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07/31/12
31 07 2012 TUESDAY LESSON 684 FREE ONLINE eNālāndā Research and Practice UNIVERSITY up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā F. Navasivathika Pabba F. Section on the nine charnel grounds F. II. Vedanānupassanā II. Observation of Vedanā - III. Citta மனம் அதனுடைய அகநிலையை கூர்ந்து கவனித்தல் Dhammapada Dhammapada Verse 280 Padhanakammikatissatthera Vatthu-The Lazy Miss The Path ALL ABOUT AWAKEN ONES WITH AWARENESS USA Virginia • Ekoji Buddhist Temple, Fairfax Station
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Posted by: @ 7:16 am
31 07 2012 TUESDAY LESSON 684 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
up a levelTipitaka network … his life, his acts, his words
               
sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
F. Navasivathika Pabba    F. Section on the nine charnel grounds  F. II. Vedanānupassanā
II. Observation of Vedanā  - III. Citta மனம் அதனுடைய அகநிலையை கூர்ந்து கவனித்தல்

Dhammapada Dhammapada Verse 280 Padhanakammikatissatthera Vatthu-The Lazy Miss The Path

ALL ABOUT AWAKEN ONES WITH AWARENESS USA
Virginia
    •    Ekoji Buddhist Temple, Fairfax Station



DN 22 - (D ii 290)

Mahāsatipaṭṭhāna Sutta

— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.




Note: infobubbles on all Pali words


Pāḷi



Uddesa

I. Kāyānupassanā


   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā


   A. Nīvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba



English



Introduction

I. Observation of Kāya


   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas


   A. Section on the Nīvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas

III. Cittānupassanā

Kathaṃ ca pana, bhikkhave, bhikkhu citte cittānupassī viharati?


III. Observation of Citta

And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?

Idha, bhikkhave, bhikkhu sa·rāgaṃ cittaṃsa·rāgaṃ cittaṃti pajānāti, vīta·rāgaṃ cittaṃvīta·rāgaṃ cittaṃti pajānāti, sa·dosaṃ cittaṃsa·dosaṃ cittaṃti pajānāti, vīta·dosaṃ cittaṃvīta·dosaṃ cittaṃti pajānāti, sa·mohaṃ cittaṃsa·mohaṃ cittaṃti pajānāti, vīta·mohaṃ cittaṃvīta·mohaṃ cittaṃti pajānāti, saṅkhittaṃ cittaṃsaṅkhittaṃ cittaṃti pajānāti, vikkhittaṃ cittaṃvikkhittaṃ cittaṃti pajānāti, mahaggataṃ cittaṃmahaggataṃ cittaṃti pajānāti, a·mahaggataṃ cittaṃa·mahaggataṃ cittaṃti pajānāti, sa·uttaraṃ cittaṃsa·uttaraṃ cittaṃti pajānāti, an·uttaraṃ cittaṃan·uttaraṃ cittaṃti pajānāti, samāhitaṃ cittaṃsamāhitaṃ cittaṃti pajānāti, a·samāhitaṃ cittaṃa·samāhitaṃ cittaṃti pajānāti, vimuttaṃ cittaṃvimuttaṃ cittaṃti pajānāti, a·vimuttaṃ cittaṃa·vimuttaṃ cittaṃti pajānāti.

Here, bhikkhus, a bhikkhu understands citta with rāga as “citta with rāga“, or he understands citta without rāga as “citta without rāga“, or he understands citta with dosa as “citta with dosa“, or he understands citta without dosa as “citta without dosa“, or he understands citta with moha as “citta with moha“, or he understands citta without moha as “citta without moha“, or he understands a collected citta as “a collected citta“, or he understands a scattered citta as “a scattered citta“, or he understands an expanded citta as “an expanded citta“, or he understands an unexpanded citta as “an unexpanded citta“, or he understands a surpassable citta as “a surpassable citta“, or he understands an unsurpassable citta as “an unsurpassable citta“, or he understands a concentrated citta as “a concentrated citta“, or he understands an unconcentrated citta as “an unconcentrated citta“, or he understands a liberated citta as “a liberated citta“, or he understands an unliberated citta as “an unliberated citta“.

Iti ajjhattaṃ citte cittānupassī viharati, bahiddhā citte cittānupassī viharati, ajjhatta-bahiddhā citte cittānupassī viharati; samudaya-dhamm·ānupassī cittasmiṃ viharati, vaya-dhamm·ānupassī cittasmiṃ viharati, samudaya-vaya-dhamm·ānupassī cittasmiṃ viharati; ‘atthi cittaṃti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

Thus he dwells observing citta in citta internally, or he dwells observing citta in citta externally, or he dwells observing citta in citta internally and externally; he dwells observing the samudaya of phenomena in citta, or he dwells observing the passing away of phenomena in citta, or he dwells observing the samudaya and passing away of phenomena in citta; or else, [realizing:] “this is citta!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing citta in citta.


தமிழ்


III. Citta மனம் அதனுடைய அகநிலையை கூர்ந்து கவனித்தல்

மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, Citta மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து  கவனித்து வாசம் செய்கிரார்?

மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, Citta மனம் அதனுடைய அகநிலை rāga  ஆர்வ வேட்கையை ” Citta மனம் அதனுடைய அகநிலை rāga ஆர்வ வேட்கையாக” என புரிந்துகொள்கிரார்,அல்லது Citta மனம் அதனுடைய அகநிலை rāga ஆர்வ வேட்கையற்றதை, “Citta மனம் அதனுடைய அகநிலை rāga ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார்,அல்லது

Citta மனம் அதனுடைய அகநிலை “dosa வெறுப்பு ஆர்வ வேட்கையை Citta மனம் அதனுடைய அகநிலை  dosa வெறுப்பு ஆர்வ வேட்கையாக” என புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய அகநிலை dosa வெறுப்பு ஆர்வ வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை dosa வெறுப்பு ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார், அல்லது Citta மனம் அதனுடைய அகநிலை moha  மருட்சி  ஆர்வ வேட்கையை “Citta மனம் அதனுடைய அகநிலை  moha மருட்சி ஆர்வ வேட்கை” என புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய அகநிலை moha மருட்சி ஆர்வ வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை moha மருட்சி ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார், அல்லது ஒரு சேர்த்த Citta மனம் அதனுடைய அகநிலை  “ஒரு சேர்த்த Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,  ஒரு சிதறலான
Citta மனம் அதனுடைய அகநிலை  “ஒரு சிதறலான Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு விரிவாக்கம் செய்த Citta மனம் அதனுடைய அகநிலை  “ஒரு விரிவாக்கம் செய்த Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,  ஒரு விரிவாக்கம் செய்யாத Citta மனம் அதனுடைய அகநிலை  “ஒரு விரிவாக்கம் செய்யாத Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு மிக மேற்பட்ட Citta மனம் அதனுடைய அகநிலை  “ஒரு மிக மேற்பட்ட Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,  ஒரு  மிக மேற்படாத Citta மனம் அதனுடைய அகநிலை  “ஒரு மிக மேற்படாத Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு திண்மையான Citta மனம் அதனுடைய அகநிலை  “ஒரு திண்மையான Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,  ஒரு திண்மையற்ற Citta மனம் அதனுடைய அகநிலை  “ஒரு திண்மையற்ற  Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு விடுதலை செய்த Citta மனம் அதனுடைய அகநிலை  “ஒரு விடுதலை செய்த Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,  ஒரு விடுதலை செய்யாத Citta மனம் அதனுடைய அகநிலை  “ஒரு விடுதலை செய்யாத  Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்.

இவ்வாறு அவர்  Citta மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து  கவனித்து  வாசம் செய்கிரார், அல்லது அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் வெளியே கூர்ந்த கவனித்து  வாசம் செய்கிரார்;samudaya of phenomena புலன்களால் உணரத்தக்க தோற்றம் அதனுடைய அகநிலையில் கூர்ந்து  கவனித்து  வாசம் செய்கிரார், புலன்களால் உணரத்தக்க கழிதல் அதனுடைய அகநிலையில் கூர்ந்து  கவனித்து  வாசம் செய்கிரார், samudaya and passing away of phenomena புலன்களால் உணரத்தக்க தோற்றம் மற்றும் கழிதல் அதனுடைய அகநிலையில் கூர்ந்து  கவனித்து  வாசம் செய்கிரார், இல்லாவிடில் “இது  citta  அகநிலை” என உணர்ந்து,  sati விழிப்பு நிலை அவருக்குள் வந்திருக்கிறது, சும்மா வெறும் ñāṇa  ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார். மற்றும் உலகத்தில் சிறிதளவாவது பற்றிக்கொள்ளாது,அவ்வாறாக பிக்குக்களுக்களே, ஒரு பிக்கு, Citta மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து  கவனித்து வாசம் செய்கிரார்.

Verse 280. The Lazy Miss The Path

Though time to strive, not striving,
while young and strong yet indeed,
weak-minded and irresolute:
one finds not wisdom’s way.

Explanation: If an individual does not make
an effort even at a time when exertion is due, if a person is lethargic
even when he is young and strong; if a person suppresses the wholesome
thoughts that arise in his mind, if he is lazy, he will not find the path
to wisdom.


Dhammapada Verse 280
Padhanakammikatissatthera Vatthu

Utthana kalamhi anutthahano
yuva bali Alasiyam upeto
samsanna sankappamano kusito
pannaya maggam alaso na vindati.

Verse 280: The idler who does not strive when he should be striving, who
though young and strong is given to idleness, whose thoughts are weak and
wandering, will not attain Magga Insight which can only be perceived by wisdom.


The Story of Thera Tissa the Idle One

While residing at the Jetavana monastery, the Buddha uttered Verse (280) of
this book, with reference to Tissa, a lazy bhikkhu.

Once, five hundred young men were admitted into the Order by the Buddha in
Savatthi. After receiving a subject of meditation from the Buddha, all the new
bhikkhus except one went to the forest to practise meditation. They practised
zealously and vigilantly so that in due course all of them attained arahatship.
When they returned to the monastery to pay homage to him, the Buddha was very
pleased and satisfied with their achievement. Bhikkhu Tissa who stayed behind
did not try hard and therefore achieved nothing.

When Tissa found that the relationship between the Buddha and those bhikkhus
was very cordial and intimate, he felt rather neglected, and regretted that he
had wasted all that time. So he resolved to practise meditation throughout the
night. As he was walking in meditation on that night, he slipped and broke a
thigh bone. Other bhikkhus hearing his cry went to help him. On hearing about
the above incident the Buddha said, “Bhikkhus, one who does not strive
when he should be striving but idle away his time will not attain mental
absorption (jhana) and Magga Insight.”

Then the Buddha spoke in verse as follows:

Verse 280: The idler who does not strive when he
should be striving, who though young and strong is given to idleness,
whose thoughts are weak and wandering, will not attain Magga Insight
which can only be perceived by wisdom.

Virginia
    •    Ekoji Buddhist Temple, Fairfax Station

http://en.wikipedia.org/wiki/Fairfax_Station

From Wikipedia, the free encyclopedia
  (Redirected from Fairfax Station)
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Fairfax Station
—  Unincorporated community  —

Fairfax Station is located in Virginia

Fairfax Station

Location within the state of Virginia

Coordinates: 38°48′9″N 77°19′31″WCoordinates: 38°48′9″N 77°19′31″W
Country United States
State Virginia
County Fairfax
Time zone Eastern (EST) (UTC-5)
 • Summer (DST) EDT (UTC-4)
ZIP codes 22039
FIPS code
GNIS feature ID

Fairfax Station is a census-designated place (CDP) in Fairfax County, Virginia, ZIP code 22039.[1] The population as of the 2010 Census was 12,030.[2] As a suburb of Washington, DC, it is a bedroom community for many who work in the federal government.

Photos (11)



http://filipinofestival.com/blog/2012/07/11/obon-festival-2012-ekoji-buddhist-temple-fairfax-station-va-saturday-july-14-2012/

Obon Festival 2012 – Ekoji Buddhist Temple, Fairfax Station, VA – Saturday, July 14, 2012…

Obon Festival 2012

Obon Festival 2012

Obon Festival 2012

Obon Festival 2012

DC Metro Filipino-American Group

Ekoji Buddhist Temple is celebrating its
31st Obon Festival on Saturday, July 14 at 5:30 p.m. with a full-evening
of activities including traditional Japanese folk dancing, a memorial
candle ceremony, children’s games and a taiko performance by Nen Daiko.
Obon, or Bon, is a time of remembrance for our parents, grandparents and
those who have come before us; it is a time to express our gratitude
for all they have done for us, and for the interconnectedness of our
lives.

The first video shows a group dance. I
participated last year at the one in Ekoji. Sure I looked terrible but
it was a lot of fun with friends. The second video shows the taiko drum
performance they do every year. The last video


THE PENNY-WISE MONKEY

[30]

O

NCE upon a time the king of a large and rich country
gathered together his army to take a far-away little country.

[Illustration]

The king and his soldiers marched all morning long
and then went into camp in the forest.

When they fed the horses they gave them some peas to eat.
One of the Monkeys living in the forest saw the peas
and jumped down to get some of them.
He filled his mouth and hands with them,
and up into the tree he went again, and sat down to eat the peas.

As he sat there eating the peas,
one pea fell from his hand to the ground.
At once the greedy Monkey dropped all the peas
he had in his hands, and ran down to hunt for the lost pea.
But he could not find that one pea. He climbed up into his tree again,
and sat still looking very glum.
“To get more, I threw away what I had,” he said to himself.

The king had watched the Monkey,
and he said to
him- [32] self: “I will not be like this foolish Monkey,
who lost much to gain a little. I will go back to my own country
and enjoy what I now have.”

So he and his men marched back home.

boy clapping  animation

children  animation

girl with football  animation

Family days out in
Virginia Beach, VA
Motor World
(2 Miles)
Virginia Beach
Motor World is “your
place to race” in Virginia Beach, Virginia featuring 11 go-kart tracks,
250 Karts with 16 different style Go-Karts to choose from.
Virginia Beach
Ocean Breeze Waterpark
has added two new body slides for the summer of 2008.”Walk the Plank” is
a 200 foot dark tunnel with an exhilarating 50 foot drop!”Pirates
Plummet” has a tunnel that opens up just as you begin the steep plunge
down the slide.
Virginia Beach
Check out our hundreds of
hands-on exhibits, outdoor aviary, nature trail, and marshlands. Plus
you won’t want to miss the 3D IMAX Theater. One of the many fun family
places to visit if you’re looking for things to do in Virginia beach for
kids.
Virginia Beach
Hunt Club Farm is a 23
acre family-owned farm in the heart of Virginia Beach - just 5 miles
from the Virginia Beach Oceanfront. Provides Agricultural based
education and entertainment for the local community. Whether you are
looking for something di…
Chesapeake
THE ORB Family Fun Center
is the newest indoor inflatable play and party center in Hampton Roads
featuring super inflatable slides. One of the many fun family places to
visit if you’re looking for things to do in Chesapeake for kids.
Virginia Zoo
(17 Miles)
Norfolk
The Virginia Zoo has a
world of discovery waiting. Meet 350 amazing animals. Take a ride on the
Zoo train. Explore gorgeous gardens or splash in fountains on pretty
days. One of the many fun family places to visit if you’re looking for
things to do i…
Norfolk
Venture into the smooth
waters of Hampton Roads’ historical harbor and rich maritime heritage.
Day and evening cruises showcase the best of America’s greatest seaport.
Sail majestically by giant merchant and navy ships, tugs, fishermen
Portsmouth
Just about the biggest
children’s museum in Virginia. Over 64,000 sq. ft. of exhibit space,
featuring dozens of interactive exhibits and a planetarium.
Portsmouth
Children step inside a
world where bubbles grow bigger than they are, where the forces of
energy electrify and spark their imagination, where they can be a
farmer, a banker, a scientist, and more! Includes Lancaster Antique
Train and Toy collection a…
Hampton
Features dozens of
hands-on air and space exhibits, a premiere interactive aviation gallery
that spans 100 years of flight, more than 30 historic aircraft, unique
space flight artifacts and more. One of the many fun family places to go
if you’re look…
Cape Charles
Cherrystone is situated
on 300 acres of natural waterfront on the beautiful Chesapeake Bay, and
has just about everything you need for a great vacation. Whether you
come by R.V., bring a camper or stay in one of our deluxe cottages,
camping cabins or…
South Mills
Feel your daily stresses
melt away as you cross the historic Dismal Swamp Canal and walk along
the 300-foot boardwalk into this geological wonder.

For the adventurer, there are 16.7 miles of

Newport News
Virginia’s natural
heritage comes alive through living exhibits that encompass all the
state’s geographic regions from the mountains to the ocean. Each exhibit
tells a story.
The Mariners Museum
(32 Miles)
Newport News
Explore over 60,000
square feet of gallery space with rare figureheads, handcrafted ship
models, Civil War ironclad USS Monitor artifacts, paintings and much
more.
Beaverdam Park
(51 Miles)
Gloucester
Gloucester’s largest park
(1340 acres) is located in the central part of the county and surrounds
a 635-acre lake. Beaverdam Park is open 7 days a week year-round and
only closes on Christmas Day and New Year’s Day. Hours of operation
through Labor …
Williamsburg
Come visit award-winning
Pirate’s Cove– the ultimate family attraction in Williamsburg! We are
Williamsburg’s premier miniature golf course, the only place for
adventure and tales of true pirate lore… Putt your way through the
world of 18th centur…
Williamsburg
With dozens of thrilling
rides and attractions, ten main stage shows, a wide variety of authentic
foods and shops, and a magical children’s area, Busch Gardens
Williamsburg is the ticket to a world-class adventure.
Water Country USA
(49 Miles)
Williamsburg
Great waterpark set to a
50’s and 60’s surf theme. Don’t miss the newest attraction - The Hubba
Hubba Highway - an interactive river adventure, guests can “cruise” down
this free-floating river ride through drenching coconuts and cool
geysers.
Go Karts Plus
(54 Miles)
Williamsburg
Four great go-kart
tracks! Strap yourself into the Super Stockarts for a race around a
high-banked oval track in karts that look just like your favorite
NASCARs! Be the captain of your own bumper boat or sink a hole-in-one on
the Waterfall Miniature …
Williamsburg
Whether it’s 10 degrees
below or raining cats and dogs, it’s always a balmy 84 degrees inside
the resort’s gigantic, 67,000 square-foot indoor waterpark. Bear Track
Landing puts the emphasis on fun with nine waterslides, six pools and a
four-story tr…
Bear Path Acres
(55 Miles)
Franklin
An animal sanctuary with
native wildlife, exotics from all over the world, reptiles, and farm
animals. Fun for the whole family! Creating awareness, values, and
understanding of animals and their environment through education.
Manteo
Exhibits at the North
Carolina Aquarium on Roanoke Island focus on the diverse aquatic
environments of the ‘’Waters of the Outer Banks.'’ All of the animals on
display are native to the state.
Nags Head
There are many reasons
why millions of people visit Jockey’s Ridge State Park. Some come to see
the tallest sand dune on the Atlantic coast; others come for the
spectacular sunsets.
Creswell
With more than 1,300
acres of land around Lake Phelps and more than 3,000 acres along the
Scuppernong River, with an additional 16,600 acres of water, Pettigrew
State Park is an ideal blend of nature, history and recreation.
Swaders Sports Park
(74 Miles)
Prince George
Go-karts, mini golf,
laser tag, batting cages, driving range, arcade, Rt. 66 bowling,
birthday parties & banquet center! Its Playtime!!!
The Playroom
(81 Miles)
Chester
Play Time - The Playroom
in Chester is a fun, indoor play & party center for toddlers &
children up to 10 years old. Not just great inflatables, lots of fun
toys and more. The Playroom is a SHOE-FREE! Zone.
Salisbury Zoo
(101 Miles)
Salisbury
The Zoo is committed to
providing a friendly, relaxing environment where educational and
recreational opportunities come together through participation and
interaction. One of the many fun family places to go if you’re looking
for things to do with …
Richmond
features the spectacular
SR-71 Blackbird; 36 historic, vintage aircraft; reproductions of the
Wright brothers’ kite, gliders and famous 1903 Flyer; early flight
memorabilia; a World War II diorama that includes the Tuskegee Airmen
and Women’s Airforc…
Petersburg
Throughout the Park there
are hands-on things to do for the whole family. The Civil War Store
also has a “Discovery Area” that features quality apparel, modern and
period games, books, collectibles and souvenirs that are perfect for
kids and youn…
Salisbury
The most comprehensive
collection of wildfowl carving in the world invites you to explore this
unique, indigenous North American art form from antique working decoys
to internationally acclaimed contemporary sculpture and painting.
Calvert Marine Museum
(105 Miles)
Solomons
The museum dedicated to
the collection, preservation, research, and interpretation of the
culture and natural history of Southern Maryland.
Explore the history, culture, and lighthouses of the Chesapeake Bay and
Patuxent River all in one place!
Polka Dot Plaster
(106 Miles)
Salisbury
Paint it yourself and
take it home the same day! Great gift items, sports themes, animal
figurines, holiday statures, wall art, a wide range of affordable items!
Birthday Parties, Girls Night Out, Scout troops
Walk-Ins Welcome!
Sotterley Plantation
(109 Miles)
Hollywood
Whether you’re looking
for a tour of the plantation, a place for an educational program,
classroom visit, or a beautiful place to just enjoy the scenery,
Sotterley is the place!
Frontier Town
(108 Miles)
Berlin
Cmon down folks… to our
replica western town circa 1860 situated alongside of Frontier Town
Campground and only 5 minutes from Ocean City, Maryland. One of the many
fun family places to go if you’re looking for things to do with kids in
Maryland
Richmond
Sit in an eagle’s nest,
explore a cave, tinker in the inventor’s lab, and more - the kids learn
through hands on interactive play. One of the many good fun places to go
if you’re looking for things to do with kids in Virginia
Richmond
Everywhere you look there
is something cool to do to — move the earth, explore space, solve a
crime, see rats play basketball, ride a Segway and see a giant IMAX
movie. This science museum in a historic train station has something for
everyone!
Maymont
(94 Miles)
Richmond
Maymont is home to many
native Virginia animals including mammals, reptiles, birds, amphibians
and fish. Hundreds of animals, representing more than 100 species,
reside within Maymont’s groundsat the Children’s Farm, in the Wildlife
Exhibits and in t…
Frisco
Housed in a building with
a 100 years of history, the Frisco Native American Museum & Natural
History Center contains a nationally recognized collection of Native
American artifacts, exhibits, and natural history displays.
Frisco
18-hole championship mini
golf, Go Karts, snacks, games room, pool table and video arcade.
Ceramic Zone
(112 Miles)
Willards
Ceramic Zone is a cozy
little PYOP studio located in the country. We offer Paint Your Own
Pottery, Fused Glass, and Mosaics. Fun for all ages. We offer various
party packages also.
St Leonard
Jefferson Patterson Park
and Museum is a state history and archaeology museum exploring the
changing cultures and environment of the Chesapeake Bay region of the
past 12,000 years.
Washington
Giant, old oaks draped in
Spanish moss welcome you to this special world where broad, lazy Goose
Creek joins the Pamlico River.
Ocean City
Jolly Roger Amusement
Park has rides and games the whole family can enjoy. And as always,
there is never a charge to just relax and stroll through Ocean City’s
only full-service Family Amusement Facility.
Mechanicsville
The number 1 motorsports
facility in the region, see insane 6,000+ horsepower Top Fuel Dragsters,
incredible 300 mph passes from the exotic Jet Cars, six second Mountain
Motor Pro Stocks, nitrous breathing and supercharged Pro Mods, 1/4 mile
Wheelsta…
Ocean City
You’ll find captivating
exhibits featuring the history of the U.S. Life-Saving Service and Ocean
City History. We also have on display a Mermaid Collection, Shipwreck
Artifacts, Sands of the World, and Bathing Fashions. Aquariums featuring
local ma…
Planet Maze
(116 Miles)
Ocean City
Ocean City’s family
funplex. Indoor climbing maze with ball-pit, Laser Storm, outdoor alien
themed mini-golf and arcade.
Old Pro Minigolf
(116 Miles)
Ocean City
Ocean City’s Premier Miniature Golf Courses For Over 40 Years!
Play Our 7 Elaborately Themed Courses at 4 Ocean City Locations.

Indoor Golf Open Year Round on 68th St.

Fun for the whole family.

