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01/09/18
2497 Wed 10 Jan 2018 LESSON http://www.tipitaka.org/eot 7 AṄGUTTARA NIKĀYA-1. Ekaka Nipāta Pāḷi 2. Duka Nipāta Pāḷi 3. Tika Nipāta Pāḷi 4. Catukka Nipāta Pāḷi 5. Pañcaka Nipāta Pāḷi 6. Chakka Nipāta Pāḷi 7. Sattaka Nipāta Pāḷi 8. Aṭṭhaka Nipāta Pāḷi 9. Navaka Nipāta Pāḷi 10. Dasaka Nipāta Pāḷi 11. Ekādasaka Nīpata Pāḷi
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2497 Wed 10 Jan 2018 LESSON

http://www.tipitaka.org/eot

7 AṄGUTTARA NIKĀYA


Anguttara Nikaya: The Ekaka-nipāta, the Book of the Ones (AN 1 2016.10.15 part 1) Bhikkhu Bodhi


Published on Oct 31, 2016

Section 1: The Mind. Suttas 1–57



1. Ekaka Nipāta Pāḷ

https://www.youtube.com/watch?v=28knKgo8QRE
Anguttara Nikaya: The Ekaka-nipāta, the Book of the Ones (2017.10.21). Bhikkhu Bodhi

BAUS Chuang Yen Monastery
Published on Oct 24, 2017
Anguttara Nikaya: The Ekaka-nipāta, the Book of the Ones (2017.10.21). Bhikkhu Bodhi

Anguttara Nikaya, The Ekaka-nipāta, 575.

Info: please contact (845) 225-1819, or email cym@baus.org
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2. Duka Nipāta Pāḷi



https://www.youtube.com/watch?v=2gS2vLJodRE
Anguttara Nikaya: Duka Nipāta, The Book of the Two (2017.11.18) Bhikkhu Bodhi

BAUS Chuang Yen Monastery
Published on Nov 20, 2017

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Anguttara Nikaya: Duka Nipāta, The Book of the Two…
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3. Tika Nipāta Pāḷi


4. Catukka Nipāta Pāḷi


5. Pañcaka Nipāta Pāḷi


6. Chakka Nipāta Pāḷi


https://www.youtube.com/watch?v=0_nP0SEibM4
Dhammachakka in Pali verses and translation


7. Sattaka Nipāta Pāḷi


8. Aṭṭhaka Nipāta Pāḷi


9. Navaka Nipāta Pāḷi


10. Dasaka Nipāta Pāḷi


11. Ekādasaka Nīpata Pāḷi

https://www.youtube.com/watch?v=_wwAnE65Ous
Daily Buddhist Theravada Pali Chanting by VenVajiradhamma Thera
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Published on Mar 12, 2013
Daily Buddhist Theravada Pali Chanting by Venerable Vajiradhamma Thera

One of the best Pali Buddhist Chanting. It is very peaceful, tranquil, pleasant and harmony chanting.


This compilation consists of Recollection of Buddha (Buddhanusati or
Itipiso), Recollection of Dhamma (Dhammanusati), Recollection of Sangaha
(Sanghanusati), Mangala Sutta, Ratana Sutta, Karaniya Metta Sutta,
Khandha Sutta, Bhaddekaratta Gatha, Metta Chant, Accaya Vivarana,
Vandana, Pattanumodana, Devanumodana, Punnanumodana and Patthana.


This compilation is make possible by Venerable Samanera Dhammasiri
getting the permission from Venerable Vajiradhamma Thera to compile and
distribute, and co-edit and proofing. The background image is photo
taken by Venerable Dhammasubho. First compilation completed in 2007 and
further edit done in 2015. Thanks and Sadhu to all who have assisted and
given me the opportunity to do this compilation especially my family.
May the merits accrue from this compilation share with all. With Metta,
Tissa Ng.

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t Theravada Pali Chanting by Venerable…
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மிழில் திரிபி  மூன்றுதொகுப்புள்
மற்றும்
பன்னிரண்டாகவுள்ள மண்டலங்கள்
சுருக்கமான வரலாற்று முன் வரலாறு
ஸுத்தபிடக
வினயபிடகே
அபிதம்மபிடக
புத்தசமய நெறி முறைகளின் பன்னிரண்டாகவுள்ள மண்டலங்கள்
புத்தசமய நெறி முறைகளின் ஒன்பது மண்டலங்கள் 



திரிபிட  மற்றும் பன்னிரண்டாகவுள்ள மண்டலங்கள் புத்தரின் 45 ஆண்டுகளுக்கும் மேலாக போதிக்கப்பட்ட கோட்பாடு தொகுப்பு. அது ஸுத்த (மரபொழுங்கு சார்ந்த போதனை),வினய (ஒழுங்கு சார்ந்த விதித் தொகுப்பு) மற்றும் அபிதம்ம (விளக்கவுரைகளின்) உள்ளடக்கு. திரிபிட
இப்பொழுதுள்ள படிவத்தில் தொகுத்து மற்றும் ஒழுங்கு படுத்தியது,
சாக்கியமுனி புத்தருடன் நேரடியான தொடர்பிருந்த சீடர்களால். புத்தர் இறந்து
போனார், ஆனால் அவர், மட்டுமழுப்பின்றி மரபுரிமையாக மனித இனத்திற்கு அளித்த உன்னத தம்மம் (தருமம்) இன்னும் அதனுடைய பண்டைய தூய்மையுடன் இருக்கிறது. புத்தர்
எழுத்து மூலமாய்த் தெரிவிக்கப்பட்டுள்ள பதிவுகள் யாவும் விட்டுச்
செல்லாபோதிலும், அவருடைய மேன்மைதங்கிய கெளரவம் நிறைந்த சீடர்கள் அவற்றை 
ஞாபக சக்தியால் ஒப்புவித்து,  பேணிக்காத்து மற்றும் அவற்றை வாய்மொழியாக தலைமுறை தலைமுறையாககைமாற்றிக் கொண்டுள்ளனர்.

சுருக்கமான வரலாற்று முன் வரலாறு

புத்தரின் இறுதி
சடங்கிற்கப்புறம் உடனே, 500  மேன்மைதங்கிய கெளரவம் நிறைந்த அறஹதர்கள்
(அருகதையுள்ளவர்கள்) முதலாவது பெளத்த சமயத்தினர் அவை என்றழைக்கப்பட்ட
புத்தர் போதித்த போதனைகளை மறுபடிமுற்றிலும் சொல் அவை கூட்டினர்.
புத்தருடன் திடப்பற்றுடன் உடனிருந்த மற்றும் புத்தரின் முழுமை போதனையுரைகளையும் கேட்டுணரும் வாய்ப்புப் பெற்ற பிரத்தியேகமான சிறப்புரிமை வாய்ந்த பூஜிக்கத்தக்க ஆனந்தா, ஸுத்த (மரபொழுங்கு சார்ந்த போதனை) நெட்டுருப்பண்ணி ஒப்புவிவித்தார், அதே சமயம் பூஜிக்கத்தக்க உபாலி, வினய (ஒழுங்கு
சார்ந்த விதித் தொகுப்பு) ஸங்கத்திற்கான நடத்தை விதிகளை நெட்டுருப்பண்ணி
ஒப்புவிவித்தார்.முதலாவது பெளத்த சமயத்தினர் அவையின் ஒரு நூற்றாண்டுக்குப்
பின், சில சீடர்கள்  ஒரு சில சிறுபகுதி விதிகளின்  மாற்றம் தேவை என
உணர்ந்தனர். பழமையிலிருந்து நழுவாத பிக்குக்கள் மாற்றங்கள் எதுவும்
தேவையில்லை எனக் கூறினர் அதே சமயம் மற்றவர்கள் சில ஒழுங்கு சார்ந்த விதிகளை
(வினய) (ஒழுங்கு
சார்ந்த விதித் தொகுப்பு)) சிறிது மாற்றியமைக்க வலியுருத்தினர்.முடிவில்
அவருடைய அவைக்குப் பிறகு வேறான தனி வேறான புத்தமத ஞானக்கூடங்கள்
உருவாக்குதல் வளரத் தொடங்கியது.  மற்றும் இரண்டாவது அவையில் (வினய) (ஒழுங்கு
சார்ந்த விதித் தொகுப்பு)) உரியதாயிருந்த விசயம் மட்டும்  தான் விவாதம்
செய்ப்பட்டது மற்றும் தம்மா பற்றிய கருத்து மாறுபாடு அறிவிக்கப் படவில்லை.
மூன்றாம் நூற்றாண்டு அசோக சக்கரவர்த்தி காலத்தில் மூன்றாவது அவையில் ஸங்க சமூகத்தின் வேறான தனி வேறான நடத்தை விதிகளின் அபிப்பிராயங்கள் விவாதம் செய்ப்பட்டது. இந்த அவையில் வேறான தனி வேறான(வினய) (ஒழுங்கு சார்ந்த விதித் தொகுப்பு)) உரியதாயிருந்த விசயம் மட்டும்  வரையறுக்கப்பபடவில்லை ஆனால் மேலும் தம்மா தொடர்பானதாகவும் இருந்தது. அபிதம்மபிடக  இந்த அவையில் விவாதம் செய்ப்பட்டது மற்றும் சேர்த்துக் கொள்ளப்பட்டது. ஸ்ரீலங்கா (இலங்கையில்) 80ம்
நூற்றாண்டு கூடிய, நான்காம் அவை என அழைக்கப்படும் இந்த அவை
சமயப்பணியார்வமுடைய வேந்தர் வட்டகாமினி அபைய கீழுள்ள ஆதரவுடன் கூடியது. அது
இந்த காலத்தில் தான் திரிபிட ஸ்ரீலங்காவில் முதன்முறையாக எழுத்து வடிவில் புத்தசமயத்தவரது புணித பாளி மொழியில் ஈடுபடுதலானது.


