Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
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 116 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Punya Bhumi Bengaluru- Magadhi Karnataka State -PRABUDDHA BHARAT
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06/09/20
LESSON 3349 Wed 10 Jun 2020 Free Hi Tech Radio Free Animation Clipart Online Analytical Insight Net for Discovery of Metteyya Awakened One with Awareness Universe (FOAINDMAOAU) For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal. From KUSHINARA NIBBANA BHUMI PAGODA in 116 CLASSICAL LANGUAGES Through http://sarvajan.ambedkar.org At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT DO GOOD PURIFY MIND AND ENVIRONMENT Words of the Metteyya Awakened One with Awareness from Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda Dhammacakkappavattana Sutta 1. Dasa raja dhamma, 2. kusala 3. Kuutadanta Sutta dana, 4. priyavacana, 5. artha cariya ,6. samanatmata, 7. Samyutta Nikayaaryaor, ariyasammutidev 8. Agganna Sutta,9. Majjima Nikaya,10. arya” or “ariy, 11.sammutideva,12. Digha Nikaya,13. Maha Sudassana,14. Dittadhammikatthasamvattanika-dhamma ,15. Canon Sutta ,16. Pali Canon and Suttapitaka ,17. Iddhipada ,18. Lokiyadhamma and Lokuttaradhamma,19. Brahmavihàra,20. Sangahavatthu ,21. Nathakaranadhamma ,22. Saraniyadhamma ,23. Adhipateyya Dithadhammikattha,24. dukkha,25. anicca,26. anatta,27. Samsara,28. Cakkamatti Sihananda Sutta,29.Chandagati,30.Dosagati, 31. Mohagati,32.Bhayagati,33.Yoniso manasikara,34. BrahmavihàraSangaha vatthu,35. Nathakaranadhamma,36.SaraniyadhammaAdhipateyya,37. Dithadhammikatth38.Mara 39.Law of Kamma Vasettha Sutta in Majjhima Nikaya Ambattha Sutta in Digha Nikaya Assamedha Sassamedha Naramedha Purisamedha Sammapasa Vajapeyya Niraggala Sila Samadhi Panna Samma-sankappa Sigalovada Sutta Brahmajala Sutta Digha Nikaya (Mahaparinibbana-sutta dhammamahamatras
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 10:01 pm


 




LESSON 3349 Wed 10 Jun  2020


Free



Hi Tech Radio Free Animation Clipart


Online Analytical Insight Net for Discovery of Metteyya Awakened One with Awareness Universe (FOAINDMAOAU)

For

The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.

From

KUSHINARA NIBBANA BHUMI PAGODA

in 116 CLASSICAL LANGUAGES

Through

http://sarvajan.ambedkar.org

At

WHITE HOME

668, 5A main Road, 8th Cross, HAL III Stage,

Prabuddha Bharat Puniya Bhumi Bengaluru

Magadhi Karnataka State

PRABUDDHA BHARAT


DO GOOD PURIFY MIND AND ENVIRONMENT


Words of the Metteyya Awakened One with Awareness

from


Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda



Dhammacakkappavattana Sutta


1. Dasa raja dhamma, 2. kusala 3. Kuutadanta Sutta dana, 4. priyavacana,
5. artha cariya ,6. samanatmata, 7. Samyutta Nikayaaryaor,
ariyasammutidev 8. Agganna Sutta,9. Majjima Nikaya,10. arya” or “ariy,
11.sammutideva,12. Digha Nikaya,13. Maha Sudassana,14.
Dittadhammikatthasamvattanika-dhamma ,15. Canon Sutta ,16. Pali Canon and Suttapitaka ,17. Iddhipada ,18. Lokiyadhamma and Lokuttaradhamma,19. Brahmavihàra,20. Sangahavatthu ,21. Nathakaranadhamma ,22. Saraniyadhamma ,23. Adhipateyya Dithadhammikattha,24. dukkha,25. anicca,26. anatta,27. Samsara,28. Cakkamatti Sihananda Sutta,
29.Chandagati,30.Dosagati, 31. Mohagati,32.Bhayagati,33.Yoniso manasikara,34. BrahmavihàraSangaha vatthu,35. Nathakaranadhamma,
36.SaraniyadhammaAdhipateyya,37. Dithadhammikatth38.Mara

