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28) Classical English
A table of Awakening Wings
The first seven will be set
Four frames (satipatthana)
Serious, alert, and mindfulness - 1. 1. The body’s focus will be set aside for the greed & pain with the rest of the world.
Serious, alert, and mindful - 2. 2. Respect the emotions of yourself
and the rest of the world with the rest of the world will be set aside.
Serious, alert, and mindful - 3. 3. The focus of the mind will be set
aside for the greed & pain with the rest of the world.
Serious, alert, and mindful - 4. & Mental qualities focusing on the
rest of the world’s relationship with the rest of the world.
Four right exertions (sammappadhana)
1. The endeavor of endurance stimulates & destroys the evil,
unskillful yet creates an intention in order to qualities that have not
yet emerged, creates desire.
2. The endlessness of the endurance
creates and destroys the evil that has arisen and creates the desire for
an intentional purpose in order to unskillful qualities.
Creates a desire for an intent in order to arrive at the stimulus
stimulus stimulates and the more effective qualities that are not yet
3. Efforts to maintain stimulates the persistence of
persistence and create anxiety, nonsense, increase, plenitude, growth,
and culinary skills.
Power Four Sites (iddhipada)
1. The desire for the concentration and the power base of the foundation of desire and labor fiction.
2. Establishment of persistence and labor fiction is a sense of concentration and power base.
3. Establishment of purpose and labor fiction is the power base of the concentration of the established concentration.
4. Identity of discrimination and hard work founded on the power base.
Five facets (indriya)
1. Punishment (saddha) faculty.
2. Stabilization (viriya) faculty.
3. Mentors (conspirator) faculty.
4. Concentration (Samadhi) Teacher.
Feeling (Panna) 5. Faculty.
Five strengths (Bala)
1. Punishment (saddha) strength.
2. Strength (viriya) strength.
3. Mindfulness (conspiracy) strength.
4. Concentration (Samadhi) strength.
Feeling (Panna) 5. Strength.
Awakening Seven Factors (bojjhanga)
1. The uprising (conspiracy-sambojjhanga) is a factor of norms.
An aspect of awakening (Dhamma-vicaya-sambojjhanga)
3. Rise (viriya-sambojjhanga) is a factor.
4. Rise (PITI-sambojjhanga) is a factor behind.
5. Peace (passaddhi-sambojjhanga) is a factor of peace.
6. Rise (Samadhi-sambojjhanga) is a factor concentration.
7. The Uprising (Upeca-sambojjhanga) is a factor in the factor.
Noble Eightmath Path (Aryan-magga)
1. Perfect view (sammā-diṭṭhi).
2. To fix (sammā-saṅkappa).
3. The right speech (sammā-vācā).
4. Right action (sammā-kammanta).
5. Right Livelihood (sammā-ajiva).
6. Right effort (sammā-vayama).
7. Right minds (sammā-sati).
8. Right concentration (sammā-samādhi).
II. Five facets are categorized under, seven sets of factors
Perfect speech (eight-way path)
Perfect action (eight-way path)
Right Livelihood (Eightmath Path)
Desire (power sites)
Perfect effort (eight-way path)
Four right exertions
Extend (power sites)
Expulsion (awakening factors)
Four frames of reference
Proper caretaking (eight-way path)
Custom (Power Sites)
Mindfulness (awakening factors)
Power Four Sites
Perfect harmonization (eight-way path)
The Rapture (Awakening Factors)
Peace (awakening factors)
Concentration (alert factors)
Peace of mind (awakening factors)
Perfect view (eight-way path)
Right wing (eight-way path)
Qualities analysis (awakening factors)
Discrimination (Power Sites)
Peace of mind
(awakening factors [12:42 PM, 7/6/2018] Chandrashekar: The Awakened One
The Stone Sliver
Translated from the Pali by
Translator’s note: Cullavagga VII tells of how Devadatta, the Buddha’s cousin, tried unsuccessfully in various ways to wrest leadership of the Sangha from the Buddha. In Cv VII.3.9, he tries to kill the Buddha by hurling a rock down a mountainside. The rock is crushed, and so misses the Buddha, but sends out a splinter that pierces the Buddha’s foot, drawing blood. According to the Commentary, this discourse together with SN 4.13 describe the Buddha’s reaction to this attempt on his life.