ஸுத்தபிடக, புத்தர்


பெரும் அளவு அவரே வெவ்வேறு
சந்தர்ப்பங்களில் வழங்கிய போதனைகள்  உளதாகும். ஒரு சில
போதனைகள் அவருடைய மேன்மைதங்கிய கெளரவம் நிறைந்த சீடர்களால்ல கூட
வழங்கப்பட்டுள்ளது (எடுத்துக்காட்டு.ஸாரிபுத்தா,ஆனந்தா,மொக்கல்லனா)
அவற்றில் உள்ளடங்கியுள்ளது.  விவரமாக எடுத்துக்கூறி வெவ்வேறு
சந்தர்ப்பங்களில் மற்றும் வெவ்வேறு நபர்கள்
மனப்போகிற்குப்  பொருந்தும் பிரகாரம் நீதிபோதனைகள் விவரமாக எடுத்துக்கூறி
அதில் உள்ளடக்கியதால் அது ஒரு மருந்துக் குறிப்பு புத்தகம்  போன்றதாகும்.
முரண்பாடானது  என்பது போன்று அறிக்கைகள் இருக்கக்கூடும், ஆனால் அவைகள்
தறுவாய்க்கு ஏற்ற புத்தர் கூற்று என்பதால் தவறாகத் தீர்மானி
வேண்டியதில்லை. இந்த பிடக ஐந்து நிகாய அல்லது திரட்டுகள் பாகங்களாகப் பிரிப்பட்டுள்ளது. அதாவது:-



திக்க (நீளமான) நிகாய (திரட்டுகள்)
புத்தரால் கொடுக்கப்பட்ட 34 நீளமான போதனையுரைகள் கொய்சகமாக்கப்பட்டது.


 மஜ்ஜிம (மத்திம) (நடுத்தரமான) நிகாய (திரட்டுகள்)

புத்தரால்
கொடுக்கப்பட்ட 152 மத்திம ( நடுத்தரமான நீட்சி ) பல்வேறு வகைப்பட்ட
விஷயங்கள் செயல் தொடர்பு உடன் போதனையுரைகள் கொய்சகமாக்கப்பட்டது.


ஸம்யுத்த (குவியல்) நிகாய (திரட்டுகள்)

குவியல்
நிகாய (திரட்டுகள்) என அழைக்கப்படும் நெறி முறைக் கட்டளை ஆணை அவற்றினுடைய
பொருளுக்கு ஏற்ப 56 பங்குவரி குவியலாக கொய்சகமாக்கப்பட்டது. அது மூவாயிரம்
விஞ்சி மிகுதியாக மாறும் தன்மையுள்ள நீளம் ஆனால் பெரும்பாலும் ஒப்பு
நோக்காக சுருக்கமான நெறி முறைக் கட்டளை ஆணை நிரம்பியது.


  
அங்குத்தர (கூடுதல் அங்கமான) (ஆக்கக்கூறு) நிகாய (திரட்டுகள்)

இறங்குதல்
காரணி, கருத்தைக் கவர்கிற, கீழ் நோக்கி அல்லது ஏறத்தாழ தற்போதைக்கு
உதவுகிற என அழைக்கப்படும் பதினொன்று பங்குவரி, ஒவ்வொன்று
கொய்சகமாக்கப்பட்டது நெறி முறைக் கட்டளை ஆணை கணக்கிடல் ஆக்கை ஒரு
குறிப்பிட்ட கூடுதல் ஆக்கக் கூறு எதிராக அவை முன்னோடி மாதிரி இறங்குதல்
காரணி. அது ஆயிரக்கணக்கான பெரும்பாலும் சுருக்கமான நெறி முறைக் கட்டளை ஆணை
நிரம்பியது. தன்னகம் கொண்டிரு



குத்தக (சுருக்கமான, சிறிய) நிகாய (திரட்டுகள்)

சுருக்கமான,
சிறிய நிகாய (திரட்டுகள்) வாசகம் மற்றும் ஆலோசனை மிக்க மாதிரி தணிந்த
இரண்டு படுகைகள் : தம்மபத (ஒரு சமய சம்பந்தமான முற்றுத் தொடர் வாக்கியம் ,
மூன்று கூடைகள் நூட்கள்  ஒன்றின் பெயர் , தம்மாவின் உடற்பகுதி அல்லது
பாகம்), உதான (வார்த்தைகளால்,

மேல்நோக்கிய பேரார்வம், ஆவல் கொண்ட அல்லது
மகிழ்ச்சி கூற்று, சொற்றொடர் , உணர்ச்சிமிக்க உறுதலுணர்ச்சி, மகிழ்ச்சி
அல்லது மனத்துயரம் இரண்டனுள் ஒன்று), இதிவுத்தக ( இது குத்தகனிகாய நான்காம்
புத்தகம் பெயர்), ஸுத்த ( ஒரு சரம், இழை ,: புத்தசமயம், சவுகதநூல் ஒரு
பாகம்; ஒரு விதி, நீதி வாக்கியம் இறங்குதல் காரணி),தேரகாத-தேரிகாத(
தேராக்களுக்கு உரியதானது), மற்றும் ஒரு சரடு ஜாதக ( பிறப்பு , பிறப்பிடம் ,
ஒரு பிறப்பு அல்லது : புத்தசமயம் விவேகம் வாழ்தல் , ஒரு ஜாதக, அல்லது
புத்தரின் முந்திய பிறப்பு கதைளில் ஒன்று.)

இந்த ஐந்தாவது பதினைந்து நூட்களாக பிரிக்கப்பட்டுள்ளது:-

சுருக்கமான பாதை (சமய விரிவுரை)

தம்மபத (மெய்ம்மை பாதை)

உதன (மனப்பூர்வமான முதுமொழி அல்லது ஓரசை நீண்ட நாலசைச்சீர்களான மகிழ்ச்சி)
 
இதி உத்தக (இவ்வாறாக அல்லது அவ்வாறாக கூறிய போதனைகள்)


ஸுத்த நிபட (சேர்த்த போதனைகள்)

விமான வத்து (வானியல் குடும்பங்கள் தனித்தனியாகத் தங்குதற்கேற்பப் பிரிக்கப்பட்ட பெரிய கட்டிட கதைகள்)

பேடா வத்து (இறந்து போன,மாண்டவர் கதைகள்)

தேராகாதா (சகோதரர்கள் வழிபாட்டுப் பாடல்கள்)

தேரிகாதா (சகோதரிகள் வழிபாட்டுப் பாடல்கள்)

ஜாதகா (பிறப்பு கதைகள்)

நித்தேச (விளக்கிக்காட்டுதல்)

பதிசம்பித (பகுத்து ஆராய்கிற அறிவு)

அபதான (ஞானிகள் வாழ்க்கை)

புத்தவம்ஸ (புத்தரின் வரலாறு)

சாரிய பிடக (நடத்தை முறைகள்)



மிழில் திரிபி  மூன்று தொகுப்புள்
மற்றும்
பன்னிரண்டாகவுள்ள மண்டலங்கள்
சுருக்கமான வரலாற்று முன் வரலாறு
ஸுத்தபிடக
புத்தசமய நெறி முறைகளின் பன்னிரண்டாகவுள்ள மண்டலங்கள்
புத்தசமய நெறி முறைகளின் ஒன்பது மண்டலங்கள் 
TIPITAKA-ஸுத்தபிடக-மஹாபரினிப்பண ஸுத்த (அபார வீடுபேற்றுநிலை குறிக்கோள் எய்தல்)Mahāparinibbāna Sutta

ஸுத்தபிடக-திக்க நிகாய-Iமெய்யார்வ  தியானம் -A. உள்ளுயிர்ப்பு மற்றும் சுவாசித்தல் பிரிவு Sutta Piṭaka >> Digha Nikāya-I. Kāyānupassanā -A. Section on ānāpāna

தமிழ்




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தமிழ்

நான் இவ்வாறு கேட்டிருக்கேன்:

 ஒரு குறிப்பிட்டதறுவாயில், ஒரு கடைத்தெருவு நகரமான Kammāsadhamma
(கம்மாசதம்மா) வில், Kurus (பாரத்துவாசர்) இடையில் Bhagavā  (பகவான்) தங்கி
இருந்தார்.

