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20 12 2011 LESSON 471 Dhammapada Verse 5 Kalayakkhini Vatthu Indriya bhavana Sutta The Development of the Faculties UP polls: Mayawati alerts voters against Opposition propaganda during rally Na hi verena verani sammantidha kudacanam averena ca sammanti esa dhammo sanantano.1 Verse 5: Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law. “So, Ananda, I have taught you the unexcelled development of the faculties in the discipline of a noble one; I have taught you how one is a person in training, someone following the way; I have taught you how one is a noble one with developed faculties. Whatever a teacher should do — seeking the welfare of his disciples, out of sympathy for them — that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, Ananda. Don’t be heedless. Don’t later fall into regret. This is our message to you all.” FREE ONLINE eNālandā Research & Practice UNIVERSITY & BUDDHIST GOOD NEWS LETTER through Through http://sarvajan.ambedkar.org THE BUDDHIST ON LINE GOOD NEWS LETTER COURSE PROGRAM LESSON 471 Practice a Sutta a Day Keeps Dukkha Away
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20
12 2011 LESSON 471 Dhammapada Verse 5 Kalayakkhini Vatthu
Indriya bhavana Sutta The Development of the Faculties
UP polls: Mayawati
alerts voters against Opposition propaganda during rally



Na hi
verena verani

sammantidha kudacanam
averena ca sammanti
esa dhammo sanantano.1


Verse 5: Hatred is, indeed, never appeased by hatred in this
world. It is appeased only by loving-kindness. This is an ancient law.

“So, Ananda, I have taught you the unexcelled development of
the faculties in the discipline of a noble one; I have taught you how one is a
person in training, someone following the way; I have taught you how one is a
noble one with developed faculties. Whatever a teacher should do — seeking the
welfare of his disciples, out of sympathy for them — that have I done for you.
Over there are the roots of trees; over there, empty dwellings. Practice jhana,
Ananda. Don’t be heedless. Don’t later fall into regret. This is our message to
you all.”

 

 FREE ONLINE eNālandā Research & Practice UNIVERSITY & BUDDHIST
GOOD NEWS
LETTER through
Through http://sarvajan.ambedkar.org

THE BUDDHIST ON LINE GOOD NEWS LETTER
COURSE PROGRAM


 LESSON 471     

Practice a Sutta a Day Keeps Dukkha
Away

POLITICS is SACRED with Highly
Performing Best and Meritorious Governance of UP CM and Next PM of PraBuddha
Bharath Ms Mayawati Ji

http://www.youtube.com/watch?v=5vZeI-vG4os


Gift me Uttar Pradesh, Mayawati urges voters 



UP polls: Mayawati
alerts voters against Opposition propaganda during rally


Claiming that the Election Commission could declare the dates of
the assembly poll within two or three days, UP CM Mayawati on Sunday asked
voters to remain alert to the propaganda of the Congress and other opposition
parties.


The BSP chief was addressing a massive rally at Ramabai Ambedkar
Ground in Lucknow. Referring to Congress general secretary Rahul Gandhi, she
said: “My sources have told me the dates of the UP election will be
declared in two or three days. But if you vote the Congress to power, then its
yuvaraj will decimate all the big and small traders here and hand over all
businesses to foreign companies. He has made it clear during his recent state
tour that FDI in the retail sector must be implemented soon.”


She also did not spare the BJP and SP. “The state will once
again be in the hands of criminals and your life will become difficult if the
SP comes to power. Similarly, if you vote for the BJP, you will embroil the
state in communal violence,” she said.


Continuing her attack, Mayawati said the Congress-led UPA was
least interested in bringing back black money stashed abroad. “The
Congress pushed the state towards poverty in the 40 years of its rule. But we
can think of giving it a chance in the poll if the Centre brings back the black
money and promises that 50 per cent of it would be spent on UP’s
development,” she added.


In her two-hour speech, the CM talked about her BSP government’s
“secular ideology and efforts to uplift the Muslim community”. She
said the BJP could incite communal tension in Mathura and Varanasi with the
tacit support of the Congress.


“You must remember the incident of December 6, 1992, in
Ayodhya. But my government has prevented the repetition of such incidents. We
also ensured peace in the state after the September 2010 Ayodhya verdict of the
high court,” Mayawati said.