I have heard that on one occasion the Blessed One was staying near Rajagaha at the Maddakucchi Deer Reserve. Now at that time his foot had been pierced by a stone sliver. Excruciating were the bodily feelings that developed within him — painful, fierce, sharp, wracking, repellent, disagreeable — but he endured them mindful, alert, & unperturbed. Having had his outer robe folded in four and laid out, he lay down on his right side in the lion’s posture, with one foot placed on top of the other, mindful & alert.
Then 700 devatas from the Satullapa retinue, in the far extreme of the night, their extreme radiance lighting up the entirety of Maddakucchi, went to the Blessed One. On arrival, having bowed down to him, they stood to one side.
As she was standing there, one of the devatas exclaimed in the Blessed One’s presence: “What a naga is Gotama the contemplative! And like a naga, when bodily feelings have arisen — painful, fierce, sharp, wracking, repellent, disagreeable — he endures them mindful, alert, & unperturbed!”
Then another devata exclaimed in the Blessed One’s presence: “What a lion is Gotama the contemplative! And like a lion, when bodily feelings have arisen — painful, fierce, sharp, wracking, repellent, disagreeable — he endures them mindful, alert, & unperturbed!”
Then another devata exclaimed in the Blessed One’s presence: “What a thoroughbred is Gotama the contemplative! And like a thoroughbred, when bodily feelings have arisen — painful, fierce, sharp, wracking, repellent, disagreeable — he endures them mindful, alert, & unperturbed!”
Then another devata exclaimed in the Blessed One’s presence: “What a peerless bull is Gotama the contemplative! And like a peerless bull, when bodily feelings have arisen — painful, fierce, sharp, wracking, repellent, disagreeable — he endures them mindful, alert, & unperturbed!”
Then another devata exclaimed in the Blessed One’s presence: “What a strong burden-carrier is Gotama the contemplative! And like a strong burden-carrier, when bodily feelings have arisen — painful, fierce, sharp, wracking, repellent, disagreeable — he endures them mindful, alert, & unperturbed!”
Then another devata exclaimed in the Blessed One’s presence: “What a tamed one is Gotama the contemplative! And like a tamed one, when bodily feelings have arisen — painful, fierce, sharp, wracking, repellent, disagreeable — he endures them mindful, alert, & unperturbed!”
Then another devata exclaimed in the Blessed…
[12:43 PM, 7/6/2018] Chandrashekar: http://www.nbc11.com/video/11048956/index.html#
[12:59 PM, 7/6/2018] Chandrashekar: (28) Spiritual Community of The True Followers of the Path Shown by The Awakened One
The Buddha declares that the amount of tears and blood we have shed in the course of our samsaric wandering is greater than the waters in the ocean; the bones we have left behind could form a heap higher than the Himalaya mountains. We have met this suffering countless times in the past, and as long as the causes of our cycling in samsara are not cut off we risk meeting more of the same in the course of our future wandering.
To escape from these dangers there is only one way of release: to turn away from all forms of existence, even the most sublime. But for the turning away to be effective we must cut off the causes that hold us in bondage to the round. The basic causes that sustain our wandering in samsara lie within ourselves. We roam from life to life, the Buddha teaches, because we are driven by a profound insatiable urge for the perpetuation of our being. This urge the Buddha calls bhava-tanha, the craving for existence. While craving for existence remains operative, even if only latently, death itself is no barrier to the continuation of the life-process. Craving will bridge the vacuum created by death, generating a new form of existence determined by the previously accumulated storage of kamma. Thus craving and existence sustain each other in succession. Craving brings forth a new existence; the new existence gives the ground for craving to resume its search for gratification.
