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01 08 2012 WEDNESDAY LESSON 685 FREE ONLINE eNālāndā Research and Practice UNIVERSITY up a levelTipitaka network … his life, his acts, his words sabbe satta bhavantu sukhi-tatta TIPITAKA TIPITAKA AND TWELVE DIVISIONS Brief historical background Sutta Pitaka Vinaya Pitaka Abhidhamma Pitaka Twelve Divisions of Buddhist Canons Nine Divisions of Buddhist Canons Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு A. நிவாரணங்கள் மீதான பகுதி Dhammapada Verse 281 Sukarapeta Vatthu - Purify Your Thoughts, Words And Deeds ALL ABOUT AWAKEN ONES WITH AWARENESS USA Washington • Dai Bai Zan Cho Bo Zen Temple, Seattle • Seattle Buddhist Church, Seattle • Sravasti Abbey, Newport
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01 08  2012 WEDNESDAY LESSON 685 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
up a levelTipitaka network … his life, his acts, his words
               
sabbe satta bhavantu sukhi-tatta

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

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு

A. நிவாரணங்கள் மீதான பகுதி

Dhammapada Verse 281 Sukarapeta Vatthu - Purify Your Thoughts, Words And Deeds


ALL ABOUT AWAKEN ONES WITH AWARENESS USA
Washington

    •    Dai Bai Zan Cho Bo Zen Temple, Seattle
    •    Seattle Buddhist Church, Seattle
    •    Sravasti Abbey, Newport


DN 22 - (D ii 290)

Mahāsatipaṭṭhāna Sutta

— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

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




Note: infobubbles on all Pali words


Pāḷi



Uddesa

I. Kāyānupassanā


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

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā


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



English



Introduction

I. Observation of Kāya


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

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas


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

IV. Dhammānupassanā

A. Nīvaraṇa Pabba

Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, pañcasu nīvaraṇesu. Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, pañcasu nīvaraṇesu?


IV. Observation of Dhammas

A. Section on the Nīvaraṇas

And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas? Here, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the five nīvaraṇas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the five nīvaraṇas

தமிழ்

IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு

A. நிவாரணங்கள் மீதான பகுதி

மற்றும் அதற்கு அப்பால், எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, dhammas in dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் கூர்ந்த கவனிப்புடன் வாசம் செய்கிரார்?

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ kāmacchandaṃatthi me ajjhattaṃ kāmacchandoti pajānāti; a·santaṃ ajjhattaṃ kāmacchandaṃn·atthi me ajjhattaṃ kāmacchandoti pajānāti; yathā ca an·uppannassa kāmacchandassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa kāmacchandassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa kāmacchandassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.

Here, bhikkhus, a bhikkhu, there being kāmacchanda present within, understands: “there is kāmacchanda within me”; there not being kāmacchanda present within, he understands: “there is no kāmacchanda within me”; he understands how the unarisen kāmacchanda comes to arise; he understands how the arisen kāmacchanda is abandoned; and he understands how the abandoned kāmacchanda does not come to arise in the future. 

இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே kāmacchanda புலனுணர்வு சிற்றின்ப ஆசை அதற்குள் உடனிருப்பதால், “எனக்குள் புலனுணர்வு சிற்றின்ப ஆசை கிடக்கிறது என அவர் புரிந்து கொள்கிரார்,புலனுணர்வு சிற்றின்ப ஆசை அதற்குள் உடனில்லையெனில், “எனக்குள் புலனுணர்வு சிற்றின்ப ஆசை கிடையாது என அவர் புரிந்து கொள்கிரார்;எவ்வாறு புலனுணர்வு சிற்றின்ப ஆசை எழும்பாத புலனுணர்வு சிற்றின்ப ஆசை  எழும்பியது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய புலனுணர்வு சிற்றின்ப ஆசை கைவிடப்பட்டது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு கைவிடப்பட்ட புலனுணர்வு சிற்றின்ப ஆசை எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ byāpādaṃatthi me ajjhattaṃ byāpādoti pajānāti; a·santaṃ ajjhattaṃ byāpādaṃn·atthi me ajjhattaṃ byāpādoti pajānāti; yathā ca an·uppannassa byāpādassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa byāpādassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa byāpādassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.