Don’t forget our 2 family arcades at our 68th …

The Sea Rocket
(116 Miles)
Ocean City
Roar through the Ocean
City inlet into the mighty Atlantic on-board the world’s original giant
speedboat.
Buccaneer’s Booty
(116 Miles)
Ocean City
Family fun awaits at the
North end of Ocean City! Play miniature golf on our beautifully
landscaped course, test your game skills in our Boardwalk- style arcade,
or grab a bite to eat from the snack bar while the little ones play on
the pirate ship!
Ocean City
BRING THE CHILDREN —
preschool to adult — or just come yourself. On the Boardwalk by the
Inlet, between South Division and South First Street, is where you’ll
find action, excitement and the picture-taking time of your life!
Embers Mini Golf
(116 Miles)
Ocean City
Travel to a world of
pirates and volcanoes just off Coastal Highway while playing two of the
most innovative and challenging miniature golf courses in Ocean City.
Pirate ships, caves and “water hazards” are just some of the obstacles
you’ll en…
Ocean City
Splash Mountain does it
again. Challenge yourself with the Eye the Hurricane or challenge Family
and Friends at the Six Lane Super Racer!
Kings Dominion
(108 Miles)
Doswell
They’ve got the most
hair-raising rides, the wettest water park, the most sizzling stage
shows, and tons of other cool stuff everyone can enjoy. Kings Dominion
is 400 acres of ultimate entertainment for the entire family!
Fenwick Island
This themed waterpark
with six slides, kiddie pool and a 2,800-sq.-ft. activity pool has
something for everyone in the family. We feature a Black Hole body slide
and one-of-a-kind water dumping Viking ship, along with twister slides
and three kiddie …
Fenwick Island
DiscoverSea Shipwreck
Museum was founded with the goal of recovering and preserving our
maritime heritage. The shipwreck museum opened in July of 1995 and is
the product of years of research and hard work.
Fenwick Island
Viking Golf family park
is located in Fenwick Island Delaware just seconds north of Ocean City
Maryland. A shore tradition, our park includes one of the most
challenging 18-hole miniature golf courses, a go-kart track, Thunder
Lagoon Waterpark as wel…
Metro Richmond Zoo
(106 Miles)
Moseley
Hop aboard the Safari
Train and take a fifteen minute ride into the African Savannah. Get up
close and personal with free-ranging animals while receiving a guided
tour.
The Jumpin Monkey
(118 Miles)
Greenville
Indoor play and party
centre for the smaller party goer (7 and under)
Georgetown
Experience the excitement
of treasure hunting in the waters of the Atlantic; step back in time to
the era of exploration when Spain ruled the seas and the treasures of
the New World were flowing into the coffers of King Philip IV.
St Michaels
The Chesapeake Bay
Maritime Museum is a fun, family place that connects people with the
Chesapeake Bay. You’ll carry memories of your visit for years and years
to come. And with a full slate of special events, you’ll be back soon.
Bug Box
(123 Miles)
Fredericksburg
Our zoo features exotic
insects, arachnids, and crustaceans from around the world. Yikes, we
also have a pet snake”Fred”, two family member turtles, frogs and toads,
Sammy salamander and so much more! And visitors can view hundreds of
specimens and s…
Lewes
Cape Henlopen’s beaches
attract thousands of visitors who enjoy ocean swimming and sunbathing.
Two designated swimming beaches provide lifeguard patrols between
Memorial Day weekend and Labor Day. Umbrellas can be rented during the
summer. The northe…
lewes
Pirate Cruise for Kids
Rehoboth Beach
Delaware’s Largest
Waterpark and more ! Jungle Jim’s has a large waterpark and a variety of
rides for all ages with go-karts,bumperboats, mini-golf, batting cages,
and more. River Safar Cafe serves all types of food and snacks.
Milton
A 143-acre refuge
maintained by the Nature Conservatory along the banks of the Broadkill
River. Features native flora and fauna, including rare plants and more
than 100 bird species. Several distinct habitats represented, such as
upland forest, tidal…
Hollister
Should the humdrum of
nine-to-five leave you with the urge to travel and explore, head to
Medoc Mountain State Park. A pleasurable excursion awaits just a 1.5
hour drive from the Research Triangle.
Rehoboth Beach
White Water Mountain
Water Park invites you and your family to get wet! Cool off in our two
pools, and don’t forget to try our body flumes and super-fast
waterslides. One of the many fun family places to visit if you’re
looking for the best things …
Midway Speedway
(138 Miles)
Rehoboth Beach
Affordable family fun
awaits you at Rehoboth Beach’s premier fun destination, Midway Speedway
Park.
Midway Speedway is “your place to race” featuring five go-kart tracks
including two designed specially for Kiddie drivers and 10 different
styl…
Rehoboth Beach
A family fun center on
the boardwalk with 18 rides, video games arcade with electronic shooting
gallery. One of the many fun family places to go if you’re looking for
the best things to do with kids in Delaware
Rehoboth Beach
This three-mile stretch
of barrier island is a playground of sand, surf, and sun along
Delaware’s Atlantic coast.
Rehoboth Beach
Holts Landing is an
undiscovered facet of the Diamond State’s park system. The 203-acres
area contains a variety of beautiful landscapes, from bay shore beach to
grassy fields and hardwood forests. Historically, the shores of the
inland bays were hom…
Funland
(138 Miles)
Rehoboth Beach
Funland is a family
amusement center located on the boardwalk in Rehoboth Beach, Delaware.
The park offers great entertainment for the whole family, featuring 19
rides, 13 midway games, an electronic shooting gallery, redemption games
and redemption …
Central Park Funland
(129 Miles)
Fredericksburg
Central Park Funland,
Virginia’s largest Family Entertainment Center, is the perfect place to
have some fun. Our 40,000+ square foot facility sits on over 4 acres and
is open 364 days a year.
Falmouth
Gari Melchers Home and
Studio at Belmont consists of an art studio, historic house museum, and
restored gardens and grounds. Woodland paths, a museum shop, and picnic
area are also available.
Great Play
(130 Miles)
Fredericksburg
We are a new unique kids
gym located in Fredericksburg, VA. At Great Play children ages 6 months
to 5th grade develop motor skills, sport skills, fitness and
coordination through instruction and fun, structured play, in an
exciting Interactive Arena�…
There are so many fun places to go with kids in Virginia - great zoos and aquariums, museums, theme parks,
water parks and swimming pools, places to visit outdoors (many of which are cheap or free), historical places of
interest, activities and indoor play centres for toddlers as well as the usual family tourist attractions - take a look
below, lots of the best things to do with children in VA


comments (0)
07/30/12
30 07 2012 MONDAY LESSON 683 FREE ONLINE eNālāndā Research and Practice UNIVERSITY up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā F. Navasivathika Pabba F. Section on the nine charnel grounds F. II. Vedanānupassanā II. Observation of Vedanā ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு - II. வேதனையை கூர்ந்த கவனித்தல் Dhammapada Verses 277, 278 and 279 Aniccalakkhana Vatthu - Verse 277. Conditioned Things Are Transient Dukkhalakkhana Vatthu - Verse 278. All Component Things Are Sorrow Anattalakkhana Vatthu -Verse 279. Everything Is Soul-less ALL ABOUT AWAKEN ONES WITH AWARENESS USA Utah • Kanzeon Zen Center, Salt Lake City
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Posted by: @ 7:11 am
30 07 2012 MONDAY LESSON 683 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
up a levelTipitaka network … his life, his acts, his words
               
sabbe satta bhavantu sukhi-tatta

TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
F. Navasivathika Pabba    F. Section on the nine charnel grounds  F. II. Vedanānupassanā
II. Observation of Vedanā ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு - II. வேதனையை கூர்ந்த கவனித்தல்

Dhammapada Verses 277, 278 and 279
Aniccalakkhana Vatthu -
Verse 277. Conditioned Things Are Transient

Dukkhalakkhana Vatthu -
Verse 278. All Component Things Are Sorrow
 Anattalakkhana Vatthu
-Verse 279. Everything Is Soul-less
ALL ABOUT AWAKEN ONES WITH AWARENESS USA Utah
    •    Kanzeon Zen Center, Salt Lake City



DN 22 - (D ii 290)

Mahāsatipaṭṭhāna Sutta

— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.




Note: infobubbles on all Pali words


Pāḷi



Uddesa

I. Kāyānupassanā


   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā


   A. Nīvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba



English



Introduction

I. Observation of Kāya


   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas


   A. Section on the Nīvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas

(6)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni apagata·sambandhāni disā vidisā vikkhittāni, aññena hatth·aṭṭhikaṃ aññena pād·aṭṭhikaṃ aññena gopphak·aṭṭhikaṃ aññena jaṅgh·aṭṭhikaṃ aññena ūru·ṭṭhikaṃ aññena kaṭi·ṭṭhikaṃ aññena phāsuk·aṭṭhikaṃ aññena piṭṭh·iṭṭhikaṃ aññena khandh·aṭṭhikaṃ aññena gīv·aṭṭhikaṃ aññena hanuk·aṭṭhikaṃ aññena dant·aṭṭhikaṃ aññena sīsakaṭāhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(6)

Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, disconnected bones scattered here and
there, here a hand bone, there a foot bone, here an ankle bone, there a
shin bone, here a thigh bone, there a hip bone, here a rib, there a back
bone, here a spine bone, there a neck bone, here a jaw bone, there a
tooth bone, or there the skull, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

தமிழ்

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில்  ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால், கழற்றபட்ட எலும்புகள் அங்குமிங்குமா சிதறலான, இங்கே ஒரு கை எலும்பு, அங்கே ஒரு கால் எலும்பு, இங்கே ஒரு கணுக்கால் எலும்பு, அங்கே ஒரு முழந்தாள் எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு இடுப்பு எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு விலா எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு முதுகு எலும்பு, இங்கே ஒரு தண்டெலும்பு, அங்கே ஒரு கழுத்து எலும்பு, இங்கே ஒரு தாடை எலும்பு, அங்கே ஒரு பல் எலும்பு, அல்லது அங்கே ஒரு மண்டை ஓடு என அவர் இந்த மெய்ம்மூலமான kāya  உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya  உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி  ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு  கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து  வேறல்ல.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.



(7)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkha·vaṇṇa·paṭibhāgāni, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(7)

Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, the bones whitened like a seashell, he
considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.



மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில்  ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால்,எலும்புகள் கடல்நுரை போல் வெண்மையாக இருந்தால், அவர் இந்த மெய்ம்மூலமான kāya  உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya  உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி  ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு  கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து  வேறல்ல.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.



(8)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni puñja·kitāni terovassikāni, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(8)

Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, heaped up bones over a year old, he
considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.



மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில்  ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால்,எலும்புகள் ஒரு ஆண்டுக்கு மேலே பழையதாகி குவியல் போல்  இருந்தால், அவர் இந்த மெய்ம்மூலமான kāya  உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya  உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி  ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு  கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து  வேறல்ல.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.



(9)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka·jātāni, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(9)

Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, rotten bones reduced to powder, he
considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.



மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில்  ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால்,சீரழிந்த எலும்புகள் பொடியாகி  இருந்தால், அவர் இந்த மெய்ம்மூலமான kāya  உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya  உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி  ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு  கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து  வேறல்ல.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

________________________________________________________________________________________

II. Vedanānupassanā

Kathaṃ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?


II. Observation of Vedanā

And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā?

Idha, bhikkhave, bhikkhu sukhaṃ vedanaṃ vedayamānosukhaṃ vedanaṃ vedayāmīti pajānāti; dukkhaṃ vedanaṃ vedayamānodukkhaṃ vedanaṃ vedayāmīti pajānāti; a·dukkham-a·sukhaṃ vedanaṃ vedayamānoa·dukkham-a·sukhaṃ vedanaṃ vedayāmīti pajānāti. Sāmisaṃ sukhaṃ vedanaṃ vedayamānosāmisaṃ sukhaṃ vedanaṃ vedayāmīti pajānāti; nirāmisaṃ sukhaṃ vedanaṃ vedayamānonirāmisaṃ sukhaṃ vedanaṃ vedayāmīti pajānāti. Sāmisaṃ dukkhaṃ vedanaṃ vedayamānosāmisaṃ dukkhaṃ vedanaṃ vedayāmīti pajānāti; nirāmisaṃ dukkhaṃ vedanaṃ vedayamānonirāmisaṃ dukkhaṃ vedanaṃ vedayāmīti pajānāti. Sāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayamānosāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayāmīti pajānāti; nirāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayamānonirāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayāmīti pajānāti.

Here, bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am experiencing a sukha vedanā“; experiencing a dukkha vedanā, undersands: “I am experiencing a dukkha vedanā“; experiencing an adukkham-asukhā vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā“; experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a sukha vedanā sāmisa“; experiencing a sukha vedanā nirāmisa, undersands: “I am experiencing a sukha vedanā nirāmisa“; experiencing a dukkha vedanā sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa“; experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a dukkha vedanā nirāmisa“; experiencing an adukkham-asukhā vedanā sāmisa, undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa“; experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am experiencing a adukkham-asukhā vedanā nirāmisa“.

Iti ajjhattaṃ vedanāsu vedanānupassī viharati, bahiddhā vedanāsu vedanānupassī viharati, ajjhatta-bahiddhā vedanāsu vedanānupassī viharati; samudaya-dhamm·ānupassī vedanāsu viharati, vaya-dhamm·ānupassī vedanāsu viharati, samudaya-vaya-dhamm·ānupassī vedanāsu viharati; ‘atthi vedanāti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

Thus he dwells observing vedanā in vedanā internally, or he dwells observing vedanā in vedanā externally, or he dwells observing vedanā in vedanā internally and externally; he dwells observing the samudaya of phenomena in vedanā, or he dwells observing the passing away of phenomena in vedanā, or he dwells observing the samudaya and passing away of phenomena in vedanā; or else, [realizing:] “this is vedanā!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā.



II. வேதனையை கூர்ந்த கவனித்தல்

மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, vedanā in vedanā  வேதனையை வேதனையில் கூர்ந்த கவனித்து வாசம் செய்கிரார்?

இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, ஒரு sukha vedanā சுக வேதனையை அனுபவிக்கும்போது, நான் ஒரு சுக வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்: ஒரு dukkha vedanā துக்க வேதனையை அனுபவிக்கும்போது, நான் ஒரு துக்க வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்: ஒரு  adukkham-asukhā vedanā  அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā  அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு sukhā vedanā  sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு sukhā vedanā  sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு sukhā vedanā  nirāmisa சுக வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு sukhā vedanā nirāmisa சுக வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு dukkha vedanā  sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு dukkha vedanā  sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு dukkha vedanā  nirāmisa துக்க வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு dukkha vedanā nirāmisa துக்க வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு adukkham-asukhā  vedanā  sāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā  vedanā  sāmisa அதுக்க-அசுக (துக்க-சுகமற்ற)  வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு adukkham-asukhā  vedanā  nirāmisa அதுக்க-அசுக (துக்க-சுகமற்ற)  வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā  vedanā nirāmisa அதுக்க-அசுக (துக்க-சுகமற்ற)  வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:

இவ்வாறு அவர்  vedanā in vedanā  வேதனையை வேதனையில் கூர்ந்த கவனித்து  வாசம் செய்கிரார், அல்லது வேதனையை வேதனைக்கு வெளியே கூர்ந்த கவனித்து  வாசம் செய்கிரார், அல்லது வேதனையை வேதனைக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

Verse 277. Conditioned Things Are Transient

When with wisdom one discerns
transience of conditioned things
one wearily from dukkha turns
treading the path to purity.

Explanation: All component things, all things that have been
put together, all created things are transient, impermanent, non-constant.
When this realized through insight, one achieves detachment form suffering.
This is the path to total freedom from blemishes
.

Verse 278. All Component Things Are Sorrow

When with wisdom one discerns
the dukkha of conditioned things
one wearily from dukkha turns
treading the path to purity.

Explanation: All component things -
all things that have been put together - all created things are sorrow-fraught.
When this is realized through insight, one achieves detachment from suffering.
This is the path to total freedom from suffering.

Verse 279. Everything Is Soul-less

When with wisdom one discerns
all knowables are not a self
one wearily from dukkha turns
treading the path to purity.

Explanation: All states of being are without a self. When
this is realized through insight, one achieves detachment from suffering.
This is the path of total freedom from suffering.



Dhammapada Verses 277, 278 and 279
Aniccalakkhana Vatthu
Dukkhalakkhana Vatthu
Anattalakkhana Vatthu

“Sabbe sankhara anicca” ti
yada pannaya
1 passati
atha nibbindati dukkhe
esa maggo visuddhiya.

“Sabbe sankhara dukkha” ti
yada pannaya passati
atha nibbindati dukkhe
esa maggo visuddhiya.

“Sabbe sankhara anatta” ti
yada pannaya passati
atha nibbindati dukkhe
esa maggo visuddhiya.

Verse 277: “All conditioned phenomena are impermanent”; when one
sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas).
This is the Path to Purity.

Verse 278: “All conditioned phenomena are dukkha”; when one sees
this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas). This
is the Path to Purity.

Verse 279: “All phenomena (dhammas) are without Self”; when one
sees this with Insight-wisdom, one becomes weary of dukkha (i.e., the khandhas).
This is the Path to Purity.


1. panna: Insight-wisdom (Vipassana panna).


Stories Relating to Anicca, Dukkha and Anatta

While residing at the Jetavana monastery, the Buddha uttered Verses (277),
(278) and (279) of this book, with reference to three groups of five hundred
bhikkhus each.

On Impermanence (Anicca)

Five hundred bhikkhus, after receiving their subject of meditation from the
Buddha, went into the forest to practise meditation, but they made little
progress. So, they returned to the Buddha to ask for another subject of
meditation which would suit them better. On reflection, the Buddha found that
those bhikkhus had, during the time of Kassapa Buddha, meditated on
impermanence. So, he said, “Bhikkhus, all conditioned phenomena are
subject to change and decay and are therefore impermanent.”

Then the Buddha spoke in verse as follows:

Verse 277: “All conditioned phenomena are
impermanent”; when one sees this with Insight-wisdom, one becomes
weary of dukkha (i.e., the khandhas). This is the Path to Purity.

At the end of the discourse those five hundred bhikkhus attained arahatship.

On Dukkha

The story is the same as the story on Anicca. Here, the Buddha on reflection
found that another group of five hundred bhikkhus had meditated on dukkha. So,
he said, “Bhikkhus, all khandha aggregates are oppressive and
unsatisfactory; thus all khandhas are dukkha.”

Then the Buddha spoke in verse as follows:

Verse 278: “All conditioned phenomena are
dukkha”; when one sees this with Insight-wisdom, one becomes
weary of dukkha (i.e., the khandhas). This is the Path to Purity.

At the end of the discourse those five hundred bhikkhus attained arahatship.

On Insubstantiality or Non-Self (Anatta)

The story is the same as the stories on Anicca and Dukkha. Here, the Buddha
on reflection found that still another group of five hundred bhikkhus had
meditated on insubstantiality or non-self (anatta). So, he said,
“Bhikkhus, all khandha aggregates are insubstantial; they are not subject
to one’s control.”

Then the Buddha spoke in verse as follows:

Verse 279: “All phenomena (dhammas) are without
Self”; when one sees this with Insight-wisdom, one becomes weary
of dukkha (i.e., the khandhas). This is the Path to Purity.

At the end of the discourse all those five hundred bhikkhus attained
arahatship.


Utah
    •    Kanzeon Zen Center, Salt Lake City

http://en.wikipedia.org/wiki/Salt_Lake_City,_Utah

Salt Lake City
—  State Capital  —
City of Salt Lake City

From top left: The skyline in July 2011, the Salt Lake Temple, Utah State Capitol, UTA TRAX, the City and County Building, Union Pacific Depot and the Block U.


Flag

Seal
Nickname(s): “The Crossroads of the West”

Location of Salt Lake City in Salt Lake County, Utah

Coordinates: 40°45′0″N 111°53′0″WCoordinates: 40°45′0″N 111°53′0″W
Country United States
State Utah
County Salt Lake
Government
 • Mayor Ralph Becker
Area
 • State Capital 110.4 sq mi (285.9 km2)
 • Land 109.1 sq mi (282.5 km2)
 • Water 1.3 sq mi (3.3 km2)
Elevation 4,226 ft (1,288 m)
Population (2011)
 • State Capital 189,899 (127th in U.S.)
 • Density 1,666/sq mi (643.3/km2)
 • Urban 2,328,299
 • Metro 1,145,905 (48th in U.S.)
 • Demonym Salt Laker
Time zone Mountain (UTC-7)
 • Summer (DST) Mountain (UTC-6)
Area code(s) 385, 801
FIPS code 49-67000[1]
GNIS feature ID 1454997[2]
Website www.slcgov.com

Salt Lake City, often shortened to Salt Lake or SLC, is the capital and the most populous city of the U.S. state of Utah. With a population of 189,899 as of the 2011 estimate,[3] the city lies in the Salt Lake City metropolitan area, which has a total population of 1,145,905. Salt Lake City is further situated in a larger urban area known as the Wasatch Front, which has a population of 2,328,299.[4] It is one of only two major urban areas in the Great Basin (the other being Reno, Nevada), and the largest in the Intermountain West.

The city was founded in 1847 by Brigham Young and his Mormon followers, who extensively irrigated and cultivated the arid valley. Due to its proximity to the Great Salt Lake, the city was originally named “Great Salt Lake City”—the word “great” was dropped from the official name in 1868.[5] Although Salt Lake City is still home to the headquarters of The Church of Jesus Christ of Latter-day Saints (LDS Church), fewer than half the population of Salt Lake City proper are members of the LDS Church today.[6]

Immigration of international LDS members, mining booms, and the construction of the first transcontinental railroad initially brought economic growth, and the city was nicknamed the Crossroads of the West. It was traversed by the Lincoln Highway, the first transcontinental highway, in 1913, and presently two major cross-country freeways, I-15 and I-80, intersect in the city. Salt Lake City has since developed a strong outdoor recreation tourist industry based primarily on skiing, and was host to the 2002 Winter Olympics. It is the industrial banking center of the United States.[7]

THE CUNNING WOLF

[27]

O

NCE upon a time the people in a certain town
went out into the woods for a holiday.
They took baskets full of good things to eat.
But when noontime came they ate all the meat
they had brought with them, not leaving any for supper.

“I will get some fresh meat. We will make a fire here and roast it,”
said one of the men.

So taking a club, he went to the lake where the animals came to drink.
He lay down, club in hand, pretending to be dead.

[Illustration]

When the animals came down to the lake
they saw the man lying there and they watched him for some time.

“That man is playing a trick on us, I believe,”
said the King of the Wolves. “The rest of you stay here
while I will see whether he is really dead,
or whether he is pretending to be dead.”

[28] Then the cunning King of the Wolves crept up to the Man
and slyly pulled at his club.

At once the man pulled back on his club.

Then the King of the Wolves ran off saying:
“If you had been dead, you would not have pulled back on your club
when I tried to pull it away. I see your trick.
You pretend you are dead so that you may kill one of us for your supper.”

The man jumped up and threw his club at the King of the Wolves.
But he missed his aim. He looked for the other animals
but there was not one in sight. They had all run away.

[29] Then the man went back to his friends, saying:
“I tried to get fresh meat by playing a trick on the animals,
but the cunning Wolf played a better trick on me,
and I could not get one of them.”


[Illustration]
Family days out in
Utah
Farmington
From roller coasters to
rapids to the Rocket - get ready for the ride of your life! Lagoon
boasts over 40 rides that will thrill, chill, excite and delight you.
Fly the Bat, twist and turn on the Spider, splash on Rattlesnake Rapids,
or zip upside do…
Orem
# 25 yard (6 lane) x 25 meter (8 lane) lap pool
# 2 (one meter) diving boards
# Dual Slide & Plunge Pool 2,500 sq ft (48″ height requirement on slides)
# One deep drop slide
# One serpentine slide **Children under the height requirement are allo…
Provo
The largest waterpark in
Utah with 16 waterslides a 500,000 gallon wavepool, kids swimming areas
and slides, a giant half pipe tube ride, 100ft free fall drop slides and
a moving lazy river. One of the many fun family places to go if you’re
looking f…
Honeyville
Nestled at the feet of
the Wasatch Mountains, Crystal Hot Springs is a natural wonder. It is
one of two locations in the world that has both a natural cold and hot
spring, both less than 50 feet apart.