She alleged that it was the UPA’s conspiracy to brand all Muslim
youth as terrorists.


Alluding to Rahul’s statement that an elephant in Lucknow was
eating away the money sent by the Centre, the BSP chief said: “The elephant
tortures Congress leaders in their dreams and so they do all kinds of
theatrics. They have lost their sanity.”


She also criticised the BJP for accusing her family members of
earning money illegally. “It is election time and you should be alert of
the Congress, BJP and SP, as all of them are united against me,” she said.

Dhammapada Verse 5
Kalayakkhini Vatthu


Na hi
verena verani

sammantidha kudacanam
averena ca sammanti
esa dhammo sanantano.1


Verse 5: Hatred is, indeed, never appeased by hatred in this
world. It is appeased only by loving-kindness. This is an ancient law.



1. esa dhammo sanantano: This is the same as “poranako
dhammo
,” the doctrine followed by the Budhha and his disciples. The
exhortation is not to return hatred for hatred but to conquer it by
loving-kindness (absence of hatred).



The Story of Kalayakkhini


While residing at the Jetavana monastery in Savatthi, the Buddha
uttered Verse (5) of this book, with reference to a certain woman who was
barren, and her rival.


Once there lived a householder, whose wife was barren; later he
took another wife. The feud started when the elder wife caused abortion of the
other one, who eventually died in child birth. In later existences the two were
reborn as a hen and a cat; a doe and a leopardess; and finally as the daughter
of a nobleman in Savatthi and an ogress named Kali. The ogress (Kalayakkhini)
was in hot pursuit of the lady with the baby, when the latter learned that the
Buddha was nearby, giving a religious discourse at the Jetavana monastery. She
fled to him and placed her son at his feet for protection. The ogress was
stopped at the door by the guardian spirit of the monastery and was refused
admission. She was later called in and both the lady and the ogress were
reprimanded by the Buddha. The Buddha told them about their past feuds as rival
wives of a common husband, as a cat and a hen, and as a doe and a leopardess.
They were made to see that hatred could only cause more hatred, and that it
could only cease through friendship, understanding and goodwill.


Then
the Buddha spoke in verse as follows:


Verse 5: Hatred is, indeed, never appeased by hatred in this
world. It is appeased only by loving-kindness. This is an ancient law.


At the end of the discourse, the ogress was established in
Sotapatti Fruition and the long-standing feud came to an end.

MN 152

PTS: M iii 298

Indriya-bhavana Sutta: The Development of the Faculties

translated from the Pali by

Thanissaro Bhikkhu

© 1998–2011

I have heard that on one occasion the Blessed One was staying
among the Kajjangalas in the Bamboo Grove. Then the
young brahman Uttara, a student of Parasiri[1]

went to the Blessed One and, on arrival, exchanged friendly greetings &
courtesies. After this exchange of courteous greetings he sat to one side.

As he was sitting there, the Blessed One said to him:
“Uttara, does the brahman Parasiri teach his followers the development of
the faculties?”

“Yes, master Gotama, he does.”

“And how does he teach his followers the development of the
faculties?”

“There is the case where one does not see forms with the
eye, or hear sounds with the ear [in a trance of non-perception]. That’s how
the brahman Parasiri teaches his followers the development of the
faculties.”

“That being the case, Uttara, then a blind person will have
developed faculties, and a deaf person will have developed faculties, according
to the words of the brahman Parasiri. For a blind person does not see forms
with the eye, and a deaf person does not hear sounds with the ear.”

When this was said, the young brahman Uttara sat silent &
abashed, his shoulders slumped, his head down, brooding, at a loss for words.
The Blessed One — noticing that Uttara was sitting silent & abashed, his
shoulders slumped, his head down, brooding, at a loss for words — said to Ven. Ananda, “Ananda, the development of the faculties
that the brahman Parasiri teaches his followers is one thing, but the
unexcelled development of the faculties in the discipline of a noble one is
something else entirely.”

“Now is the time, O Blessed One. Now is the time, O One
Well-Gone, for the Blessed One to teach the unexcelled development of the
faculties in the discipline of the noble one. Having heard the Blessed One, the
monks will remember it.”

“In that case, Ananda, listen & pay close attention. I
will speak.”