39.Law of Kamma



Vasettha Sutta in Majjhima Nikaya


Ambattha Sutta in Digha Nikaya


Assamedha


Sassamedha


Naramedha


Purisamedha


Sammapasa


Vajapeyya


Niraggala


Sila


Samadhi        


Panna


Samma-sankappa


Sigalovada Sutta


Brahmajala Sutta


Digha Nikaya (Mahaparinibbana-sutta
dhammamahamatras


35. Nathakaranadhamma

https://tenor.com/view/%E0%B8%AA%E0%B8%A2%E0%B8%B2%E0%B8%A1-heritage-thai-%E0%B9%82%E0%B8%82%E0%B8%99%E0%B9%84%E0%B8%97%E0%B8%A2-khonthai-gif-14908059

สยาม Heritage GIF - สยาม Heritage Thai GIFs



Pali Chanting – Morning Chanting for Layperson (Mettasuttaṁ) by Venerable U Maṅgala (HD)

Pañca-Sīla Five Precepts 五戒 (Pali-English-Chinese) ~ Ven. U Maṅgala 吉祥尊者传授 (HD)
Pañca-Sīla Five Precepts 五戒 (Pali-English-Chinese) ~ Ven. U Maṅgala…
There
are 4 videos for different viewer/user: a) Aṭṭhaṅga-Uposatha-Sīla
Uposatha Eight Precepts (Pali-English-Chinese) with asking precepts from
bhante [http…
youtube.com


Friends
Pali Chanting – Morning Chanting for Layperson (Mettasuttaṁ) by Venerable U Maṅgala (HD)
Dhammalink
4.83K subscribers
Pali Chanting – Morning Chanting for Layperson (Mettasuttaṁ) by Venerable U Maṅgala
A pdf copy for this chanting can be download here:
A mp3 chanting version can be download from http://www.tusitainternational.net
This
is one of the most precious chanting videos intended for busy
layperson, chanted with strong faith and positive energy. This chanting
combination consists of Mettasuttaṁ (Another two combination consist
Maṅgalasuttaṁ and Ratanasuttaṁ) which is one of the important
Theravadian protection sutta. The length of this chanting is about 22
minutes ends with making aspiration and sharing of merits.
This
video is made possible with the permission granted by Venerable U
Maṅgala to use Venerable chanting. Venerable U Maṅgala was ordained as a
bhikkhu in Pa Auk Forest Monastery in Mawlamyine, taking Venerable
Pa-Auk Sayadawgyi as his Preceptor and began practicing Samatha
Vipassanā meditation under Sayadawgyi’s close supervision and guidance.
In 2006, Pa-Auk Sayadawgyi appointed Bhante as meditation teacher in Pa
Auk Forest Monastery in Mawlamyine. To know more about Venerable please
visit http://www.tusitainternational.net
This video is produced by Dhammalink.com
Copyright © 2019 dhammalink.com All right reserved.
Permission is granted to distribute without modification or edit for non-commercial only.
[You MUST retain this copyright notice for all the distribution.]
Tusita Hermitage 兜率天修行林