Crystal Hot Springs has been a favorite spot …

Layton
Laytons year round ocean!
Kearns
Outdoor recreation pool
includes: water slide, childrens play feature, and shallow
depths,Outdoor Splash Pool & Play Zone,Outdoor 1000 Gallon Dump
Bucket and Indoor recreation pool includes: water slide, childrens play
feature, current canal, and two…
Kaysville
Come to Cherry Hill
prepared to get wet!
Sandy
This place has literally
everything: from an outdoor water park to an indoor adventure
playground, from the air cannons blast zone to the 3D laser tag, plus
bouncing, bungeeing, skating and more! They have great offers too, so
stay all day and do it …
West Valley City
Leisure pool with the
state’s tallest indoor water slide! The center also offers a great many
sporting opportunities from weights to dance, a climbing wall, and a
soft-play “edutainment” room for children.
Cedar City
This facility includes
three pools, kiddie area, lazy river, hot tub, and a water slide.
There’s also a jungle gym, and an outside pool with two diving boards.
Logan
Hooting, honking,
howling, growling, bugling, squawking, and quacking are just some of the
exciting and diverse sounds you’ll encounter at Willow Park Zoo. The
zoo provides sanctuary to 11 mammal species, a mixture of relaxing
reptiles and fish, and …
Salt Lake City
Tracy Aviary maintains a
collection of approximately 400 birds representing about 135 species.
Many of these birds are considered rare or endangered. One of the many
fun family places to go if you’re looking for things to do with kids in
Utah
Salt Lake City
Utah’s Hogle Zoo is a
Utah treasure. Located at the mouth of Emigration Canyon since 1931, the
Zoo is one of the top visited attractions in the state of Utah and the
number one paid tourist attraction in Salt Lake City. Spread out over 42
acres, it’s…
Salt Lake City
Tracy Aviary maintains a
collection of approximately 400 birds representing about 135 species.
Many of these birds are considered rare or endangered. One of the many
fun family places to go if you’re looking for things to do with kids in
Utah
St George
The wonders of the
planet’s most impressive animals in their natural habitats spread across
a solid quarter mile of indoor mountain! Other features include the
world insect collection, the interactive children’s room, and the movie
theatre!
Sandy
Where you can come nose
to beak with Gentoo Penguins, peer into the eye of a Giant Pacific
Octopus, and pet a stingray! An adventure that your whole family will
love.
Wellsville
The Heritage Center
offers a variety of activities for individuals and families, as well as
group tours and vacations. Whether you are passing through Cache Valley
or making it your destination, the Center will be one of your favorite
stops along the…
Stansbury Park
For those of you who like
to take a step back in time, Tooele County’s Benson Grist Mill is the
sight that can’t be missed.

Ogden
We’ve been producing
original digital star shows since 2005 and presenting star shows in
Spanish since 2006. One of the many fun family places to visit if you’re
looking for things to do with kids in Utah
Salt Lake City
The Farm is a restoration
of the turn-of-the-century dairy farm of Henry J. Wheeler. Maintaining
the farm presents to the public the history of Utah family agriculture.
It is a representation of the rural lifestyle in Salt Lake County from
1890-1920 …
St George
Houses over 2000 very
rare and unique dinosaur tracks and other Early Jurassic Epoch fossils.
Its worth keeping an eye out for Dino Days which are more specifically
aimed at young children.
Bingham Canyon
Simply a giant
educational toy box! Hands on exhibits and fascinating equipment
suitable for the whole family.
Salt Lake City
FatCats is All Out Fun!
Youll find an environment of Fun, Food and Friends at all locations - so
come on down… lets play! One of the many fun family places to go if
you’re looking for things to do with kids in Utah
Midvale
Jungle gyms has a lot of
fun for kids 0-12. Indoor activities such as child-sized rides, arcade
games, and a jungle play soft playground with tunnels, tubes and slides.
Its great for bad weather days as is all indoors.
Draper
Boondocks Fun Center and
The Back Porch Grill Restaurant is one of Utah’s newest and greatest
family attractions. Admission is FREE and the park is open year round.
There are both indoor and outdoor attractions for every age to enjoy.
Miniature Golf,…
West Jordan
Indoor Family Fun Center.
Center filled with 10 Large Inflatables including hoops, large slides,
and ultimate challeges.
Lindon
Utah’s biggest and best
trampoline park is filled with over 10,000 sq. feet of indoor
trampolines and awesome inflatable blowup slides and bounce houses!
Orem
A terrific selection of
colourful and clean bounce houses, assault courses, slides and more to
entertain and exhaust the kids.
St. George
Fantastic inflatable
playground packed full of super bounce houses, slides, assault courses
and more!
Ogden
Featuring dozens of
beautiful, award-winning exhibits. It’s the place to “Step into a
Story”. The Museum also provides daily story and art programs for
families. One of the many fun family places to go if you’re looking for
things to do with kids in …
Ogden
Hill Aerospace Museum is
located on approximately 30 acres on the northwest corner of Hill Air
Force Base, Utah, about five miles south of Ogden. The museum was
founded in 1981 as a part of the United States Air Force Heritage
Program and first opene…
Ogden
Visitors to the Utah
State Railroad Museum at Union Station are treated to a variety of
interactive and pictoral displays and artifacts illustrating the
construction of the transcontinental railroad. As visitors enter the
Railroad Museum they pass un…
Provo
The museum was opened to
the public in 1978, is accredited by the American Association of Museums
and maintains membership in the “Natural Science Collections Alliance”.
Research collections of vascular and non vascular plants, invertebrate
and verte…
Springville
The Springville Museum of
Art is a family-friendly museum. The Youth Gallery and Children’s
Sculpture Garden are specially made to delight young visitors. Check
our website for up-coming events, programs and classes for children.
Bountiful
Bountiful/Davis Art
Center began as a collaboration between the University of Utah and
Bountiful City. The city’s wish for closer, local opportunities for
college courses and a general fine arts program for its citizens was an
excellent fit with the …
Park city
The Kimball Art Center is
Park City’s non-profit community art center. For 30 years, the Kimball
has provided a venue for Park City residents and visitors alike to
experience the visual arts in an intimate setting. The Kimball produces
exciting exhib…
Delta
The Great Basin Museum
has many fine exhibits of pioneer memorabilia, early western farm
equipment, and pioneer home artifacts from the area. It also presents an
excellent history of western Utah’s mining methods and tools, and has
many interesting i…
Helper
The Western Mining and
Railroad Museum is named so because of the engines required to help the
trains climb the steep grades to Soldier Summit. The Denver and Rio
Grande Railroad established the town when the railroad came through the
area and coal, …
Salt Lake City
The Museum of Church
History and Art tells the story of The Church of Jesus Christ of
Latter-day Saints through educational exhibits and programs. The museum
collects and displays Latter-day Saint art and artifacts worldwide in a
way that offers an e…
Vernal
So much time is revealed
here, even more geologic time than in the Grand Canyon. Within an
80-mile radius of Vernal, evidence of the entire Earth’s history is
visible. At its center is the Utah Field House of Natural History State
Park Museum. The ne…
Fort Douglas
National Historic
Landmark and Utah Military History Center. Learn the exciting history of
the from from 1862 through 1991. The Museum is in a 1876 barracks next
to the Parade Ground. Outdoor exhibits include artillery, tanks,
vehicles and helicopte…
Salt Lake City
The Natural History
Museum of Utah offers up all sorts of kid- and family-centric fun. The
hands-on, up-close nature of the exhibits encourages families to have
fun while learning about Utah, dinosaurs, water, space, minerals, and
history.
Provo
The arena is home to the
Peaks Figure Skating Club, where figure skaters can come together and
enjoy one another while progressing within their sport. The arena also
serves as home ice for ACHA collegiate hockey teams for both Utah Valley
University …
North Salt Lake
Pony Express RV Resort
is, simply stated, an RV Resort for RVers. Built and managed to
accommodate the vacation/leisure traveler, you won’t find yourself
mingled with long-term residents.
North Logan
The premiere location for
Family Fun in Northern Utah!
Heber City
The Heber Valley Railroad
is Utah’s magnificent steam passenger railroad. It is an historic
tourist attraction based in Heber City, Utah. Trains cross the farmlands
of the Heber Valley, follow the shore of Deer Creek Lake and descend
into a majestic …
Salt Lake City
Nightmare on 13th is a
high tech advanced Haunted House.That has been going for over ten years.
It features animatronics, lighting effects, lasers, and scary actors!
Nightmare on 13th changes its shows to keep everyone on theer feet. AS
Halloween app…
Provo
We specialize in River
Raft and Kayak adventures close to Park City and Salt Lake city. Our
popular Raft ‘n Rails adventure includes a ride on the Historic Heber
Railroad and a raft trip down the river with lunch.
Coalville
Year round guided trail
rides on scenic country trails. We customize your Family/ Group ride for
a great western experience. Children five (5) and up and inexperienced
riders welcome.
American Fork
Timpanogos Cave National
Monument sits high in the Wasatch Mountains. The cave system consists of
three spectacularly decorated caverns. Helictites and anthodites are
just a few of the many dazzling formations to be found in the many
chambers. As vis…
Salt Lake City
The majestic peaks and
rugged backcountry of the Wasatch-Cache lie within easy reach of one of
the west’s fastest growing metropolitan areas. Encompassing nearly 1.3
million ecologically-diverse acres, including seven Wilderness areas,
the Forest is …
Ogden
The Ogden Nature Center
is a 152-acre nature preserve open to the public for discovery and
exploration. Outside you can enjoy picnic areas, tree houses, wander the
trails and meet birds of prey. Inside you can explore two green
buildings to learn abo…
Logan
A visit to the ranch is
both fun and educational. During winter months, a trip to Hardware Ranch
makes a great outing that will provide the whole family with the
memorable experience of viewing wild Rocky Mountain elk up close. During
the summer, the…
Bryce
Famous for its unique
geology of red rock spires and horseshoe-shaped amphitheaters, Bryce
offers the visitor a Far View from the eastern edge of the Paunsaugunt
Plateau in southern Utah.
Moab
Arches National Park
preserves over 2,000 natural sandstone arches, like the world-famous
Delicate Arch, as well as many other unusual rock formations. In some
areas, the forces of nature have exposed millions of years of geologic
history. The extrao…
Lake Powell
Natural Bridges preserves
some of the finest examples of natural stone architecture in the
southwest. On a tree-covered mesa next to deep sandstone canyons, three
natural bridges formed when meandering streams slowly cut through the
canyon walls. In …
Moab
Canyonlands preserves a
colorful landscape eroded into countless canyons, mesas and buttes by
the Colorado River and its tributaries. The rivers divide the park into
four districts: the Island in the Sky, the Needles, the Maze and the
rivers themselv…
Torrey
The Waterpocket Fold, a
100-mile long wrinkle in the earth’s crust known as a monocline, extends
from nearby Thousand Lakes Mountain to the Colorado River (now Lake
Powell). Capitol Reef National Park was established to protect this
grand and colorfu…
Cedar City
Resting on top of the
Colorado plateau, at over 10,000 feet in elevation, this breathtaking
view awaits. Millions of years of sedimentation, uplift, and erosion are
carving out this giant amphitheater, that spans some three miles, and
is more than 20…
Salt Lake City
The Bonneville Salt Flats
are a 159 square mile (412 km
Ogden
Pineview Reservoir is the
busiest reservoir for its size in the State of Utah. This is because of
its close proximity to Davis and Weber Counties population centers. You
can leave your home and be at the waters edge within one-half hour. The
scenery …
Cedar Hills
Five acres of gorgeous
parkland with two play areas, basketball court, walking trails and
plenty of open space to just go nuts in!
Tooele
Miller Motorsports Park
is a state-of-the-art road racing facility for automobiles, motorcycles
and karts located just 35 minutes from downtown Salt Lake City in
Tooele, Utah. It is considered the finest race track of its type in
North America. Opene…
Orem
Mini golf and lots of
family fun to be found at Trafalga fun center.
Taylorsville
Play some of the most
State-of-The-Art Arcade Games as well as dozens of Blast-from-The-Past
Classic Arcade Games.
Ogden
Only boredom is extinct
here ! Dinosaur park is an exciting collection of creatures from
prehistoric crawlers to predators to marine animals and even flying
reptiles.More than one hundred dinosaur sculptures fill the park. These
realistic full sized …
Layton
Let the fun Begin!
Classic Fun Center has a bounce zone, roller skating,game arcades ,
laser tag and much more. One of the many fun family places to go if
you’re looking for things to do with kids in Utah
Tooele
Miller Motorsports Park
is a state-of-the-art road racing facility for automobiles, motorcycles
and karts located just 35 minutes from downtown Salt Lake City in
Tooele, Utah. It is considered the finest facility of its type in North
America. Opened …
Cedar City
Plenty of green space to
run about and picnic in, plus the Park Discovery Trail, Dinosaur Sand
Pit and Science Playground to enjoy.
Provo
Top destination for
family fun and excitement featuring a Flowrider, bowling, golf
simulators, family ropes-course, HUGE indoor playground, Lazer Frenzy
and the world’s first MIniature Croquet course!
Marysvale
Our park is designed with
pull-thrus that are over 61′ long and 31-34′ wide…….which easily
accommodate the largest of RVs with multi-slides and tow vehicles. We
can accommodate large motor-homes, 5th wheels & pull behind trailers
along with park…
Marysvale
If you’re looking for the
Best Campground/RV Park in the Marysvale, UT area, come to Big Rock
Candy Mountain!

This is a truly Deluxe RV Park. Located at Big Rock Candy Mountain
Resort in Marysvale, Utah, you’ll have easy access to shopping,
restau…

Green River
Shady Acres RV Park &
Campground is your perfect home base for exploring the natural wonders
of Southeastern Utah. At Shady Acres you’ll relax in the shade of
soaring cottonwood trees.

Enjoy spectacular mountain views from your campsite. See the …

Park City
Park City RV Resort is
located just minutes from 3 World Class Ski Resorts, Champion Golf
Courses, 300+ Hiking and Biking Trails, World Renown Fly Fishing and
much more!Park City RV Resort offers beautiful large sites (average site
is 75ft long) with…
Torrey
At Thousand Lakes RV
Park, you will enjoy views of red rock mountains and sagebrush covered
plateaus from every site. Just 6 miles from Capitol Reef National Park,
we are convenient to Grand Staircase-Escalante National Monument,
spectacular National…
There are so many fun places to go with kids in Utah - great zoos and aquariums, museums, theme parks,
water parks and swimming pools, places to visit outdoors (many of which are cheap or free), historical places of
interest, activities and indoor play centres for toddlers as well as the usual family tourist attractions - take a look
below, lots of the best things to do with children in UT

Places to go in New Mexico with kids |
Things to do in Nevada

What to do in Colorado |
Things to do in Idaho with kids |
Places to visit in Arizona

What is there to do in Salt Lake City for kids |
Things to do with kids in Ogden |
Things for kids to do in Orem |
Places to visit in Logan with kids |
Fun places for kids in Provo

VOICE OF SARVAJAN

Dear Friends,
 
Play has been arranged for Bangalore people at following address.
 
Name of Play: Jaibhim Comrade
Venue: S Chitra Film Society, 9th Main, 2nd Stage Banashankari, Bangalore
Time: 10 AM
Contact No. 9986104033
 
Kindly plan to join with friends and inform others who can attend.
 
Regards,
Ritesh M
Dear Friends,
 
It was one of the good documentary covering details of development of Buddhists in Maharashtra in last 15 years..
 
The kind of problem they are facing and how are they fighting to make their presence felt to the country and world..
 
It is really an inspirations for whole country the way Buddhist
community has come up in last 55 years and the way it was developed
could be understood while watching documentary..
 
It showed the fighting spirit of people and motivation to follow
Dr. Ambedkar inspite of difficulties and no politcal support in
Maharashtra..
 
Most important around 500+ youths watching this long documentary in
Bangalore without moving for 3 hours inspite of the fact that the
documentary is in Marathi with English Subtitles..
 
I would recommend to show this publicly at various places in India..


Regards,
Ritesh M



comments (0)
07/29/12
29 07 2012 SUNDAY SPECIAL CLASS LESSON 682 ON AWAKEN ONE WITH AWARENESS ECONOMY of FREE ONLINE eNālāndā Research and Practice UNIVERSITY by http:sarvajan.ambedkar.org dedicated to all those who are born today in general and my son Sashikanth, moderator www.ambedkar.org in particular
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Posted by: @ 9:12 am
29 07 2012 SUNDAY SPECIAL CLASS LESSON 682 ON AWAKEN ONE WITH AWARENESS ECONOMY of FREE ONLINE  eNālāndā Research and Practice UNIVERSITY by http:sarvajan.ambedkar.org
dedicated to all those who are born today in general and my son Sashikanth, moderator www.ambedkar.org in particular


 
MAY YOU ALL 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

Jagatheesan Chandrasekharan

UPASAKA JAGATHEESAN CHANDRASEKHARAN



ECONOMY OF THE AWAKEN ONE WITH AWARENESS
(AOA)

The Awaken One with Awareness assert that, “The way to change the world is to change the nature of man,”that offers Insight to Improve Conditions for Planet, Inhabitants.

The world needs waves of reforms.

Generate an opportunity to set the world on a more equitable and sustainable path of development.
AOA much to offer that process. AOA assert that, “The way to change the world is to change the nature of man,” offers a critical insight into how to improve conditions for our planet and its inhabitants.
The spirit to care not just for ourselves but for others, based on an awareness of our interlinked fates, lies at the heart of AOA- and, indeed, all of the world’s great religions.

These thoughts challenge families, communities and nations to act in concert for the advancement of our common well-being. That is the best way to secure individual and collective progress in an interdependent world.
We must also change longstanding assumptions and open our minds to new ideas and possible solutions if we are to address major global threats, from the proliferation of deadly weapons to intolerance and inequality.
We must invite Awaken Ones with Awareness and people of all traditions to use the occasion to reflect on how we can change our actions to pave the way for a more sustainable future.

Awakened One with Awareness bequeathed to humanity profound thoughts that can guide our efforts to resolve the severe problems facing today’s world.

Injunction against the three poisons of greed, anger and ignorance is especially relevant to multilateral efforts to overcome the hunger that needlessly affects nearly a billion people in a world of plenty, the brutal violence that takes millions of lives each year, and the senseless  environmental damage that humans cause to our only home, the planet Earth.
 
Socio-economic development may sound modern, but its core is the very problem of human suffering that was addressed more than 2,500 years ago.

Numerous Awakened One With Awareness organizations are putting these thoughts into practice. Their support is for activities to achieve the Millennium Development Goals, our blueprint for enabling all people to enjoy lives of dignity and opportunity.

Let us draw on the universal values of Awakened Ones With Awareness to act in solidarity with those who are suffering, thereby contributing to a more compassionate and awakened world for all.

ECONOMY OF THE AWAKEN ONE WITH AWARENESS (AOA) is to provide all people with a minimum income.

Radiation theory sees the economy prospering through the virtuous actions of individuals following the moral law.

AOA accept existing political and economic institutions, even while providing a democratic social ethos revolutionary for its time.

King Asoka, greatest of all Indian emperors, pursued a highly activist fiscal policy even though he believed only meditation could help people to advance in moral living.

AOA places great stress on gift giving.

Income Redistribution in the Ideal State

Through the laws of cause and condition there is a distributive cycle of one’s current social and economic position is due to one’s good cause and condition accumulated in the past. This does not mean indifference to the poor, for one’s economic status is not only dependent on the laws of cause and condition, but is also complemented by the moral virtues of compassion and generosity.’ Alms giving to the poor is regarded as increasing one’s merit The importance of our active intervention has some important implications for behavior of the “righteous ruler” as well.

AOA kings are also known for the financial aid which they provided for the poor; indeed, the kings were advised to give their gifts to all who are poor. Moreover, gifts to the those who practice AOA do not prevent them from providing a refuge for the destitute or from redistributing such beneficence to the indigent.

Redistribution of income, either through the public or private, sectors, is certainly regarded in a favorable light. In order to favor the spiritual improvement of the population, the State is justified in taking steps to provide all people with a minimum income.

Radiation: Virtue as a Positive Externality

AOA theory of radiation sees the economy prospering through the collective impact of the virtuous actions of individuals.

AOA argue that since the economy can ultimately prosper only through virtuous action, ultimately the only hope for prosperity lies in a regeneration of human kind, e.g., through the cultivation of the Four Sublime Abodes (loving kindness, compassion, sympathetic joy, and equanimity). Any appropriate good action inevitably leads to an increase of the material wealth of the community.

Trade Through the Market

AOA discussion on right livelihood prohibits trade in certain goods and services, which means that all other types of trade are apparently allowed (but not explicitly approved). In an interesting
comparison between trading and agriculture as means of livelihood, the AOA also notes that both can bring high or low returns, depending on the circumstances; however, trading is an occupation with little to do, few duties, a small administration, and small problems, while agriculture is the reverse. The capable merchant is approvingly said to know the value of goods and prices and the profits he obtains; and to buy where the price is low and to sell where the price is high.

A merchant who was generous to the cause was highly praised for his piety.

AOA accepts competition in general in the sense that it is possible to compete without hurting others,excel in virtue.

“prizes in the school of life that each may strive for to obtain…. If a man chooses to interpret this as free competition, it is still competition without rivalry, for victory to oneself does not mean the defeat of someone else.”

Economic Policies

Description of the origins of property also discusses the origins of the State. As crime increased after the division of the land, the people elected a king to maintain law and order, paying him for his troubles. This suggests a type of social contract theory, which means that the king has important obligations toward the people.

Some of the discussion about economic policy are traditional Ten Royal Precepts of Kingship: generosity, morality, liberality, uprightness, gentleness, self-restraint, non-anger, non-hurtfulness, forbearance, and non-opposition.

However, more practical advice can also be found. For instance, one of the sources, speaks of the Royal Acts to increase prosperity which include giving of seed corn and food to farmers and of capital to merchants to start or increase their business. The particular source emphasizes that if prosperity increases, economic disorders and crime such as theft decrease.

Additional insight into State economic activities can be gained by examining the records of some of the “righteous rulers” who are revered by the AOA. It should be noted that because of the participation of the State in the operations of the irrigation systems in many of these countries, the crown had a fairly active role in the economy.

The prototypical important righteous ruler was the revered King Asoka (Ashoka) (ca. 274-232 B.C.E.), the grandson of the founder of the Mauryan dynasty in indict and one of the greatest of the Indian emperors.2 From Asoka’s edicts it appears that he generally accepted the economic and political institutions of his time.

However, he also took as the goal of statecraft the welfare and happiness of the people. He adopted a highly activist fiscal policy, both with regard to current and capital expenditures. For instance, he gave gifts to the aged, other needy, and religious orders; he set up public education courses to teach the doctrines of Rule of the Law; he cut back on large public festivals; he imported and planted medicinal herbs; and he carried out various public works projects such as digging of wells, planting of trees, construction of rest houses and animal watering stations along main roads in the empire. Some of his edicts appeared to enforce traditional AOA beliefs, e.g, bans on slaughtering various animals. The funds spent on the maintenance of the crown and good works were high, e.g., taxes were apparently about one fourth of the revenue of land.

Still another righteous ruler was King Ruang  who lived in the 14th century in Thailand, long after the canonical scriptures had been completed. Ruang stated quite clearly that a righteous king brings prosperity to his subjects. He apparently had a much less luxurious court or a less activist governmental expenditure policy than Asoka, since he advised that taxes should be less than 10 percent of the crop (and less in a drought) and that such taxes should never be higher than those of the preceding king. He also urged that the State provide interest free loans to those wishing to engage in commerce and that no profit taxes should be placed upon such commercial activities.

Awaken One with Awareness (AOA) and Politics
The Awaken One with Awareness (AOA) had gone beyond all worldly affairs, but still gave advice on good government.

The AoA came from a warrior caste and was naturally brought into association with kings, princes and ministers. Despite His origin and association, He never resorted to the influence of political power to introduce His thoughts nor allowed His Thoughts to be misused for gaining political power. But today, many politicians try to drag the AOA’s name into politics by introducing Him as a communist, capitalist, or even an imperialist. They have forgotten that the new political philosophy as we know it really developed in the West long after the AOA’s time. Those who try to make use of the good name of the  AOA for their own personal advantage must remember that the  AOA was the Supremely Awaken One who had gone beyond all worldly concerns.
There is an inherent problem of trying to intermingle religion with politics. The basis of religion is morality, purity and faith, while that for politics is power. In the course of history, religion has often been used to give legitimacy to those in power and their exercise of that power. Religion was used to justify wars and conquests, persecutions, atrocities, rebellions, destruction of works of art and culture.

