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Dhammapada Dhammapada Verse 280 Padhanakammikatissatthera Vatthu-The Lazy Miss The Path
ALL ABOUT AWAKEN ONES WITH AWARENESS USA
Virginia
• Ekoji Buddhist Temple, Fairfax Station
This sutta is widely considered as a the main reference for meditation practice.
III. Cittānupassanā
Kathaṃ ca pana, bhikkhave, bhikkhu citte cittānupassī viharati? |
And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta? |
Idha, bhikkhave, bhikkhu sa·rāgaṃ vā cittaṃ ‘sa·rāgaṃ cittaṃ’ ti pajānāti, vīta·rāgaṃ vā cittaṃ ‘vīta·rāgaṃ cittaṃ’ ti pajānāti, sa·dosaṃ vā cittaṃ ‘sa·dosaṃ cittaṃ’ ti pajānāti, vīta·dosaṃ vā cittaṃ ‘vīta·dosaṃ cittaṃ’ ti pajānāti, sa·mohaṃ vā cittaṃ ‘sa·mohaṃ cittaṃ’ ti pajānāti, vīta·mohaṃ vā cittaṃ ‘vīta·mohaṃ cittaṃ’ ti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittaṃ’ ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittaṃ’ ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittaṃ’ ti pajānāti, a·mahaggataṃ vā cittaṃ ‘a·mahaggataṃ cittaṃ’ ti pajānāti, sa·uttaraṃ vā cittaṃ ‘sa·uttaraṃ cittaṃ’ ti pajānāti, an·uttaraṃ vā cittaṃ ‘an·uttaraṃ cittaṃ’ ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittaṃ’ ti pajānāti, a·samāhitaṃ vā cittaṃ ‘a·samāhitaṃ cittaṃ’ ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittaṃ’ ti pajānāti, a·vimuttaṃ vā cittaṃ ‘a·vimuttaṃ cittaṃ’ ti 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 vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhatta-bahiddhā vā citte cittānupassī viharati; samudaya-dhamm·ānupassī vā cittasmiṃ viharati, vaya-dhamm·ānupassī vā cittasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā cittasmiṃ viharati; ‘atthi cittaṃ’ ti vā 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. |
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.
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
Fairfax Station | |
---|---|
— Unincorporated community — | |
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.
http://filipinofestival.com/blog/2012/07/11/obon-festival-2012-ekoji-buddhist-temple-fairfax-station-va-saturday-july-14-2012/
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
[30]
O |
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NCE upon a time the king of a large and rich country
gathered together his army to take a far-away little country.
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.
For the adventurer, there are 16.7 miles of
Indoor Golf Open Year Round on 68th St.
Fun for the whole family.
Don’t forget our 2 family arcades at our 68th …
Things to do in West Virginia with kids |
Fun places for kids in Kentucky
Things to do in VA with kids |
Places to visit in North Carolina with kids |
Fun things to do in Maryland |
What to do with kids in Tennessee |
Amusement parks near Norfolk |
Water parks near Norfolk VA |
Things to do in Norfolk VA |
Things to do in Williamsburg with kids |
What to do in Richmond |
Fun for kids in Arlington
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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
This sutta is widely considered as a the main reference for meditation practice.
(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·atīto’ ti. |
(6)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, |
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā 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·atīto’ ti. |
(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, |
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā 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. |
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·atīto’ ti. |
(8)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, |
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā 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. |
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·atīto’ ti. |
(9)
Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, |
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā 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. |
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.
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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.
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Verse 277. Conditioned Things Are Transient
Explanation: All component things, all things that have been |
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Verse 278. All Component Things Are Sorrow
Explanation: All component things - |
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Verse 279. Everything Is Soul-less
Explanation: All states of being are without a self. When |
Dhammapada Verses 277, 278 and 279
Aniccalakkhana Vatthu
Dukkhalakkhana Vatthu
Anattalakkhana Vatthu“Sabbe sankhara anicca” ti
yada pannaya1 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 | |||
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— 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. |
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Nickname(s): “The Crossroads of the West” | |||
Location of Salt Lake City in Salt Lake County, Utah |
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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]
[27]
O |
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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.
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.”
Crystal Hot Springs has been a favorite spot …
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Resort in Marysvale, Utah, you’ll have easy access to shopping,
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VOICE OF SARVAJAN
–
Regards,
Ritesh M
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UPASAKA JAGATHEESAN CHANDRASEKHARAN
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.
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Three Ambedkar statues vandalised in UP
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
This sutta is widely considered as a the main reference for meditation practice.
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(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·atīto’ ti. |
(4)
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Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā 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. |
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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·atīto’ ti. |
(5)
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Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā 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. |
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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.