3. The dangers pertaining to the general course of existence
A. Objective aspect. The perils to which we are exposed are immensely greater than those just discussed. Beyond the evident adversities and misfortunes of the present life and the risk of a fall into the plane of misery, there is a more fundamental and comprehensive danger running through the entire course of worldly existence. This is the intrinsic unsatisfactoriness of samsara. Samsara is the cycle of becoming, the round of birth, aging and death, which has been revolving through beginningless time. Rebirth does not take place only once, leading to an eternity in the life to come. The life-process repeats itself over and over, the whole pattern spelling itself out again and total with each new turn: each single birth issues in decay and death, each single death gives way to a new birth. Rebirth can be fortunate or miserable, but wherever it occurs no halt is made to the revolution of the wheel. The law of impermanence imposes its decree upon the entire domain of sentient life; whatever arises must eventually cease. Even the heavens provide no outlet; life there also ends when the kamma that brought a heavenly birth is exhausted, to be followed by a re-arising in some other plane, perhaps in the miserable abodes.
Because of this pervasive transience all forms of conditioned existence appear to the eye of wisdom as essentially dukkha, unsatisfactory or suffering. None of our supports and reliances is exempt from the necessity to change and pass away. Thence what we resort to for comfort an…
[1:01 PM, 7/6/2018] Chandrashekar: http://shulamite.com/donkey_stories.html
[1:02 PM, 7/6/2018] Chandrashekar: True Teachings of The Awakened One
Feelings of Pain
In the Discourse on Good Omens (Mangala Sutta), the Buddha teaches us to associate with sages, and not with fools. The first and foremost fool here is our own heart. In other words, there are fools outside and fools inside, and for the most part the fools inside are the ones who keep stirring up trouble all the time. When we live with meditation masters, which is called associating with sages, we keep gaining lessons from sages, because that’s what they are. They are wise in the various tactics they teach us. They have practiced and gained knowledge of everything from experience. Their teachings are thus correct, precise, and convincing to those who listen to them, with no room for any doubt.
In particular, Venerable Acariya Mun: There never was a time when he would teach saying, ‘It seems to be like this. It seems to be like that.’ There was nothing but, ‘This is the way it is for sure, for sure’ — and we were sure, because he spoke only the absolute truth taken right from a heart that had already known and seen, and from his own well-conducted practice. Especially in the case of illness: If there were any weak-willed cases, he would tell them, ‘Whoever is weak, whoever cries and moans, can take his moans as his medicine. There’s no need to search out medicine anywhere, no need to have anyone to look after him. His moans are his medicine. If moaning serves any purpose, then why search for medicine to treat the disease?’
Then he would add, ‘Keep moaning. Everyone can moan. Even children can moan — if it serves a purpose. But here it doesn’t serve any purpose at all other than to annoy those good people who are unflinching in the practice. So you shouldn’t moan out of weakness. You’re a meditation monk. When you act like this, who can bear to see it? If you were a child or an ordinary person, there wouldn’t be anything wrong with it, because they haven’t received any training. They don’t have any knowledge or understanding of the various ways to contend with the pain, such as contemplating it.
‘But you, you already know everything of every sort. Yet when trouble comes, such as illness, you can’t find any methods or tactics to care for yourself. You just go all to pieces. This won’t do at all. You’re a shame to yourself and your fellow meditators.’
Venerable Acariya Mun was very talented in teaching the heart. When those of his disciples who were intent on studying with him would listen to anything he’d say, it would go straight to the heart. Straight to the heart. The things we should put into practice, we would put into practice. The things we should understand right then, dealing with internal matters, we would understand — every time, step after step.
