconceived view about states of becoming or not- anywhere in the
world. Having abandoned conceit
& illusion, by what means would he go?
He isn’t involved. For one who’s involved gets into disputes over doctrines,
but how β in connection with what β
would you argue with one uninvolved? He has nothing embraced or rejected,
has sloughed off every view right here β every one.
Notes
1.
Entrenchments:
a rendering of the Pali term, nivesana, which can also be rendered as
abode, situation, home, or establishment.
2.
Nd.I:
Cleansed through discernment.
3.
Nd.I
explains a variety of ways of understanding the word “conceit,” the
most comprehensive being a list of nine kinds of conceit: viewing people better
than oneself as worse than oneself, on a par with oneself, or better than
oneself; viewing people on a par with oneself as worse than oneself, on a par
with oneself, or better than oneself; viewing people worse than oneself as
worse than oneself, on a par with oneself, or better than oneself. In other
words, the truth of the view is not the issue here; the issue is the tendency
to compare oneself with others.
4.
Nd.I:
“By what means would he go” to any destination in any state of
becoming.
5.
In
connection with what: a rendering of the instrumental case that attempts to
cover several of its meanings, in particular “by what means” and
“in terms of what.” For a discussion of the use of the instrumental
case in the Atthaka Vagga, see
6.
This
reading follows the Thai, Sri Lankan, and PTS editions: atta,m niratta,m.
The Burmese edition reads, attaa nirattaa: “He has no self, nor
what’s opposed to self.” As K. R. Norman points out in the notes to his
translation of this verse, the first reading is probably the correct one, as it
relates to the poem’s earlier reference to the unawakened person embracing or
rejecting a doctrine. The fact that an awakened person is free from both
embracing and rejecting is a recurring theme in this vagga and the next; the
confusion in the various recensions as to whether similar lines should read atta,m/niratta,m
or attaa/nirattaa is a recurring theme as well. (See
note 1 to Sn 4.9.
Sn 4.4, note 4
Sn 4.10, note 7
Sn 4.14, note 2
DOB 554 Foundational Debate II
- 1 credit
Delivery Mode: Residential
Course Description:
This course continues a methodical
training in elementary debate skills on the basis of
Foundational Debate I class. We
will learn how to challenge the second mode of a
reasoning, as well as the debate
strategies of the challenger and the defender and how
to bring a debate to completion.
Thus we will cover all the basic skills needed for
engaging in a formal debate.
Regarding the content, we will continue debating the
classification of objects in terms
of entity and the methods that lead to the cognition of
objects and subjects, as well as
primary minds and mental events.
Prerequisite: DOB 553