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Verse 273. The Eight-fold Path Is Best
Explanation: Off all paths, the eight-fold path is the greatest. |
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Verse 274. The Only Path To Purity
Explanation: This is the path. There is no other for the achievement |
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Verse 275. The Path To End Suffering
Explanation: If you follow this path, you will reach the termination |
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Verse 276. Buddhas Only Shows The Way
Explanation: The effort must be made by yourself. The Buddhas |
Dhammapada Verses 273, 274, 275 and 276
Pancasatabhikkhu VatthuMagganatthangiko1 settho
saccanam caturo pada2
virago settho dhammanam3
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
This article does not cite any references or sources. (June 2010) |
Wat Buddhavas | |
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|
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] |
Wat Buddhavas is a Buddhist Temple located on Spindle Dr. at Antoine Rd. in Houston, Texas.
• Chua Buu Mon, Port Arthur
http://en.wikipedia.org/wiki/Chua_Buu_Mon
Chua Buu Mon | |
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|
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/ |
Chua Buu Mon is a Buddhist Temple located on Proctor Street in Port Arthur, Texas.
• Chua Linh-Son Buddhist Temple, Austin
http://en.wikipedia.org/wiki/Chua_Linh-Son_Buddhist_Temple
Chua Linh-Son | |
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|
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] |
Chua Linh-Son is a Buddhist Temple, located on 4604 Duval Rd. Austin, Texas.
• Maria Kannon Zen Center, Dallas
http://en.wikipedia.org/wiki/Maria_Kannon_Zen_Center
Maria Kannon Zen Center | |
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|
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/ |
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]
• Wat Buddhavas of Houston, Houston
http://en.wikipedia.org/wiki/Wat_Buddhavas_of_Houston
This article does not cite any references or sources. (June 2010) |
Wat Buddhavas | |
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|
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] |
Wat Buddhavas is a Buddhist Temple located on Spindle Dr. at Antoine Rd. in Houston, Texas.
• Wat Buddhananachat of Austin, Del Valle
http://en.wikipedia.org/wiki/Wat_Buddhananachat_of_Austin
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This article needs additional citations for verification. (May 2011) |
Wat Buddhananachat | |
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|
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] |
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.
[24]
O |
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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.
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
Texas Outside has lots of things for you to see
and do, so this page is dedicated to fun activities and things to do for
kids. Our children have enjoyed a lot of these adventures like kids day
or summer camps, mazes, bike trails, museums, water parks, amusement
rides, miniature golf, bumper cars, kids museums, or just a day in the
park grilling dogs, tossing balls, or fishing. Below are our
recommendations on some things to do with your kids in Texas - all are
great family activities.
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Everybody loves Shamu at Sea World and What kid doesn’t love a roller coaster, cotton |
![]() |
Texas has over 125 lakes spread |
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Texas is riddled with thousands of caves. |
![]() |
Get a REAL tree on a REAL farm at Devine |
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Once in their lifetime, you need to take |
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You will find games of |
Horseback Riding
![]() |
Need someplace the kids can go for an |
![]() |
If you’re looking for something fun and Most of the mazes have other activities and fun things |
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There is no limit to what your children |
Meet the baby animals from a kangaroos to pigs, create a scarecrow, paint a pumpkin, ride a hayride or train or just pick out that perfect pumpkin for carving or eating. Whatever your day in the pumpkin patch brings it will be great entertainment for the entire family and an opportunity for awesome fall pictures. |
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What is better than fun, sun and |
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The magic of the train comes to life |
![]() |
It just doesn’t get much better than a |
![]() |
On a hot Texas summer day, it just |
![]() |
An exciting safari adventure filled with |
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Multiple Texas Locations |
For a thrilling adventure for kids over |
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It doesn’t get much better than taking |
Texas Parks and Wildlife | Check out this website for some great ideas for outdoor and indoor craft activities and at the same time learn a little history of Texas, safety outdoors, animals & flower facts and much more. |
Ways to make personal contact with living things by touch, feel, and smell to develop a relationship with the outdoors. |
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Dhammapada Verse 271and 272 Sambahulasiladisampannabhikkhu Vatthu-Verse 271. A Monk Should Destroy All Passions-Verse 272. Blemishes Should Be Given Up To Reach Release
Rhode Island
• Providence Zen Center
VOICE OF SARVAJAN
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.
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.
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.
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.
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.
This sutta is widely considered as a the main reference for meditation practice.
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(1) Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāha·mataṃ vā dvīha·mataṃ vā tīha·mataṃ vā uddhumātakaṃ vinīlakaṃ vipubbaka·jātaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti. |
(1)
|
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā 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. |
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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 vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇaka·jātehi khajjamānaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti. |
(2)
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Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā 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. |
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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·atīto’ ti. |
(3)
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Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā 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. |
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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.