 அவ்விடம், பிக்குக்களுக்கு அவர் உரை நிகழ்த்தினார்:
- பிக்குக்களுக்களா

- பிக்குக்களுக்கு Bhaddante (பந்த்தே) பதில்  அளித்தார்.Bhagavā  (பகவா) சொற்றார்:

-
இது, பிக்குக்களுக்களா,ஒன்றுமில்லை இனங்களை தூய்மைப்படுத்தும் பாதையில்
நடத்திச் செல்லும், துயரம் மற்றும் புலம்பலை முறியடித்து,
dukkha-domanassa(துக்கம்-துயரம்)மறைவு , Nibbāna(யாவுங் கடந்த நிலை
உணர்தல்) மெய்யாகக் காண்டல்,அதுதான் நான்கு பொருள்கள் கொண்ட
satipaṭṭhānas(விழிப்பு நிலை உளதாந்தன்மை) என கூறலாம்.

மற்றும்
எப்படி,பிக்குக்களுக்களே,kāya in kāya (உடலில் உடலை கவனித்து வசிக்கிரார்?
இங்கு பிக்குக்களுக்களா,ஒரு பிக்கு,காட்டுக்குச் சென்றோ அல்லது
மரத்தடிக்குச் சென்றோ அல்லது காலி அறைகுச் சென்றோ,காலை குறுக்காக
கீழ்நோக்கி மடித்துக்கொண்டு அமர்கிரார்,உடலை செங்குத்தாக
சரிசெய்துக்கொண்டு,மற்றும் sati parimukhaṃ. மூச்சு உள்ளே அல்லது வெளியே
சரிசெய்துக்கொள்கிரார்.  sato இவ்வாறு கவனமான மூச்சு உள்ளே அல்லது வெளியே
செலுத்துகிரார். மூச்சு நீண்டதாக உள்ளே செலுத்தும்போது: நான் நீண்டதாக
உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு நீண்டதாக வெளியே 
செலுத்தும்போது: நான் நீண்டதாக வெளியே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான் குறைவாக உள்ளே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே செலுத்தும்போது:நான்
குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர் தானே
பயிற்சித்துகொள்கிரார்: முழு  kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:முழு 
kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:  kāya-saṅkhāras
உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை உள்ளே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:


சம்மதம்படி,பிக்குக்களுக்களே,திறமை
கடைசல்காரர் அல்லது கடைசல்காரின் தொழில் பழகுநர், ஒரு நீளமான சுழற்றுதல்
உருவாக்குதல் குறிப்பறிது: ‘நான் நீளமான சுழற்றுதல் உருவாக்குகிறேன்’;ஒரு
குறைவான சுழற்றுதல் உருவாக்குதல் குறிப்பறிது: ‘நான் குறைவான சுழற்றுதல்
உருவாக்குகிறேன்’;அவ்வழி,பிக்குக்களுக்களே,ஒரு பிக்கு,மூச்சு நீண்டதாக
உள்ளே செலுத்தும்போது: நான் நீண்டதாக உள்ளே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு நீண்டதாக வெளியே  செலுத்தும்போது: நான் நீண்டதாக வெளியே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான்
குறைவாக உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே
செலுத்தும்போது:நான் குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர்
தானே பயிற்சித்துகொள்கிரார்: முழு  kāya உடலை/காயாவையும்
கூருணர்ச்சியுடன்,நான் மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே
பயிற்சித்துகொள்கிரார்:முழு  kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்: 
kāya-saṅkhāras உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை
உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை
வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:


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.


பாளி


Katha·ñ·ca,
bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu
arañña-gato vā rukkha-mūla-gato vā suññ’āgāra-gato vā nisīdati pallaṅkaṃ
ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So
sato’va assasati, sato’va passasati. Dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā
passasanto ‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.

Seyyathāpi,
bhikkhave, dakkho bhamakāro vā bhamakār·antevāsī vā dīghaṃ vā añchanto
‘dīghaṃ añchāmī’ ti pajānāti; rassaṃ vā añchanto ‘rassaṃ añchāmī’ ti
pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā
passasanto ‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati. 




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,{1} a·nissito ca viharati, na ca kiñci loke upādiyati.
Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. 





English


Introduction


I. Observation of Kāya
 I.Fixing the attention,  earnest meditation
 A. Section on ānāpāna
A.Section on the Basis of action. This term is applied to certain
religious exercises or meditations, by means of which samādhi, jhāna and
the four Paths are attained. Each of these is based on a certain
formula or rite, also called kammaṭṭhānaṃ

   B. Section on postures
B.Section on Way of deportment. There are four iriyāpathas or postures, viz. walking, standing sitting, lying down.
  
C. Section on sampajañña
C.Section on Knowing, understanding, conscious.
   D. Section on repulsiveness
D.Section on To expect, await, desire
   E. Section on the Elements
E.Section on Primary or elementary substance; principle, element,
material; a property of a primary substance, as colour, taste, sound; an
organ of sense; a bodily principle or humour of which there are three,
phlegm, wind and bile; a constituent of the body, as flesh, blood,
bones; the remains of a body after cremation; a sacred relic; a fossil; a
metal


   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

Introduction

Thus have I heard:

On one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma, a market town of the Kurus. There, he addressed the bhikkhus:

– Bhikkhus.

– Bhaddante answered the bhikkhus. The Bhagavā said:


This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa ( Cessation of suffering- Nibbaṇa (Ultimate goal for eternal bliss), the attainment of the right way, the realization of Nibbāna (Ultimate goal for eternal bliss), that is to say the four satipaṭṭhānas(Fixing the attention, earnest meditation).

Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya (the body in the threshold of the body), ātāpī sampajāno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious) satimā (Of retentive memory or active mind/ thoughtful/ reflecting) having given up abhijjhā-domanassa (Covetousness)  towards the world. He dwells observing vedanā in vedanā (Feeling/ sensation/ perception; pain/suffering in threshold of Feeling/ sensation/ perception; pain/suffering) ātāpī sampajāno( Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimā(Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhā-domanassa ( Covetousness) towards the world. He dwells observing citta in citta (The heart; the mind; a thought, an idea; will/ intention in threshold of The heart; the mind; a thought, an idea; will/ intention), ātāpī sampajāno (Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimā (Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhā-domanassa (Covetousness) towards the world. He dwells observing dhamma·s in dhamma·s (and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion
in threshold of
and (dhammaṃ)Nature/ condition/ quality/ property/
characteristic; function/ practice/ duty; object/ thing/ idea/
phenomenon; doctrine; law; virtue/ piety; justice; the law or Truth of
the Buddha; the Buddhist scriptures; religion)
ātāpī sampajāno
(Ardent/ zealous/ strenuous/ active Knowing/ understanding conscious), satimā (Of retentive memory or active mind/ thoughtful/ reflecting), having given up abhijjhā-domanassa (Covetousness) towards the world.

