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08/08/12
04 to 08 08 2012 SATURDAY to WEDNES DAY LESSONS 688 to 671 FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org 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 D.Bojjhaṅgas மீதான பிரிவு Dhammapada Verse 285 Suvannakaratthera Vatthu-Path To Peace ABOUT AWAKEN ONES WITH AWARENESS Australia Australian Capital Territory • Mahamevnawa Buddhist Monastery (Sri Lankan)-Most worrying issue is that the statue of Baba Saheb Ambedkar was broken, it has hurt the sentiments of SC/STs, Bahujan Samaj Party (BSP) leader Mayawati said.
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04 to 08  08  2012 SATURDAY to WEDNES DAY LESSONS 688 to 671 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
through
http://sarvajan.ambedkar.org

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

D.Bojjhaṅgas மீதான பிரிவு

  Dhammapada Verse 285 Suvannakaratthera Vatthu-Path To Peace
Verse 286.  Mahadhanavanija Vatthu The Fear Of Death -Verse 287. Kisagotami Vatthu Death Takes Away The Attached - Verses 288 and 289 Patacara Vatthu - Verse 288. No Protection When Needed -Verse 289. The Path To The Deathless

ABOUT AWAKEN ONES WITH AWARENESS Australia
Australian Capital Territory
    •    Mahamevnawa Buddhist Monastery (Sri Lankan)

Most
worrying issue is that the statue of Baba Saheb Ambedkar was broken, it
has hurt the sentiments of SC/STs, Bahujan Samaj Party (BSP) leader Mayawati said.

Rajya Sabha adjourned till 2 p.m.

New Delhi, Aug 8 — The Rajya Sabha was adjourned for a second time till 2 p.m. Wednesday, the first day of monsoon session.
The upper house was first adjourned around 11.25 a.m., after obituary
references, as members raised the issue of Assam violence and
vandalisation of B.R. Ambedkar’s statue in Uttar Pradesh.
As soon as the obituary references ended and Chairman Hamid Ansari
called the question hour, Bahujan Samaj Party (BSP) leader Mayawati
stood up to raise the issue of an Ambedkar statue being vandelised in
Uttar Pradesh.
The chairman asked the members to raise the issue in zero hour, which
led to a ruckus forcing the chairman to adjourn the house till noon.
BSP insisted on taking up Ambedkar statue issue first, which was allowed by Deputy Chairman P.J. Kurien.

“SC/ST
leaders are being insulted by the SP (Samajwadi Party) government in
Uttar Pradesh. They have changed the names of districts and universities
named after SC/ST leaders,” Mayawati said.

“However the most
worrying issue is that the statue of Baba Saheb Ambedkar was broken, it
has hurt the sentiments of SC/STs,” she said.

The chair then asked
the BSP leader to conclude as the time assigned to her was over.
However, BSP members created a ruckus and refused to allow other members
to speak, after which the house was adjourned till 2 p.m.

No bail for three accused of vandalising Mayawati statue

Lucknow, Aug 7 — A city court Tuesday refused bail to the three
people accused of vandalising a statue of former Uttar Pradesh chief
minister and Bahujan Samaj Party (BSP) supremo Mayawati here last month.

Dismissing
the bail applications, Sessions judge Kamal Kishore Sharma ruled that
the act was against society and had serious ramifications.

He was hearing the bail applications moved by Alok Srivastava, Arpit Srivastava and Vishal Mishra.

“The
Taj Mahal and the Red Fort have also been built by using public money.
This does not mean that people with divergent views be allowed to
vandalise them,” the judge said.






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
   E. Sacca Pabba
      E1. Dukkhasacca Niddesa
      E2. Samudayasacca Niddesa
      E3. Nirodhasacca Niddesa
      E4. Maggasacca Niddesa



English



Introduction

I. Observation of Kāya


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

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas


   A. Section on the Nīvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas
   E. Section on the Truths
      E1. Exposition of Dukkhasacca
      E2. Exposition of Samudayasacca
      E3. Exposition of Nirodhasacca
      E4. Exposition of Maggasacca

D. Bojjhaṅga Pabba

Puna ca·paraṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, sattasu bojjhaṅgesu. Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu cittānupassī viharati, sattasu bojjhaṅgesu?