When religion is used to pander to political whims, it has to forego its high moral ideals and become debased by worldly political demands.

The thrust of the  AOA Rule of Law is not directed to the creation of new political institutions and establishing political arrangements. Basically, it seeks to approach the problems of society by reforming the individuals constituting that society and by suggesting some general principles through which the society can be guided towards greater humanism, improved welfare of its members, and more equitable sharing of resources.

There is a limit to the extent to which a political system can safeguard the happiness and prosperity of its people. No political system, no matter how ideal it may appear to be, can bring about peace and happiness as long as the people in the system are dominated by greed, hatred and delusion. In addition, no matter what political system is adopted, there are certain universal factors which the members of that society will have to experience: the effects of good and bad Cause and Condition, the lack of real satisfaction or everlasting happiness in the world characterized by unsatisfactoriness, impermanence), and egolessness. To the  AOA, nowhere in Samsara is there real freedom, not even in the heavens or the world of Brahama.

Although a good and just political system which guarantees basic human rights and contains checks and balances to the use of power is an important condition for a happy in society, people should not fritter away their time by endlessly searching for the ultimate political system where men can be completely free, because complete freedom cannot be found in any system but only in minds which are free. To be free, people will have to look within their own minds and work towards freeing themselves from the chains of ignorance and craving. Freedom in the truest sense is only possible when a person uses Rule of Law to develop his character through good speech and action and to train his mind so as to expand his mental potential and achieve his ultimate aim of awaken-ness.

While recognizing the usefulness of separating religion from politics and the limitations of political systems in bringing about peace and happiness, there are several aspects of the  AOA’s thoughts which have close correspondence to the political arrangements of the present day. Firstly, the  AOA spoke about the equality of all human beings long before Abraham Lincoln, and that classes and castes are artificial barriers erected by society. The only classification of human beings, according to the  AOA, is based on the quality of their moral conduct. Secondly, the  AOA encouraged the spirit of social -co-operation and active participation in society. This spirit is actively promoted in the political process of modern societies. Thirdly, since no one was appointed as the  AOA’s successor, the members of the Order were to be guided by the Rule of Law. Until today very member of the Order is to abide by the Rule of Law which governs and guides their conduct.
Fourthly, the  AOA encouraged the spirit of consultation and the democratic process. This is shown within the community of the Order in which all members have the right to decide on matters of general concern. When a serious question arose demanding attention, the issues were put before the monks and discussed in a manner similar to the democratic parliamentary system used today. This self-governing procedure may come as a surprise to many to learn that in the assemblies of  AOAs in India 2,500 years and more ago are to be found the rudiments of the parliamentary practice of the present day. A special officer similar to ‘Mr. Speaker’ was appointed to preserve the dignity of the Parliamentary Chief Whip, was also appointed to see if the quorum was secured. Matters were put forward in the form of a motion which was open to discussion. In some cases it was done once, in others three times, thus anticipating the practice of Parliament in requiring that a bill be read a third time before it becomes law. If the discussion showed a difference of opinion, it was to be settled by the vote of the majority through balloting.

The  AOA approach to political power is the moralization and the responsible use of public power. The  AOA preached non-violence and peace as a universal message. He did not approve of violence or the destruction of life, and declared that there is no such thing as a ‘just’ war. He taught: ‘The victor breeds hatred, the defeated lives in misery. He who renounces both victory and defeat is happy and peaceful.’ Not only did the Buddha teach non-violence and peace, He was perhaps the first and only religious teacher who went to the battlefield personally to prevent the outbreak of a war. He diffused tension between the Sakyas and the Koliyas who were about to wage war over the waters of Rohini. He also dissuaded King Ajatasattu from attacking the Kingdom of the Vajjis.

The  AOAdiscussed the importance and the prerequisites of a good government. He showed how the country could become corrupt, degenerate and unhappy when the head of the government becomes corrupt and unjust. He spoke against corruption and how a government should act based on humanitarian principles.
The  AOA once said, ‘When the ruler of a country is just and good, the ministers become just and good; when the ministers are just and good, the higher officials become just and good; when the higher officials are just and good, the rank and file become just and good; when the rank and file become just and good, the people become just and good.

The  AOA said that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could arise from poverty. Kings and governments may try to suppress crime through punishment, but it is futile to eradicate crimes through force.

The  AOA suggested economic development instead of force to reduce crime. The government should use the country’s resources to improve the economic conditions of the country. It could embark on agricultural and rural development, provide financial support to entrepreneurs and business, provide adequate wages for workers to maintain a decent life with human dignity.

The  AOA had gtiven to rules for Good Government.  These ten rules can be applied even today by any government which wishes to rule the country peacefully. The rules are as follows:

1) be liberal and avoid selfishness,
2) maintain a high moral character,
3) be prepared to sacrifice one’s own pleasure for the well-being of the subjects,
4) be honest and maintain absolute integrity,
5) be kind and gentle,
6) lead a simple life for the subjects to emulate,
7) be free from hatred of any kind,
8) exercise non-violence,
9) practice patience, and
10) respect public opinion to promote peace and harmony.
Regarding the behavior of rulers, He further advised:
- A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.
- A good ruler should not harbor any form of hatred against any of his subjects.
- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.
- A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense.

‘If a man, who is unfit, incompetent, immoral, improper, unable and unworthy of kingship, has enthroned himself a king or a ruler with great authority, he is subject to be tortured‚ to be subject to a variety of punishment by the people, because, being unfit and unworthy, he has placed himself unrighteously in the seat of sovereignty. The ruler, like others who violate and transgress moral codes and basic rules of all social laws of mankind, is equally subject to punishment; and moreover, to be censured is the ruler who conducts himself as a robber of the public. It is mentioned that a ruler who punishes innocent people and does not punish the culprit is not suitable to rule a country.

The king always improves himself and carefully examines his own conduct in deeds, words and thoughts, trying to discover and listen to public opinion as to whether or not he had been guilty of any faults and mistakes in ruling the kingdom. If it is found that he rules unrighteously, the public will complain that they are ruined by the wicked ruler with unjust treatment, punishment, taxation, or other oppressions including corruption of any kind, and they will react against him in one way or another. On the contrary, if he rules righteously they will bless him: ‘Long live His Majesty.’ (Majjhima Nikaya)

The AOA’s emphasis on the moral duty of a ruler to use public power to improve the welfare of the people had inspired Emperor Asoka in the Third Century B.C. to do likewise. Emperor Asoka, a sparkling example of this principle, resolved to live according to and preach the Rule of Law and to serve his subjects and all humanity. He declared his non-aggressive intentions to his neighbors, assuring them of his goodwill and sending envoys to distant kings bearing his message of peace and non-aggression. He promoted the energetic practice of the socio-moral virtues of honesty, truthfulness, compassion, benevolence, non-violence, considerate behavior towards all, non-extravagance, non-acquisitiveness, and non-injury to animals. He encouraged religious freedom and mutual respect for each other’s creed. He went on periodic tours preaching the Rule of Law to the rural people. He undertook works of public utility, such as founding of hospitals for men and animals, supplying of medicine, planting of roadside trees and groves, digging of wells, and construction of watering sheds and rest houses. He expressly forbade cruelty to animals.

Sometimes the  AOA is said to be a social reformer. Among other things, He condemned the caste system, recognized the equality of people, spoke on the need to improve socio-economic conditions, recognized the importance of a more equitable distribution of wealth among the rich and the poor, raised the status of women, recommended the incorporation of humanism in government and administration, and taught that a society should not be run by greed but with consideration and compassion for the people. Despite all these, His contribution to mankind is much greater because He took off at a point which no other social reformer before or ever since had done, that is, by going to the deepest roots of human ill which are found in the human mind. It is only in the human mind that true reform can be effected. Reforms imposed by force upon the external world have a very short life because they have no roots. But those reforms which spring as a result of the transformation of man’s inner consciousness remain rooted. While their branches spread outwards, they draw their nourishment from an unfailing source — the subconscious imperatives of the life-stream itself. So reforms come about when men’s minds have prepared the way for them, and they live as long as men revitalize them out of their own love of truth, justice and their fellow men.

The doctrine preached by the  AOA is not one based on ‘Political Philosophy’. Nor is it a doctrine that encourages men to worldly pleasures. It sets out a way to attain Eternal Bliss. In other words, its ultimate aim is to put an end to craving  that keeps them in bondage to this world.’The path that leads to worldly gain is one, and the path that leads to Eternal Bliss (by leading a religious life)is another.’
However, this does not mean that  AOAs cannot or should not get involved in the political process, which is a social reality. The lives of the members of a society are shaped by laws and regulations, economic arrangements allowed within a country, institutional arrangements, which are influenced by the political arrangements of that society. Nevertheless, if a  AOAwishes to be involved in politics, he should not misuse religion to gain political powers, nor is it advisable for those who have renounced the worldly life to lead a pure, religious life to be actively involved in politics.

Putting Awaken One with Awareness (AOA) to Work: 


A New Approach to Management and Business

Awaken One with Awareness (AOA) Economics: The Emerging Middle Path between Capitalism and Socialism

A novel approach to economic management that goes beyond socialism and capitalism. The proposed economics for the 21st century is ‘Awaken One with Awareness (AOA) Economics’.

Based on the insight of the Awaken One with Awareness (AOA) that spiritual liberation is attained by avoiding extremes, whether by indulgence in worldly pleasures or severe asceticism, and treading namely ‘ the Middle Way ‘,  ‘Awaken One with Awareness (AOA) Economics ‘ is recommended as the ideal middle path between the competing models of capitalism and socialism. Both these systems, have failed to contain the relentless destruction of the natural environment and the human community, thereby forcing leading executives and planners to search for new solutions for planetary problems.

Best aspects of both capitalist and socialist economic systems is drawn in  ‘ Awaken One with Awareness (AOA) Economics ‘ model. It supports the conventional forces of a free market and competition without destroying either nature or human society. Alternate vision of sustainable economics is meant to be more just and more ecologically sound.

Inspired by the fundamental AOA insight of the inter-connectedness existing among all living things, that AOA, Economics and Ecology are all inter-related. There is a heavy emphasis on the concept of freedom as understood in AOA in contrast to the Western concept of ‘freedom’. In the West ‘freedom’ revolves around the rights of the individual i.e. freedom to do what one wishes. In AOA, ‘freedom’ means freedom from personal desires or attachments.

An AOA approach to economics requires an understanding that economics and a moral and spiritual life are neither separate nor mutually exclusive. The 20th Century has been ravaged by a materialistic, self-centered consumerism. The next century needs to focus on the quality and spirituality of life itself. AOA, which advocates the ‘Middle Path’, serves as an important resource to pursue an alternative to the extremes of capitalism and socialism, or pure self-interest and utter self-negation.

The Essence of Awaken One with Awareness (AOA) Economics

Three key phrases are identified that underlie the model of Awaken One with Awareness (AOA) Economics.
They are:

1) an economics that benefits oneself and others

2) an economics of tolerance and peace

3) an economics that can save the earth.

An Economics that benefits oneself and others

Theory of free enterprise based on the concept of self-benefit is developed. This led to people being more concerned with enriching themselves and disregarding the interests of others. At the international level, major colonial powers such as England, Netherlands, France, Portugal and Spain developed their economies from the resources taken from other poorer regions, without an adequate resulting benefit accruing to the colonies. In contrast, the earlier AOA societies such as India during the time of the AOA or Japan during the time of Prince Shotuku ( 574 - 622 AD ) existed with a radically different social approach. In Japanese society where the density of population was high, human relations were tightly interwoven, and Japanese people were encouraged to pay great attention to how other people thought or reacted. In the Japanese world of business, earning the trust of others and entering into mutually beneficial transactions have always been given priority. Such conduct was the result of deep-seated AOA influence.

The Western obsession with ’self-benefit ‘ and indifference to the rights of non-European people has been well analysed by former Indian diplomat K.M.Panikkar in his ground breaking book ‘Asia and Western Domination - A Survey of the Vasco De Gama Epoch of Asian History 1498 - 1945, published in 1953. Panikkar says that western colonial powers were reluctant to recognise that doctrines of international law applied outside Europe or that European nations had any moral obligations when dealing with Asian people. For example, when Britain insisted on the opium trade against the laws of China in the 19th Century, there was a prohibition by law on opium smoking in England. In countries under direct British occupation eg. India, Ceylon and Burma, though there were equal rights established by law, there was considerable reservation in enforcing the law against Europeans. Maurice Collis, a British magistrate in Burma, gives a rare candid account in his book ‘Trials in Burma’ ( 1938 ) about the pressures brought upon him by the members of the Colonial Government and the British expatriate community, to be partial towards Europeans in his judgments. Panikkar avers that this doctrine of different rights (which made a mockery of the concept of the Rule of Law) persisted to the very end of western colonial domination and was a prime cause of Europe’s ultimate failure in Asia.

An Economics of Tolerance and Peace

The Indian Emperor Asoka established the world’s first welfare state in the third century BC upon embracing AOA approach. He renounced the idea of conquest by the sword. In contrast to the western concept of ‘ Rule of Law ‘, Asoka embarked upon a ‘policy of piety or rule of righteousness’. The basic assumption of this policy of piety was that the ruler who serves as a moral model would be more effective than one who rules purely by strict law enforcement. The right method of governing is not only by legislation and law enforcement, but also by promoting the moral education of the people. Asoka began by issuing edicts concerning the ideas and practice of Rule of Law, dealing with universal law and social order. Realizing that poverty eroded the social fabric, one of his first acts was to fund social welfare and other public projects. Asoka’s ideals involved promoting policies for the benefit of everyone in society, treating all his subjects as if they were his children and protecting religion. He built hospitals, animal welfare shelters and enforced a ban on owning slaves and killing. He gave recognition to animal rights in a number of his rock edicts and accepted state responsibility for the protection of animals. Animal sacrifice was forbidden by law.

An important aspect of Asoka’s economics of peace was tolerance. In one of his rock edicts, Asoka calls for religious freedom and tolerance, and declares that by respecting someone else’s religion, one brings credit to one’s own religion. The idea of religious tolerance only emerged in the West in 1689 with the publication of John Locke’s book ‘ A Letter Concerning Toleration ‘.

From a AOA perspective, politics can be summed up by the wheel turner, which means a king or political ruler who protects his people and the AOAt teachings. Asoka was the prototype of this ruler whose political ideas were to inspire a countless number of other Asian Emperors and rulers. One enthusiastic follower of Asoka in Japan was Prince Shotuku. (574 - 622 AD ). An ardent believer in AOA approach, Shotukti drafted a 17 Article Constitution (the first AOA approach Constitution of Japan), which was promulgated in 604 AD. Shotuku appeals neither to ’self-evident truths ‘ (as in the American Constitution ) nor to some divine right of kings as the basis of law. Instead he begins pragmatically by stating that if society is to work efficiently for the good of all, then people must restrain factionalism and learn to work together. A key feature of this Constitution is the emphasis placed on resolving differences by appeals to harmony and common good, using the procedure of consensus. This approach is in marked contrast to the western view that factions can be controlled only legally by a balance of powers. Decision making by consensus is a significant characteristic of Japanese society. Every effort is made to ensure that minority dissident factions are not allowed to lose face.

The influence of AOA approach in Japan was such that in 792 AD Emperor Kammu (781 - 806 AD) despite constant threats from Korea, abolished the 100 year old national army, except for one regiment to guard the region near Korea. National security was maintained by sons of local clan leaders somewhat similar to the present day police. Japan was effectively without an army until the emergence of the new warrior class before the Kamakura, Shogunate (1192 - 1333 AD). Tibet is another example of demilitarisation (in the 17th century). What is significant to note here is that long before the ideal of demilitarisation was espoused in western countries, ancient Buddhist countries had already implemented it. In Japan, beginning from the 9th century, the death penalty was abolished for nearly three and a
half centuries.

An Economics to save the Earth

The practice of industrial societies indulging in a policy of take-and-take from nature is criticized, despite economics being fundamentally about exchange or give-and-take.A possible root cause of the western attitude towards nature. This passage declares:
“So God created man in his own image, in the image created he him, male and female created he them. And God blessed them, and God said unto them, “Be fruitful and multiply, and replenish the earth and subdue it, and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth”.

Some have interpreted this passage literally, as one giving divine sanction to domination of the earth for the benefit of only human beings and disregarding the interests of both plants and other living creatures of this world. In contrast, AOA approach sacred texts are much more humble and always emphasise the need to live in harmony with nature and peacefully co-exist with other living creatures, as the ideal and noble way. In the AOA approach worldview, humans rather being masters of this earth, simply make up one tiny element in a vast cosmos. In the AOA approach Economics that proposes, the earth rather than human beings will be placed at the center of our worldview.

History of Economics

The major ideas in the theories of prominent economists such as Adam Smith (1723 - 1790), David Ricardo (1772 - 1823), Karl, Marx (1818 - 1883), John Keynes (1883 - 1946) Joan Robinson (1903 - 1983) and the German Economists Friedrich von Hayek (1899 - 1992), Wilhelm Lopke (1899 - 1966) and Ludwig Erhard (1897 - 1977) is examined.Lopke’s best-selling book ‘ Civitas Humanas (Human Citizen) published in 1949 as laying the foundation for the new humanistic school of economics is singled out.The concept of `social market economics’ advocated by Ludwig Erhard in his 1957 book ‘Woffistand fur Alles (Happiness for All ) as the precedent for developing the new AOA approach Economics is used. Erhard called for the need to overcome the inherent tensions between the haves and have-nots in society, through such governmental policies as the banning of cartels, using government ‘price valuation’ to ensure fair pricing, rent control and supporting people with disabilities.

Dr. E.F Schumacher’s book ‘Small is Beautiful’, which has a chapter on AOA approach Economics is an inspiration. Schumacher was heavily influenced by AOA approach meditation and wisdom during his time in Myanmar (formerly Burma). Though Schumacher recommended a new approach to economics based on AOA approach, that Schumacher’s ultimate solutions were sought in Christian oriented ethics. Nevertheless, that Schumacher’s book should serve as a wake up call for those living in AOA approacht countries. He further says that given the destruction of the natural environment that has taken place in the industrial West, the time has come to use a

AOA approach to economics.

Historical Background of Awaken One with Awareness (AOA) Economics
The life story of the AOA offers a valuable lesson when focusing on AOA approach economics. The Prince rejected the material comforts of a royal life, and also realised the futility of asceticism and denial of natural physical needs. ‘’The AOA walked a fine line between materialism and denial of the world, and this middle way or moderate standpoint is fundamental to understanding AOA Economics’.
The ordinary public and the merchant class supported AOA approach from the very outset. As AOA approach moved eastwards over the centuries, to China, Korea and Japan it absorbed elements of the culture of these countries and became transformed along the way. It also managed to transform the societies and economies of these countries by introducing ethical concepts into the pursuit of profit. In Japanese history there has been substantial AOA approach support of commerce, which had come to fruition during the Edo period (1603 - 1867). This period witnessed an explosion of economic activity. Some sociologists have found interesting parallels in the connections between the Protestant work ethic and capitalism, and between the rise of Japanese Capitalism and the religious thought of the time.

Unrestrained Consumption

The world’s natural resources would be depleted if two factors are not immediately addressed:

1) the ever increasing population growth, and

2) the mismanagement of desire ( particularly of those people in the so-called advanced countries)

In the Ryoan-ji, the AOA Temple of Kyoto, famous for its stone and sand garden, there is a poem carved on a stone, which says ‘ Know what one really needs ‘. This is no simple injunction. To know what one really needs in life requires great wisdom. But to have the strength to say ‘no’ to the unessential products in life would release a person from the coils of consumption. This view i.e. of wanting what is really essential reflects the AOA approach view of consumption and it is the ideal attitude to be promoted in the coming century.

Right Livelihood

Right livelihood is one of the components of the Noble Eightfold Path. Its importance lies in the fact that the work one does for a living influences a person’s thinking. The AOA has named five types of occupations as unwholesome ways of earning a living. They are 1) Selling liquor or being connected with the production and sale of liquor 2) Sale of flesh or being connected with the raising and killing of animals 3) Poison (includes drugs) 4) Trading in living beings (includes slavery or for similar purposes) 5) Dangerous weapons.
The layman’s code of discipline or gihi vinaya  is the premise for developing the right work ethic for the next century. In one passage AOA says “One should work like a bee to earn one’s livelihood. Do not wait for others to help, nor depend on others foolishly”.AOA showed his concern for the material welfare and the spiritual development of his lay disciples. In the discourse to young Sigala, the AOA explained the full range of duties owed by a layman to all those with whom he interacts. The AOA also indicated how wealth has to be spent i.e. one portion for one’s needs, which includes offerings to Order of AOA and charity, two portions on investment and the fourth portion to be kept for an emergency.

Japanese entrepreneurs who had incorporated AOA principles and meditation techniques in their day to day work in an effort to develop a more humanistic and environmentalist business ethic.

Awaken One with Awareness (AOA) Economic Vision

Provides food for thought to anyone wishing to adopt an innovative approach to Management and Business. However the greatest appeal of this highly readable book lies in the elaborate development of Schumacher’s profound insight that there is another way of approaching economics, based on the ideas taught in the East 2500 years ago, particularly of the fundamental interconnectedness of people and nature. It is upon this premise that the world can shift from a throw-away culture to a more sustainable* civilisation. This work also throws a challenge to governments in AOA approach countries to develop a AOA economic vision as a part of national planning, as we move towards a new millennium.

Jagatheesan Chandrasekharan


comments (0)
07/28/12
28 07 2012 SATURDAY LESSON 681 FREE ONLINE eNālāndā Research and Practice UNIVERSITY up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā F. Navasivathika Pabba F. Section on the nine charnel grounds F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு Dhammapada Verses 273, 274, 275 and 276 Pancasatabhikkhu Vatthu-Verse 273. The Eight-fold Path Is Best-Verse 274. The Only Path To Purity-Verse 275. The Path To End Suffering-Verse 276. Buddhas Only Shows The Way
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Posted by: @ 7:20 am
28 07 2012 SATURDAY LESSON 681 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
up a levelTipitaka network … his life, his acts, his words
               
sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
F. Navasivathika Pabba    F. Section on the nine charnel grounds  F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு
Dhammapada Verses 273, 274, 275 and 276 Pancasatabhikkhu Vatthu-Verse 273. The Eight-fold Path Is Best-Verse 274. The Only Path To Purity-Verse 275. The Path To End Suffering-Verse 276. Buddhas Only Shows The Way

When the traditional touchables full of hatred, venomous, and angry on
untouchables, try to harass them, it means that the untouchables are
treading the right path and the touchables were always on the wrong path. People pursuing wrong path always fail. Some Views Papers and Media with ulterior idea are supporting and glorifying such touchables. They should stop this in the interest of peace of the Nation.

Three Ambedkar statues vandalised in UP


HindustanTimes

Sat,28 Jul 2012

Two days after a statue of former Uttar Pradesh chief minister Mayawati
was vandalised in Lucknow, three statues of Dalit icon BR Ambedkar were
damaged in Azamgarh district, police said on Saturday.


Broken pieces of a statue were found in the morning in a field at Katat-Chakkatat

village in Azamgarh, some 270 km from Lucknow, police said.

Two other Ambedkar statues were vandalised and thrown in the fields
of the Nayi Palia and Jiyasath villages, said Superintendent of Police
(SP) Mirza Manzar Beg.

Angry villagers and Bahujan Samaj Party (BSP) workers took to the
streets and blocked a state highway for over four hours, protesting
against the incidents.

Heavy police reinforcements were rushed to the spot and new statues of Ambedkar were installed, police said.

ALL ABOUT AWAKEN ONES WITH AWARENESS USA
TEXAS
Wat Buddhavas Buddhist temple in Houston, Texas
    •    Chua Buu Mon, Port Arthur
    •    Chua Linh-Son Buddhist Temple, Austin
    •    Maria Kannon Zen Center, Dallas
    •    Wat Buddhavas of Houston, Houston
    •    Wat Buddhananachat of Austin, Del Valle

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.



Note: infobubbles on all Pali words


Pāḷi



Uddesa

I. Kāyānupassanā

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā

   A. Nīvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba



English



Introduction

I. Observation of Kāya

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas

   A. Section on the Nīvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas



Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(4)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ ni·maṃsa·lohita·makkhitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(4)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton without flesh and smeared
with blood, held together by tendons, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

தமிழ்

F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில்  ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு மனித  எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம் பூசப்பட்டு,நரம்புகளால்  ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya  உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya  உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி  ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு  கட்டுப்பாட்டு வரம்புகளற்ற  நிலைமை இருந்து  வேறல்ல.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.