I. Kāyānupassanā (Fixing the attention, earnest meditation)



A. Section on ānāpāna ( Inhaled and exhaled breath, inspiration and respiration) (Basis of action. This term is applied to certain
religious exercises or meditations, by means of which samādhi (
Agreement, peace, reconciliation; tranquillity, self-concentration, calm), jhāna (Meditation, contemplation; religious meditation or abstraction of the mind, mystic or abstract meditation, ecstasy, trance) and
the four Paths are attained. Each of these is based on a certain
formula or rite, also called kammaṭṭhānaṃ)

And how, bhikkhus, does a bhikkhu dwell observing kāya in kāya
(the body in the threshold of the body)? Here, bhikkhus, a
bhikkhu, having gone to the forest or having gone at the root of a tree
or having gone to an empty room, sits down folding the legs crosswise,
setting kāya (
body) upright, and setting sati parimukhaṃ (Recollection; active state of mind, fixing the mind
strongly upon any subject, attention, attentiveness, thought,
reflection, consciousness
In front, before). Being
thus sato (
Recollecting, mindful, attentive, thoughtful, conscious)he breathes in, being thus sato (Recollecting, mindful, attentive, thoughtful, conscious) he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’;
he
trains himself: ‘feeling the whole kāya (body), I will breathe in’; he trains
himself: ‘feeling the whole kāya (body), I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras (refering to body
Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own) , I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras
(refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe out’. 


Just as, bhikkhus, a skillful turner or a turner’s apprentice, making a
long turn, understands: ‘I am making a long turn’; making a short turn,
he understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’;
he
trains himself: ‘feeling the whole kāya (body), I will breathe in’; he trains
himself: ‘feeling the whole kāya (body), I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras
(refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras (refering to body Constructing, preparing, perfecting, embellishing; aggregation; matter; karma ( Hail) ; the skandhas (own), I will breathe out’.

Thus he dwells observing kāya in kāya (the body in the threshold of the body) internally, or he dwells observing kāya in kāya (the body in the threshold of the body) externally, or he dwells observing kāya in kāya (the body in the threshold of the body) internally and externally; he dwells observing the samudaya (Rise, origin, commencement; origination, cause; multitude) of phenomena (sapindus detergens)in kāya (body), or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena (sapindus detergens) in kāya (body); 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 (the body in the threshold of the body).


http://thehamiltonproject.blogspot.in/2011/12/yogi-toobox-anapanasati-sutta.html


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Lately, I have
returned to basics and have seen great things result from simply
following the Buddha’s anapana instructions found in the anapanasati sutta.
If practiced to the tee, the anapanasati instructions lead in sequence
to the cultivation of the very factors that come together to fabricate
the sutta style full bodied 100% sensuous 1st rupa jhana and beyond. 



Here is the lowdown of how I am currently putting these instructions into action to great effect.


In
the initial instructions the Buddha talks of,  notice that he gives a
secondary object/objective along with observing the incoming and
outgoing breath. 




“1) Breathing
in long, he discerns, ‘I am breathing in long’; or breathing out long,
he discerns, ‘I am breathing out long.’ Or breathing in short, he
discerns, ‘I am breathing in short’; or breathing out short, he
discerns, ‘I am breathing out short.’  2)
He trains himself, ‘I will breathe in sensitive to the entire body.’ He
trains himself, ‘I will breathe out sensitive to the entire body.’  3)
He trains himself, ‘I will breathe in calming bodily fabrication.’ He
trains himself, ‘I will breathe out calming bodily fabrication.”

1)
Notice the first step is to observe the incoming and outgoing breath
discerning its length at the same time. One is not simply staring at the
breath but taking on board a secondary object/objective such as
discerning the length of the breath each time it comes in and out. One
can experiment with just staring at the breath VERSUS staring at it but
also actively discerning the length of it each time it goes in and out.
Notice a difference? 

One
is directing thought towards discerning whether the breath is long ,
longer than before, short, shorter than before, becoming sensitive to
the whole body etc etc. Having this secondary object/objective will take
up more of the brain’s capacity so there will be less space to wander. 


This
relates to something Tarin of the DhO has written about before. One
engages the mind’s proliferating tendency by giving it more things to
pay attention to as opposed to just the breath. Thus taking on the
secondary object/objective the Buddha gives along with the breath will
engage this very proliferating tendency:

“What
I mean by ‘the sense of seeing’ is, literally, what it is to experience
seeing directly; to perceive is to be engaged in a lively activity and
is what is meant by paying attention. Yet, such attention is likely to
tend toward proliferating stories and fabrications, from persistent
reflection and mental commentary on one hand (when concentration is weak
and/or scattered) to outright hallucination on the other (when
concentration is powerful and/or focused). Those proliferations are to
be avoided. How may these proliferations be avoided? By otherwise
engaging the proliferating tendency. How may the proliferating tendency
be otherwise engaged? By applying the mind further. To what further
apply the mind? To the apprehension (of more) of what is happening. What
more is happening (that is not yet engaged)? The apprehension of (the
apprehension of) perception itself.
  

To
apprehend perception directly is necessarily also to apprehend that
apprehension is occurring, and to experience in such a manner is to
experience cleanly and clearly, entirely engagedly and encompassedly,
incuding the bodily sense of such experience. To see not just what the
eye sees but what it is to see is therefore to see cleanly and clearly,
entirely engagedly and encompassedly, including the bodily sense of such
seeing. Seeing in this manner engages the energies which otherwise fuel
the proliferating tendency, and so avoids such proliferation. Further,
experiencing seeing as a bodily sense leads to deeper insight into what
the body is, and what perceiving is.” 

NOTE:
A yogi should spend enough time on each secondary object/objective
until one is able to follow the instructions without much mind wandering
and distraction. If a whole formal sit is spent on just the 1st
instruction, all the better to master each part before moving onto the
next part. 


2)
The Buddha goes onto give more secondary objects/objectives in
sequential order. Once one has mastered somewhat the discernment of the
length of the incoming and outgoing breath without being pulled here and
there by a wandering mind one can then proceed to the next step:
Becoming sensitive to the entire body. 

There
are a couple of interpretations of what ‘entire body’ is meant to be.
One interpretation is that it is the ‘breath body’ (the trail of the
breath throughout the body) and another is sensing the entire physical
body as a mass of sensations. I have run with the latter interpretation
as it helps one become aware of one of the factors of the sutta rupa
jhanas: full bodied awareness. The other approach probably does as well.
In the samadhanga sutta the first rupa jhana has the entire body
pervaded and suffused with rapture (joy) and pleasure. It is quite clear
one becomes aware of the entire body, legs, arms, genitals, torso, butt
cheeks, head, shoulders knees and toes. This is coming also from my own
experience
. I am able to become aware of the entire body buzzing with vibrations in every nook and cranny.

The
Blessed One said: “Now what, monks, is five-factored noble right
concentration? There is the case where a monk — quite withdrawn from
sensuality, withdrawn from unskillful qualities — enters and remains in
the first jhana: rapture and pleasure born from withdrawal, accompanied
by directed thought and evaluation. 
He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawalThere is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

3)
When one has mastered this part of the instruction, one can move onto
the next instruction which is to breath in and out calming bodily
fabrications. I take ‘bodily fabrications’ to be any ‘tension’ felt
anywhere in the body subtle or gross. Once one has become aware of the
of the entire body, one can also become aware of any physical tensions.
They will generally be pretty obvious against the backdrop of the
uniform sensations of the rest of the body. I breath in actively and
mentally ‘letting go’ of the tension, perhaps with a mental ‘letting go’
gesture. One can get a feel for what works for them. Try and keep the
entire body still within view from a panoramic wide angle and  simply
‘let go’ of any tensions as I once described in the 
letting go approach to jhana using the incoming and out going breath as the anchor to keep the mind’s attention suffused throughout the body. 

“Once
the mind sees that subtle tension, it is allowed to relax around it. If
you could picture Mother Theresa gently embracing a sick child, that is
how you let the mind relax around it. Very gently not pushing nor
pulling at the tension. I will then continue to let the mind relax
around this tension, allowing it to be there for as long as the tension
is there. I will attentively allow the mind to do this until a natural
process of letting the tension subside and drop away occurs. There is no
manipulation of the tension. Just an acceptance of it and a gentle
action of letting it be and letting it go. Like you would an injured
bird that you have cared for. You take it outside and place it on the
ground and just sit with it till it remembers to use its wings again,
and suddenly it flies off into the air. That is the approach.”

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4)
Once one has developed the ability to discern the length of the
incoming and outgoing breath continuously, then become sensitive to the
entire physical body continuously, then breath in and out calming bodily
tensions continuously,  the ongoing experience should become quite
joyous. The body will become relaxed and will condition the arising of
‘joy’, or ‘rapture’ as ‘piti’ is translated below. One becomes sensitive
to the ‘joy’ that results from awareness of the body and the calming of
any bodily tensions. One can focus on the mental quality of lightness
of the relaxing mind and allow it to grow and pervade the entire body as
one anchors attention via the breath throughout it.