Tusita Hermitage 兜率天修行林

Dhamma For All 您的法轩


Friends
Pañca-Sīla Five Precepts 五戒 (Pali-English-Chinese) ~ Ven. U Maṅgala 吉祥尊者传授 (HD)
I make this offering
Metteyya Awakened One with Awareness saranam gacchami
I go to the Metteyya Awakened One with Awareness for refuge.
Dhammam saranam gacchami
I go to the Dhamma for refuge.
Sangham saranam gacchami
I go to the Sangha for refuge.
Dutiyampi Metteyya Awakened One with Awareness saranam gacchami
For a second time, I go to the Metteyya Awakened One with Awareness for refuge.
Dutiyampi Dhammam saranam gacchami
For a second time, I go to the Dhamma for refuge.
Dutiyampi Sangham saranam gacchami
For a second time, I go to the Sangha for refuge.
Tatiyampi Metteyya Awakened One with Awareness saranam gacchami
For a third time, I go to the Metteyya Awakened One with Awareness for refuge.
Tatiyampi Dhammam saranam gacchami
For a third time, I go to the Dhamma for refuge.
Tatiyampi Sangham saranam gacchami
For a third time, I go to the Sangha for refuge.
The Five Precepts:
1. Panatipata veramani sikkhapadam samadiyami
I undertake the precept to refrain from destroying living creatures.
(I do not wish others to harm or destroy my life. So I undertake the precept to refrain from destroying living creatures.)
2. Adinnadana veramani sikkhapadam samadiyami
I undertake the precept to refrain from taking that which is not given.
( I do not wish others taking my things. So I undertake the precept to refrain from taking that which is not given.)
3. Kamesu micchacara veramani sikkhapadam samadiyami
I undertake the precept to refrain from sexual misconduct.
(I do not wish others to indulge in sexual misconduct with Husband/wife.
So I undertake the precept to refrain from sexual misconduct.)
4. Musavada veramani sikkhapadam samadiyami
I undertake the precept to refrain from incorrect speech.
( I do not wish others to speak incorrect speech. so I undertake the precept to refrain from incorrect speech.)
5. Suramerayamajja pamadatthana veramani sikkhapadam samadiyami
I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.
(I
do not wish others to be careless with me. So I undertake the precept
to refrain from intoxicating drinks and drugs which lead to
carelessness.)
Then to continue by offering to help all sentient beings and non-sentient beings to be Happy, Well and Secure.
To
have clam, quiet, alert, attentive i.e., wisdom and to have equanimity
mind i.e., not to react to evil and good thoughts and allowing them to
let go, even if it is just by being kind, compassionate and generous to
those with whom who come in contact.
Dhammalink
4.83K subscribers
There are 4 videos for different viewer/user:
a) Aṭṭhaṅga-Uposatha-Sīla Uposatha Eight Precepts (Pali-English-Chinese) with asking precepts from bhante [https://youtu.be/WyDSB-vp7eI]
b) Aṭṭhaṅga-Uposatha-Sīla Uposatha Eight Precepts (Pali-English-Chinese) [https://youtu.be/bUCixRInOys]
c) Five Precepts (Pali-English-Chinese) with asking precepts from bhante [https://youtu.be/kPuKRIYtuCQ]
d) Five Precepts (Pali-English-Chinese) [This video]
Please email any enquiry to dhammalink@yahoo.com. With Metta.
Ven.
U Maṅgala gives layperson precepts. You can play this video using
laptop or iPad and follow Bhante’s recitation in front of Buddha statue
to take precepts. Taking precepts are a simple yet very important and
fundamental practice for a Buddhist. Laity is advised to recite taking 3
refuges & 5 precepts at the beginning of each day i.e before going
to work etc. By being persistent and doing this day after day, you will
notice its protective power in future not only in present life but also
the lives after.
吉祥尊者传授居士戒。播放后自己可以在佛像前跟着尊者念戒。
持戒是一个非常简单却很重要的基本学佛入门,奉劝居士每天在出门工作之前最好先念三归五戒或者活命八戒其中一个,再上班。更进一步能在每个星期选择比较方便的一天来持守布萨八戒。如此一日一日的累积,就单单持之以恒的力量,日久后您会看到其不可思议的保护力,保护着您的现在乃至长远的未来。
This
video is made possible with the permission granted by Venerable U
Maṅgala to use Venerable recitation. To know more about Venerable please
visit http://www.tusitainternational.net
In1996,
Venerable U Maṅgala was ordained as a bhikkhu in Pa Auk Forest
Monastery in Mawlamyine, taking Venerable Pa-Auk Sayadawgyi as his
Preceptor and began practicing Samatha Vipassanā meditation under
Sayadawgyi’s close supervision and guidance.
In
2006, Pa-Auk Sayadawgyi appointed Venerable as meditation teacher in Pa
Auk Forest Monastery in Mawlamyine. To know more about Venerable,
please visit www.tusitainternational.net
This video is produced by Dhammalink.com
Copyright © 2019 dhammalink.com All right reserved.
Permission is granted to distribute without modification or edit for non-commercial only.
[You MUST retain this copyright notice for all the distribution.]