“As you say, lord,” Ven. Ananda responded to the
Blessed One.

The Blessed One said: “Now how, Ananda, in the discipline
of a noble one is there the unexcelled development of the faculties? There is
the case where, when seeing a form with the eye, there arises in a monk what is
agreeable, what is disagreeable, what is agreeable & disagreeable. He
discerns that ‘This agreeable thing has arisen in me, this disagreeable
thing… this agreeable & disagreeable thing has arisen in me. And that is
compounded, gross, dependently co-arisen. But this is peaceful, this is
exquisite, i.e., equanimity.’ With that, the arisen agreeable thing…
disagreeable thing… agreeable & disagreeable thing ceases, and equanimity
takes its stance. Just as a man with good eyes, having closed
them, might open them; or having opened them, might close them, that is how
quickly, how rapidly, how easily, no matter what it refers to, the arisen
agreeable thing… disagreeable thing… agreeable & disagreeable thing
ceases, and equanimity takes its stance. In the discipline of a noble one, this
is called the unexcelled development of the faculties with regard to forms
cognizable by the eye.

“Furthermore, when hearing a sound with the ear, there
arises in a monk what is agreeable, what is disagreeable, what is agreeable
& disagreeable. He discerns that ‘This agreeable thing has arisen in me,
this disagreeable thing… this agreeable & disagreeable thing has arisen
in me. And that is compounded, gross, dependently co-arisen. But this is
peaceful, this is exquisite, i.e., equanimity.’ With that, the arisen agreeable
thing… disagreeable thing… agreeable & disagreeable thing ceases, and
equanimity takes its stance. Just as a strong man might easily
snap his fingers, that is how quickly, how rapidly, how easily, no matter what
it refers to, the arisen agreeable thing… disagreeable thing… agreeable
& disagreeable thing ceases, and equanimity takes its stance. In the
discipline of a noble one, this is called the unexcelled development of the
faculties with regard to sounds cognizable by the ear.

“Furthermore, when smelling an aroma with the nose, there
arises in a monk what is agreeable, what is disagreeable, what is agreeable
& disagreeable. He discerns that ‘This agreeable thing has arisen in me,
this disagreeable thing… this agreeable & disagreeable thing has arisen
in me. And that is compounded, gross, dependently co-arisen. But this is
peaceful, this is exquisite, i.e., equanimity.’ With that, the arisen agreeable
thing… disagreeable thing… agreeable & disagreeable thing ceases, and
equanimity takes its stance. Just as drops of water roll off
a gently sloping lotus leaf & do not remain there, that is how quickly, how
rapidly, how easily, no matter what it refers to, the arisen agreeable thing…
disagreeable thing… agreeable & disagreeable thing ceases, and equanimity
takes its stance. In the discipline of a noble one, this is called the
unexcelled development of the faculties with regard to aromas cognizable by the
nose.

“Furthermore, when tasting a flavor with the tongue, there
arises in a monk what is agreeable, what is disagreeable, what is agreeable
& disagreeable. He discerns that ‘This agreeable thing has arisen in me,
this disagreeable thing… this agreeable & disagreeable thing has arisen
in me. And that is compounded, gross, dependently co-arisen. But this is
peaceful, this is exquisite, i.e., equanimity.’ With that, the arisen agreeable
thing… disagreeable thing… agreeable & disagreeable thing ceases, and
equanimity takes its stance. Just as a strong man might easily
spit out a ball of saliva gathered on the tip of his tongue, that is how
quickly, how rapidly, how easily, no matter what it refers to, the arisen
agreeable thing… disagreeable thing… agreeable & disagreeable thing
ceases, and equanimity takes its stance. In the discipline of a noble one, this
is called the unexcelled development of the faculties with regard to flavors
cognizable by the tongue.