(5)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ apagata·maṃsa·lohitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(5)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton without flesh nor blood, held
together by tendons, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில்  ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு மனித  எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம்  இல்லாமல்,நரம்புகளால்  ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya  உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya  உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு  கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து  வேறல்ல.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.



Verse 273. The Eight-fold Path Is Best

Of paths the Eight-fold is the best,
of truths the statement four,
the passionless of teachings best,
of humankind the Seer.

Explanation: Off all paths, the eight-fold path is the greatest.
Of the truths, the greatest are the four noble truths. Detachment
is the greatest of all states. And, of all those who are two-footed
ones, one who possesses eyes. The Buddha is the greatest.

Verse 274. The Only Path To Purity

This is the path, no other’s there
for purity of insight,
enter then upon this path
bemusing Mara utterly.

Explanation: This is the path. There is no other for the achievement
of clarity of insight. You must follow this path to the total bewilderment
of mara.

Verse 275. The Path To End Suffering

Entered then upon this path
you’ll make an end of dukkha.
Freed in knowledge from suffering’s stings
the Path’s proclaimed by me.

Explanation: If you follow this path, you will reach the termination
of suffering. This path has been revealed by me, after the extraction
of arrows.

Verse 276. Buddhas Only Shows The Way

Buddhas just proclaim the Path
but you’re the ones to strive.
Contemplatives who tread the Path
are freed from Mara’s bonds.

Explanation: The effort must be made by yourself. The Buddhas
(the Teachers) only show the way and direct you.Those contemplative
meditators, who follow the path, fully and totally escape the snares
of death.


Dhammapada Verses 273, 274, 275 and 276
Pancasatabhikkhu Vatthu

Magganatthangiko1 settho
saccanam caturo pada
2
virago settho dhammanam
3
dvipadananca cakkhuma.

Eseva maggo natthanno
dassanassa visuddhiya
etanhi tumhe patipajjatha
marassetam pamohanam.

Etanhi tumhe patipanna
dukkhassantam karissatha
akkhato vo rnaya maggo
annaya sallakantanam.

Tumhehi kiccamatappam
akkhataro tathagata
patipanna pamokkhanti
jhayino marabandhana.

Verse 273: Of paths, the Path of Eight Constituents is the noblest; of
truths, the Four Noble Truths are the noblest; of the dhammas, the absence of
craving (i.e., Nibbana) is the noblest; of the two-legged beings, the All-Seeing
Buddha is the noblest.

Verse 274: This is the only Path, and there is none other for the purity of
vision. Follow this Path; it will bewilder Mara.

Verse 275: Following this Path, you will make an end of dukkha. Having myself
known the Path which can lead to the removal of the thorns of moral defilements,
I have shown you the Path.

Verse 276: You yourselves should make the effort; the Tathagatas (Buddhas)
only can show the way. Those who practise the Tranquillity and Insight
Meditation are freed from the bond of Mara.


1. atthangiko: Ariya Atthangika Magga, or the Noble Path of Eight
Constituents. This is the Path pointed out by the Buddha for liberation from the
round of existences. The Eight Constituents are: right view, right thinking,
right speech, right action, right living, right effort, right mindfulness and
right concentration.

2. caturo pada: Cattari Ariyasaccani, or the Four Noble Truths. These are the
four Truths upon which the whole doctrine of the Buddha is based. They are: (a)
the Noble Truth of Dukkha; (b) the Noble Truth of the Cause of Dukkha, i.e.,
craving; (c) the Noble Truth of the Cessation of Dukkha; and (d) the Noble Truth
of the Path leading to the Cessation of Dukkha. (N.B. Dukkha, in this context,
means the five aggregates of attachment or Pancupadanakkhandha).

3. dhamma: both conditioned and unconditioned things.


The Story of Five Hundred Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verses (273) to
(276) of this book, with reference to five hundred bhikkhus.

Five hundred bhikkhus, after accompanying the Buddha to a village, returned
to the Jetavana monastery. In the evening they talked about the trip, especially
the nature of the land, whether it was level or hilly, clayey or stony, etc. The
Buddha came to them in the midst of their conversation and said to them, “Bhikkhus,
the path you are talking about is external to you; a bhikkhu should only be
concerned with the path of the Noble Ones (ariyas) and strive to do what should
be done for the attainment of the Ariya Path (Magga) that leads to the
realization of the Perfect Peace (Nibbana).”

Then the Buddha spoke in verse as follows:

Verse 273: Of paths, the Path of Eight
Constituents is the noblest; of truths, the Four Noble Truths are the
noblest; of the dhammas, the absence of craving (i.e., Nibbana) is the
noblest; of the two-legged beings, the All-Seeing Buddha is the
noblest.

 

Verse 274: This is the only Path, and there is
none other for the purity of vision. Follow this Path; it will
bewilder Mara.

 

Verse 275: Following this Path, you will make an
end of dukkha. Having myself known the Path which can lead to the
removal of the thorns of moral defilements, I have shown you the Path.

 

Verse 276: You yourselves should make the effort;
the Tathagatas (Buddhas) only can show the way. Those who practise the
Tranquillity and Insight Meditation are freed from the bond of Mara.

At the end of the discourse those five hundred bhikkhus attained arahatship.

Texas

Wat Buddhavas Buddhist temple in Houston, Texas

http://en.wikipedia.org/wiki/Wat_Buddhavas

Wat Buddhavas
WatBuddhavas.jpg
Information
Denomination Theravada
Founded April 5, 1982
Founder(s) Phra Promwachirayana
Teacher(s) Manasnit Klinkul, Suwajee Munjeen, Patthanan Apiwitkullatat
Director(s) Phrachan Kumchan
Abbot(s) Most Venerable Sunthorn (Ajahn Prachan Kamchan)
Reverend(s) Phra Ajahn Ken Kamalo
Address 6007 Spindle Dr., Houston, TX 77086-3930
Country United States
Website [1]

Dharma Wheel.svg Portal:Buddhism

Wat Buddhavas is a Buddhist Temple located on Spindle Dr. at Antoine Rd. in Houston, Texas.

Contents

    •    Chua Buu Mon, Port Arthur

http://en.wikipedia.org/wiki/Chua_Buu_Mon

From Wikipedia, the free encyclopedia

Jump to: navigation,
search
Chua Buu Mon
Chua buu mon exterior.jpg
The main shrine hall
Information
Denomination Theravada
Founded August 15, 1987
Abbot(s) Most Venerable Huyen Viet
Reverend(s) Rev. Bui Thanh Nhan (Thich Tri Quang), Bhante Kassapa Bhikkhu
Address 2701 Proctor Street, Port Arthur, TX 77640
Country United States
Website www.buumon.org/

Dharma Wheel.svg Portal:Buddhism

Chua Buu Mon is a Buddhist Temple located on Proctor Street in Port Arthur, Texas.

Contents

    •    Chua Linh-Son Buddhist Temple, Austin

http://en.wikipedia.org/wiki/Chua_Linh-Son_Buddhist_Temple

From Wikipedia, the free encyclopedia

Jump to: navigation,
search
Chua Linh-Son
Chualinh-son.jpg
Information
Denomination Theravada
Founded 1998
Abbot(s) Venerable Thich Tri-Hue
Reverend(s) Thich Hue-Minh
Address 4604 Duval Rd., Austin, TX 78727
Country United States
Website [2]

Dharma Wheel.svg Portal:Buddhism

Chua Linh-Son is a Buddhist Temple, located on 4604 Duval Rd. Austin, Texas.

Contents


    •    Maria Kannon Zen Center, Dallas

http://en.wikipedia.org/wiki/Maria_Kannon_Zen_Center

From Wikipedia, the free encyclopedia

Jump to: navigation,
search
Maria Kannon Zen Center
Ruben Habito.jpg
Ruben Habito, guiding teacher
Information
Denomination Sanbo Kyodan
Founded 1991
Teacher(s) Ruben Habito
Valerie Pettys
Helen Cortes
Address 6532 Hunnicut Rd, Dallas, TX 75227
Country United States
Website http://www.mkzc.org/

Dharma Wheel.svg Portal:Buddhism

Maria Kannon Zen Center (MKZC) is a non-profit practice center in the Sanbo Kyodan tradition of Zen Buddhism, located in Dallas, Texas and founded in 1991 by the guiding teacher Ruben Habito (a Dharma heir of Yamada Koun).[1] MKZC derives its name by combining the names of the Virgin Mary of Christianity and Kannon bodhisattva of Buddhism. It is actually the name of a figurine revered in Japan during Christian persecution there.[2] Many of the MKZC members are individuals who consider themselves Christian, with Habito himself being a practicing Catholic and former Jesuit priest.[3] MKZC is listed with the American Zen Teachers Association.[1]

Contents


    •    Wat Buddhavas of Houston, Houston

http://en.wikipedia.org/wiki/Wat_Buddhavas_of_Houston

From Wikipedia, the free encyclopedia

Jump to: navigation,
search
Wat Buddhavas
WatBuddhavas.jpg
Information
Denomination Theravada
Founded April 5, 1982
Founder(s) Phra Promwachirayana
Teacher(s) Manasnit Klinkul, Suwajee Munjeen, Patthanan Apiwitkullatat
Director(s) Phrachan Kumchan
Abbot(s) Most Venerable Sunthorn (Ajahn Prachan Kamchan)
Reverend(s) Phra Ajahn Ken Kamalo
Address 6007 Spindle Dr., Houston, TX 77086-3930
Country United States
Website [1]

Dharma Wheel.svg Portal:Buddhism

Wat Buddhavas is a Buddhist Temple located on Spindle Dr. at Antoine Rd. in Houston, Texas.

Contents


    •    Wat Buddhananachat of Austin, Del Valle

http://en.wikipedia.org/wiki/Wat_Buddhananachat_of_Austin

Wat Buddhananachat
Watbuddhanachat.jpg
Information
Denomination Theravada
Founded April, 1986
Founder(s) Ven. Phramaha Thewa Pribueng
Teacher(s) Ven. Phra Somchay Mali
Director(s) Mr. Sydney Ouk (President/Treasurer)
Abbot(s) Most Ven. Phramaha Bancha Temprom
Reverend(s) Ven. Phra Raem Poonnongwaeng
Address 8105 Linden Rd., Del Valle, TX 78617
Country United States
Website [1]

Dharma Wheel.svg Portal:Buddhism

Wat Buddhananachat is a Buddhist Temple located about 20 miles southeast of Downtown, on Linden Rd. in Del Valle, Texas.

This Buddhist temple was established in April, 1986 (in corporated on
August 4, 1986) as a nonprofit organization to serve as a center for
religious and cultural activities for Theravadic Buddhist belonging to
different ethnic communities in central Texas.

Contents

THE STUPID MONKEYS


[24]

O

NCE upon a time a king gave a holiday to all the people
in one of his cities.


The king’s gardener thought to himself:
“All my friends are having a holiday in the city.
I could go into the city and enjoy myself with them
if I did not have to water the trees here in this garden.
I know what I will do. I will get the Monkeys to water
the young trees for me.” In those days,
a tribe of Monkeys lived in the king’s garden.


So the gardener went to the Chief of the Monkeys,
and said: “You are lucky Monkeys
to be living in the king’s garden.
You have a fine place to play in.
You have the best of food—nuts, fruit,
and the young shoots of trees to eat.
You have no work at all to do. You can play all day,
every day. To-day my friends are having a holiday in the city,
and I want to enjoy myself with them.
Will you water the young trees so that I can go away?”


“Oh, yes!” said the Chief of the Monkeys.
“We shall be glad to do that.”


[25] “Do not forget to water the trees when the sun goes down.
See they have plenty of water, but not too much,”
said the gardener. Then he showed them
where the watering-pots were kept, and went away.

[Illustration]

When the sun went down the Monkeys took the watering-pots,
and began to water the young trees.
“See that each tree has enough water,”
said the Chief of the Monkeys.


“How shall we know when each tree has enough?”
they asked. The Chief of the Monkeys had no good answer,
so
[26] he said: “Pull up each young tree
and look at the length of its roots.
Give a great deal of water to those with long roots,
but only a little to those trees that have short roots.”


Then those stupid Monkeys pulled up all the young trees
to see which trees had long roots and which had short roots.


When the gardener came back the next day,
the poor young trees were all dead.

http://www.texasoutside.com/texas-kids-activities/index.html

comments (0)
07/27/12
27 07 2012 FRIDAY LESSON 680 FREE ONLINE eNālāndā Research and Practice UNIVERSITY up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā F. Navasivathika Pabba F. Section on the nine charnel grounds F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு Dhammapada Verse 271and 272 Sambahulasiladisampannabhikkhu Vatthu-Verse 271. A Monk Should Destroy All Passions-Verse 272. Blemishes Should Be Given Up To Reach Release ALL ABOUT AWAKEN ONES WITH AWARENESS USA Rhode Island • Providence Zen Center-VOICE OF SARVAJAN Statue row: BSP leaders meets UP Governor
Filed under: General
Posted by: @ 7:18 am
27 07 2012 FRIDAY LESSON 680 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
up a levelTipitaka network … his life, his acts, his words
               
sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
F. Navasivathika Pabba    F. Section on the nine charnel grounds  F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு

Dhammapada Verse 271and 272 Sambahulasiladisampannabhikkhu Vatthu-Verse 271. A Monk Should Destroy All Passions-Verse 272. Blemishes Should Be Given Up To Reach Release

ALL ABOUT AWAKEN ONES WITH AWARENESS USA

Rhode Island
    •    Providence Zen Center
VOICE OF SARVAJAN

Statue row: BSP leaders meets UP Governor

Sarvajan Samaj urged the
Governor to recommend President’s rule for establishing peace and rule
of law in the state in view of the prevailing “jungle” and “goondaraj”.

Demanded a judicial and high-level inquiry into the
incident so that the conspirators and those giving them shelter could be
exposed.

Stern action should be initiated against the culprits under the SC/ST act and NSA.

Demands adequate security as was extended earlier at all the memorials
and museums in Lucknow, Gautambudhnagar and Noida the Sarvajan Samaj said
the incident had raised questions about the rule of law.

Those responsible for the incident had fled from
the scene after damaging the statue and have not been arrested so far.

This incident not only proves the traditional incompetence, immature, inefficient, ineffective, hateful, venomous, angry, mad bulldozing mentality of the government but
also indicates the impunity of unruly elements in the state. As an appropriate prize a new marble statue of the size of Liberty Statue should be erected in its place at the
earliest for the Living Buddhist Deity Ms. Maha Mayawati. 

The Government must build Mental Hospitals to lodge these bulldozers who become mad out of hatred and anger after seeing an untouchable. That includes Amit Agrawal alias Amit Gupta alias Amit Jani, 32, the founder of Uttar Rajya Navnirman Sena (URNS) who has said that the members of his organisation will continue vandalising the statues of Mayawati in the state. Are, now scared by the
seriousness of the incident, Shivam Verma and his family members, who
live in the house on rent, a
house owned by Amit in Shiv Shakti Nagar of Meerut. shifted elsewhere in the night.

Some relatives of Amit who live in Kankarkheda area of Meerut also
locked their houses and escaped from there. His two houses in Meerut
city were also found locked from outside.

On the other hand, alert SP workers removed the banners of party
president Mulayam Singh Yadav and Chief Minister Akhilesh Yadav from the
walls of Amit’s office in Street No 10 of Bungalow Area in Meerut
within a few hours of Mayawati’s statue being vandalised in Lucknow.

The
photographs of other SP leaders with Amit, which were seen on his
Facebook page on Thursday, were also not there on Friday.

But Sanjay Yadav, a SP member and a friend of Amit, silently uploaded
the photograph of the beheaded statue of Mayawati on his Facebook page
on Thursday night to
claim that “the state government was behind the incident”.

 People in Meerut also
know him as a fan of Gujarat Chief Minister Narendra Modi.

Sarvajan Samaj now calls URNS as Urinating Rotten Newnaked Stupids.

Some of the Views Papers are joining hands with URNS and glorify them with out knowing the pain of Sarvjan Samaj in general and the untouchables in particular. And mention the Living Buddhist Deity as Low Caste. They must stop this.


Zeenews





  • Lucknow: A day after a statue of BSP supremo Mayawati was vandalised
    here, a party delegation Friday met Uttar Pradesh Governor B L Joshi and
    submitted a memorandum to him urging imposition of President’s rule in
    the state in view of the “jungle” and “goondaraj”.

    In the memorandum submitted by the BSP delegation led by Leaders of
    Opposition in Legislative Council and Legislative Assembly Swami Prasad
    Maurya and Naseemuddin Siddiqui respectively, the party urged the
    Governor to recommend President’s rule for establishing peace and rule
    of law in the state in view of the prevailing “jungle” and “goondaraj”.

    The delegation also demanded a judicial and high-level inquiry into the
    incident so that the conspirators and those giving them shelter could be
    exposed.

    They also said that stern action should be initiated against the culprits under the SC/ST act and NSA.

    Demanding adequate security as was extended earlier at all the memorials
    and museums in Lucknow, Gautambudhnagar and Noida the delegation said
    the incident had raised questions about the rule of law.

    They also alleged that those responsible for the incident had fled from
    the scene after damaging the statue and have not been arrested so far.

    This incident not only proves the incompetence of the government but
    also indicates the impunity of unruly elements in the state, they said,
    adding a new marble statue should be erected in its place at the
    earliest.

    The new state president of the BSP, Ram Achal Rajbhar was also among those who met the Governor.


  •  In a disturbing
    development that lead to trouble in Uttar Pradesh, unidentified men
    vandalised a statue of former chief minister and BSP chief Mayawati in
    Lucknow on Thursday.

    The statue was located in the famous Ambedkar Park in Gomti Nagar.

    Police sources said the incident took place at around 1.40 pm when yet
    to be identified six men on bikes came to the park with hammers and
    damaged the white marble statue of Mayawati.

    As per reports, BSP leaders are discussing the matter with the party chief to chart out the future course of action.

    BSP leader Vijay Bahadur Singh demanded an inquiry into the incident and action against the guilty.

    He said the incident may have far reaching consequences.

    Senior BSP leader Swami Prasad Maurya questioned the Samajwadi Party’s
    role in the incident and demanded the government replace the damaged
    statue with a new one.

    Meanwhile, three persons have been detained, police said. The incident
    led to protests by BSP workers at a number of places in the state,
    including Jhansi, Ambedkar Nagar, Deoria, Muzaffarnagar and Kanpur.

    A little known political outfit Uttar Pradesh Nav Nirman Sena claimed
    responsibility for the incident.

    He said that three persons, including organisers of the press conference of Sena have been detained and interrogated.

    “Three persons, including Alok Srivastava, his son Arpit Srivastava and
    an executive of a PR agency, Vishal Mishra, have been taken into
    custody,” Sharma said, adding that an FIR has been lodged.

    He said that information has been received regarding the organisation and it’s office-bearers and they would be arrested soon.

    “Sena’s state president Amit Jaani hails from Meerut and has seven
    criminal cases against him, including two attempt to murder cases,” he
    said.

    The DGP said that an inquiry was also being conducted into intelligence failure.

  • UP government races to restore Mayawati statue

Lucknow : The Uttar Pradesh government was Friday hurriedly restoring
a life-sized statue of former chief minister Mayawati to replace the
one vandalised the day before.

A replica of the marble statue of the Bahujan Samaj Party (BSP) chief
was found at the Sangeet Natak Academy (SNA) in Gomtinagar late
Thursday and the administration got down to restoring it at 1.30 a.m.
itself.

District officials said they found an exact replica of the statue
broken Thursday. But the work would be completed only by Friday noon, an
official told IANS.

District Magistrate Anurag Yadav said restoration work had been taken
up and the sculptor, Sharawan Prajapati, had been requisitioned.

No time was wasted. Cranes were pressed into service midnight to lift
the defunct statue, which was to be initially used at the Manyavar
Kanshiram Eco garden on Jail Road. It was not done due to a stay by the
Supreme Court.

The new statue is of the same height and weighs 750 kg. The
restoration work has saved the district administration around Rs.15
lakh, an official said.

When Prajapati inspected the broken statue he told officials that it
was impossible to repair it because of the extent of damage inflicted on
it.

He said the statue was of very high grade marble and hence would have to be done all over again.

Detailing the events, an official said the government was informed of
the dilemma following which a hunt was ordered for a replica that was
luckily found a few kilometres away.

Four unidentified vandals Thursday afternoon damaged the statue,
which was placed in the sprawling Ambedkar Park. It was damaged in the
head, arm and neck.

Protests erupted in many parts of the state following the
desecration, including in Muzaffarnagar, Jhansi and Ambedkarnagar, with
BSP supporters and workers taking to the streets and raising anti-SP
slogans.

BSP leaders Naseemuddin Siddiqui, Swamy Prasad Maurya, Daddu Prasad
and Nakul Dubey led the protest in Lucknow. They staged a sit-in in
front of the Vidhan Sabha and demanded the immediate restoration of the
statue.


  • Friday, July 27, 2012
  • NYDailyNews.com /

What a blow! Mayawati gets a boost, Akhilesh defensive

Lucknow, July 27 — A hammer blow on a statue of former Uttar Pradesh
chief minister Mayawati has not only boosted her  stocks but also
brought the ruling Samajwadi Party (SP) to its knees and shown up the
inexperience of Chief Minister Akhilesh Yadav.

The government
raced to restore the statue within 24 hours of it being vandalised much
to the delight of the Bahujan Samaj Party (BSP).

Gleeful BSP
workers said it was the “power of their living Buddhist Deity behenji” that the
government, in a late night knee-jerk reaction, fished out a similar
Mayawati statue lying dumped at the Sangeet Natak Academy (SNA) and got
it scrubbed, polished and restored.

To make things worse for the
four-month-old Akhilesh Yadav government, police have been asked to
protect her statues 24×7 and to ensure that no repeat of the Thursday
incident takes place, said informed sources.

This missive from the
home department has taken the cops by surprise as the same government
was not so long ago speaking of bulldozing the statues and turning
memorials built by the Scheduled Caste (Untouchable) Diva into hospitals.

Political
observers feel that the inexperience and immaturity of the chief
minister Akhilesh Yadav, 38, has left the party red-faced as it is now
faced with the task of defending the decision to bring back the statue
of the BSP supremo.

Now officials in SP government are working
overtime, burning the midnight oil to restore the statue of one of the
most Liked Living Buddhist Deity in the country.

The
incident has highlighted the awe the former chief minister still evokes
in her political adversaries and the babudom. This is highlighted by
the fact that the first information report (FIR) slapped against the
miscreants likens Mayawati to a living Buddhist Deity as section 295 is meant for
people “damaging place of worship or an object/place considered to be
sacred for a section of the society”.

Other than this, the
government now has the onerous task of protecting 10 other statues of
Mayawati - four marble and six bronze, all over eight feet height, and
also of all other SC/ST/OBC icons that she placed during her five year
tenure (2007-12).

Other than this, there are figurines, huge and small of the party’s symbol elephant.

This
will be humbling for the government which had immediately after its
swearing in slashed 450 Home Guards from duty at the SC/ST/OBC memorials.
“There has been no cut in the number… everything is in place as it was
in the predecessor government,” said a defensive principal secretary
(Home) R.M. Srivastava.

Mayawati statue vandalised in Lucknow, BSP stages protests

Lucknow, July 26 — Bahujan Samaj Party (BSP) activists held
demonstrations across Uttar Pradesh Thursday after a life-size statue of
former chief minister and party supremo Mayawati was vandalised in a
Lucknow park.

Police have arrested three people who held an
inflammatory press conference prior to the crime, and a search is on for
the four youths who attacked the statue.

An alert has been
sounded across the state and security beefed at up at all SC/ST/OBC
memorials to prevent any repeat of the incident at the Ambedkar Park
here, Principal Secretary (Home) R.M. Srivastava told media persons.

According
to police, four youths entered the sprawling park in the posh
Gomtinagar area around 1.30 p.m. and attacked the statue.

As the
security guards tried to stop them, the youths pushed them aside and
struck the statue with a hammer, breaking the hands, ripping off the
head from the torso, and leaving many marks on the face. The purse in
the statue’s hands was also ripped off and broken.

Before the four
sped away on motorbikes, they left a pamphlet in the name of Uttar
Pradesh Navnirman Sena, saying they had promised to break the statue on
March 15, 2012 - the day the new Samajwadi Party government led by
Akhilesh Yadav was sworn in.