Tusita Hermitage 兜率天修行林

Dhamma For All 您的法轩
Friends
nd territories without any cases of COVID-19
1.
Comoros,2. North Korea,3. Yemen,4. The Federated States of
Micronesia,5. Kiribati,6. Solomon Islands,7. The Cook Islands,8.
Micronesia,9. Tong,10. The Marshall Islands Palau,11. American Samoa,12.
South Georgia,13. South Sandwich Islands,14.SaintHelena,Europe,15.
Aland Islands,16.Svalbard,17. Jan Mayen Islands,18. Latin
America,19.Afri,20.British Indian Ocean Territory,21.French Southern
Territories,22.Lesotho,23.Oceania,24.Christmas Island,25. Cocos
(Keeling) Islands,26. Heard Island,27. McDonald Islands,28. Niue,29.
Norfolk Island,30. Pitcairn,31. Solomon Islands,32. Tokelau,33. United
States Minor Outlying Islands,34. Wallis and Futuna
Islands,35.Tajikistan, 36. Turkmenistan,37. Tuca
valu,38. Vanuatu
moneycontrol
209
countries across the world have reported over 1.3 million COVID-19
cases as of April 7. The number includes the passengers onboard two
cruise ships - Diamond Princess and MS Zaandam. Statista had listed out
10 countries that had not reported any cases of the deadly virus until
March 30, 2020. Watch the video to know which countries still have zero
reported cases of COVID-19.
But, Malawi, Burundi, Sierra Leone, and South Sudan have since reported fresh cases
Follow us:

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youtube.com/watch?v=j9GwkMBGT_M

Countries without any reported coronavirus cases
209
countries across the world have reported over 1.3 million COVID-19
cases as of April 7. The number includes the passengers onboard two
cruise ships - Dia…
youtube.com
Countries without any reported coronavirus cases
Countries a

Countries and territories without any cases of COVID-19




1. Comoros,2. North Korea,3. Yemen,4.
The Federated States of Micronesia,5. Kiribati,6. Solomon Islands,7.
The Cook Islands,8. Micronesia,9. Tong,10. The Marshall Islands
Palau,11. American Samoa,12. South Georgia,13. South Sandwich
Islands,14.SaintHelena,Europe,
15. Aland Islands,16.Svalbard,17. Jan
Mayen Islands,18. Latin America,19.Africa,20.British Indian Ocean
Territory,21.French Southern
Territories,22.Lesotho,23.
Oceania,24.Christmas
Island,25. Cocos
(Keeling) Islands,26. Heard Island,27. McDonald Islands,28. Niue,29.
Norfolk Island,30. Pitcairn,31. Solomon Islands,32. Tokelau,33. United
States Minor Outlying Islands,34. Wallis and Futuna Islands,
35.Tajikistan,
36. Turkmenistan,37. Tuvalu,38. Vanuatu


7,789,621,360-

COVID-19 Coronavirus Pandemic-Recovered:3,404,415

And Of course Casteism :
AWAKENED ABORIGINAL BLACKS & DOWNTRODDEN HAVE THEIR SAY BUT TRUMP & CHITPAVAN BRAHMINS HAVE THEIR WAY !
Sparkle Corona GIF by INTO ACT!ON



It
is the Presidents, Prime Ministers, Their Parliament, Executive and the
Media enjoying, Freedom of Speech, Expression who are creating Fear
Psychosis in the mind of common citizens.

The
Executive, Supreme Court, Parliament, Media must see that the funds
collected by unconstitutional way are distributed to the needy suffering
by hunger, unemployment, under employment by COVID-19 -induced Curfew 
‘draconian’ which has ended up decimating  the economy and flattened the
GDP curve.