When we were ill, he would teach us how to contemplate. ‘When you have a fever, where did you get it from?’ He’d say this so as to serve a purpose, as food for thought for meditators. ‘From where did you drag out the fever and chills? They arise in this body, don’t they? When they disappear, where do they go, i…
[1:03 PM, 7/6/2018] Chandrashekar: So. I ask that you contemplate. Investigate. Be brave in fighting the things that should be fought within the heart. Develop courage. Develop mindfulness and discernment until they are sufficient. Search for various tactics for probing: These we should develop within ourselves. To probe on our own is the right way. It’s our own wealth. Teachers lend us bits and pieces, which are merely fragments to serve as hints or as leads for us to contemplate so that they’ll grow and branch out into our own wealth.
Any Dhamma that’s a wealth coming from our own tactics: That’s truly our own wealth. We’ll never exhaust it. If we can think and probe cunningly in removing defilements until they fall away completely, using the tactics we develop on our own from the ideas our teachers lend us as starting capital, that’s our own Dhamma. However much may arise, it’s all our own Dhamma. What we derive from the texts is the Buddha’s — and we borrow it from him. What we get from our teachers, we borrow from them — except when we are listening to them teach and we understand the Dhamma and cure defilement at that moment: That’s our wealth while we are listening. After that, we take their tactics to contemplate until they branch out through our own ingenuity. This is our own wealth, in terms both of the causes — our contemplation — and of the outcome, the satisfactory results we gain step by step all the way to release from suffering and stress — and that’s entirely ours. It stays with us, and no one can come to divide up any of our share at all.
This is where the excellence becomes excellent. It doesn’t become excellent anywhere else. So try to find the excellence, the peerlessness that lies within you, by striving and being energetic. Other than this awareness, there’s no excellence at all.
But at present the heart is concealed by things that are filthy and worthless, and so it too has become something that lacks its proper worth. Right now we are washing it, peeling away the various kinds of defilement, step by step. When we have used our full strength to peel them all away until there aren’t any left in the heart, then the heart is fully pure. Excellence appears here in this heart — and so the excellence is excellent right here. We don’t have to search anywhere for anything more, for we have fully reached the ‘land of enough.’
[1:06 PM, 7/6/2018] Chandrashekar: The Awakened One
(The House) On Fire
Translated from the Pali by
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta’s Grove, went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there, she recited these verses in the Blessed One’s presence:
When a house is on fire
the vessel salvaged
is the one that will be of use,
not the one left there to burn.
So when the world is on fire
with aging and death,
one should salvage [one’s wealth] by giving:
what’s given is well salvaged.
What’s given bears fruit as pleasure.
What isn’t given does not:
thieves take it away, or kings;
it gets burnt by fire or lost.
Then in the end
one leaves the body
together with one’s possessions.
Knowing this, the intelligent man
enjoys possessions & gives.
Having enjoyed & given
in line with his means,
uncensured he goes
to the heavenly state.
[1:07 PM, 7/6/2018] Chandrashekar: http://www.cafepress.com/philosophy_shop/498533
Maha Mayawati ji Former CM of UP For The Gain of The Many For The Welfare of The Many did the following:
C.M. lays foundation of schemes worth Rs. 44,868.17 lakh for Ambedkar Nagar
lays foundation, dedicates to the people and announces several
development schemes worth Rs. 44,868.17 lakh for Ambedkar Nagar district
September 29, 2007
Uttar Pradesh Chief Minister Km. Mayawati laid the foundation of
several schemes worth Rs. 44868.17 lakh for the all round development of
Ambedkarnagar district here today. Dedicating the schemes to the people