One of the four has been identified
as Amit Agarwal alias Amit Jani, a resident of Jani town in Meerut, said
state Director General of Police (DGP) A.C. Sharma.

Jani, a
school dropout and small-time politician, faces at least seven criminal
cases, under the Indian Penal Code and the Prevention of Damage to
Public Property Act, in Meerut and Amroha districts.

Three people,
identified as Arpit Srivastava, Alok Srivastav, a former media
photographer, and Vishal Mishra, an official of a PR event management
company have been arrested for holding a highly inflammable press meet
ahead of the act of vandalism, said Sharma.

Admitting that there
was intelligence failure and promising action against the negligent
officials.

Angry at the vandalisation, several top leaders of the BSP held protests across the state.

Senior
BSP leader Naseemuddin Siddiqui warned of mass public protests if the
government did not put a similar statue back at the place, while Leader
of Opposition Swami Prasad Maurya accused the Akhilesh Yadav government
of conniving with the miscreants to bring down the statue.

Siddiqui, Maurya, Daddu Prasad and Nakul Dubey led the protest in Lucknow as they staged a sit-in in front of the Vidhan Sabha.

Reports
of protests came in from many other parts of the state, including
Muzaffarnagar, Jhansi and Ambedkarnagar where BSP supporters and workers
took to the streets and raised anti-government slogans.

The act came in for condemnation from all political parties, who hit out at the state government for its “inefficiency”.

Congress leader Pramod Tiwari questioned the law and order situation in the state and said that the incident was unfortunate.

Bharatiya
Janata Party leader Kalraj Mishra also called it a serious and
unfortunate incident, and called for immediate arrest of the youths
involved in the act.

The statue was unveiled on July 25, 2009, by Siddiqui, then public works department minister.

LUCKNOW: A little-known organisation, Uttar Pradesh Nav Nirman Sena, vandalised a marble statue of former chief minister Mayawati in Lucknow’s Gomti Nagar area, triggering tension in the state.

Three persons were detained by the police. The incident led to protests
by BSP workers at many places in the state, including Jhansi, Ambedkar
Nagar, Deoria, Muzaffarnagar and Kanpur.

BSP alleged that it
was the handiwork of SP workers.

Mayawati's statue vandalised, tension in Uttar Pradesh

“Some
unidentified youths this noon damaged one of the marble statues of
former CM Mayawati, using hammers and then fled from the spot,” a senior
police officer said.

The miscreants broke the head and damaged
the arms of the nearly four-feet high statue installed at the Bhimrao
Ambedkar Samajik Parivartan Sthal, he said. The UP Nav Nirman Sena
claimed responsibility for the incident.

“The incident occurred around 1 pm. The presence of photographers suggested a conspiracy,” DGP AC Sharma said.

Will continue to damage Mayawati statues, says founder of group that vandalised statue

Updated 00:14 IST | Sat, July 28, 2012
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.



Note: infobubbles on all Pali words


Pāḷi



Uddesa

I. Kāyānupassanā

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā

   A. Nīvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba



English



Introduction

I. Observation of Kāya

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas

   A. Section on the Nīvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas



F. Navasivathika Pabba

(1)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāha·mataṃ dvīha·mataṃ tīha·mataṃ uddhumātakaṃ vinīlakaṃ vipubbaka·jātaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

F. Section on the nine charnel grounds

(1)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, one day dead, or two days dead or three
days dead, swollen, bluish and festering, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

தமிழ்
F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில்  ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருஇந்தால், ஒரு நாள் இறந்த, அல்லது இரண்டு நாட்கள் இறந்த, அல்லது மூன்று நாட்கள் இறந்த, வீங்கிய, சற்றே நீலமான மற்றும் புரைத்துச் சீக்கொண்ட நிலையில், அவர் இந்த மெய்ம்மூலமான kāya  உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya  உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி  ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு  கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து  வேறல்ல.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.


(2)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi khajjamānaṃ kulalehi khajjamānaṃ gijjhehi khajjamānaṃ kaṅkehi khajjamānaṃ sunakhehi khajjamānaṃ byagghehi khajjamānaṃ dīpīhi khajjamānaṃ siṅgālehi khajjamānaṃ vividhehi pāṇaka·jātehi khajjamānaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(2)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, being eaten by crows, being eaten by
hawks, being eaten by vultures, being eaten by herons, being eaten by
dogs, being eaten by tigers, being eaten by panthers, being eaten by
various kinds of beings, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில்  ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால்,காகங்களால் தின்னப்பட்டு, பருந்துகளால் தின்னப்பட்டு, பிணந்தின்னிக் கழுகுகளால் தின்னப்பட்டு, நாரைகளால் தின்னப்பட்டு, நாய்களால் தின்னப்பட்டு, புலிகளால் தின்னப்பட்டு, சிறுத்தைகளால் தின்னப்பட்டு, பல்வேறு வகைப்பட்ட அசரீரிவஸ்துக்களால் தின்னப்பட்டு, அவர் இந்த மெய்ம்மூலமான kāya  உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya  உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி  ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு  கட்டுப்பாட்டு வரம்புகளற்ற
நிலைமை இருந்து  வேறல்ல.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.


(3)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ sa·maṃsa·lohitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(3)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton with flesh and blood, held
together by tendons, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில்  ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு மனித  எலும்புக் கூடு தசை மற்றும் இரத்தத்துடன்,நரம்புகளால்  ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya  உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya  உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி  ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு  கட்டுப்பாட்டு வரம்புகளற்ற
நிலைமை இருந்து  வேறல்ல.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.


Verse 271. A Monk Should Destroy All Passions

Not by vows and rituals
or again by learning much
or by meditative calm
or by life in solitude.

Explanation: These two stanzas are an admonition to the monks
making an effort to reach the state of blemishlessness - Nibbana.
They are asked not to slacken their effort to win liberation by being
content with some achievement which only pave the way to the final
goal.

Verse 272. Blemishes Should Be Given Up To Reach Release

Should you, O bhikkhu, be content,
“I’ve touched the bliss of letting go
not enjoyed by common folk”,
though you’ve not gained pollution’s end.

Explanation: Monks, do not rest content by precepts and rites.
Do not be content with extensive learning, Nor should you feel satisfied
by achieving states of mental trance. Do not rest content with seclusion,
assuring yourself “I have experienced the joy of renunciation
not possible for the ordinary.” Do not slacken your effort until
you have attained Nibbana.


Dhammapada Verses 271 and 272
Sambahulasiladisampannabhikkhu Vatthu

Na silabbatamattena
bahusaccena va pana
atha va samadhilabhena
vivittasayanena va.

Phusami nekkhammasukham1
aputhujjanasevitam
bhikkhu vissasamapadi
appatto asavakkhayam.

Verses 271 & 272: Not only by mere moral practice, nor by much learning,
nor by acquiring concentration, nor by dwelling in seclusion, nor by assuring
oneself, “I enjoy the bliss of Anagami Fruition that is not enjoyed by
common worldlings (puthujjanas),” should the bhikkhu, rest content without
attaining the extinction of moral intoxicants (asavas) [i.e., without attaining
arahatship].


1. nekkhammasukham: In this context, Anagamisukham. i.e., Anagami Fruition,
the fruition that follows the attainment ot Anagami Magga.


The Story of Some Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verses (271) and
(272) of this book, with reference to some bhikkhus.

Once, there were some bhikkhus who were endowed with virtue; some of them had
strictly observed the austere practices (dhutanga), some had wide knowledge of’
the Dhamma, some had achieved mental absorption (jhana), some had achieved
Anagami Phala, etc. All of them thought that since they had achieved that much,
it would be quite easy for them to attain Arahatta Phala. With this thought they
went to the Buddha.

The Buddha asked them, “Bhikkhus, have you attained Arahatta
Phala?”
Then they replied that they were in such a condition that it
would not be difficult for them to attain Arahatta Phala at any time. To them
the Buddha said, “Bhikkhus! Just because you are endowed with morality
(sila), just because you have attained Anagami Phala, you should not be
complacent and think that there is just a little more to be done; unless you
have eradicated all moral intoxicants (asavas), you must not think that you have
realized perfect bliss of Arahatta Fruition.

Then the Buddha spoke in verse as follows:

Verses 271 & 272: Not only by mere moral practice,
nor by much learning, nor by acquiring concentration, nor by dwelling
in seclusion, nor by assuring oneself, “I enjoy the bliss of
Anagami Fruition that is not enjoyed by common worldlings
(puthujjanas),” should the bhikkhu, rest content without
attaining the extinction of moral intoxicants (asavas) [i.e., without
attaining arahatship].

At the end of the discourse all those bhikkhus attained arahatship.

End of Chapter Nineteen: The Just or the Righteous

Rhode Island
    •    Providence Zen Center

http://en.wikipedia.org/wiki/Providence_Zen_Center

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Providence Zen Center
Providence Zen Center & Pagoda.jpg
Information
Denomination Kwan Um School of Zen
Founded 1972
Founder(s) Seung Sahn
Teacher(s) Dae Kwang
Abbot(s) Jiri Hazlbauer
Address 99 Pound Road Cumberland, RI 02864
Country United States
Website www.providencezen.org/

Dharma Wheel.svg Portal:Buddhism

Providence Zen Center (PZC) is the international headquarters for the Kwan Um School of Zen (KUSZ) and the first Zen center established by Seung Sahn in the United States
in October 1972. The PZC offers residential training where students and
teachers live together under one roof, which was one of the hallmarks
of Seung Sahn’s philosophy concerning Zen practice in his organization.
While the PZC is primarily a residential training site, the center also
offers retreats to the non-ordained—such as their Yong Maeng Jon Jin.
Practice at the center, and at Diamond Hill Zen Monastery, which shares the PZC property, includes sitting meditation, prostrations, and chanting.

The Providence Zen Center was originally located in Providence, Rhode Island, but in 1979 the center relocated to its current 50 acre site in Cumberland. One of the center’s centerpiece landmarks is the Peace Pagoda, a towering 65-foot (20 m) high pagoda located at the front of the center grounds.[1] PZC also serves as the U.S. headquarters for the Jogye Order of Korean Buddhism.


The Dharma Hall at PZC

The Providence Zen Center was established by Seung Sahn in October 1972 on Doyle Avenue in Providence, Rhode Island as the first practice center for his American students. The center came to be after Brown University professor Leo Pruden had invited Seung Sahn to give talks on Buddhism at the university, with several of the students thereafter coming to him for teachings.[1] After relocating in 1974 to 48 Hope Street, the PZC came into possession of a 50-acre (200,000 m2) plot of land in 1978 located in Cumberland, Rhode Island.[2]

During the 1980s the PZC became a catalyst for opening the dialogue on the role of women in Zen Buddhism, becoming host to various discussion panels and conferences on feminist
issues in the years to follow. In 1982 the center organized a
discussion group for woman at the center. Then in 1983 the PZC offered a
workshop called “Feminist Principles in Zen,” led by Barbara Rhodes, Maurine Stuart,
Jacqueline Schwartz and Susan Murcott. In 1984 and 1985 the center held
“Women in American Buddhism” conferences and, according to the book The Encyclopedia of Women and Religion in North America, “[f]rom then on women’s retreats and conferences became common.”[3]

From 1983—1984 the Kwan Um School of Zen constructed Diamond Hill Zen Monastery on the grounds of PZC, a “low, pagoda shaped building” built in the “traditional Korean-style [of] architecture”,[2] which today hosts their semi-annual Kyol Che retreats.[4] Originally designed as a training ground for those who were ordained, Seung Sahn
expressed little interest in the training there. According to a
longtime student of the Kwan Um School Mu Soeng, “[Seung Sahn] did not
even insist that all his ordained American students make the monastery
their home and contribute to its growth as a monastic center. To this
day, the Diamond Hill Zen Monastery remains a minor footnote to Seung
Sahn’s missionary activities in America.”[5]

THE GOLDEN GOOSE


[21]

O

NCE upon a time there was a Goose who had beautiful golden feathers.
Not far away from this Goose lived a poor, a very poor woman,
who had two daughters. The Goose saw that they had a hard time
to get along and said he to himself:

[Illustration]

“If I give them one after another of my golden feathers,
the mother can sell them, and with the money they bring
she and her daughters can then live in comfort.”


So away the Goose flew to the poor woman’s house.


Seeing the Goose, the woman said: “Why do you come here?
We have nothing to give you.”


“But I have something to give you,” said the Goose.
“I will give my feathers, one by one, and you can sell them
for enough so that you and your daughters can live in comfort.”


So saying the Goose gave her one of his feathers,
and then flew away. From time to time he came back,
each time leaving another feather.


[22] The mother and her daughters sold the beautiful feathers
for enough money to keep them in comfort.
But one day the mother said to her daughters:
“Let us not trust this Goose. Some day he may fly away
and never come back.
Then we should be poor again. Let us get all of his feathers
the very next time he comes.”


The daughters said: “This will hurt the Goose. We will not do such a thing.”


But the mother was greedy. The next time the Golden
[23] Goose
came she took hold of him with both hands, and pulled out every one of his feathers.

[Illustration]

Now the Golden Goose has strange feathers. If his feathers are plucked out
against his wish, they no longer remain golden
but turn white and are of no more value than chicken-feathers.
The new ones that come in are not golden, but plain white.


As time went on his feathers grew again, and then he flew away to his home
and never came back again.




http://en.wikipedia.org/wiki/The_Kids_Are_All_Right_%28film%29

The Kids Are All Right

Theatrical release poster
Directed by Lisa Cholodenko
Produced by Jeff Levy-Hinte
Gary Gilbert


Jordan Horowitz
Celine Rattray
Daniela Taplin Lundberg
Philippe Hellmann
Written by Lisa Cholodenko
Stuart Blumberg
Starring Annette Bening
Julianne Moore


Mark Ruffalo


Mia Wasikowska


Josh Hutcherson


Yaya DaCosta
Music by Carter Burwell
Nathan Larson


Craig Wedren
Cinematography Igor Jadue-Lillo
Editing by Jeffrey M. Werner
Distributed by Alliance Films
Focus Features
Release date(s)
  • July 30, 2010
Running time 107 minutes
Country United States
Language English
Budget $4 million[1]
Box office $34,705,850[2]

The Kids Are All Right is a 2010 American comedy-drama film directed by Lisa Cholodenko and written by Cholodenko and Stuart Blumberg. One of Sundance 2010’s breakout hits,[3][4][5][6] it opened in limited release on July 9, 2010, expanding to more theaters on July 30, 2010.[7] It was released on DVD and Blu-ray on November 16, 2010. The film was awarded the Golden Globe Award for Best Motion Picture - Musical or Comedy, and Annette Bening was awarded the Golden Globe Award for Best Actress – Motion Picture Musical or Comedy. The film also received four Academy Award nominations, including one for Best Picture, at the 83rd Academy Awards.


Family days out in
Rhode Island

Narragansett

There is nothing like
Adventureland anywhere else in Rhode Island, and with good reason.
Adventureland is fun for all ages; exciting for both kids and adults.

Westerly

Make a splash at our 35
foot high Giant Waterslides and our 50 foot high Super Speed Slides.
There is over 1,000 feet of spills and thrills, tunnels and dips that
twist and turn into two treated pools of refreshing fun for all.

Exeter

Enjoy three pools, two
water slides and rock climbing wall. The park also offers snow tubing on
winter.

Providence

Roger Williams Park Zoo
is home to approximately 130 species of rare and fascinating animals
from around the world including elephants, giraffes, snow leopards,
kangaroos, moon bears, gibbons and many others, all in naturalistic
settings.

Tiverton

Experience The Miracle Of
Living Tropical Butterflies in the Summer Exhibit in Tiverton, Rhode
Island. Walk through the exhibit and have these colorful creatures of
nature flying around you. Learn To Plant A Butterfly Garden, Mount,
Preserve & Collec…

Providence

The Providence Athenaeum,
founded in 1753 as an independent membership library, provides books
and other materials to all, of any age, who love reading, appreciate
literature, and enjoy cultural discovery. The Athenaeum’s collections
and historic bui…

Pawtucket

Slater Mill Historic Site
is an interactive museum where you can take part in the lives of the
New England villagers, who created the American Industrial Revolution.
Wander around the grounds and enter the authentic 18th and 19th century
buildings yo…

Wickford

Smith’s Castle is an
historic site, giving an opportunity for adults and children to
experience almost four centuries of Rhode Island history. The castle and
grounds provide an up-close look at what plantation life in Rhode
Island in the 1600’s was l…

Newport

HISTORIC FORT ADAMS is
off Harrison Ave. in Fort Adams State Park. Built 1824-57, Fort Adams is
one of the largest coastal fortifications in the United States. Guided
tours take visitors from the top of the Fort walls to the depth of the
underground…

Newport

Explore 250 years of
American history at our 11 historic properties, located on 80 acres of
gardens and parks.

Bristol

Coggeshall Farm Museum is
a living history farm set on 48 acres in Bristol, Rhode Island. The
museum depicts Bristol’s agrarian life in the year 1799 through live
interpretation, historic structures, and heirloom plants and animals.

Newport

Once the summer home of
the Astors, this elegant mansion now features living history tours,
including Victorian and Roaring Twenties tours, evening performances,
seasonal events, and much more.

Newport

Take a tour during the
day of this elegant castle, with its medieval flavor, or walk among the
many spirits of the past during a Ghost Tour, Belcourt Castle offers a
unique opportunity to step back in time and enjoy the atmosphere of the
Gilded Age. …

Newport

The Museum provides the
whole family with an engaging introduction to the area’s rich history
and the beauty of its architecture. One of the many fun family places to
go if you’re looking for things to do with kids in Rhode Island

North Kingstown

Biomes is a privately
owned marine science education center focusing on hands-on programs for
students and families in Southern New England.

Lincoln

Visitors can now
experience the ring of the anvil and the odor of coal and hot steel as
blacksmiths forge pieces of the metal into hinges, nails, and other
household items.

Warwick

Chuck E. Cheese’s
features age appropriate games, rides, prizes, food and entertainment
that children of all ages from toddlers to big kids will love.

Warwick

Kidz Kastle is a 4,500 sq
ft state of the art custom designed indoor play center. Children are
“free” to express, communicate and lea through PLAY, while parents are
“free” to relax, read a book or magazine, and enjoy a massage in a
comfortable massa…

Middletown

We are an indoor play
center for chuldren 12 mos to 5 yrs old. We feature the EyePlay, an
interactive video floor, two bounce houses, a giant caterpillar tunnel,
and various other slides, climbers, and activities for toddlers. We
offer free WiFi, H…

North Kingstown

Kite Tails Play Center is
a unique, indoor/outdoor play center for children ages birth to six and
the grown-ups who love them. Children are given the freedom to explore,
discover and create through all-day open play, classes, special events,
and birt…

Providence

- is a place where kids
and grown ups can play and learn together-it presents hands-on exhibit
areas and exciting programs designed for children ages 1 to 11. One of
the many fun family places to go if you’re looking for things to do with
kids in Rho…

Bristol

The Herreshoff Marine
Museum and America\’s Cup Hall of Fame are dedicated to the education
and inspiration of the public through presentations of the history and
innovative work of the Herreshoff Manufacturing Company and the
America\’s Cup competit…

Narragansett

The mission of the South
County Museum is to inspire wonder and a better understanding of the
agricultural and rural village life in coastal Rhode Island before the
emergence of suburban communities.

Newport

The Museum’s galleries
chronicle the rich history of tennis through interactive exhibits,
dynamic videos, and popular memorabilia from historic champions and the
superstars of today.

Newport

The Museum of Yachting is
dedicated to preserving the culture of yachting by fostering education
and enjoyment of its history through the presentation of vessels,
artifacts, literature, events, and regattas.

Newport

The Museum’s American
Imagist Collection features masterpieces of illustrative art and is the
largest such collection in the world. Illustrators combine personal
expression with pictorial representation in order to convey ideas.

Newport

The Museum’s collections
and exhibitions focus on the visual arts of Newport and southeastern New
England, reflecting both the rich heritage of the past and the lively
art scene of the present.

East Greenwich

The Museum is an
electrical and mechanical engineering museum emphasizing the beginnings
of radio and steam power. The museum honors engineers who achieved
greatness and served the public good by analyzing and solving tough
engineering problems. The …

Providence

Southeastern New
England’s only comprehensive art museum, the RISD Museum of Art was
established in 1877. Its permanent collection of more than 86,000
objects includes paintings, sculpture, decorative arts, costume,
furniture, and other works of art …

Pawtucket

Located on the Blackstone
River in Pawtucket, Rhode Island, Slater Mill is a museum complex
dedicated to bringing the American Industrial Revolution to life.

The Museum of Natural
History is Rhode Island’s only natural history museum and home to the
state’s only public planetarium. Located in historic Roger Williams
Park, the Museum has been educating and serving the public since 1896.

West Greenwich

Stepping Stone Ranch - a
fun, family-oriented horse farm that offers trail riding,english and
western lessons, riding camps, and much more!

North Smithfield

Public ice skating and
hockey, fun for all the family! One of the many fun family places to go
if you’re looking for things to do with kids in Rhode Island

Kingston

Boss Ice Arena is located
at the University of Rhode Island athletic complex in Kingstson. The
arena is open for public skating and figure skating sessions.

Lincoln

Indoor climbing is the
perfect activity for energetic children of all ages. It builds
confidence, lets them use that pent up energy year round, and have a lot
of fun.

Narragansett

- has been providing
harbor tours, sightseeing cruises, sunset cruises, fall foliage cruises,
boat charters and private charters for over 30 years. One of the many
fun family places to go if you’re looking for things to do with kids in
Rhode Island

Newport

Sit Back, relax and enjoy
the salt air breeze as you travel along the cozy west shore of
Aquidneck island (Newport RI) in an open platform coach built 1904 or an
1884 parlor car.

Warwick

Alibi Charters offer a
range of cruise packages to fit your needs. We like to share our
appreciation & knowledge of the local waters with you. From
beginners to the experienced, whether it\’s a fishing technique or a
historical fact about Hope Island…

Middletown

Norman Bird Sanctuary
constitutes the largest area of preserved open space in Newport County. A
wildlife refuge, NBS encompasses over 300 acres and 7 miles of trails
that wind through a diversity of habitats.

Bristol

Colt State Park in
Bristol is often referred to as the ‘gem’ of the State Parks System. The
entire western border of the park is an open panorama onto Narragansett
Bay.

Jamestown

Beavertail State Park,
located in Jamestown, Rhode Island, is known for offering some of the
most beautiful vistas along the New England coastline.

Charlestown

This very popular state
recreation area offers 50 fireplaces, toilets, drinking water, a
swimming beach and a nearby DEM boat launch for boating and fishing.

Jamestown

Fort Wetherill State
Park, situated upon 100 foot high granite cliffs across the water from
Fort Adams State Park, is a former coastal defense battery and training
camp.

Warwick

Goddard Park attracts
thousands of visitors each year as Rhode Island’s most popular
Metropolitan Park.

East Providence

Haines Memorial State
Park was established in 1911 when Ida M. Haines donated 83 acres of land
to the Metropolitan Park Commission. The land was donated for use as a
park in memory of her brother.

Lincoln

Lincoln Woods State Park
is one of Blackstone Valley\’s great treasures. A short ride from
Providence, Pawtucket, and Cumberland, it is a popular get away for
northeastern Rhode Islanders.

Westerly

One of the state\’s most
popular beaches with over a half mile of beach front. There are also
many local attractions for children. This modern pavilion includes many
new concepts including rails, outside showers, tower and composting
toilets.

Glocester

Located within the 4000
acre George Washington Management Area, the 100 acre Pulaski Memorial
Recreation Area is a “day use” facility offering users a multitude of
opportunities to enjoy the outdoors.

Narragansett

acilities and Activities
include: Restrooms, Restrooms for the Disabled, Parking, Beach, Pavilion
with Coin Operated Hot Showers, Playground, Picnic Tables, Concession
and Swimming.

Johnston

The 1000 acre undeveloped
property boasts self-guided walking trails, beautiful trees, flowers
and plants and also a working farm. In the fall, the foliage at Snake
Den is something to behold. Facilities and Activities include: Walking
Trails, Scener…

Woonsocket

Facilities and Activities
include: Pavilion, Picnic Tables, Tennis courts, Horseshoe Courts,
Shuffleboard Court, Playground, Volleyball Courts, Bandstand,
Picnicking, Tennis, Volleyball, Horseshoes, Shuffleboard and Concerts.