D. Section on the Bojjhaṅgas
தமிழ்
IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு

D.Bojjhaṅgas மீதான பிரிவு

And furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas with reference to the seven bojjhaṅgas. And furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in dhammas with reference to the seven bojjhaṅgas


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

Idha, bhikkhave, bhikkhu santaṃ ajjhattaṃ sati·sambojjhaṅgaṃatthi me ajjhattaṃ sati·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ sati·sambojjhaṅgaṃn·atthi me ajjhattaṃ sati·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa sati·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa sati·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

Here, bhikkhus, a bhikkhu, there being the sati sambojjhaṅga present within, understands: “there is the sati sambojjhaṅga within me”; there not being the sati sambojjhaṅga present within, he understands: “there is no sati sambojjhaṅga within me”; he understands how the unarisen sati sambojjhaṅga comes to arise; he understands how the arisen sati sambojjhaṅga is developed to perfection. 

இங்கு,
பிக்குக்களுக்களே, ஒரு பிக்கு, அங்கே  sati sambojjhaṅga விழிப்பு நிலை
ஞான உபதேசம் காரணக்கூறு உடனிருப்பதால், “எனக்குள்  sati sambojjhaṅga 
விழிப்பு நிலை ஞான உபதேசம் காரணக்கூறு கிடக்கிறது என அவர் புரிந்து
கொள்கிரார்,  sati sambojjhaṅga விழிப்பு நிலை ஞான உபதேசம் காரணக்கூறு
அதற்குள் உடனில்லையெனில், “எனக்குள்  sati sambojjhaṅga விழிப்பு நிலை ஞான
உபதேசம் காரணக்கூறு   கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு  sati
sambojjhaṅga விழிப்பு நிலை ஞான உபதேசம் காரணக்கூறு   எழும்பாத  sati
sambojjhaṅga விழிப்பு நிலை ஞான உபதேசம் காரணக்கூறு எழும்பியது என அவர்
புரிந்து கொள்கிரார்; எவ்வாறு எழும்பிய  sati sambojjhaṅga விழிப்பு நிலை
ஞான உபதேசம் காரணக்கூறு கைவிடப்பட்டது என அவர் புரிந்து கொள்கிரார்;
எவ்வாறு கைவிடப்பட்ட  sati sambojjhaṅga விழிப்பு நிலை ஞான உபதேசம்
காரணக்கூறு   எதிர்காலத்தில் அணுகாது என அவர் புரிந்து கொள்கிரார்.

Santaṃ ajjhattaṃ dhammavicaya·sambojjhaṅgaṃatthi me ajjhattaṃ dhammavicaya·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ dhammavicaya·sambojjhaṅgaṃn·atthi me ajjhattaṃ dhammavicaya·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa dhammavicaya·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa dhammavicaya·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

There being the dhammavicaya sambojjhaṅga present within, he understands: “there is the dhammavicaya sambojjhaṅga within me”; there not being the dhammavicaya sambojjhaṅga present within, he understands: “there is no dhammavicaya sambojjhaṅga within me”; he understands how the unarisen dhammavicaya sambojjhaṅga comes to arise; he understands how the arisen dhammavicaya sambojjhaṅga is developed to perfection.

அவ்விடத்தில்  dhammavicaya sambojjhaṅga
தம்மவிசயா மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம் உடனிருப்பதால், “எனக்குள் 
dhammavicaya sambojjhaṅga தம்மவிசயா மனத்தால் இயக்கப்படுகிற
புலனுணர்வாதம் கிடக்கிறது என அவர் புரிந்து கொள்கிரார்,  dhammavicaya
sambojjhaṅga தம்மவிசயா மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம்  அதற்குள்
உடனில்லையெனில், “எனக்குள்   dhammavicaya sambojjhaṅga தம்மவிசயா மனத்தால்
இயக்கப்படுகிற புலனுணர்வாதம்  கிடையாது என அவர் புரிந்து கொள்கிரார்;
எவ்வாறு   dhammavicaya sambojjhaṅga தம்மவிசயா மனத்தால் இயக்கப்படுகிற
புலனுணர்வாதம் எழும்பாத   dhammavicaya sambojjhaṅga தம்மவிசயா மனத்தால்
இயக்கப்படுகிற புலனுணர்வாதம் எழும்பியது என அவர் புரிந்து கொள்கிரார்.


Santaṃ ajjhattaṃ vīriya·sambojjhaṅgaṃatthi me ajjhattaṃ vīriya·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ vīriya·sambojjhaṅgaṃn·atthi me ajjhattaṃ vīriya·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa vīriya·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa vīriya·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

There being the vīriya sambojjhaṅga present within, he understands: “there is the vīriya sambojjhaṅga within me”; there not being the vīriya sambojjhaṅga present within, he understands: “there is no vīriya sambojjhaṅga within me”; he understands how the unarisen vīriya sambojjhaṅga comes to arise; he understands how the arisen vīriya sambojjhaṅga is developed to perfection.