Here, bhikkhus, a bhikkhu, there being byāpāda present within, understands: “there is byāpāda within me”; there not being byāpāda present within, he understands: “there is no byāpāda within me”; he understands how the unarisen byāpāda comes to arise; he understands how the arisen byāpāda is abandoned; and he understands how the abandoned byāpāda does not come to arise in the future. 

இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே byāpāda பிணங்கு/வைராக்கியம் உடனிருப்பதால், “எனக்குள் பிணங்கு/வைராக்கியம் கிடக்கிறது என அவர் புரிந்து கொள்கிரார்,பிணங்கு/வைராக்கியம் உடனில்லையெனில், “எனக்குள் பிணங்கு/வைராக்கியம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு பிணங்கு/வைராக்கியம் எழும்பாத புலனுணர்வு பிணங்கு/வைராக்கியம் என அவர் புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய பிணங்கு/வைராக்கியம் கைவிடப்பட்டது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு கைவிடப்பட்ட பிணங்கு/வைராக்கியம் எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ thinamiddhaṃatthi me ajjhattaṃ thinamiddhaṃti pajānāti; a·santaṃ ajjhattaṃ thinamiddhaṃn·atthi me ajjhattaṃ thinamiddhaṃti pajānāti; yathā ca an·uppannassa thinamiddhassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa thinamiddhassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa thinamiddhassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.

Here, bhikkhus, a bhikkhu, there being thīnamiddhā present within, understands: “there is thīnamiddhā within me”; there not being thīnamiddhā present within, he understands: “there is no thīnamiddhā within me”; he understands how the unarisen thīnamiddhā comes to arise; he understands how the arisen thīnamiddhā is abandoned; and he understands how the abandoned thīnamiddhā does not come to arise in the future. 

இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே thīnamiddhā மந்தம் மற்றும் அசதி  உடனிருப்பதால், “எனக்குள் மந்தம் மற்றும் அசதி கிடக்கிறது என அவர் புரிந்து கொள்கிரார்,மந்தம் மற்றும் அசதி அதற்குள் உடனில்லையெனில், “எனக்குள் மந்தம் மற்றும் அசதி கிடையாது என அவர் புரிந்து கொள்கிரார்;எவ்வாறு மந்தம் மற்றும் அசதி எழும்பாத மந்தம் மற்றும் அசதி எழும்பியது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய மந்தம் மற்றும் அசதி கைவிடப்பட்டது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு கைவிடப்பட்ட மந்தம் மற்றும் அசதி எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ uddhacca-kukkuccaṃatthi me ajjhattaṃ uddhacca-kukkuccaṃti pajānāti; a·santaṃ ajjhattaṃ uddhacca-kukkuccaṃn·atthi me ajjhattaṃ uddhacca-kukkuccaṃti pajānāti; yathā ca an·uppannassa uddhacca-kukkuccassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa uddhacca-kukkuccassa pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnassa uddhacca-kukkuccassa āyatiṃ an·uppādo hoti taṃ ca pajānāti.

Here, bhikkhus, a bhikkhu, there being uddhacca-kukkucca present within, understands: “there is uddhacca-kukkucca within me”; there not being uddhacca-kukkucca present within, he understands: “there is no uddhacca-kukkucca within me”; he understands how the unarisen uddhacca-kukkucca comes to arise; he understands how the arisen uddhacca-kukkucca is abandoned; and he understands how the abandoned uddhacca-kukkucca does not come to arise in the future.

இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே uddhacca-kukkucca மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும் கவலை  உடனிருப்பதால், “எனக்குள் மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும் கவலை கிடக்கிறது என அவர் புரிந்து கொள்கிரார், மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும் கவலை அதற்குள் உடனில்லையெனில், “எனக்குள் மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும் கவலை கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும் கவலை  எழும்பாத மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும் கவலை  எழும்பியது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும் கவலை  கைவிடப்பட்டது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு கைவிடப்பட்ட மனதிற்குரிய கிளர்ச்சி/பரபரப்பு மற்றும் கவலை எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ vicikicchaṃatthi me ajjhattaṃ vicikicchāti pajānāti; a·santaṃ ajjhattaṃ vicikicchaṃn·atthi me ajjhattaṃ vicikicchāti pajānāti; yathā ca an·uppannāya vicikicchāya uppādo hoti taṃ ca pajānāti; yathā ca uppannāya vicikicchāya pahānaṃ hoti taṃ ca pajānāti; yathā ca pahīnāya vicikicchāya āyatiṃ an·uppādo hoti taṃ ca pajānāti.

Here, bhikkhus, a bhikkhu, there being vicikicchā present within, understands: “there is vicikicchā within me”; there not being vicikicchā present within, he understands: “there is no vicikicchā within me”; he understands how the unarisen vicikicchā comes to arise; he understands how the arisen vicikicchā is abandoned; and he understands how the abandoned vicikicchā does not come to arise in the future.

இங்கு, பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே vicikicchā சந்தேகம், உறுதியின்மை உடனிருப்பதால், “எனக்குள் சந்தேகம், உறுதியின்மை  கிடக்கிறது என அவர் புரிந்து கொள்கிரார், சந்தேகம், உறுதியின்மை அதற்குள் உடனில்லையெனில், “எனக்குள் சந்தேகம், உறுதியின்மை  கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு சந்தேகம், உறுதியின்மை  எழும்பாத சந்தேகம், உறுதியின்மை  எழும்பியது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய சந்தேகம், உறுதியின்மை  கைவிடப்பட்டது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு கைவிடப்பட்ட சந்தேகம், உறுதியின்மை  எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.

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

Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” 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 dhammas in dhammas, with reference to the five nīvaraṇas.

இவ்வாறு அவர்  dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் 
கூர்ந்து  கவனித்து  வாசம் செய்கிரார், அல்லது சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன்  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  dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் ” 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, dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் dhammas சட்டத்துக்கு அடிப்படையான அற முறைகளில் சட்டத்துக்கு அடிப்படையான அற முறைகளூடன் கூர்ந்து  கவனித்து வாசம் செய்கிரார்.


Video of the Sattapanni Caves:
http://youtu.be/vNLtLcslKNQ


Meditating
monks at Pongour Falls


Verse 281. Purify Your Thoughts, Words And Deeds

In speech ever watchful with mind well-restrained
never with body do unwholesomeness.
So should one purify these three kamma-paths
winning to the Way made known by the Seers.

Explanation: If one is well-guarded in speech, well-restrained
in mind, and if one refrains from physical misdeeds, that person will
certainly attain the noble eight-fold path realized by the sages.



Dhammapada Verse 281
Sukarapeta Vatthu

Vacanurakkhi manasa susamvuto
kayena ca nakusalam kayira
ete tayo kammapathe visodhaye
aradhaye magga’ misippaveditam.

Verse 281: One should be careful in speech, be well-restrained in mind, and
physically, too, one should do no evil. One should purify these three courses of
action and accomplish the practice of the Path of Eight Constituents made known
by the Buddhas.


The Story of a Swine-Peta

While residing at the Veluvana monastery, the Buddha uttered Verse (281) of
this book, with reference to a swine-peta.

Once Thera Maha Moggallana was coming down the Gijjhakuta hill with Thera
Lakkhana when he saw a miserable, ever-hungry peta, with the head of a swine and
the body of a human being. On seeing the peta, Thera Maha Moggallana smiled but
did not say anything. Back at the monastery, Thera Maha Moggallana, in the
presence of the Buddha, talked about the swine-peta with its mouth swarming with
maggots. The Buddha also said that he himself had seen that very peta soon after
his attainment of Buddhahood, but that he did not say anything about it because
people might not believe him and thus they would be doing wrong to him. Then the
Buddha proceeded to relate the story about the swine-peta.