Newport

Situated at the mouth of
the Newport Harbor, Fort Adams State Park offers an exceptional
panoramic view of both Newport Harbor and the East Passage of
Narragansett Bay.

Bristol

Blithewold is one of the
finest garden estates in New England. Your exploration of Blithewold
will include a dozen different gardens, specimen trees, and a 45-room
English style manor house, all chronicling a rich social history of the
lives of one f…

Misquamicut

Atlantic Beach Park
retains the same old-fashioned charm that characterized beach
recreational areas of years gone by, including a carousel with antique
band organ, kiddie amusement rides, bumper cars, game room, ice cream
and much much more.

Newport

Ryan Family Amusements
entertainment center features bowling, huge games rooms with arcade
games, and lots more fun for all the family

Warwick

Monster Mini GOlf is fun
for all ages! It’s 18 holes of indoor glow-in-the-dark mini golf with
frightfully fun monsters to make a challenging course. Complete with
special effects,great music,state of the art arcade games,tons of
redemption prizes! 2…

Misquamicut

Voted best mini-golf
course in Rhode island. Excitement for the Whole Family! Featuring: NEW
19-Hole Mini-Golf!, Slic Track Go-Karts, Bumper Boats! Batting Cages!

There are so many fun places to go with kids in Rhode Island - great zoos and aquariums, museums, theme parks,
water parks and swimming pools, places to visit outdoors (many of which are cheap or free), historical places of
interest, activities and indoor play centres for toddlers as well as the usual family tourist attractions - take a look
below, lots of the best things to do with children in RI

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07/26/12
26 07 2012 THURSDAY LESSON 679 FREE ONLINE eNālāndā Research and Practice UNIVERSITY up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā Dhammapada Verse 270 Balisika Vatthu - A Monk Should Destroy All Passions ALL ABOUT AWAKEN ONES WITH AWARENESS USA Oregon • Great Vow Zen Monastery
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Posted by: @ 7:13 am
26 07 2012 THURSDAY LESSON 679 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
up a levelTipitaka network … his life, his acts, his words
               
sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā

Dhammapada Verse 270 Balisika Vatthu - A Monk Should Destroy All Passions

ALL ABOUT AWAKEN ONES WITH AWARENESS USA
Oregon
    •    Great Vow Zen Monastery

Verse 271. A Monk Should Destroy All Passions

Not by vows and rituals
or again by learning much
or by meditative calm
or by life in solitude.

Explanation: These two stanzas are an admonition to the monks
making an effort to reach the state of blemishlessness - Nibbana.
They are asked not to slacken their effort to win liberation by being
content with some achievement which only pave the way to the final
goal.


Dhammapada Verse 270
Balisika Vatthu

Na tena ariyo hoti
yena panani himsati
ahimsa sabbapapnam
“ariyo” ti pavuccati.

Verse 270: He who harms living beings is, for that reason, not an ariya (a
Noble One); he who does not harm any living being is called an ariya1.


1. ariya: one who has realized one of the four maggas.


The Story of a Fisherman Named Ariya

While residing at the Jetavana monastery, the Buddha uttered Verse (270) of
this book, with reference to a fisherman named Ariya.

Once, there was a fisherman who lived near the north gate of Savatthi. One
day through his supernormal power, the Buddha found that time was ripe for the
fisherman to attain Sotapatti Fruition. So on his return from the alms-round,
the Buddha, followed by the bhikkhus, stopped near the place where Ariya was
fishing. When the fisherman saw the Buddha, he threw away his fishing gear and
came and stood near the Buddha. The Buddha then proceeded to ask the names of
his bhikkhus in the presence of the fisherman, and finally, he asked the name of
the fisherman. When the fisher man replied that his name was Ariya, the Buddha
said that the Noble Ones (ariyas) do not harm any living being, but since the
fisherman was taking the lives of fish he was not worthy of his name.

Then the Buddha spoke in verse as follows:

Verse 270: He who harms living beings is, for that
reason, not an ariya (a Noble One); he who does not harm any living
being is called an ariya.

At the end of the discourse the fisherman attained Sotapatti Fruition.

Oregon
    •    Great Vow Zen Monastery

http://en.wikipedia.org/wiki/Great_Vow_Zen_Monastery

Great Vow Zen Monastery
Great Vow Zen Monastery.jpg
Information
Denomination White Plum Asanga
Founded 2002
Rōshi(s) Jan Chozen Bays
Hogen Bays
Address P.O. Box 368, Clatskanie, Oregon 97016
Country United States
Website www.greatvow.org/

Dharma Wheel.svg Portal:Buddhism

Great Vow Zen Monastery was founded in 2002 and is operated by Zen Community of Oregon[1] (ZCO) under the leadership of abbots Chozen Bays,
Roshi, and Hogen Bays. The monastery offers weekend workshops, weeklong
meditation retreats, and special events throughout the year.

THE WOODPECKER, TURTLE, AND DEER


[15]

O

NCE upon a time a Deer lived in a forest near a lake.
Not far from the same lake, a Woodpecker had a nest
in the top of a tree; and in the lake lived a Turtle.
The three were friends, and lived together happily.

[Illustration]

A hunter, wandering about in the wood,
saw the foot-prints of the Deer near the edge of the lake.
“I must trap the Deer, going down into the water,”
he said, and setting a strong trap of leather, he went his way.


Early that night when the Deer went down to drink,
he was caught in the trap, and he cried the cry of capture.


At once the Woodpecker flew down from her tree-top,
and the Turtle came out of the water to see what could be done.


Said the Woodpecker to the Turtle:
“Friend, you have teeth; you gnaw through the leather trap.
I will go and see to it that the hunter keeps away.
If we both do our best our friend will not lose his life.”


[16] So the Turtle began to gnaw the leather,
and the Woodpecker flew to the hunter’s house.


At dawn the hunter came, knife in hand,
to the front door of his house.


The Woodpecker, flapping her wings, flew at the hunter
and struck him in the face.


[18] The hunter turned back into the house
and lay down for a little while. Then he rose up again,
and took his knife. He said to himself:
“When I went out by the front door,
a Bird flew in my face; now I will go out by the back door.” So he did.

[Illustration]

The Woodpecker thought: “The hunter went out
by the front door before, so now he will leave by the back door.”
So the Woodpecker sat in a tree near the back door.


When the hunter came out the bird flew at him again,
flapping her wings in the hunter’s face.
Then the hunter turned back and lay down again.
When the sun arose, he took his knife, and started out once more.


This time the Woodpecker flew back as fast
as she could fly to her friends, crying, “Here comes the hunter!”


By this time the Turtle had gnawed through
all the pieces of the trap but one.
The leather was so hard that it made his teeth
feel as if they would fall out.
His mouth was all covered with blood.
The Deer heard the Woodpecker, and saw the hunter,
knife in hand, coming on. With a strong pull
the Deer broke this last piece of the trap, and ran into the woods.


The Woodpecker flew up to her nest in the tree-top.


But the Turtle was so weak he could not get away.
He
[19] lay where he was. The hunter picked him up
and threw him into a bag, tying it to a tree.


The Deer saw that the Turtle was taken,
and made up his mind to save his friend’s life.
So the Deer let the hunter see him.


The hunter seized his knife and started after the Deer.
The Deer, keeping just out of his reach,
led the hunter into the forest.


When the Deer saw that they had gone far into the forest
he slipped away from the hunter, and swift as the wind,
he went by another way to where he had left the Turtle.


But the Turtle was not there. The Deer called,
“Turtle, Turtle!”; and the Turtle called out,
“Here I am in a bag hanging on this tree.”


Then the Deer lifted the bag with his horns,
and throwing it upon the ground, he tore the bag open,
and let the Turtle out.


The Woodpecker flew down from her nest,
and the Deer said to them: “You two friends saved my life,
but if we stay here talking, the hunter will find us,
and we may not get away. So do you, Friend Woodpecker,
fly away. And you, Friend Turtle, dive into the water.
I will hide in the forest.”


[20] The hunter did come back, but neither the Deer,
nor the Turtle, nor the Woodpecker was to be seen.
He found his torn bag, and picking that up he went back to his home.


The three friends lived together all the rest of their lives.

Washington County is THE Place to Play!


In our county, there are so many family-friendly activities and
sports designed for kids of all ages, the question is not “What are we
going to do?” but, “How can we fit it all in?”Bullwinkles2









http://akirchner.hubpages.com/hub/10-Best-Kid-Friendly-Places-For-Entertainment-In-Central-Oregon


Public Domain photos


Public Domain photos
View through lava tubes

VOICE OF SARVAJAN

Uttar Pradesh: Mayawati’s Statue Vandalized, BSP warns of consequences

The party threatened “dire consequences” if the statue was not repaired speedily.The state unit of the Bahujan Samaj Party (BSP), meanwhile, threatened
the state government of dire consequences if the statue was not restored
on Thursday itself.

“If the statue of our leader is not restored today (Thursday) itself,
the government should be prepared to face the fallout,” said Leader of
Opposition Swamy Prasad Maurya.


Members of Nav Nirman Sena
in Uttar Pradesh allegedly vandalized a statue of former chief minister
and BSP supremo Mayawati on Thursday.

Before the four sped away on motorbikes, they left a pamphlet in the
name of Uttar Pradesh Navnirman Sena, saying they had promised to break
the statue on March 15, 2012 - the day the new Samajwadi Party
government led by Akhilesh Yadav was sworn in.

Nav Nirman Sena, which has claimed responsible for the incident, has
reportedly set a 48-hour deadline for the government to remove all the
statues of SC/ST/OBC icons across the state.

According to the media reports, the NNS activists came on three or
four bikes to the Ambedkar park, vandalized the statue of Mayawati and
fled the scene after they chipped off the head and hand with hammer..

The BSP leaders commenting on this said it was unfortunate and
alleged that it’s a reflection of anti-SC/ST sentiments, said media
reports.

Mayawati, during her regime in Uttar Pradesh have installed statues
of SC/ST/OBC icons, including hers, besides setting up several parks and
memorials.

The Mayawati government continued to build memorials of SC/ST/OBC icons
in Lucknow and Noida.
It was a Mayawati’s ”dream project.”

The statue was unveiled on July 25, 2009, by then Public Works Department minister Naseemuddin Siddiqui.

Please watch Video:

http://www.hindustantimes.com/India-news/Lucknow/Mayawati-s-statue-damaged-in-Lucknow-3-held/Article1-900154.aspx

MAYAWATI
A LIVING DEITY

Police has detained three persons in connection with the incident.
Interestingly, the FIR has been lodged by the police in section 295 of
the Indian Penal Code (IPC) which prescribes two years imprisonment for
“damaging place of worship and things considered sacred by a group or
section of people”. The IPC Section 295 states “Injuring or defiling
place of worship with intent to insult the religion of any class.
Whoever destroys, damages or defiles any place of worship, or any object
held sacred by any class of persons with the intention of thereby
insulting the religion of any class of persons or with the knowledge
that any class of persons is likely to consider such destruction, damage
or defilement as a insult to their religion, shall be punished with
imprisonment of either description for a term which may extend to two
years, or with fine, or with both”.


An Untouchable MsMAYAWATI
IS NOW A LIVING DEITY. Police has detained three persons in connection vandalising Her statue.

The FIR has been lodged by the police in section 295 of
the Indian Penal Code (IPC) which prescribes two years imprisonment for
“damaging place of worship and things considered sacred by a group or
section of people”. The IPC Section 295 states “Injuring or defiling
place of worship with intent to insult the religion of any class.
Whoever destroys, damages or defiles any place of worship, or any object
held sacred by any class of persons with the intention of thereby
insulting the religion of any class of persons or with the knowledge
that any class of persons is likely to consider such destruction, damage
or defilement as a insult to their religion, shall be punished with
imprisonment of either description for a term which may extend to two
years, or with fine, or with both”. They must also be punished under Atrocities Act for practice of untouchability. No sooner a person sees an untouchable, he develops hatred along with anger which is nothing but madness. Hence they must be treated for madness in the hospital which the present CM wishes to build. Because larger number of such mad people are now in the present regime, it is ideal to build a mental hospital. 

Now, it is the duty of the entire Sarvajan Samaj to dislodge the present inefficient govt. and install new statues in every nook and corner of UP for the LIVING DEITY, since she is fighting for the welfare, happiness and liberty of the entire people, the UP govt. must be asked to replace the existing vandalised statue to that of the size of the statue of liberty.


comments (0)
07/25/12
25 07 2012 WEDNESDAY LESSON 678 FREE ONLINE eNālāndā Research and Practice UNIVERSITY up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā E. Dhātumanasikāra Pabba-E. Section on the Elements-E. நாற்பெரும் பூதங்கள் மேலான பிரிவு Dhammapada Dhammapada Verses 268 and 269 Titthiya Vatthu Verse 268. Silence Alone Does Not Make A Sage-Verse 269. Only True Wisdom Makes a Sage ALL ABOUT AWAKEN ONES WITH AWARENESS USA North Carolina • Wat Carolina Buddhajakra Vanaram
Filed under: General
Posted by: @ 7:02 am
25 07 2012 WEDNESDAY LESSON 678 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
up a levelTipitaka network … his life, his acts, his words
               
sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā

E. Dhātumanasikāra Pabba-E. Section on the Elements-E. நாற்பெரும் பூதங்கள் மேலான பிரிவு

Dhammapada Dhammapada Verses 268 and 269 Titthiya Vatthu Verse 268. Silence Alone Does Not Make A Sage-Verse 269. Only True Wisdom Makes a Sage

ALL ABOUT AWAKEN ONES WITH AWARENESS USA

North Carolina
    •    Wat Carolina Buddhajakra Vanaram


DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.




Note: infobubbles on all Pali words


Pāḷi



Uddesa

I. Kāyānupassanā

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā

   A. Nīvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba



English



Introduction

I. Observation of Kāya

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas

   A. Section on the Nīvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas

E. Dhātumanasikāra Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū vāyo·dhātūti.

E. Section on the Elements



Furthermore, bhikkhus, a bhikkhu reflects on this very kāya, however it is placed, however it is disposed: “In this kāya, there is the earth element, the water element, the fire element and the air element.”

Seyyathāpi, bhikkhave, dakkho goghātako goghātak·antevāsī gāviṃ vadhitvā catu·mahā·pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū vāyo·dhātūti.


Just as, bhikkhus, a skillful butcher or a butcher’s apprentice, having
killed a cow, would sit at a crossroads cutting it into pieces; in the
same way, bhikkhus, a bhikkhu reflects on this very kāya, however it is placed, however it is disposed: “In this kāya, there is the earth element, the water element, the fire element and the air element.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.


தமிழ்

E. நாற்பெரும் பூதங்கள் மேலான பிரிவு

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும், எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம்  பிரதிபலிக்க  இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம், நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.

சம்மதம்போலே,பிக்குக்களுக்களே, ஒரு பயிற்சி பெற்ற கசாப்புக்காரர் அல்லது ஒரு
கசாப்புக்காரரிடம் தொழில் பழகுநர்,ஒரு பசு கொல்லுஞ் செயல் உடையவராயிரருந்து,
ஒரு குறுக்கு வீதி உட்கார்ந்து எப்படி வெட்டி எடுக்கப்பட்டதோ;  அதே போன்றே, பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும், எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம்  பிரதிபலிக்க  இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம், நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு

Verse 268. Silence Alone Does Not Make A Sage

By silence one is not a sage
if confused and foolish,
but one who’s wise, as if with scales
weighs, adopts what’s good.

Explanation: The ignorant person, possessing foolish ways
and seemingly bewildered, may practice silence - the austerities of
the munis. But this does not make him a sage. But the wise person,
like someone holding scales, weighs good and bad and selects what
is noble.

Verse 269. Only True Wisdom Makes a Sage

Shunning evil utterly
one is a sage, by that a sage.
Whoever both worlds knows
for that one’s called a ‘Sage’.

Explanation: Weighing what is right and wrong, he shuns evil.
For he is a sage (muni). He is capable of weighing both worlds through
his sagely wisdom.

Dhammapada Verses 268 and 269
Titthiya Vatthu

Na monena muni hotimulharupo aviddasu
yo ca tulamva paggayha
varama
1 daya pandito.

Papani parivajjeti
sa muni tena so muni
yo munati ubho loke
2
“muni” tena pavuccati.

Verses 268 & 269: Not by silence does one become a muni, if one is
dull and ignorant. Like one holding a pair of scales, the wise one takes what is
good and rejects what is evil. For this reason he is a muni. He who
understands both internal and external aggregates is also, for that reason,
called a muni.



1. varam: the best, the good, the noble. In this context, it
means morality (sila), concentration (samadhi) and knowledge (panna), etc. (The
Commentary)

2. ubho loke: lit., both worlds, meaning internal and external
aggregates, or one’s own aggregates as well as those of others.


The Story of the Followers of Non-Buddhist Doctrines

While residing at the Jetavana monastery, the Buddha uttered Verses (268) and
(269) of this book, with reference to some non-Buddhist ascetics.

To those who offered them food or other things, those ascetics would say
words of blessing. They would say, “May you be free from danger, may you
prosper and get rich, may you live long,” etc. At that time, the followers
of the Buddha did not say anything after receiving something from their
lay-disciples. This was because during the first twenty years after the Buddha’s
attainment of Buddhahood they were instructed to remain silent on receiving
offerings. Since the followers of the Buddha were silent when ascetics of other
doctrines were saying things which were pleasing to their disciples, people
began to compare the two groups.

When the Buddha heard about this, he permitted the bhikkhus to say words of
blessing to their disciples after receiving offerings. As a result of that, more
and more people invited the followers of the Buddha for alms. Then, the ascetics
of other doctrines remarked with disdain: “We adhere to the practice of the
muni and keep silent, whereas the followers of Samana Gotama go about talking
exuberantly in the eating places.” On hearing those disparaging remarks,
the Buddha said, “Bhikkhus! There are some who keep silent because they
are ignorant and timid, and some who keep silent because they do not want to
share their profound knowledge with others. Only one who has overcome evil is to
be called a muni.”


North Carolina
    •    Wat Carolina Buddhajakra Vanaram

http://en.wikipedia.org/wiki/Wat_Carolina_Buddhajakra_Vanaram

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Wat Carolina Buddhajakra Vanaram is a Thai Buddhist Monastery. It is located near Bolivia, North Carolina (or about 20 miles (32 km) west of Wilmington, North Carolina). The Wat Carolina Monastery is under the leadership of Abbot Phrakru Buddamonpricha.

The shrine in the main temple building. Detail of two of the Buddha statues in the main temple near Wilmington, NC

The architecture is more what one would expect to see in Thailand or India rather than southern North Carolina. Another view of the Wat Carolina temple, about 2 hours north of Myrtle Beach, SC

The different roof levels are interesting: Buddhist Association of North Carolina Several statues of the Buddha featured on the shrine in the teaching area in the monk's quarters.

A candle burns in front of the shrine.


Wat Carolina Buddhajakra Vanaram

http://www.allaboutkidsnc.com/

http://www.secretary.state.nc.us/kidspg/

State of North Carolina

KIDS PAGE!/Logo

Family days out in
Asheville, NC
Asheville
Multi-level Laser Tag, 18
hole indoor mini-golf, a 24-foot climbing wall, soft play area, batting
cages, and our newest attractions, multi-level outdoor go-cart track,
indoor go-kart track, bumber cars, and mini-bowling!
Monkey Joes
(55 Miles)
Greenville
Monkey Joes teaches kids
to play with other kids while they run, jump, slide, climb and most
important laugh until they drop.
Fun World
(87 Miles)
Young Harris
Welcome to Fun World at
Fieldstone, North Georgia’s favorite Family Fun spot! Here you will
find something for everyone in the family!

At Fun World you can have a fun and safe experience with great games and
fantastic pizza in a wholesome family…