“4)
He trains himself, ‘I will breathe in sensitive to rapture.’ He trains
himself, ‘I will breathe out sensitive to rapture.’ 5)
He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains
himself, ‘I will breathe out sensitive to pleasure.’ He trains himself,
6) ‘I
will breathe in sensitive to mental fabrication.’ He trains himself, ‘I
will breathe out sensitive to mental fabrication.’ He trains himself,
‘I will breathe in calming mental fabrication.’ He trains himself, ‘I
will breathe out calming mental fabrication.’

5)
 When one has become sensitive to ‘joy/rapture’, one can then move onto
becoming aware of ‘pleasure’. For me, pleasure or sukkha will be the
sensations/vibrations felt throughout the body which can be seen to be
quite pleasurable. Allow this to take over the entire focus of the mind;
a body suffused with pleasure. 



6) Once
one has mastered the last instruction, one moves onto
becoming sensitive to and calming the mental fabrications. Here any
mental movements at all, thought, images, moods can actively be relaxed
as one did with the bodily fabrications/tension. Simply follow the same
technique of ‘letting go’ of the mental movements and any desires to
maintain them. 



If one masters
each of the instructions already mentioned one has actively developed
the very factors that give rise to the first rupa jhana. The first rupa
jhana has as its factors piti (joy/rapture), sukkha
(pleasure/happiness), vitakka (directed thought) and vicara (sustained
thought). What one has done so far with the anapana sati instructions is
to 
One
is ‘direct thought’ (directing to what? length of breath, rapture,
calming fabrications etc) which when done continuously leads to the flow
of the mind’s atttention and the flow of thought landing continuously
on the object/objective. Eventually it becomes ’sustained thought’. Piti
(joy/rapture)  is actively taken as a secondary object/objective along
with the incoming and outgoing breath. So is sukkha (pleasure). 



Thus
we have all the first rupa jhana factors in place. Following the
sequence to the tee will develop factors that support the following
factors that in turn support the following factors and so on. A mind
that has ‘engaged the proliferating tendencies’ will be able to become
aware more so of the entire body. When one becoems aware of the entire
body, one can become aware of any hidden physical tensions and actively
calm them down. When physical tensions have been calmed down,
the experience becomes much more pleasant which gives rise to ‘joy’ or
‘rapture’ which also is supported and supports ‘pleasure’. 



7), 8) and 10) When
one keeps following the instructions that follow, becoming sensitive
then steadying then satisfying then releasing the mind, one strengthens
the qualities that have pervaded the body and mind up to this point. 



“7)
He trains himself, ‘I will breathe in sensitive to the mind.’ He trains
himself, ‘I will breathe out sensitive to the mind.’  8) He trains
himself, ‘I will breathe in satisfying the mind.’ He trains himself, ‘I
will breathe out satisfying the mind.’  (9) He trains himself, ‘I will
breathe in steadying the mind.’ He trains himself, ‘I will breathe out
steadying the mind.’ 10) He trains himself, ‘I will breathe in releasing
the mind.’ He trains himself, ‘I will breathe out releasing the mind.’

11)
At this point one can start to focus on
the secondary objects/objectives of ‘inconstancy’ of the factors of the
state one finds themselves,  i.e. first rupa jhana. 12)
When one is able to see that the fabricated factors of the first rupa
jhana are inherently transient, impermanent and inconstant, one will be
able to focus on cultivating dispassion for such fabrications.  Seeing
their inherent transitory inconstant nature leads to dispassion for them
which leads to a reduction in grasping and the ability to focus on the
cessation of the factors of fabrication. When one focuses on the
cessation of such factors, one is able to relinquish them. When there is
no grasping at the factors, they will surely drop away to reveal an
even subtler state i.e. the 2nd rupa jhana. The factors of directed and
sustained thought are the first to drop away revealing the 2nd jhana. 

11) He
trains himself, ‘I will breathe in focusing on inconstancy.’ He trains
himself, ‘I will breathe out focusing on inconstancy.’ 
12) He
trains himself, ‘I will breathe in focusing on dispassion [literally,
fading].’ He trains himself, ‘I will breathe out focusing on
dispassion.’ 
13) He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ 14) He
trains himself, ‘I will breathe in focusing on relinquishment.’ He
trains himself, ‘I will breathe out focusing on relinquishment.’

Continuing to do 11), 12), 13) and 14)
in each jhana, further factors will drop away to give rise to the next
jhana all the way up to the 8th jhana and then 9th with the cessation of
sanna and vedana. 



All of this can
result from simply following the anapanasati sutta instructions to the
tee in sequence, thus engaging the mind’s proliferating tendencies
fueled by the 5 hindrances and
cultivating the very factors that gives rise to the jhanas. One should
make sure to master each instruction first before moving onto the next
as each instruction supports the next instruction. 





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WhyMeditate.JPGWhatIsAnapana.JPGTermAnapanaSati.JPG

How meditation helps the mind


Q1. What is the mind?

The mind is what thinks! The mind can be helpful or harmful. If
the mind has poor habits, it will have negative feelings towards others.
If we make the effort to train the mind to improve itself, the thoughts
will be more good-natured and loving towards others and ourselves.

Q1.gif


Q2. How can the mind improve?

The mind can purify itself. A part of the mind is always
observing what is happening and it can do the task of improving the
mind. If it learns to observe things as they are, then it will
understand that when there are negative thoughts or emotions, the mind
is distressed. As this observing part of the mind becomes stronger, the
reacting parts of the mind become weaker. The mind becomes more pure and
the suffering is removed.

Q2.gif


Q3. How can Anapana meditation help?

You observe the breath coming in and going out, without allowing
any other thoughts. Usually when pleasant thoughts come in the mind, we
want something, and with unpleasant thoughts, there is dislike. But when
we are simply observing the breath, even for a few moments, there is
no negativity polluting the mind. As these moments of purity become
longer, the mind gradually becomes cleaner. It is initially at the
surface level, but this prepares you to later practice Vipassana
meditation, which will clean down to the roots.

 Q3.jpg Q3_002.jpg

Q4. How can we keep focused when the mind is full of thoughts?

That is exactly why we meditate. If the mind was already able to
stay focused, you would not need to meditate. The mind keeps wandering –
this is its habit. All kinds of thoughts come, mostly about the past or
the future. The important thing is how soon we become aware the mind
has wandered. Our job is to keep bringing the mind back to observing the
breath.

q9.jpg


Q5. What is pure breath?

Pure breath is when there is only breath. The moment something
else, like a word or an image, is added to the breath it becomes impure.
In Anapana meditation, we work only with pure breath, nothing else
added.

q6.gif

Q6. What is natural breath?

The flow of breath that happens naturally, without making any
extra effort. It may be soft or hard, slow or fast, but we never try to
change how it is. The natural breath comes in and goes out without any
effort on our part. Our job is just to observe it.

q6.gif


Q7. Why do we observe only the breath?

Because we want to know the truth about ourselves. By meditating
with only pure breath, and nothing else, we start to experience this
truth. Our breath is related to our body and also to our mind. We are
observing the breath, and in the process, we begin to know our mind.
When thoughts come in the mind, the mind reacts to these thoughts, and
the breath changes. When we get angry or upset, we notice that the
breath becomes harder and faster. As the mind calms down, the breath
returns to normal. As we understand the mind through observing the
breath, we are able to strengthen our good qualities.

q8.jpg


Q8. What are the qualities of a pure mind?

A pure mind is full of love, goodwill and compassion for
everyone. It does not generate anger, ill-will, hatred or greed. With a
pure mind, our thoughts and actions are kind and helpful to ourselves
and others.


Q13.jpg

Please watch:

http://www.youtube.com/watch?v=oLel1sMDpEM&list=LPWCeFjm-hYPo&index=1&feature=plcp

for Buddhist Meditation - Lama Ole Nydahl
05:11 mins

http://www.youtube.com/watch?v=-49FV0Bs6mw&list=LPWCeFjm-hYPo&index=2&feature=plcp

for Buddhas in Gardens - HD - Calming Nature Buddha Meditation -05:54 mins

http://www.youtube.com/watch?v=E2a5RZjzC8A&list=LPWCeFjm-hYPo&index=3&feature=plcp

for Buddhism, Meditation Nature & Water - Sublime,Inspiring Buddha Quotes HD Se- 04:08 mins

http://deoxy.org/annex/cwl.htm

http://www.thefullwiki.org/Meditation
http://savanatasisilasa.org/Thripitakaya.htm


 


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We added these great electronic version of thripitaka
books to this site, in order to keep all under one umbrella for
Savanata Sisilasa listners. However, this wonderful work was done by one
great buddhist friend (Mr. Ranasinghe). Therefore, every time you
download these dhamma books think about that gentleman and pass merits
to him.