During the time of Kassapa Buddha, this particular peta was a bhikkhu who
often expounded the Dhamma. On one occasion, he came to a monastery where two
bhikkhus were staying together. After staying with those two for some time, he
found that he was doing quite well because people liked his expositions. Then it
occurred to him that it would be even better if he could make the other two
bhikkhus leave the place and have the monastery all to himself. Thus, he tried
to set one against the other. The two bhikkhus quarrelled and left the monastery
in different directions. On account of this evil deed, that bhikkhu was reborn
in Avici Niraya and he was serving out the remaining part of his term of
suffering as a swine-peta with its mouth swarming with maggots. Then the Buddha
exhorted, “A bhikkhu should be calm and well-restrained in thought, word
and deed.”

Then the Buddha spoke in verse as follows:

Verse 281: One should be careful in speech, be
well-restrained in mind, and physically, too, one should do no evil.
One should purify these three courses of action and accomplish the
practice of the Path of Eight Constituents made known by the Buddhas.


Washington

    •    Dai Bai Zan Cho Bo Zen Temple, Seattle
    •    Seattle Buddhist Church, Seattle
    •    Sravasti Abbey, Newport

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

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Dai Bai Zan Cho Bo Zen Ji
Dai Bai Zan Cho Bo Zen Ji.jpg
Information
Denomination Rinzai
Founded 1983
Founder(s) Genki Takabayashi
Abbot(s) Genjo Marinello
Priest(s) Genko Kathy Blackman
Address 1727 & 1733 S. Horton St., Seattle, WA 98144
Country United States
Website www.choboji.org/

Dharma Wheel.svg Portal:Buddhism

Dai Bai Zan Cho Bo Zen Ji is a Rinzai-style Zen temple, located on North Beacon Hill in Seattle, Washington. Its name translates from Japanese as “Listening to the Dharma Zen Temple on Great Plum Mountain.”

Contents

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

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Seattle Buddhist Church (2007)

The Seattle Buddhist Church (built 1940–41) is a Japanese Jodo Shinshu Buddhist temple in Seattle, Washington, USA. Although it was designed by Japanese American K.A. Arai[1], the architect of record was Pierce A. Horrocks, because Arai lacked an architectural license.[2]
It replaced an earlier Seattle Buddhist Church (1906–1908, Charles W.
Saunders & George Willis Lawton) that was torn down as part of the Yesler Terrace project.[3]

The building is a designated Seattle landmark.[4]

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

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Sravasti Abbey is a Buddhist monastery in the Tibetan tradition established in October 2003 by Bhikshuni Thubten Chodron. Situated on 240 acres (1.0 km2) of forest and meadows; it is 11 miles (18 km) outside of Newport, Washington,
near the Idaho state line. Sravasti Abbey is a training monastery and
is open to visitors who want to learn about community life in a Tibetan
Buddhist monastic setting. The name comes from the fact that during the Buddha’s time, there had been both a community of nuns and a community of monks at Sravasti.[1]

Contents

http://www.smilebox.com/

http://dc.about.com/od/childrensactivities/tp/15BestforKids.htm

15 Best Places to Go with Kids in the Washington DC Area

Washington, DC is a great place to explore with kids.
With so many choices of things to do in the region, here are my top
suggestions for children of all ages.

1. National Zoo

© Jessie Cohen/National Zoo
One
of the most kid-friendly places to visit in Washington, DC is the
National Zoo where you can see more than 400 different species of
animals. The National Zoo is set within the beautiful Rock Creek
National Park and is a part of the Smithsonian Institution. Admission is
FREE!
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2. National Museum of Natural History

© Smithsonian
At
this favorite Smithsonian museum, kids enjoy examining a wide variety
of artifacts including an 80-foot dinosaur skeleton, an enormous
prehistoric white shark, and a 45-and-a-half carat jewel a known as the
Hope Diamond. The Discovery Room is a great hands-on display for young
children. Feel the skin of a crocodile, examine the jaws and teeth of
different animals or try on clothes from around the globe.