Funzone for Kids
(131 Miles)
Irmo
If your kids would enjoy
gliding down an 18′ Double Slide, racing through a 35′ Obstacle Course,
or challenging one another in our 5-in-1 Sports Combo, then Funzone is
the place for you.
Leapin’ Lizards
(139 Miles)
Columbia
Leapin’ Lizards is
Columbia’s only Parent-Friendly Inflatable Play Center. There is a
clever mixture of over-the-top fun for children and amenities appealing
to parents.
Crossville
Greetings from Chuckles;
Cumberland County’s #1 family fun center! Lots of exciting things to do
and great food! Come and have a “Jungle of Family Fun” with us. One of
the many fun family places to go if you’re looking for things to do with
kids in T…
Atlanta
A place where children
can touch, pull, open, close, drop, spin, dive, splash, draw, dig,
paint, poke and twist. Great idea for things to do in Atlanta with kids.
Pump Up the Fun
(197 Miles)
Huntington
Indoor party center with
inflatable structures including a 40 ft long obstacle court.
Gattitown
(200 Miles)
Lexington
GattiTown is a 30,000
square foot family entertainment center with over 150 video/redemption
games, bumper cars and movies. Our delicious marketplace buffet includes
all you care to eat pizza, pasta, breadsticks, salad bar, dessert and
drinks.
Along…
Bounce U
(200 Miles)
Nicholasville
Have you ever been to a
picnic or carnival and experienced the fun and excitement of giant
inflatable structures? BounceU is designed to give you access to these
super-cool toys in a safe and comfortable indoor environment. Both kids
and adults ali…
Maggie Valley
Ghost Town offers rides
fit for the youngest buckaroo to the bravest outlaw. Ghost Town also
features staged gunfights, live music and shows, crafts, food and lots
more fun. One of the many fun family places to go if you’re looking for
things to do w…
Gold City Gem Mine
(53 Miles)
Franklin
Open to the public, Gem
mining, Gold Panning, Rock Shop and Jewlery Store. Home of the 1061
carat Sapphire featured in People Weekly, Disney Adventure and Rock and
Gem Magazines. After mining, bring your rough stones in to our on-site
professional j…
Tweetsie Railroad
(61 Miles)
Blowing Rock
A unique attraction that
allows children and families to explore their imaginations and a whole
lot more. Be a cowboy, Indian or an engineer. And of course, every guest
will want to take a ride on our historic steam locomotive, Number 12.
Dollywood
(58 Miles)
Pigeon Forge
Unique as its namesake
Dolly Parton, Dollywood theme park is a one-of-a-kind Smoky Mountain
Family Adventure! Spanning 125 acres and nestled in the lush foothills
of the Great Smoky Mountains in Pigeon Forge, Tennessee, near
Gatlinburg, Dollywood is …
Helen
Fun for all the kids:
Rides, games, tilt a whirl, karts, mini-golf. Helen, a small town but
with lots of entertainment and things to do is a re-creation of an
alpine village complete with cobblestone alleys and old-fashioned world
towers.
Carowinds
(99 Miles)
Charlotte
Massive water and theme
park with more than 100 state-of-the-art rides, shows and movie-themed
experiences for all ages.
Norcross
Race to victory on the Go
Kart Tracks, become a golf legend on the Mini Golf Course, or get the
highest score in the giant arcades. All the greatest attractions and
games in the same place, plenty of fun for all ages.
Austell
Of course, we have
gravity-defying thrill rides like Goliath at Six Flags Over Georgia. But
the fact is, we have just about every kind of ride for every kind of
rider. From towering coasters to family-pleasers, like a classic
carousel, we’ve got you …
Lake Winnepesaukah
(156 Miles)
Chattanooga
Home to the world famous
hills of the Cannon Ball Roller Coaster, excitement is timeless at Lake
Winnepesaukah. With high-adrenaline thrills from the OH-ZONE! 14-story
free fall, kiddie rides such as The Whale, The Bumble Bees, & The
Frog Hopper; and…
Camden Park
(193 Miles)
Huntington
Camden Park’s Kiddie Land
is home to 9 rides for our guests 48″ and under, including our historic
Carousel, Kiddie Boats and Handcars. Also has larger rides for older
kids. Good idea if you’re after fun places to go with kids in West
Virginia.
Rock City Gardens
(163 Miles)
Lookout Mountain
One of the south’s oldest
and most popular natural attractions featuring the Enchanted Trail with
a Swing-A-Long Bridge and Fairyland Caverns, as well as many festivals
and events throughout the year!
Pigeon Forge
For a unique summer
vacation destination that’s fun for the whole family, pack your bathing
suit and take the plunge to Dollywood’s Splash Country. This water
adventure theme park combines the beauty of the Smoky Mountains with the
excitement of wate…
Helen
Take a river tubing trip
down the scenic Chattahoochee, or play all day on our wonderful
waterslide. All of our tube trips include your tube, U.S. Coast Guard
approved life preserver, a shuttle service and a relaxing float through
the scenic alpine v…
North Helen
The Helen Ga, Waterpark
is fun for all ages especially the little ones. Large slides that will
take you around turns down long shoots and into a splash at the end of
the ride. Have your picture taking as you plunge into the wading pool
with eyes and…
Rays Splash Planet
(99 Miles)
Charlotte
Ray’s Splash Planet is
unlike anything in the Carolinas!! Ray’s includes a one-of-a-kind water
park with fun-filled features. One of the many fun family places to go
if you’re looking for things to do with kids in North Carolina
Great Wolf Lodge
(105 Miles)
Concord
From the spray features
in the toddler area that make the little ones giggle to white-knuckle
extreme tube rides, this water park was designed with everyone in mind.
Even Grandpa could give most of the slides a go!
Kannapolis
Swimming, waterslides,
disc and miniature golf, volleyball and playground
Williamsburg
The Hal Rogers Family
Entertainment Center is home to the Kentucky Splash Water Park. The
center includes an 18,000 square ft. wave pool, a drift river, a kiddy
activity pool, a triple slide complex, a double slide tower, a go-kart
track, a champions…
LanierWorld
(128 Miles)
Buford
With more than a dozen
exciting rides and attractions, LanierWorld at Lake Lanier Islands
Resort offers summer fun for the entire family. The Beach &
WaterPark is a multi attraction interactive family environment that
offers endless fun while getting…
Lake Lanier Islands
With more than a dozen
exciting rides and attractions, Chattahoochee Rapids Beach &
WaterPark at Lake Lanier Islands Resort offers summer fun for the entire
family. The Beach & WaterPark is a multi attraction interactive
family environment that offer…
Alexander Water Park
(148 Miles)
Dublin
Water purifying system -
No More red eyes, green hair, itchy skin or faded swim suits.
8 Lane Lap Pool, Walk in access to water, Heated Water, 38 ft. long
Water Slide, Spray Toys and Water Drops, Water Basketball, Shaded
swimming and sitting area in…
Six Flags White Water
(154 Miles)
Marietta
Dive into a Travel
Channel Top 10 Water Park. With 50 amazing attractions, there’s so much
to do here. Enjoy Cliffhanger’s 90-foot free-fall, the turbulent
Tornado, and great family areas, like the Atlanta Ocean wave pool.
SomerSplash
(155 Miles)
Somerset
Something for everyone is
this great outdoor waterpark! 20,000 square-foot wave pool, water fun
zone with huge tipping bucket, tube slides and three tall body slides.
One of many fun family places to go if you’re looking for things to do
with kids in…
Water Ways
(184 Miles)
Julian
Features two giant water
slides; a relaxing lazy river; a Jr. Olympic sized pool; two kiddy pools
with waterfall, swings and slides; 18 hole miniature golf and picnic
shelters.
Greensboro
When you think summer,
think Wet n’ Wild. The largest water park in both the Carolina’s is the
place to cool off, get sun and have fun. With over 36 rides and
attractions, there’s something for everyone from mild to wild from tots
to seniors.
Hurricane Wave Pool
(194 Miles)
Hurricane
For an exhilarating
thrill with top-to-bottom, non-stop excitement, plunge down the Aqua
Tube, spiraling at breathtaking speed…a sensation that’ll keep you
coming back for more!
Waves Of Fun
(199 Miles)
Hurricane
Waves of Fun is West
Virginia’s choice water park attraction where people of all ages can
enjoy spending the day…not a fortune! For fun-lovers and sun-seekers
alike. Good idea if you’re after fun places to go with kids in West
Virginia.
Splash Valley
(187 Miles)
Roanoke
Splash Valley is a
fantastic new place to bring your family to cool off during the summer.
Featuring two 34-foot high water slides, a current river, and a
children’s play area with spray features, Splash Valley is fun for
everyone!
Asheville
The WNC Nature Center is a
living museum of plants and animals native to the Appalachian region.
Greenville Zoo
(51 Miles)
Greenville
Enjoy wildlife from
around the world, including giraffes, orangutans, giant tortoises, lions
and of course, everyone’s favorites, Joy and Ladybird, the elephants.
Visit the popular Reptile Building, which houses lizards, frogs, turtles
and snakes. Th…
Wellford
Home to over 500 animals,
many of which roam freely inside large natural enclosures or on
man-made islands. Try not to miss the Outback Safari where you are
driven through 80 acres of free-roaming animals - some of which will eat
right out your hand!
Cherokee Bear Zoo
(45 Miles)
Cherokee
Home and natural habitat
for the Black Bear. Although it is rare to see them in the wild, we
offer a first hand observation of these beautiful creatures. Feed them
and watch them do tricks for you. Also you will observe many other
native wild animals…
Gatlinburg
Ripleys Aquarium of the
Smokies is literally teaming with life – our 10,000 exotic sea creatures
comprise more than 350 individual species.
Sevierville
Located in the heart of
the beautiful Smoky Mountains of Tennessee, near both Gatlinburg and
Pigeon Forge, this all indoor RainForest Zoo is open year round. Meet
some of the most amazing live animals you have ever seen! Featuring over
400 live anima…
Knoxville Zoo
(76 Miles)
Knoxville
Through education,
conservation, exhibition, research and recreation, the zoo will tell the
stories of the animals, the plants and the people who make up the
communities of the earth. The zoo will develop positive attitudes and
actions about nature a…
Cleveland
Family Friendly zoo with
over 400 animals including Georgia’s premier petting zoo with over 100
breeds of rare and miniature livestock. Join us for baby animals being
born. take a ride on the camel encounter wagon. Join us for pony rides,
guided Wi…
Huntersville
Stroll along the nature
trail for a self-guided tour, observe raptors in their aviaries, shop in
our museum gift shop, watch a presentation of live raptors (weekends
only), chat with our Wild Wings Educators about your favorite bird of
prey (weekends…
Zootastic Park
(96 Miles)
Troutman
An educational zoo with a
great selection of well cared for mammals, birds and reptiles in
comfortable habitats for close up study and enjoyment.
The Lazy 5 Ranch
(97 Miles)
Mooresville
A privately owned exotic
animal drive thru park that offers a 3.5 mile safari through the gently
sloping pasturelands of Piedmont, North Carolina. While visiting at the
Lazy 5 Ranch you will have the opportunity to view over 750 animals from
six diff…
Bear Hollow Zoo
(123 Miles)
Athens Clarke County
A well kept and popular
place for families to come and see Georgia’s native wildlife including
many varieties of bears, deer, possums, turtles, otters, hawks, eagles
and bobcats. They have a See and Touch session on Sundays for younger
children.
Max Meadows
Fort Chiswell Animal Park
is a free-range zoo located on 45 acres just off Exit 80 on I-81/I-77.
The zoo is home to animals from six continents and has become a favorite
destination for families, schools, churches, and group travel tours due
to the h…
Riverbanks Zoo
(135 Miles)
Columbia
From elephants and koalas
to penguins and sharks, formal gardens to natural woodlands, Riverbanks
Zoo and Garden promises new discoveries around every corner!
Columbia
The Carolina Children’s
Garden is comprised of two acres of themed gardens designed to inspire
creative play and to encourage families to garden together in their own
communities. It is open daily from 7:30 am until dusk; public programs
and educati…
Lilburn
You will have our animals
eating out of your hand– literally! Do not forget to bring your
camera and video camera! You will capture the magical interaction
between your children and our Game Ranch animals.
Kentucky Reptile Zoo
(164 Miles)
Slade
There are few reptile
collections that can compare to the diversity of animals on display at
the Kentucky Reptile Zoo. Animals on exhibit range from an 18 foot
reticulated python, our largest resident, to many types of venomous
snakes such as cobras,…
Georgia Aquarium
(163 Miles)
Atlanta
With more than 8 million
gallons of fresh and marine water and more aquatic life than found in
any other aquarium, you are sure to see things you’ve never seen before!
One of the many fun family places to go if you’re looking for things to
do with …
Zoo Atlanta
(166 Miles)
Atlanta
Animal keeper talks,
training demonstrations, fun shows, animal encounters and more! Great
idea for things to do in Atlanta with kids.
Jackson
In the early 1980’s,
Dauset Trails was primarily a rehabilitation center for injured and
orphaned wildlife.
North Carolina Zoo
(154 Miles)
Asheboro
Connect with wildlife
from two different continents as you explore 500 acres of exhibits
carefully constructed to resemble natural habitats. Walk from Africa
Tennessee Aquarium
(160 Miles)
Chattanooga
The Chattanooga skyline
features six magnificent peaks that top the Tennessee Aquarium’s River
Journey and Ocean Journey buildings. River Journey is the original
Aquarium building and features stunning freshwater creatures and
habitats from around th…
Mill Mountain Zoo
(187 Miles)
Roanoke
Come and visit Mill
Mountain Zoo! Home to more than 50 animal species, including snow
leopards, hawks, red pandas, Japanese macaques, and a bald eagle.
Asheville
Discover what Asheville’s
has to offer on a Gray Line RED Trolley Tour! Locals and visitors alike
are sure to enjoy the fully narrated journey, highlighting the history,
homes, and hot-spots of the wonderful area, while on board one of Gray
Line’…
Cherokee
Mineshaft/ADVENTURE A
family oriented , map-guided treasure hunt, through a simulated very old
mineshaft. Lot’s of surprises around each corner.and A treasure
opportunity for our young explorers!
Gold n Gem Grubbin
(97 Miles)
Cleveland
Here at Gold n Gem
Grubbin you can pan for gold and screen for gemstones in our convenient
sluices sitting comfortably under shade trees with a view of our 7 acre
lake. Our trained staff will teach you the art of gold panning just like
the old timers…
Blue Ridge
Nestled in the mountains
of Georgia in the Chattahoochee National Forest, historic Blue Ridge
awaits you and your family. Our regular 4 hour, 26 mile round trip winds
along the beautiful Toccoa River for one hour in vintage climate
controlled or open…
CNN Studio Tour
(164 Miles)
Atlanta
- a dramatic look at the
history of CNN, state-of-the art studios responsible for bringing the
news to over 1 billion people around the globe. Great idea for things to
do in Atlanta with kids.
Chattanooga
Welcome to the pride of
the South and one of the best Chattanooga attractions the Southern
Belle Riverboat! Take a great Chattanooga cruise along the scenic
Tennessee River while enjoying one of our fabulous dinner cruises, daily
lunch cruises or da…
Ruby Falls
(162 Miles)
Chattanooga
Anticipation builds, the
temperature drops, a cool fresh breeze surrounds you as you are immersed
in darkness. There is the thunderous sound of water splashing directly
in front of you, and you feel an invigorating mist. Suddenly, there is
light, you…
Lost World Caverns
(193 Miles)
Lewisburg
Descend 120 feet below
the Earth’s surface into a vast wonderland of stalactites and
stalagmites. Lost World Caverns, discovered in 1942, is a truly magical
place for both young and old. Good idea if you’re after fun places to go
with kids in West Vi…
Atlanta Newnan
One Day Deep Sea Offshore
Fishing Charter Trips and Picnic Beach Outings, 8 hours of Fun,
Roundtrip coach transportation depart atlanta and georgia metro areas to
fishing boat and beach outings
Maggie Valley
A consummate collection
of over 250 rare antique American Motorcycles and Automobiles.
Greenville
With 80,000 square feet,
they have 3 floors of interactive exhibits focused on arts, humanities,
sciences, health, nutrition and the environment.
Gray
Filled with interactive
exhibits, Discovery Carts, a dig pit and touch-screen computer games,
there is something for people of all ages to enjoy while learning about
the prehistoric past of this region.
Gatlinburg
There is an incredible
line-up of feats, facts and records in an amazing display of
unparalleled fun. Dramatic recreations come to life at the all new and
expanded edition of Guinness World of Records.
Gatlinburg
A tour through Star Cars
Museum is a trip through some of the most famous movies and TV shows of
the last 50 years. Featuring the best Hollywood
movie & TV cars in recreated settings displayed with sound, lights,
and action!
There are so many fun places to go with kids in Tennessee - great zoos and aquariums, museums, theme parks,
water parks and swimming pools, places to visit outdoors (many of which are cheap or free), historical places of
interest, activities and indoor play centres for toddlers as well as the usual family tourist attractions - take a look
below, lots of the best things to do with children in TN

Happy Wednesday

Then the Buddha spoke in verse as follows:

Verses 268 & 269: Not by silence does one become a
muni, if one is dull and ignorant. Like one holding a pair of
scales, the wise one takes what is good and rejects what is evil. For
this reason he is a muni. He who understands both internal and
external aggregates is also, for that reason, called a muni.


comments (0)
07/24/12
24 07 2012 TUESDAY LESSON 677 FREE ONLINE eNālāndā Research and Practice UNIVERSITY up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā D. Paṭikūlamanasikāra Pabba D. Section on Repulsiveness Dhammapada Verses 266 and 267 Annatarabrahmana Vatthu- Verse 266. One Is Not A Monk Merely By Begging Alms Food- Verse 267. The Holy Life Makes a Monk ALL ABOUT AWAKEN ONES WITH AWARENESS USA New York Chuang Yen Monastery in New York • Blue Cliff Monastery • Chapin Mill Zen Retreat Center • Chogye International Zen Center • Chuang Yen Monastery • Dai Bosatsu Zendo Kongo-ji • Karma Triyana Dharmachakra • Mahamevnawa Buddhist Monastery (Theravada) • Namgyal Monastery • New York Mahayana Temple • New York Zendo Shobo-Ji • Rochester Zen Center • USA Shaolin Temple • Still Mind Zendo • Vajiradhammapadip Temple • Village Zendo • Zen Center of Syracuse • Zen Mountain Monastery
Filed under: General
Posted by: @ 7:23 am
24 07 2012 TUESDAY LESSON 677 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
up a levelTipitaka network … his life, his acts, his words
               
sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
D. Paṭikūlamanasikāra Pabba     D. Section on Repulsiveness

Dhammapada Verses 266 and 267 Annatarabrahmana Vatthu-  Verse 266. One Is Not A Monk Merely By Begging Alms Food- Verse 267. The Holy Life Makes a Monk


ALL ABOUT AWAKEN ONES WITH AWARENESS USA
New York


Chuang Yen Monastery in New York
    •    Blue Cliff Monastery
    •    Chapin Mill Zen Retreat Center
    •    Chogye International Zen Center
    •    Chuang Yen Monastery
    •    Dai Bosatsu Zendo Kongo-ji
    •    Karma Triyana Dharmachakra
    •    Mahamevnawa Buddhist Monastery (Theravada)
    •    Namgyal Monastery
    •    New York Mahayana Temple
    •    New York Zendo Shobo-Ji
    •    Rochester Zen Center
    •    USA Shaolin Temple
    •    Still Mind Zendo
    •    Vajiradhammapadip Temple
    •    Village Zendo
    •    Zen Center of Syracuse
    •    Zen Mountain Monastery

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.




Note: infobubbles on all Pali words


Pāḷi



Uddesa

I. Kāyānupassanā

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā

   A. Nīvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba



English



Introduction

I. Observation of Kāya

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas

   A. Section on the Nīvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas


D. Paṭikūlamanasikāra Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃti.

D. Section on Repulsiveness



Furthermore, bhikkhus, a bhikkhu considers this very body, from the
soles of the feet up and from the hair on the head down, which is
delimited by its skin and full of various kinds of impurities: “In this kāya,
there are the hairs of the head, hairs of the body, nails, teeth, skin,
flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach with its contents, feces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal
mucus, synovial fluid and urine.”

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ.
Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya: ‘Ime sālī ime vīhī, ime muggā, ime māsā, ime tilā, ime taṇḍulāti; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃti.


Just as if, bhikkhus, there was a bag having two openings and filled
with various kinds of grain, such as hill-paddy, paddy, mung beans,
cow-peas, sesame seeds and husked rice. A man with good eyesight, having
unfastened it, would consider [its contents]: “This is hill-paddy, this
is paddy, those are mung beans, those are cow-peas, those are sesame
seeds and this is husked rice;” in the same way, bhikkhus, a bhikkhu
considers this very body, from the soles of the feet up and from the
hair on the head down, which is delimited by its skin and full of
various kinds of impurities: “In this kāya,
there are the hairs of the head, hairs of the body, nails, teeth, skin,
flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach with its contents, feces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal
mucus, synovial fluid and urine.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

தமிழ்

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, இதே உடம்பில்,உச்சைந்தலை முடியிலிருந்து கீழ்நோக்கி உள்ளங்கால் வரை, மெல்லிய தோல் மற்றும் பல்வேறு வகைப்பட்ட அசுத்தம் நிறைந்த, ‘இந்த kāya, உடம்பு தலை முடி, உடம்புமுடி, நகம், பற்கள், மெல்லியல் தோல், தசை, தசை நாண், எலும்பு, எலும்புச்சோறு, சிறுநீரகம், இதயம், கல்லீரல்,மார்புவரி, மண்ணீரல், சுவாசப்பை,குடல், குடல்தாங்கி, இரைப்பை அதனுடைய உள்ளடங்கல், மலம், பித்தநீர், கபம், சீழ், இரத்தம், வியர்வை, கொழுப்பு, கண்ணீர், மசகிடு, உமிழ்நீர், மூக்குச்சளி, உயவுநீர்மஞ் சார்ந்த நீர்த்தன்மையுள்ள மற்றும் சிறுநீர் அதன் வரம்பிடலில் உள்ளது என அறீவார்.

ஒருவேளை பிக்குக்களுக்களே,அங்கே ஒரு பை இரண்டு வாயில்கள் உடையதாயிருப்பின், பல்வேறு  வகைப்பட்ட தானியம், குன்று நெல் பயிர், நெல் பயிர், பச்சைப்பருப்பு, மாட்டு பட்டாணி, எள்ளு விதை, தொலியல். ஒரு மனிதன் நல்ல பார்வையாற்றல் உடையவராயிருத்தல் கட்டு அவிழ்க்கப் பட்டவுடன் ஆழ்ந்து ஆராய விரும்பி ,”இது குன்று நெல் பயிர்,நெல் பயிர், பச்சைப்பருப்பு, மாட்டு பட்டாணி, எள்ளு விதை, தொலியல்என அறீவார்.” அதே போல்,  பிக்குக்களுக்களே, ஒரு பிக்கு, இதே உடம்பில்,உச்சைந்தலை முடியிலிருந்து கீழ்நோக்கி உள்ளங்கால் வரை, மெல்லிய தோல் மற்றும் பல்வேறு வகைப்பட்ட அசுத்தம் நிறைந்த, ‘இந்த kāya, உடம்பு தலை முடி, உடம்புமுடி, நகம், பற்கள், மெல்லியல் தோல், தசை, தசை நாண், எலும்பு, எலும்புச்சோறு, சிறுநீரகம், இதயம், கல்லீரல்,மார்புவரி, மண்ணீரல், சுவாசப்பை,குடல், குடல்தாங்கி, இரைப்பை அதனுடைய உள்ளடங்கல், மலம், பித்தநீர், கபம், சீழ், இரத்தம், வியர்வை, கொழுப்பு, கண்ணீர், மசகிடு, உமிழ்நீர், மூக்குச்சளி, உயவுநீர்மஞ் சார்ந்த நீர்த்தன்மையுள்ள மற்றும் சிறுநீர் அதன் வரம்பிடலில் உள்ளது என அறீவார்.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.


The Dhammapada: Verses and Stories

Verse 266. One Is Not A Monk Merely By Begging Alms Food

Though one begs from others
by this alone’s no bhikkhu.
Not just by this a bhikkhu
but from all Dhamma doing.

Explanation: No one becomes a monk merely because he begs
others. An individual, though begging , does not become a monk if
he embraces vicious and repulsive beliefs.

Verse 267. The Holy Life Makes a Monk

Who both good and evil deeds
has gone beyond with holy life,
having discerned the world he fares
and ‘Bhikkhu’ he is called.

Explanation: Who rises above both good and evil and treads
the path of higher discipline, reflecting wisely , that person, indeed,
deserves to be described as a monk.


Dhammapada Verses 266 and 267
Annatarabrahmana Vatthu

Na tena bhikkhu so hoti
yavata bhikkhate
1 pare
vissam dhammam samadaya
bhikkhu hoti na tavata.

Yo’dha punnanca papanca
bahetva brahmacariyava
sankhaya loke carati
sa ve “bhikkhu” ti vuccati.

Verse 266: He does not become a bhikkhu merely because he stands at the door
for alms. He cannot become a bhikkhu because he acts according to a faith which
is not in conformity with the Dhamma.

Verse 267: In this world, he who lays aside both good and evil, who leads the
life of purity, and lives meditating on the khandha aggregates is indeed called
a bhikkhu.


1. bhikkhate: lit., begs.


The Story of a Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verses (266) and
(267) of this book, with reference to a brahmin.

Once, there was a brahmin who was in the habit of going round for alms. One
day, he thought, “Samana Gotama has declared that one who lives by going
round for alms is a bhikkhu. That being so, I should also be called a
bhikkhu.” So thinking, he went to the Buddha and said to him that he (the
brahmin) should also be called a bhikkhu, because he also went round for
alms-food. To him the Buddha replied, “Brahmin, I do not say that you
are a bhikkhu simply because you go round for alms-food. One who professes a
wrong faith and acts accordingly is not to be called a bhikkhu. Only he who
lives meditating on the impermanence, unsatisfactoriness, and insubstantiality
of the aggregates is to be called a bhikkhu.

Then the Buddha spoke in verse as follows:

Verse 266: He does not become a bhikkhu merely
because he stands at the door for alms. He cannot become a bhikkhu
because he acts according to a faith which is not in conformity with
the Dhamma.

 

Verse 267: In this world, he who lays aside both
good and evil, who leads the life of purity, and lives meditating on
the khandha aggregates is indeed called a bhikkhu.

New York

Chuang Yen Monastery in New York
    •    Blue Cliff Monastery
    •    Chapin Mill Zen Retreat Center
    •    Chogye International Zen Center
    •    Chuang Yen Monastery
    •    Dai Bosatsu Zendo Kongo-ji
    •    Karma Triyana Dharmachakra
    •    Mahamevnawa Buddhist Monastery (Theravada)
    •    Namgyal Monastery
    •    New York Mahayana Temple
    •    New York Zendo Shobo-Ji
    •    Rochester Zen Center
    •    USA Shaolin Temple
    •    Still Mind Zendo
    •    Vajiradhammapadip Temple
    •    Village Zendo
    •    Zen Center of Syracuse
    •    Zen Mountain Monastery

http://en.wikipedia.org/wiki/Blue_Cliff_Monastery

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Blue Cliff Monastery
Blue Cliff Monastery - 1.jpg
Dining Hall and Meditation Hall
Information
Denomination Order of Interbeing
Lam Te Dhyana
Founded 2007
Founder(s) Thich Nhat Hanh
Address 3 Mindfulness Way
Pine Bush, NY 12566
Country United States
Website BlueCliffMonastery.org

Dharma Wheel.svg Portal:Buddhism

Blue Cliff Monastery is a 80-acre (0.32 km2) Buddhist monastery located in Pine Bush, New York.[1][2] It was founded in May 2007 by monastic and lay practitioners from Plum Village in France.[3][4]

The monastery is under the direction of Thich Nhat Hanh’s Order of Interbeing in the Vietnamese Zen
tradition. Blue Cliff Monastery follows the same practices and daily
schedules as its root monastery Plum Village and its sister monasteries Deer Park Monastery in Escondido, California and Magnolia Village Practice Center in Batesville, Mississippi.[5]

Blue Cliff Monastery was created when the monastics moved from Maple Forest Monastery and the Green Mountain Dharma Center. In 1997 Maple Forest Monastery was founded in Woodstock, Vermont and a year later Green Mountain Dharma Center was founded in Hartland, Vermont. Maple Forest was the monks’ residence and Green Mountain was the nuns’ residence.[6] On May 2007 both centers moved to Blue Cliff Monastery.[7]

The Monastery is located in the lush green Hudson Valley of New York (one hour and 30 minutes away from NYC).[8]
Inside the property there are two ponds and a creek, and out of its 80
acres 65 are forest. Visitors are welcome to practice mindfulness with
the fourfold community of monks, nuns, laymen and laywomen. Typically
days of mindfulness are held twice a week (Thursdays and Sundays).
Retreats are held frequently throughout the year.[9][10][11][12][13]