Vinaya Pitakaya

Sutta Pitakaya

Abhidhamma Pitakaya

01. Vinaya Parajika Pali

 Deega Nikaya

45.Dhammasangani Pakarana
02. Vinaya Pachittiya Pali Bhikkhu vibhanga 10.Deegha Nikaya 1 46.Vibhanga Pakarana 1
03.Vinaya Pachittiya Pali Bhikkhuni vibhanga 11.Deegha Nikaya 2 47.Vibhanga Pakarana 2
04.Vinaya Mahavagga Pali 1 12.Deegha Nikaya 3 48.KathaVatthu Prakarana 1
05.Vinaya Mahavagga Pali 2

 Majjima Nikaya

49.KathaVatthu Prakarana 2
06.Vinaya ChullaVagga Pali 1 13.Majjhima Nikaya 1 50.KathaVatthu Prakarana 3
07.Vinaya ChullaVagga Pali 2 14.Majjhima Nikaya 2 51.Dhatukatha Puggala Pannatti
08.Vinaya Parivara Pali 1 15.Majjhima Nikaya 3
09.Vinaya Parivara Pali 2   Samyuththa Nikaya
  16.Samyutta Nikaya 1
  17.Samyutta Nikaya 2
  18.Samyutta Nikaya 3
  19.Samyutta Nikaya 4
  20.Samyutta Nikaya 5.1
  21.Samyutta Nikaya 5.2
  Anguttara Nikaya

22.Anguttara Nikaya 1
 
  24.Anguttara Nikaya 3
  25.Anguttara Nikaya 4
  26.Anguttara Nikaya 5
  27.Anguttara Nikaya 6
  Anguttara Nikaya
  28.Khuddka Patha
  29.Kuddaka Nikaya_Sutta_Nipatha
  30.Kuddaka Nikaya_Vimana_vatthu_Preta_vatthu
  31.Kuddaka Nikaya_Thera_Gaatha_Therii_Gaatha
  32.Kuddaka Nikaya_Jataka_Pali_1
  33.Kuddaka Nikaya_Jataka_Pali_2
  34.Kuddaka Nikaya_Jataka_Pali_3
  35.Kuddaka Nikaya_Maha_Niddesa_Pali
  36.Kuddaka Nikaya_Chulla_Niddesa_Pali
  37.Kuddaka Nikaya_PatisambidhamaggaPakarana_1
  38.Kuddaka Nikaya_PatisambidhamaggaPakarana_2
  39.Kuddaka Nikaya_Apadana_Pali_1
  40.Kuddaka Nikaya_Apadana_Pali_2-1
  41.Kuddaka Nikaya_Apadana_Pali_2-2
  42.Kuddaka Nikaya_Buddhawansa_Chariyapitaka
  43.Kuddaka Nikaya_Nettippakarana
  44.Kuddaka Nikaya_Petakopadesaya

 

 



Meditation Centres in Sri Lanka



**********************



Kanduboda Meditation Centre


Delgoda
Tel.
011445518
or
011570306


Located 16 miles from Colombo, accessible by bus route
224
(Colombo/Pugoda).
Started in 1956,
and
offers Vipassana instruction.
The centre can accommodate up to70 meditators at a time.
Accommodation, meals and services are offered free of charge, the centre being funded by donation.
Meditators must dress in white throughout their stay (White clothing is available for foreigners).
Meditators can stay for a number of weeks or months, and help can be given with visa extensions.
It is recommended that meditators undergo an initial training period of 3 weeks at the centre.
Tuition continues throughout the year, but as the centre can be full at times (particularly around poya days)
it is wise to telephone ahead.
_____________________________________________________________



Na Uyana Meditation Centre


Melsiripura
Chief
Incumbent:
Most Ven. Nauyane Ariyadamma NayakaThero
Telephone:
0375677328
_____________________________________________________________



Nilambe Meditation Centre

Nilambe,
Near
Kandy
Telephone
0777-804555
between
6pm
and
9pm
E-mail
address:

upulnilambe@yahoo.co


 

m


The teacher, until
his death in March 2000, at this centre was Godwin Samararatne, a layman
with extensive experience of teaching both
in Sri Lanka and abroad. Godwin’s style was firmly
within the Buddhist tradition but with an emphasis on metta
(loving-kindness) and mindfulness in daily life.
The emphasis at the centre under teacher Upul Gamage continues to stress these aspects.
The centre is in beautiful surroundings above a tea plantation outside of Kandy.
Meditators are expected to adhere to the outline schedule:


On Poya (full moon) days there is an optional Group Meditation through the
night.
On the quarter and half moon days there is an optional extended Group Meditation until midnight.

The centre is easily reached by bus from Kandy.
Buses for Galaha pass Nilambe Office Junction (about 17km).
From there it is a steep walk

(For rickshaw ride)
through tea plantations to reach the centre.
Alternatively, taxis or autorickshaws are available from Kandy.
It is a good idea to contact the centre in advance to let them know when you will be arriving.
Advice can also be sought from the Buddhist Publication Society in Kandy.
(Autorickshaws are often available from the bottom of
the office junction, at Nilambe, but the gate half way up the tea
estate road is locked most of the time.
You can try calling Nalaka on
0777-811653
to get more information,
or
to get the gate opened in the non meditation times if you cannot walk the last mile.)


Meditators stay from
one night to several years, and the centre can help long term
meditators with visa extensions.
Accommodation at the centre is in single or shared rooms.
The centre has no electricity supply, and conditions are adequate but basic.
Although this is a lay centre, often there are
members of the Sangha undertaking personal retreats at Nilambe.


The centre charges
400 Sri Lankan rupees per day (about GBP 1.90 sterling, USD 3.70 at Feb
2007 rates) to foreigners to cover accommodation
and food.
Sri Lankans may offer donations instead.
The majority of longer-term meditators are
Westerners, but many Sri Lankans also use the centre (particularly
around Poya days).
Teaching is available in English and Sinhala from the resident teachers.
There is a good library of books and tapes in English and Sinhala.
________________________________________________________________

________________________________________________________________




Lewella Meditation Centre


160
Dharmasoka Mawatha,
Lewella,
Kandy
Tel:
081-4921814
E-mail:
lewella.meditation@gmail.com


A centre for
experienced male meditators, and for the study of Buddhism, situated on
the outskirts of Kandy. In addition to rooms within the
centre several individual retreat kutis (huts) are available on the edge of the Udawattakelle forest reserve.

________________________________________________________________



Thalagala Meditation Centre


Horana
Chief Incumben:
Ven. Uduwe Hemaloka Thero
Telephone: 0342254206
________________________________________________________________



Madakada/ Nachchimale Aranya Senasanaya


MahaIngiriya Ingiriya
Chief Incumbent:
Ven. Ampitiye Sumangala
________________________________________________________________



Dhamma Sobha Vipassana Meditation Centre


Kosgama
Telephone:
0362253955
Emai
:

dhammasoba@yahoo.com

________________________________________________________________



Dhammakuta Vipassana Meditation Centre


Hindagala,
Peradeniya
Telephone:
0812385774
Email:

dhamma@sltnet.lk

________________________________________________________________



Sri Dalada Thapowanaya


Udawatte
Kele
Kandy
Telephone:
0812225052
________________________________________________________________



Siyane Vidarshana Meditation Centre

Kandubod, Delgoda
Telephone:
0112445518,
257030

________________________________________________________________



Sumathipala Nahimi Aranya Senasanaya


Kanduboda,Delgoda
Telephone:
0112402805
________________________________________________________________



Meethirigala Nissarana Wanaya


Meethirigala
Telephone:
0602339193
Web:

www.lewellameditation.org

________________________________________________________________



Nimalawa Aranya Senasanaya


Tissamaharama Chief Incumbent

Most Ven. Welimada Dhammadassi Nayaka Thero
Telephone:
0115734075



May attain your Nibbana
!!!





comments (0)
2496 Tue 9 Jan 2018 LESSON http://www.tipitaka.org/eot Economy in Nose Dive January09, 2018 (C) Ravinder Singh progressindia2015@gmail.com Muslims produced female physicians 700 years before Americans got one Saturday January 6, 2018 12:14 PM, Zohair M Safwan, ummid.com A Fringe section of the forces threatening the Christian schools in Bihar. This forces must be stopped. UIDAI files case over Aadhaar leak report against journalist among others Move sparks widespread anger, Aadhaar data leak report: Editors Guild condemns FIR against journalist, seeks govt intervention condemns FIR against Tribune reporter over Aadhaar data breach report Murderer of democratic institutions (Modi)’s “arrogance of power” at its worst and their intention on privacy was thoroughly exposed.
Filed under: General
Posted by: @ 5:43 am


2496  Tue 9  Jan 2018 LESSON

http://www.tipitaka.org/eot


Economy in Nose Dive
January09,
2018 (C) Ravinder Singh
progressindia2015@gmail.com

Muslims produced female physicians 700 years before Americans got one
Saturday January 6, 2018 12:14 PM, Zohair M Safwan, ummid.com

A Fringe section of the forces threatening the Christian schools in Bihar.