3. National Air & Space Museum

© NASM
The
Washington, DC museum displays the largest collection of air and
spacecraft in the world. Visit here and learn about the history,
science, and technology of aviation and space flight. There are IMAX
films and planetarium shows several times a day. Children marvel at the
lifesize exhibits. For an excursion outside of the city, visit the Steven F. Udvar-Hazy Center, the second location, near Dulles International Airport.

4. Discovery Theater

© Discovery Theater
The
Smithsonian’s Discovery Theater, located in the Ripley Center on the
National Mall in Washington, DC, is a live theater geared towards
school-age children. Classic stories and folktales are told through
puppet shows, storytellers, dancers, actors, musicians, and mimes. All
shows are Mondays through Fridays, 10 a.m. and 11:30 a.m.

5. National Museum of American History

© NMAH
Newly
remodeled, the Smithsonian museum is a great place for kids of all ages
to use their imaginations and learn about our nation’s history. Head to
the the Spark! Lab, a hands-on science and invention center and America
on the Move where you’ll see how transportation shaped America.

6. Bureau of Engraving & Printing

© Doable/Getty Images
Everyone
loves to watch real money being printed! See how U.S. paper currency is
printed, stacked, cut and examined for defects. Tours are every 15
minutes, Monday through Friday, 9:00 a.m. to 2:00 p.m.

7. Washington Monument

© Rachel Cooper, licensed to About.com, Inc.
Take
the elevator to the top of the memorial to George Washington, our
nation’s first president, and see a wonderful view of Washington DC.
Kids love to see the city from a bird’s eye view.

8. Pro Sporting Events

© Washington Nationals

Kids
love to attend live sporting events. Washington sports teams compete in
a variety of national leagues including baseball, basketball, football,
ice hockey, soccer, and tennis. See the Redskins, the Nationals, the
Capitals, the Wizards and more.

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9. Glen Echo Park

© Daniel Schreiber
This
wonderful park near Bethesda, Maryland offers year-round activities in
dance, theater, and the arts for the adults and children. There are
concerts, demonstrations, workshops, and festivals. The antique Dentzel
carousel delights children May through September. Enjoy a puppet show at
the Puppet Co. or a children’s theatrical performance at Adventure
Theatre. At Living Classrooms of the National Capital Region, explore
nature, history, and the arts through innovative educational programs
and exhibits.

10. Six Flags America

© Capital Region USA
Six
Flags America offers a full day of fun just 30 minutes from downtown
Washington, DC. This theme park features more than 100 rides, shows and
the area’s largest water park. The park is open April through October.

11. Imagination Stage

© Scott Suchman
Imagination
Stage offers year-round productions of modern and classic plays and
classes in drama, acting, dance musical theatre, and filmmaking for
children of all ages.
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12. Wolf Trap National Park

© Wolf Trap

Wolf
Trap Foundation and the National Park Service present 70 performances
from late June through early August at the Children’s
Theatre-in-the-Woods in Vienna, Virginia. Family-friendly performances,
including music, dance, storytelling, puppetry, and theater are held at
10 am and 11:15 am, Tuesdays through Saturdays.

13. Nature Centers

© Compassionate Eye Foundation/Sam Diephuis
Nature
Centers provide kids with lots of hands-on opportunities to explore our
environment. Year-round naturalist guided programs will give you
insight into the natural habitat of the Washington, DC area.

14. Reston Zoo

© Reston Zoo
This
thirty-acre zoo in the heart of Fairfax County, VA, is great for small
children. Get “up close and personal” with the animals and feed them
too! See alligators, camels, reptiles, zebras, antelope, bison, ostrich,
and lots more.

15. National Postal Museum

© Steve Allen/Getty Images
This
Smithsonian museum features engaging exhibits about sending, receiving
and delivering mail. Explore the history of the postage stamp and marvel
over thousands of stamps and postal artifacts.

More About Washington, DC

Looking for more Washington, DC information? Start with the Washington, DC Home Page, where you’ll find current features and an in depth guide to everything you want to know about the DC/Capital region.