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Verse 271. A Monk Should Destroy All Passions
Explanation: These two stanzas are an admonition to the monks |
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Verse 272. Blemishes Should Be Given Up To Reach Release
Explanation: Monks, do not rest content by precepts and rites. |
Dhammapada Verses 271 and 272
Sambahulasiladisampannabhikkhu VatthuNa 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
Providence Zen Center | |
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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/ |
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 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]
Grave of Hyon Jok at Providence Zen Center in Cumberland, RI
[21]
O |
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“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.
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 | |
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![]() 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) |
|
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.
Places to go in Maine with kids |
Things to do in New Hampshire
What to do in Vermont
|
Things to do in Massachusetts with kids |
Places to visit in Connecticut
What is there to do in Newport for kids
|
Things to do with kids in Pawtucket |
Things for kids to do in Warwick |
Places to visit in Middletown with kids |
Fun places for kids in Providence
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Dhammapada Verse 270 Balisika Vatthu - 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 VatthuNa 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 | |
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|
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/ |
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.
[15]
O |
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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.
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.
http://akirchner.hubpages.com/hub/10-Best-Kid-Friendly-Places-For-Entertainment-In-Central-Oregon
VOICE OF SARVAJAN
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.
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.
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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
This sutta is widely considered as a the main reference for meditation practice.
Puna ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū vāyo·dhātū’ ti. |
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Seyyathāpi, bhikkhave, dakkho goghātako vā goghātak·antevāsī vā 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·dhātū’ ti. |
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Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā 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. |
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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
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Verse 268. Silence Alone Does Not Make A Sage
Explanation: The ignorant person, possessing foolish ways |
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Verse 269. Only True Wisdom Makes a Sage
Explanation: Weighing what is right and wrong, he shuns evil. |
Dhammapada Verses 268 and 269
Titthiya Vatthu
Na monena muni hotimulharupo aviddasu
yo ca tulamva paggayha
varama1 daya pandito.
Papani parivajjeti
sa muni tena so muni
yo munati ubho loke2
“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
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.
[11]
O |
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NCE upon a time a Big Rat lived in the forest,
and many hundreds of other Rats called him their Chief.
A Tricky Wolf saw this troop of Rats,
and began to plan how he could catch them.
He wanted to eat them, but how was he to get them?
At last he thought of a plan.
He went to a corner near the home of the Rats
and waited until he saw one of them coming.
Then he stood up on his hind legs.
The Chief of the Rats said to the Wolf,
“Wolf, why do you stand on your hind legs?”
“Because I am lame,” said the Tricky Wolf.
“It hurts me to stand on my front legs.”
“And why do you keep your mouth open?” asked the Rat.
“I keep my mouth open so that I may drink in all the air I can,”
said the Wolf. “I live on air;
it is my only food day after day. I can not run or walk,
so I stay here. I
[13] try not to complain.”
When the Rats went away the Wolf lay down.
The Chief of the Rats was sorry for the Wolf,
and he went each night and morning with all the other Rats
to talk with the Wolf, who seemed so poor, and who did not complain.
Each time as the Rats were leaving,
the Wolf caught and ate the last one. Then he wiped his lips,
and looked as if nothing had happened.
Each night there were fewer Rats at bedtime.
Then they asked the Chief of the Rats what the trouble was.
He could not be sure, but he thought the Wolf was to blame.
So the next day the Chief said to the other Rats,
“You go first this time and I will go last.”
They did so, and as the Chief of the Rats went by,
the
[14] Wolf made a spring at him. But the Wolf was not quick enough,
and the Chief of the Rats got away.
“So this is the food you eat.
Your legs are not so lame as they were.
You have p
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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. |
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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
This sutta is widely considered as a the main reference for meditation practice.
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 muttaṃ’ ti. |
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Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. |
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Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā 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. |
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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.
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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
Blue Cliff Monastery | |
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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 |
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]
Chapin Mill Buddhist Retreat Center is the 135-acre (0.55 km2) Buddhist Retreat center of the Rochester Zen Center located at 8603 Seven Springs Rd, Batavia, NY, between Buffalo, NY and Rochester, NY.
Ralph Chapin, a member and friend of the Center donated the property to
the Center in 1996. The retreat center held a groundbreaking in April
2000. Building began in 2003 and was mostly completed in 2007. The
center has a new zendo completed in July 2007.
Sesshin are regularly held at Chapin Mill. Held are 2 & 7 day sesshin.
Huge 3-foot (0.91 m) wide Mokugyu drum. Sounds like a heart beat.
Facing enso, zendo on right carved door on left.
Dokusan line (facing dining hall)
Chogye International Zen Center is a Kwan Um School of Zen practice center founded by Seung Sahn in 1975, located in New York City. The center offers a daily practice regimen, as well as retreats and workshops. Wu Kwang is the guiding teacher and resident Zen Master, the abbot is Steven Cohen.[1]Prebish, Charles S (1999). Luminous Passage: The Practice and Study of Buddhism in America. University of California Press. pp. 34. ISBN 0-520-21697-0.