This forces must be stopped.


UIDAI files case over Aadhaar leak report against journalist among others
Move sparks widespread anger,
Aadhaar data leak report: Editors Guild condemns FIR against journalist, seeks govt intervention
condemns FIR against Tribune reporter over Aadhaar data breach report
 
Murderer of democratic institutions (Modi)’s “arrogance of
power” at its worst and their intention on privacy was thoroughly
exposed.

 
Honorable President of India and CJI may please note that Present Government is
creating
NON PERFORMING ASSETS – which are not disclosed to the public. Just 9 Families Borrowings are Rs.16,81,580 Cr – Bank NPAs exceed Rs.10,00,000
Cr
, actual may be much more. Banks have admitted to Rs.7,30,000 Cr Wilful Defaulters.
 
Twice More Are Securing Banks Loans to Hide their
NPAs* – like RJio. Then there are HEAVILY IN-DEBT Company Taking over Another
Heavily IN-Debt Company, Loss Making Companies Taking Over Loss Making
Companies. *RIL funding RJio Losses.
 
Most of the Govt of India projects are LEAST VIABLE
like Railways, Power & Highways.
 
Industry is
Worst Affected – No Investment No IPR, Farmers Produce Rotting, Services
impacted by GST and Personals benefit borrowers.
 
Credit to 9 Families and NPAs together already far exceed all the Credit Growth
to Private Sector therefore Credit for 1300m Indians is zero or Negative.
Rs.10,00,000 Cr Credit to Farmers is an illusion
are mostly CROP Loans only – Farmers can’t Develop Storages & Processing
Facilities.
 
THESE ARE RBI FACTS. Government is planting FAKE
news like Record Sale of Luxury cars – 38989 in 2017 up from 30188 in 2013.
8701 Cars More Sales than in 2013 doesn’t reflect HEALTHY ECONOMY – 30 LUXURY
CARS PER MILLION POPULATION THAT TOO MAINLY FINANCED BY BANKS – PERSONAL LOANS.
 
 Credit Growth Rate in % 2 Yrs, 5 Yrs of UPA, NDA
3 Yrs, FY17 & FY2018
Items
2009-11
2009-14
2014-17
FY2017
FY18*
44 Mths
Non
Food 1-4
41
114
28
9%
0.3%
27.8%
1-Agriculture
36
98
48
12.4%
-0.4%
47.6%
2-Industry
54
139
6
-1.9%
-2.8%
3.2%
3-Services
39
107
35
19.5%
-2.4%
31.6%
4-Personal
Loans
22
84
56
16.7%
8.8%
70%
                                                                                                
*Nov24, 2017
 
India Needs
‘Consensus Government’ To Take Drastic Actions as Per The Law to Restore Health
of India for Next 5 Years.
 
Ravinder Singh, Inventor & Consultant, INNOVATIVE TECHNOLOGIES AND PROJECTS
Y-77, Hauz Khas, ND -110016, India. Ph: 091- 8826415770, 9871056471, 9650421857
Ravinder
Singh* is a WIPO awarded inventor specializing in Power, Transportation,
Smart
Cities, Water, Energy Saving, Agriculture, Manufacturing, Technologies and
Projects
__._,_.___

http://www.ummid.com/…/…/female-physicians-of-the-world.html
9 Jan at 2:32 PM

Muslims produced female physicians 700 years before Americans got one
Saturday January 6, 2018 12:14 PM, Zohair M Safwan, ummid.com

Mumbai: Though the history of women in surgery in Western civilization
dates to 3500 before common era (BCE), the Muslim world produced
female medical doctors or physicians 700 years before Americans got
the one.

Follow the link below to continue reading:

http://www.ummid.com/news/2018/January/06.01.2018/female-physicians-of-the-world.html

Inline image 2

Muslims produced female physicians 700 years before Americans got one


Saturday January 6, 2018 12:14 PM, Zohair M Safwan, ummid.com

Inline image 3

Mumbai: Though the history of women in surgery in
Western civilization dates to 3500 before common era (BCE), the Muslim
world produced female medical doctors or physicians 700 years before
Americans got the one.

“Ibn Zuhr established surgery as an independent field by
introducing a training course designed specifically for future surgeons
before allowing them to perform operations independently. He
differentiated the roles of a general practitioner and a surgeon,
drawing the metaphorical “red lines” at which a physician should stop
during his management of a surgical condition, thus further helping
define surgery as a medical specialty.

“Not least, by seeing to it that both his daughter and his
granddaughter went into medicine, he became a pioneer in a different
way. Though largely limited to obstetrics, these women began a tradition
in the Muslim world that accepted females as medical doctors 700 years
before Johns Hopkins University graduated the first American female
physician”, David W. Tschanz wrote in an article published in January/February 2011 print edition of Saudi Aramco World.

For Americans, Elizabeth Blackwell, M.D. (1821-1910) is considered
as the first woman to graduate from medical school in the United States
and is often thought of as America’s first woman doctor.

However Ibn Zuhur’s daughters practiced medicine and surgery long
before Elizabeth. David Tschanz is not alone who has acknowledged this
fact.

“Ibn Zuhr’s daughter and her daughter were famous lady physicians; “âlimatin fi sina’at al tibb wa al-mudawah
(two lady scholars in medicine and therapeutics), with good experience
in the treatment of ladies”, Ibn abi Usaybi’a, the famous 13th century
medical historian, is quoted by Nizar Reda, ed. Beirut: Dar Maktabat
al-Hayat, 1965.

Ibn Zuhur, Latinized to Avenzoar, was born in 1091 CE in Seville.
He belonged to the Banu Zuhr family, known for producing two generations
of physicians.

“Ibn Zuhr, however, did not merely follow in his ancestors’
footsteps. He became the first Muslim scientist to devote himself
exclusively to medicine, and his several major discoveries were
chronicled in his books Kitab al-Taysir fi ‘l-Mudawat wa ‘l-Tadbir
(Practical Manual of Treatments and Diets) and a treatise on psychology
whose title translates Book of the Middle Course Concerning the
Reformation of Souls and Bodies, as well as Kitab al Aghdiya (Book on
Foods) that describes the health effects of diets, condiments and
drinks”, David Tschanz wrote.

He was also among the first to use anesthesia, performing hundreds
of surgeries after placing sponges soaked in a mixture of cannabis,
opium and hyoscyamus (henbane) over the patient’s face.

Interestingly, while the Muslim world was laying the foundation of
modern medicine, it was considered a sin for females to practice as a
physician in the Western world.

“Regulations for the practice of surgery were widely recognized and
often barred women. In 1313, women were banned from the practice of
surgery in Paris unless examined by a competent jury”, according to
Lipinska M. Les femmes et le progres des sciences medicales.

“In the 14th century, King Henry VIII was quoted as saying “No
carpenter, smith, weaver or women shall practise surgery”, according to
Mead KC. A history of women in medicine from the earliest times to the
beginning of the nineteenth century.

These facts give a rosy picture of the Muslim world, now plagued
by rampant violence - literally unable and struggling to carry forward
the shining legacy of their ancestors. It’s time for them to introspect
and learn lessons from the past.

“Muslims should realize that all the hullabaloos surrounding them
are solely because of their extraordinary past. Their enemies are not
only jealous but are scared of this bright history. They know that
Muslims have potential and allowing them to live in peace will give
them a chance to repeat what their ancestors has done”, Anika Sabahat, a
researcher, said.

“Muslims should realize that the coordinated efforts world over to
demonize them and rampant hate attack against them have the same
agenda”, she added.