“Furthermore, when touching a tactile sensation with the
body, there arises in a monk what is agreeable, what is disagreeable, what is
agreeable & disagreeable. He discerns that ‘This agreeable thing has arisen
in me, this disagreeable thing… this agreeable & disagreeable thing has
arisen in me. And that is compounded, gross, dependently co-arisen. But this is
peaceful, this is exquisite, i.e., equanimity.’ With that, the arisen agreeable
thing… disagreeable thing… agreeable & disagreeable thing ceases, and
equanimity takes its stance. Just as a strong man might
easily extend his flexed arm or flex his extended arm, that is how quickly, how
rapidly, how easily, no matter what it refers to, the arisen agreeable thing…
disagreeable thing… agreeable & disagreeable thing ceases, and equanimity
takes its stance. In the discipline of a noble one, this is called the
unexcelled development of the faculties with regard to tactile sensations
cognizable by the body.

“Furthermore, when cognizing an idea with the intellect,
there arises in a monk what is agreeable, what is disagreeable, what is
agreeable & disagreeable. He discerns that ‘This agreeable thing has arisen
in me, this disagreeable thing… this agreeable & disagreeable thing has
arisen in me. And that is compounded, gross, dependently co-arisen. But this is
peaceful, this is exquisite, i.e., equanimity. With that, the arisen agreeable
thing… disagreeable thing… agreeable & disagreeable thing ceases, and
equanimity takes its stance. Just as a strong man might let two
or three drops of water fall onto an iron pan heated all day: Slow would be the
falling of the drops of water, but they quickly would vanish & disappear.
That is how quickly, how rapidly, how easily, no matter what it refers to, the
arisen agreeable thing… disagreeable thing… agreeable & disagreeable
thing ceases, and equanimity takes its stance. In the discipline of a noble
one, this is called the unexcelled development of the faculties with regard to
ideas cognizable by the intellect.

“And how is one a person in training, someone following the
way? There is the case where, when seeing a form with the eye, there arises in
a monk what is agreeable, what is disagreeable, what is agreeable &
disagreeable. He feels horrified, humiliated, & disgusted with the arisen
agreeable thing… disagreeable thing… agreeable & disagreeable thing.

“When hearing a sound with the ear… When smelling an
aroma with the nose… When tasting a flavor with the tongue… When touching a
tactile sensation with the body… When cognizing an idea with the intellect,
there arises in him what is agreeable, what is disagreeable, what is agreeable
& disagreeable. He feels horrified, humiliated, & disgusted with the
arisen agreeable thing… disagreeable thing… agreeable & disagreeable
thing.

“This is how one is a person in training, someone following
the way.

And how is one a noble one with
developed faculties? There is the case where, when seeing a form with the eye,
there arises in a monk what is agreeable, what is disagreeable, what is
agreeable & disagreeable. If he wants, he remains percipient of loathsomeness
in the presence of what is not loathsome. If he wants, he remains percipient of
unloathsomeness in the presence of what is loathsome. If he wants, he remains
percipient of loathsomeness in the presence of what is not loathsome & what
is. If he wants, he remains percipient of unloathsomeness in the presence of
what is loathsome & what is not. If he wants — in the presence of what is
loathsome & what is not — cutting himself off from both, he remains
equanimous, alert, & mindful.

“When hearing a sound with the ear… When smelling an
aroma with the nose… When tasting a flavor with the tongue… When touching a
tactile sensation with the body… When cognizing an idea with the intellect,
there arises in him what is agreeable, what is disagreeable, what is agreeable
& disagreeable. If he wants, he remains percipient of loathsomeness in the
presence of what is not loathsome. If he wants, he remains percipient of
unloathsomeness in the presence of what is loathsome. If he wants, he remains
percipient of loathsomeness in the presence of what is not loathsome & what
is. If he wants, he remains percipient of unloathsomeness in the presence of
what is loathsome & what is not. If he wants — in the presence of what is
loathsome & what is not — cutting himself off from both, he remains
equanimous, alert, & mindful.

“This is how one is a noble one with developed faculties.

“So, Ananda, I have taught you the unexcelled development
of the faculties in the discipline of a noble one; I have taught you how one is
a person in training, someone following the way; I have taught you how one is a
noble one with developed faculties. Whatever a teacher should do — seeking the
welfare of his disciples, out of sympathy for them — that have I done for you.
Over there are the roots of trees; over there, empty dwellings. Practice jhana,
Ananda. Don’t be heedless. Don’t later fall into regret. This is our message to
you all.”

That is what the Blessed One said. Gratified, Ven. Ananda
delighted in the Blessed One’s words.

Notes

1.

Or: Parasivi.

 

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