she said that our party’s government was making its best efforts for
removing the regional imbalances of backward areas. She said that our
priority was to implement the development oriented policies and welfare
programmes in all backward areas, so that the benefits of development
could reach all the sections of the society. In a simple programme
organised at C.M’s official residence to mark the foundation day of
Ambedkarnagar here today, Km. Mayawati symbolically laid the foundation
and announced several schemes for development of the district. She
dedicated to the people an over bridge costing about Rs. 13.18 crore on
Mughal Sarai-Faizabad-Lucknow railway line at Akbarpur-headquarter of
Ambedkar Nagar. After completion of this over bridge the traffic
movement to tehsil headquarter, school-college and main market of the
district would become easy, besides ending the possibilities of
accidents on railway crossing. She also dedicated the newly built 132 KV
sub centre at Kotwa-Mahmadpur costing Rs. 450 lakh, Katehri Community
Health Centre building costing Rs. 148.44 lakh and the Dugdh Utpadak
Sahkari Sangh Ltd. Ambedkar Nagar. The cost of these four projects is
Rs. 1916.65 lakh. Km. Mayawati laid the foundation of 12 projects worth
Rs. 28265.32 lakh which included Rs. 23,500 lakh Government Allopathic
Medical College on Akbarpur Tanda road, Press Club building, renovation
and strengthening of Tanda-Maya Bazar road, construction of low
level/submersible bridge and approach road through Tamsa road-Mirzapur
village to Maharua road on Tons river, construction of bridge and
approach road on Pahitipur-Annawa road in Shravan area on Bisui and
Mardha rivers, foundation of
Government Girls Higher Secondary School Bewana building under Akbarpur
tehsil, Health Centre building at Baskhari, Judo Hall, Swimming Pool
and Weight-Lifting Hall at Akbarpur Sports Stadium, besides symbolic
laying of the foundation of boys’ dormitory. The Chief Minister
announced 28 projects worth Rs. 14686.20 lakh for Akbarpur, Jalalpur,
Tanda, Jahangirganj and Katehri constituencies. These projects include
strengthening of Lumbini-Duddhi state highway from Akbarpur to
Malipur-Surhurpur up to district border, strengthening and broadening of
Akbarpur-Jalalpur road, Malipur Dhamarua road,
Tanda-Hanswar-Makrahi-Chahoda-Birhar-Madarmau- Jahangirganj road,
Padumpur-Kamharia road, Akbarpur-Gauhania road, Jotpur-Maharua road from
Yadav Nagar crossing to Bikawa, Newada-Bandipur-Katka-Semara road,
Gosaiganj-Mahmoodganj link road, Tanda-Barua-Jalaki- Utrethu road and
setting up of new Katehri tehsil. Km. Mayawati also announced the
setting up of Government Girls Inter Colleges at Bhiti Development Block
and Tenduakalan of Jahangirganj Development Block, District
Co-operative Bank, construction of Akbarpur tehsil building,
construction of submersible bridge and approach road between Akbarpur
Railway Station and Sahjadpur on Tons river, increasing the capacity of
Mahatma Jyotiba Phule Government District Hospital Ambedkar Nagar from
100-bed to 300-bed, construction of SC Hostel at district headquarter,
expansion of Akbarpur Nagar Palika area, construction of Tanda tehsil
building, setting up of additional police station Aliganj and Government
Girls Inter College at Tanda, creation of Maharua police station,
setting up of control rooms at Tanda and district Ambedkar Nagar, fire
station under Alapur tehsil, besides the post graduate education
facility at Ramabai Government Women Degree College Ambedkar Nagar. The
responsibility of maximum projects has been entrusted to Public Works
Department, U.P. Bridge Corporation and Rajkiya Nirman Nigam. Those
present on the occasion included Public Works and Irrigation Minister
Mr. Nasimuddin Siddiqui, Parliamentary Affairs and Medical Education
Minister Mr. Lalji Verma, Transport Minister Mr. Ram Achal Rajbhar,
Mines and Minerals Minister Mr. Babu Singh Kushvaha, Legislator Mr.
Dharmraj Nishad, Mr. Sher Bahadur Singh, Mr. Tribhuvan Dutt besides
Cabinet Secretary Mr. Shashank Shekhar Singh, Chief Secretary Mr. P.K.
Mishra, APC Mr. Anis Ansari, Principal Secretary to C.M. Mr. Shailesh
Krishna and other senior officers. ******