“It is why Muslims should, ignoring such distracting tactics,
focus and concentrate on their path to knowledge and wisdom”, she said.

https://www.youtube.com/watch?v=dS0CHzG5aWs&feature=share
A Fringe section of the forces threatening the Christian schools in Bihar.

This forces must be stopped.

Fringe forces can not be left out in the mainstream.
Madhu Chandra
National Administrator
All India Christian Council
9100952490


The fringe threatening Christian schools in Bihar
youtube.com
https://www.ndtv..com/india-news/journalist-not-the-target-suggests-police-after-outrage-over-aadhaar-fir-1797002




































































[So, shoot the messenger, anyway. To intimidate.
Then issue “clarifications’ only to obfuscate.

《An
impression is being created in media that UIDAI “is targeting the media
or whistleblowers or ’shooting the messenger’. This is not at all
true,” the authority’s statement said. But it also underlined a person’s
guilt or innocence could only be decided after a police probe and
trial.
A
copy of the First Information Report registered by the police seen by
NDTV, however, shows that the UIDAI official, BM Patnaik, had
specifically asked the police to register the case, among others,
against the journalist Rachna Khaira too.》]
Journalist Not The Target, Suggests Police After Outrage Over Aadhaar FIR
The
newspaper, The Tribune, had reported that it received an offer to buy
access into the Aadhaar database for Rs. 500, and that its journalist
was given login details to access the data.

All India | Edited by Aloke Tikku | Updated: January 07, 2018 22:13 IST
Journalist Not The Target, Suggests Police After Outrage Over Aadhaar FIR
Aadhaar faces a legal challenge in the Supreme Court over privacy concerns.

NEW DELHI:

HIGHLIGHTS
UIDAI files case over Aadhaar leak report against journalist among others
Move sparks widespread anger, UIDAI says not trying to muzzle free speech
For now, probe will focus on tracing people who sold the data: Police


Responding to widespread disapproval of the police case against a
journalist for exposing a racket that gave people unauthorised access of
Aadhaar data for a price, Delhi Police on Sunday said their probe
would, for now, focus on tracing the people who sold the password.

The
newspaper, The Tribune, had reported that it received an offer to buy
access into the Aadhaar database for Rs. 500, and that its journalist
was given login details to access the data. The journalist tried to key
in an individual’s Aadhaar number and was able to see the demographic
details of the person concerned, the newspaper had claimed.

The
expose had embarrassed the UIDAI. Its Aadhaar already faces a legal
challenge in the Supreme Court over privacy concerns. Outside, many
experts also believe that UIDAI’s model to put a great deal of private
information accessible over the internet was a flawed idea that runs the
risk of hacking despite the UIDAI claims of strong encryption system.

Madhur
Verma, spokesperson of the police in the national capital, said the
complaint sent by the Unique Identification Authority of India, or UIDAI
which governs the Aadhaar project, had mentioned the name of the
reporter who was purportedly given access.

“Investigation
has been initiated with the present focus on tracing and booking the
person who has shared the password, the Delhi Police spokesperson said
in a statement.

The
Editor’s Guild of India has responded strongly to the police case,
condemning “the UIDAI’s action to have the Tribune reporter booked by
the police as it is clearly meant to browbeat a journalist whose
investigation on the matter was of great public interest”.

“It is unfair, unjustified and a direct attack on the freedom of the press,” the top editor’s body said.

The Congress had also attacked the government for what it has described as its “arrogance of power at its worst”.

The
UIDAI, which had been quick to file the police case, had stood its
ground. The authority said its police complaint was not targeted at the
journalist but it had to name the reporter, Rachna Khaira, because she
was part of the chain of events that led to the misuse of its grievance
redress facility.

An
impression is being created in media that UIDAI “is targeting the media
or whistleblowers or ’shooting the messenger’. This is not at all
true,” the authority’s statement said. But it also underlined a person’s
guilt or innocence could only be decided after a police probe and
trial.

But UIDAI also underlined a person’s guilt or innocence could only be decided after a police probe and trial.

A
copy of the First Information Report registered by the police seen by
NDTV, however, shows that the UIDAI official, BM Patnaik, had
specifically asked the police to register the case, among others,
against the journalist Rachna Khaira too.

https://timesofindia.indiatimes.com/…/articles…/62403264.cms

Aadhaar data leak report: Editors Guild condemns FIR against journalist, seeks govt intervention

TIMESOFINDIA.COM | Updated: Jan 7, 2018, 21:17 IST

HIGHLIGHTS
The FIR was filed against The Tribune’s journalist Rachna Khaira who had exposed breach in Aadhaar Data
The report had revealed that how billions of Aadhaar numbers can be accessed for Rs 500


NEW DELHI: The Editors Guild of India today sought government
intervention for the withdrawal of an FIR filed by the UIDAI over a
newspaper report on the breach of details of more than one billion
Aadhaar cards and called for an “impartial” investigation into the
matter.

“Instead of penalising the reporter, UIDAI should have
ordered a thorough internal investigation into the alleged breach and
made its findings public. The Guild demands that the concerned Union
Ministry intervene and have the cases against the reporter withdrawn
apart from conducting an impartial investigation into the matter,” the
Editors Guild said in a press release.

Criticising the lodging of
the FIR, the Guild said it was “deeply concerned” over reports that
Unique Identification Authority of India (UIDAI) Deputy Director B M
Patnaik had registered an FIR over The Tribune newspaper report in the
Crime Branch of the Delhi Police.
“The Guild condemns UIDAI’s action
to have The Tribune reporter booked by the police as it is clearly
meant to browbeat a journalist whose investigation on the matter was of
great public interest. It is unfair, unjustified and a direct attack on
the freedom of the press,” it said.

The reporter of the Tribune
newspaper has been booked under the Indian Penal Code sections 419
(punishment for cheating under impersonation), 420 (cheating), 468
(forgery), 471 (using a forged document) and also under sections of the
Information Technology Act and the Aadhar Act, it added.

Patnaik
has informed the police that an input was received from The Tribune
newspaper that it purchased a service being offered by anonymous sellers
over WhatsApp that provided unrestricted access to details of any of
the more than 1 billion Aadhaar numbers, according to the police.


The FIR mentions the names of the journalist and the people the
reporter reached out to purchase the Aadhaar data, but they have not
been shown as accused, the police said.
“The Tribune report of
January 3 by journalist had exposed how, for a small sum of money made
to a payment bank, an agent of a private group would allegedly create a
gateway to access details contained in an individual’s Aadhaar card,”
the Guild said.

Snipped


India
News: NEW DELHI: The Editors Guild of India today termed the FIR filed
against a journalist who had exposed breach in Aadhaar data “unfair,
unjustified and a direct…
timesofindia.indiatimes.com

http://www.hindustantimes.com/…/story-FGZgrfSlqWAJ25RUy9inD…

Congress condemns FIR against Tribune reporter over Aadhaar data breach report
The Congress alleges it was Narendra Modi government’s “arrogance of
power” at its worst and their intention on privacy was thoroughly
exposed.

INDIA Updated: Jan 07, 2018 18:55 IST

Indo Asian News Service, New Delhi


The Congress on Sunday condemned the lodging of an FIR against The
Tribune daily and its reporter Rachna Khaira over Aadhaar data breach
story.

After a January 3 news report by The Tribune over breach
in Aadhaar data with a headline “Rs 500, 10 minutes, and you have access
to billion Aadhaar details”, the Unique Identification Authority of
India (UIDAI) has registered an FIR against the newspaper and reporter
Rachna Khaira.

The Congress party said it was Narendra Modi
government’s “arrogance of power” at its worst and their intention on
privacy was thoroughly exposed.

“Intent and Intentions of Modi
government on privacy were thoroughly exposed when it had proclaimed
that no citizen can have an absolute right over his/her body,” said
Congress spokesperson Randeep Singh Surjewala on Twitter.

“In
Supreme Court, Modi government had accepted Aadhaar data leak! Now
instead of investigating, an evasive Modiji shoots the messenger!” he
added.

Earlier, he tweeted: “Shoot the messenger, Ignore the message! This typifies the culture and character of BJP government.

“FIR against The Tribune reporter is arrogance of power at its worst,” said Surjewala.

He also said: “Every Indian must condemn this mindless act of Modi government and UIDAI.”

Peace Is Doable


The
Congress alleges it was Narendra Modi government’s “arrogance of power”
at its worst and their intention on privacy was thoroughly exposed.
hindustantimes.com
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