VOICE OF SARVAJAN

Stop Attacking SC/ST (Untouchables) Statues and SC/ST Pride

If you want to destroy a society, destroy its history and the society will get destroyed automaticallyDr. Ambedkar.

On 26th
July, a statue of Behan Mayawati was broken in Lucknow; a day later,
three statues of Dr. Babasaheb Ambedkar were broken in Azamgarh and on
30th July, another statue of Dr. Ambedkar was vandalised in Lucknow,
Uttar Pradesh. All this is not new and has been happening to Scheduled Caste (SC) Untouchable
leaders’ statues, SC/ST/OBC idols or icons, SC/ST places and SC/ST history
since ages. Numerous SC/ST/OBC saints/gurus were killed - such as Sant
Chakardhar, Sant Namdev, Sant Tukaram, Guru Ravidas, Sant Chokhamela;
people even tried to kill Mahatma Jyotiba Phule & Shahuji Maharaj.
Dalit history has been maligned and distorted since ages. Historians are
supposed to be free from fear, to be sincere, open minded, open hearted
truth seekers & also courageous enough to show the truth at any
cost. But it is the misfortune of SC/ST/OBCs of this country that historians have
shown a distorted picture & never showed truth to the people. Being SC/ST, we have been taught to hate ourselves, we have been taught that SC/STs’ don’t have any history; we have been taught SC/STs can’t do any
good. Who taught you all this? Upper caste touchable people did.

dr_ambedkar_statue_parliament

Dr.
Ambedkar’s followers were putting up statues of him in slums and
villages even when he was alive but the first official statue of Dr.
Ambedkar was set up in 1962, in Mumbai (Bombay) at the Institute of
Science crossing. And then came the moment when SC/STs started asserting
and in 1966, Dr. Radhakrishnan (President of India) inaugurated Dr.
Ambedkar’s statue in the Parliament building complex (New Delhi). In
Uttar Pradesh, one research study shows that the very first Dr. Ambedkar
statue was installed with the contribution of SC/STs in around 1966 on
the outskirts of Allahabad, and SC/STs of Kanpur didn’t take much time
to install another statue on the same lines. We must not forget that
many installations of Dr. Ambedkar’s statues were opposed by upper caste
people with stone pelting or boycotts but SC/STs showed courage and
didn’t move back. SC/STs knew that statues of SC/ST idols will stand as a
major feature in the SC/ST-Bahujan movement. And in all those statues
Dr. Ambedkar will stand aloft. How can we forget the struggle and
sacrifice of our forefathers?

Statues
of SC/ST icons are built by SC/ST people with their own money and
contributions, not with the money from the state as Gandhi-Nehru statues
are being made in India. So, why are SC/ST icons’ statues being broken
and damaged? Statues represent a crucial point in the aspirations of SC/STs towards democracy, aspirations of SC/STs towards equality and
justice. SC/STs gather around these statues, get organised, organising
functions and all these gatherings give them strength to believe in
themselves and get inspired by other fellow SC/STs. All these attempts
to demolish SC/ST icons’ statues is an attempt to demoralise SC/STs,
deprive SC/STs of their rich history and rob them of what SC/STs have
been able to gather after years of struggle.

By
depriving SC/STs of their history and culture, people of other castes
want to prove that SC/STs are not citizens of PraBuddha Bharath. But we are citizens
of 
PraBuddha Bharath and we demand equal rights. We don’t believe in second class
citizenship, we are either citizens or no citizens at all. There is
nothing as second class citizens, give us equal rights. We are not
demanding special rights; we are demanding rights which have been
promised to us by the constitution of India. By damaging SC/ST icons’
statues, people of other castes want to remind us that SC/STs are not
free, SC/STs are still slaves and live on other people’s bread. Freedom
is essential for life, freedom is the first step towards development of
human beings, equal rights and justice. By damaging a statue of Behan
Mayawati and statues of Dr Ambedkar, in which present Government is also
involved, people are trying to check the resistance which SC/STs can
give at this moment and if SC/STs accept this they will take the next
step towards putting their dirty hands on more icons and SC/ST history.