அவ்விடத்தில்   vīriya sambojjh aṅga திடமான
மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம் , “எனக்குள்   vīriya sambojjh aṅga
திடமான மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம் கிடக்கிறது என அவர் புரிந்து
கொள்கிரார்,   vīriya sambojjh aṅga திடமான மனத்தால் இயக்கப்படுகிற
புலனுணர்வாதம் அதற்குள் உடனில்லையெனில், “எனக்குள்   dhammavicaya
sambojjhaṅga தம்மவிசயா மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம்  கிடையாது என
அவர் புரிந்து கொள்கிரார்; எவ்வாறு    vīriya sambojjh aṅga திடமான
மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம் எழும்பாத    vīriya sambojjh aṅga
திடமான மனத்தால் இயக்கப்படுகிற புலனுணர்வாதம் எழும்பியது என அவர்
பூரணத்துவம் மேம்படுத்துதல் கொள்கிரார்

Santaṃ ajjhattaṃ pīti·sambojjhaṅgaṃatthi me ajjhattaṃ pīti·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ pīti·sambojjhaṅgaṃn·atthi me ajjhattaṃ pīti·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa pīti·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa pīti·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

There being the pīti sambojjhaṅga present within, he understands: “there is the pīti sambojjhaṅga within me”; there not being the pīti sambojjhaṅga present within, he understands: “there is no pīti sambojjhaṅga within me”; he understands how the unarisen pīti sambojjhaṅga comes to arise; he understands how the arisen pīti sambojjhaṅga is developed to perfection.

Santaṃ ajjhattaṃ passaddhi·sambojjhaṅgaṃatthi me ajjhattaṃ passaddhi·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ passaddhi·sambojjhaṅgaṃn·atthi me ajjhattaṃ passaddhi·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa passaddhi·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa passaddhi·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

There being the passaddhi sambojjhaṅga present within, he understands: “there is the passaddhi sambojjhaṅga within me”; there not being the passaddhi sambojjhaṅga present within, he understands: “there is no passaddhi sambojjhaṅga within me”; he understands how the unarisen passaddhi sambojjhaṅga comes to arise; he understands how the arisen passaddhi sambojjhaṅga is developed to perfection.

Santaṃ ajjhattaṃ samādhi·sambojjhaṅgaṃatthi me ajjhattaṃ samādhi·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ samādhi·sambojjhaṅgaṃn·atthi me ajjhattaṃ samādhi·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa samādhi·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa samādhi·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

There being the samādhi sambojjhaṅga present within, he understands: “there is the samādhi sambojjhaṅga within me”; there not being the samādhi sambojjhaṅga present within, he understands: “there is no samādhi sambojjhaṅga within me”; he understands how the unarisen samādhi sambojjhaṅga comes to arise; he understands how the arisen samādhi sambojjhaṅga is developed to perfection.

Santaṃ ajjhattaṃ upekkhā·sambojjhaṅgaṃatthi me ajjhattaṃ upekkhā·sambojjhaṅgoti pajānāti; a·santaṃ ajjhattaṃ upekkhā·sambojjhaṅgaṃn·atthi me ajjhattaṃ upekkhā·sambojjhaṅgoti pajānāti; yathā ca an·uppannassa upekkhā·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa upekkhā·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

There being the upekkhā sambojjhaṅga present within, he understands: “there is the upekkhā sambojjhaṅga within me”; there not being the upekkhā sambojjhaṅga present within, he understands: “there is no upekkhā sambojjhaṅga within me”; he understands how the unarisen upekkhā sambojjhaṅga comes to arise; he understands how the arisen upekkhā sambojjhaṅga is developed to perfection.

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, sattasu bojjhaṅgesu.

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 seven bojjhaṅgas.

Verse 285. Path To Peace

Cut off affection for oneself
as a hand a lily in the Fall.
Cultivate this peaceful path,
Nibbana by the Buddha taught.

Explanation: Just like a person plucking out a lily with one’s
own hand, pluck out your self-attachment. Cultivate the path to Nibbana,
as advocated




Dhammapada Verse 285
Suvannakaratthera Vatthu

Ucchinda sinehamattano
kumudam saradikamva panina
santimaggameva
1 bruhaya
Nibbanam sugatena desitam.