Morreale, Don (1998). The Complete Guide to Buddhist America. Shambhala Publications. pp. 171.
Coordinates: 41°29′00″N 73°47′40″W
Chuang Yen Monastery | |
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Kuan Yin Hall at the Chuang Yen Monastery. | |
Information | |
Denomination | Pure land |
Country | United States |
Website | http://www.baus.org/baus/about_us/intro_cym.html |
Kuan Yin Hall at the Chuang Yen Monastery.
Chuang Yen Monastery (Chinese: 莊嚴寺; pinyin: Zhuāngyán Sì; literally “solemn monastery”) is a Pure Land buddhist monastery in Carmel, New York. The monastery was built and is maintained by the Buddhist Association of the United States on land donated by C. T. Shen. His autobiography, My Memoir is published by The Institute for Advanced Studies of World Religions and is distributed free at the monastery.
The monastery grounds contain several prayer halls, dormitories, a
dining hall, a memorial area, and a library. Most of the buildings are
built in an imitation of Tang dynasty architecture, and the main hall contains a 37-foot statue of the Buddha Vairocana,
encircled by 10,000 small statues of the Buddha on a lotus terrace. The
larger Buddha statue is said to be the largest of its kind in the
Western Hemisphere.
They hold also seminars and summer camps in both the English and Chinese languages.
Dai Bosatsu Zendo Kongo-ji | |
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Information | |
Denomination | Rinzai |
Founded | July 4, 1976 |
Founder(s) | Soen Nakagawa & Eido Tai Shimano |
Address | 223 Beecher Lake Road, Livingston Manor, New York 12758-6000 |
Country | United States |
Website | http://www.daibosatsu.org/dbzindex.html Kongo-ji |
Dai Bosatsu Zendo Kongo-ji zendo
Dai Bosatsu Zendo Kongo-ji, or International Dai Bosatsu Zendo Kongo-ji, is a Rinzai monastery and retreat center located in the Catskill Mountains of upstate New York. Maintained by the Zen Studies Society, Dai Bosatsu Zendo Kongo-ji is led by Shinge-Shitsu Roko Sherry Chayat. Located on 1,400 acres (5.7 km2) near Beecher Lake[1] in a deciduous forest region[2], Dai Bosatsu Zendo Kongo-ji was established on July 4, 1976.[1] The site offers daily services which include zazen, chanting and samu (work). Dai Bosatsu Zendo Kongo-ji also offers traditional ango — “a three-month period of intensive spiritual training in a Zen monastery during the rainy season in summer”[3] — in addition to weeklong sesshins and weekend retreats throughout the year.[1] The monastery site is located atop a 2-mile (3.2 km) drive that passes through “Sangha Meadow”, a cemetery for housing the cremated remains of deceased sangha members (including a portion of the ashes of Soen Nakagawa).[2]
KTD Shrine Room with HH 17th Karmapa Ogyen Trinley Dorje enthroned
Karma Triyana Dharmachakra[1] is a Tibetan Buddhist monastery in Woodstock, New York, USA, which serves as the North American seat of His Holiness the 17th Gyalwa Karmapa, head of the Karma Kagyu lineage. It was founded in 1976 by the 16th Gyalwa Karmapa. The abbot has been Khenpo Karthar Rinpoche from the inception of the monastery to present (November, 2011).
This article relies on references to primary sources or sources affiliated with the subject. (May 2011) |
Mahamevnawa Buddhist Monastery | |
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Motto | The world that Buddha saw |
Formation | 14 August 1999 |
Type | Organization of Buddhist monasteries |
Purpose/focus | Spiritual Development |
Headquarters | Polgahawela, Sri Lanka |
Location | Sri Lanka (35 branches); Toronto, CA; New Jersey, USA; Sydney, AU; London, UK; Offenbach, DE (List of Mahamevnawa Branches) |
Region served | Worldwide |
Membership | practicing Buddhists |
Founder | Kiribathgoda Gnanananda Thero |
Website | http://www.mahamevnawa.lk http://www.buddhavision.com |
Mahamevnawa Buddhist Monastery is an organization of Buddhist monasteries, of Sri Lankan origin established to benefit the spiritual development of human beings using the teachings of the Gautama Buddha.[1] Its main main monastery is in Polgahawela, Sri Lanka, and Sri Lanka is home to 35 branches of the organization. Overseas branches are in Canada,[2] USA, Australia, UK [3] and Germany.[4]
The founder and the chief Buddhist monk in charge of these monasteries is Venerable Kiribathgoda Gnanananda Thero,
who is engaged in spreading Buddhism to both local and international
communities, and in highlighting the aim of Buddhism: putting and end to
Dukkha (suffering) or attaining Nibbana.