We also
don’t believe in ‘love your enemy’ philosophy. Let me remind everyone
once again that the days when we were taught to turn the other cheek are
long gone. Days have come when we have stopped loving our enemy-– you
may remember post-Khairlanji and post-Vienna burnings. We have learnt or
must learn to give a fitting reply. As Malcolm X said, as long as you
teach a man the ‘Love your enemy’ kind of philosophy, he’ll remain a
slave. By teaching this philosophy, we have been enslaved since ages. If
we have to go to court for each and everything (as the Delhi University
suggested recently, that if SC/STs want their rights, they should go to
the courts), to get all our rights, which are promised by the
constitution, if government has fails time and again, if government has
to intervene every time, is it worth all that effort? I doubt it. It is
the same as holding a gun to someone’s head and make him act like a
brother but in reality it won’t be true brotherhood, it will be
hypocrisy that won’t last long. You will never be labelled as ‘wise’ if
you let anyone exploit you. You will never be labelled as ‘brave’ if you
let you rich history die in the hands of anyone. We must learn to shed
this attitude of ‘love your enemy’; we must learn to protect and respect
our icons and must learn to assert our rights rightfully.

Moreover,
a disturbing part in all this vandalisation of SC/ST icons’ statues and SC/ST history distortion is that not all SC/ST leaders from different
political parties have raised their voices against these mischievous
acts. Why do we always hear voices of SC/STs in BSP? What happens to the SC/STs enjoying bread and butter in the name of Dr. Ambedkar, in
parties such as Congress and BJP? If these leaders claim that they are
the voices of SC/STs then why we don’t hear those voices when we need
them the most? I agree there can be differences among them but these
leaders must come forward when the cause is the same or when someone is
laying his hands on SC/STs, in a manner speaking. Also, they must iron
out their differences and act united for the SC/ST cause. Till the time
our leaders are not fearless and intelligent, acts of vandalism of SC/ST
statues will continue. Or till the time our leaders continue to live on
leftovers of upper caste people, there will be no dearth of such
crimes.

SC/STs
look upon SC/ST leaders, SC/ST icons, and SC/ST history everywhere. SC/ST masses need a source of inspiration, someone among them with whom
they can relate to. SC/STs need icons among them, who had/have suffered
or faced the same pain as today’s SC/STs face. By relating themselves to
those icons, SC/STs of today can achieve higher goals. SC/STs of today
don’t need outsiders to inspire them: who knows a shit about Parshuram? SC/STs don’t need someone with twelve arms, nine tails and six legs to
inspire them. SC/STs need someone real, someone who can be from SC/STs
only. Well dressed SC/STs’ statues give people educational, political,
and social ambitions. So by damaging SC/ST icons’ statues, upper caste
people are depriving SC/STs of the source of inspiration and of pride.
Don’t touch. And if anyone puts his dirty hands on SC/ST pride, SC/STs
know better what to do. If they don’t, read another quote by Malcolm X:

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Babasaheb Dr. Ambedkar was a living Buddhist Deity and continues to be so and Ms Maha mayawati is also a Living Buddhist Deity.

The only solution is to acquire the MASTER KEY for BSP.When the touchables out of their traditional hatred and anger touch the untouchables, that means the SC/STs path is the right one and the touchables path is wrong one risen out of intolerance. Now it is only a few touchables with the support of a few Views papers and media who are mad because of their hatred and anger.They must be treated in mental hospitals. They are of the concept and belief of First, second, third and fourth rate souls and the second, third and fourth rate souls have accepted that the First rate soul in number one. They think that the untouchables have no soul and hence they can break their statues. But the Buddha never believed in any soul and he said all are equal. This reality is fast growing and fearing that PraBuddha Bharath is getting created, these mad people are frustrated.

Get united and acquire the MASTER KEY and install statues of the Living Buddhist Deities in every nook and corner of this country to create the history of PraBuddha Bharath. Mobilise votes in favour of this movement by being alert to see that the insecure Electronic Voting Machines are not tampered by demanding their source code.


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