Verse 285: Cut off your craving as one plucks an autumn lily with the hand.
Nibbana has been expounded on by the Buddha; cultivate that Path which leads to
it.


1. santimaggam: the Path that leads to Nibbana, i.e. the Path with Eight
Constituents.


The Story of a Thera who had been a Goldsmith

While residing at the Jetavana monastery, the Buddha uttered Verse (285) of
this book, with reference to a bhikkhu, a pupil of Thera Sariputta.

Once, a young, handsome son of a goldsmith was admitted into the Order by
Thera Sariputta. The young bhikkhu was given loathsomeness of the dead body as
the subject of meditation by Thera Sariputta. After taking the subject of
meditation he left for the forest and practised meditation there; but he made
very little progress. So he returned twice to Thera Sariputta for further
instructions. Still, he made no progress. So Thera Sariputta took the young
bhikkhu to the Buddha, and related everything about the young bhikkhu.

The Buddha knew that the young bhikkhu was the son of a goldsmith, and also
that he had been born in the family of goldsmiths during his past five hundred
existences. Therefore the Buddha changed the subject of meditation for the young
bhikkhu; instead of loathsomeness, he was instructed to meditate on
pleasantness. With his supernormal power, the Buddha created a beautiful lotus
flower as big as a cart-wheel and told the young bhikkhu to stick it on the
mound of sand just outside the monastery. The young bhikkhu, concentrating on
the big, beautiful, fragrant lotus flower, was able to get rid of the
hindrances. He was filled with delightful satisfaction (piti), and step by step
he progressed until he reached as far as the fourth level of mental absorption
(jhana).

The Buddha saw him from his perfumed chamber and with his supernormal power
made the flower wither instantly. Seeing the flower wither and change its
colour, the bhikkhu perceived the impermanent nature of the flower and of all
other things and beings. That led to the realization of the impermanence,
unsatisfactoriness and the insubstantiality of all conditioned things. At that
instant, the Buddha sent forth his radiance and appeared as if in person to the
young bhikkhu and instructed him to get rid of craving (tanha).

Then the Buddha spoke in verse as follows:

Verse 285: Cut off your craving as one plucks an
autumn lily with the hand. Nibbana has been expounded on by the
Buddha; cultivate that Path which leads to it.

At the end of the discourse the young bhikkhu attained arahatship.


Verse 286. The Fear Of Death

Here shall I spend the Rains,
here the Winter, here the Summer.
Thus speculates the fool,
the danger he knows not.

Explanation: In the four months during retreat, winter or
summer in a chosen place, the ignorant plans unaware of the threat
of death.


Dhammapada Verse 286
Mahadhanavanija Vatthu

Idha vassam vasissami
idha hemantagimhisu
iti balo vicinteti
antarayam na bujjhati.

Verse 286: “Here will I live in the rainy season; here will I live in
the cold season and the hot season”, so imagines the fool, not realizing
the danger (of approaching death).


The Story of Mahadhana, a Merchant

While residing at the Jetavana monastery, the Buddha uttered Verse (286) of
this book, with reference to Mahadhana, a merchant from Baranasi.

Once, a merchant from Baranasi came to a festival in Savatthi with five
hundred carts fully loaded with textiles and other merchandise. When he reached
a river bank near Savatthi the river was in spate; so he could not cross the
river. He was held up for seven days as it was raining hard and the water did
not subside. By that time, he was already late for the festival, and there was
no need for him to cross the river.

Since he had come from a long distance he did not want to return home with
his full load of merchandise. So he decided to spend the rainy season, the cold
season and the hot season in that place and said so to his assistants. The
Buddha while going on an alms-round knew the decision of the merchant and he
smiled. Ananda asked the Buddha why he smiled and the Buddha replied,
“Ananda, do you see that merchant? He is thinking that he would stay here
and sell his goods the whole year. He is not aware that he would die here in
seven days’ time. What should be done should be done today. Who would know that
one would die tomorrow? We have no date fixed with the King of Death. For one
who is mindful by day or by night, who is not disturbed by moral defilements and
is energetic, to live for just one night is a well-spent life.”

Then the Buddha sent Ananda to Mahadhana, the merchant. Ananda explained to
Mahadhana that time was running out for him, and that he should practise
mindfulness instead of being negligent. On learning about his impending death,
Mahadhana was alarmed and frightened. So, for seven days, he invited the Buddha
and other bhikkhus for alms-food. On the seventh day, the Buddha expounded a
discourse in appreciation (anumodana).

Then the Buddha spoke in verse as follows:

Verse 286: “Here will I live in the rainy season;
here will I live in the cold season and the hot season”, so
imagines the fool, not realizing the danger (of approaching death).

At the end of the discourse Mahadhana the merchant attained Sotapatti
Fruition. He followed the Buddha for some distance and returned. On his return,
he had a severe headache and passed away soon after. Mahadhana was reborn in the
Tusita deva world.


Verse 287. Death Takes Away The Attached

For one who has a clinging mind
and finds delight in babes and herds
Death does seize and carry away
as great flood a sleeping village.

Explanation: Men are proud that they process children, cattle
and other forms of wealth. They tend to be proud that way because
their minds are overcome with blemishes. Floods sweep away a sleeping
village, taking along all its people and their possessions. In the
same way, death comes unaware and sweeps along the people however
proud they are of their possessions.



Dhammapada Verse 287
Kisagotami Vatthu

Tam puttapasusammattam
byasattamanasam naram
suttam gamam mahoghova
maccu adaya gacchati.

Verse 287: The man who dotes on his children and his herds of cattle, whose
mind longs for and is attached to sensual pleasures, is carried away by Death
even as a sleeping village is swept away by a great flood.


The Story of Kisagotami*

While residing at the Jetavana monastery, the Buddha uttered Verse (287) of
this book, with reference to Kisagotami, the daughter of a rich man from
Savatthi.

Kisagotami came to the Buddha as she was stricken with grief due to the death
of her only son. To her the Buddha said, “Kisagotami, you think you are
the only one who has lost a son. Death comes to all beings; before their desires
are satiated Death takes them away.”

Then the Buddha spoke in verse as follows:

Verse 287: The man who dotes on his children and his
herds of cattle, whose mind longs for and is attached to sensual
pleasures, is carried away by Death even as a sleeping village is
swept away by a great flood.

At the end of the discourse Kisagotami attained Sotapatti Fruition.

* This story has been given in Verse 114,
Chapter VIII - Story No. 13.


Verse 288. No Protection When Needed

No sons are there for shelter
nor father nor related folk,
one by the Death-king seized upon
in kin no shelter finds.

Explanation: When and individual is gripped by death, sons
cannot protect one. Not even one’s father can shield a person
from the grip of death. Nor can one’s relations come to the rescue.

Verse 289. The Path To The Deathless

Having understood this fact
the wise by virtue well-restrained
swiftly then should clear the path
leading to Nibbana.

Explanation: Being aware that no one can rescue you from death,
the wise person, who is restrained and disciplined, should clear the
path to Nibbana, without any loss of time.




Dhammapada Verses 288 and 289
Patacara Vatthu

Na santi putta tanaya
na pita napi bandhava
antakena’ dhipannassa
natthi natisu tanata.

Etamatthavasam natva
pandito silasamvuto
nibbanagamanam maggam
khippameva visodhaye.

Verse 288: Not sons, nor parents, nor close relatives can protect one
assailed by Death; indeed, neither kith nor kin can give protection.

Verse 289: Knowing this, the wise man restrained by morality should quickly
clear (the obstacles to) the Path leading to Nibbana.


The Story of Patacara*

While residing at the Jetavana monastery, the Buddha uttered Verses (288) and
(289) of this book, with reference to Patacara, the daughter of a rich man from
Savatthi.

As Patacara had lost her husband and her two sons, as well as her parents and
three brothers almost at the same time, she was driven to near insanity. When
she approached the Buddha, he said to her, “Patacara, sons and daughters
cannot look after you; so even if they are alive they do not exist for you. The
wise man observes morality (sila) and clears (the obstacles to) the Path leading
to Nibbana.”

Then the Buddha spoke in verse as follows:

Verse 288: Not sons, nor parents, nor close
relatives can protect one assailed by Death; indeed, neither kith nor
kin can give protection.

 

Verse 289: Knowing this, the wise man restrained
by morality should quickly clear (the obstacles to) the Path leading
to Nibbana.

At the end of the discourse Patacara attained Sotapatti Fruition.

* This story has been given in Verse
113
, Chapter VIII - Story No. 12.

End of Chapter Twenty: The Path


ALL ABOUT AWAKEN ONES WITH AWARENESS Australia in
 
the EYES of

Jagatheesan Chandrasekharan

UPASAKA JAGATHEESAN CHANDRASEKHARAN

Australia
Australian Capital Territory
    •    Mahamevnawa Buddhist Monastery (Sri Lankan)

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

Mahamevnawa Buddhist Monastery
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 logo.png

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.

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