  • The number of deaths in the world in the last 3 months of 2020

          3,14,687 : COVID-19 Corona virus

          3,69,602 : Common cold

          3,40,584 : Malaria

         3,53,696 : suicide

         3,93,479 : road accidents

         2,40,950 : HIV

         5,58,471 : alcohol

         8,16,498 : smoking

      11,67,714: Cancer

     Then COVID-19 is not dangerous

    The purpose of the PRESSTITUTE
    media campaign is to settle the trade war, to reduce financial markets
    to prepare the stage of financial markets for mergers and acquisitions
    or  to sell Treasury bonds to cover the fiscal deficit in them Or to 
    Panic created by Pharma companies to sell their products like sanitizer,
    masks, medicine etc.

Do not Panic & don’t kill yourself with unecessary fear. This
posting is to balance your news feed from posts that caused fear and
panic.

 33,38,724 People are sick with COVID-19 Coronavirus at the moment,
of which 32,00,000 are abroad. This means that if you are not in or
haven’t recently visited any foreign country, this should eliminate 95%
of your concern.

If you do contact COVID-19 Coronavirus, this still is not a cause for panic because:

81% of the Cases are MILD

14% of the Cases are MODERATE

Only 5% of the Cases are CRITICAL

Which means that even if you do get the virus, you are most likely to recover from it.

Some have said, “but this is worse than SARS and SWINEFLU!”  SARS
had a fatality rate of 10%, Swine flu 28% while COVID-19 has a fatality
rate of 2%

Moreover, looking at the ages of those who are dying of this virus,
the death rate for the people UNDER 55 years of age is only 0.4%

This means that: if you are under 55 years of age and don’t
live out of India - you are more likely to win the lottery (which has a 1
in 45,000,000 chance)


  • Let’s take one day ie 1 May as an example when Covid 19 took lives of 6406 in the world.
    On the same day:

    26,283 people died of Cancer

    24,641 people died of Heart Disease

    4,300 people died of Diabetes

    Suicide took 28 times more lives than the virus did.

    Mosquitoes kill 2,740 people every day, HUMANS kill 1,300
    fellow humans every day, and Snakes kill 137 people every day. (Sharks
    kill 2 people a year)

    SO DO THE DAILY THINGS TO SUPPORT YOUR IMMUNE SYSTEM , PROPER HYGIENE AND DO NOT LIVE  IN FEAR.

    Join to Spread Hope instead of Fear.

    The Biggest Virus is not COVID-19 Corona Virus but Fear!

  • ”Pain is a Gift
    Instead of avoiding it,
    Learn to embrace it.
    Without pain,
    there is no growth”

    SHARE TO STOP PANIC


All are Happy, Well, and Secure having calm, quiet, alert, attentive that is Wisdom and equanimity mind not reacting to good and bad thoughts
with a clear understanding that everything is changing!


Words of the Metteyya Awakened One with Awareness

Fear What do Matteyya Awakened One with Awareness
quotes teach us about fear?

Trade your fear for freedom.

“Even death is
not to be feared by one who has lived wisely.”

“The whole secret of
existence is to have no fear.

Never fear what will become of you, depend on no one. Only the moment you reject all help are you freed.”

“When
one has the feeling of dislike for evil, when one feels tranquil, one
finds pleasure in listening to good teachings; when one has these
feelings and appreciates them, one is free of fear.



SO DO THE DAILY THINGS TO SUPPORT YOUR IMMUNE SYSTEM , PROPER HYGIENE AND DO NOT LIVE  IN FEAR.
Just now  ·
Shared with Your friends
Friends

May all be Happy, Well and Secure!
May all Live Long!
May all have Calm, Quiet, Alert, Attentive and Equanimity Mind with a Clear Understanding that Everything is Changing!
Change GIF by memecandy

Friends
2. Adaptation is the key,
3. Survival of the ‘Quickest’.
4. Forced Enterpreneurship,
5. Ego slap by nature.
AFFECTED INDUSTRIES :
1.
JOBS, 2. RETAIL, 3. TRAVEL, 4.TOURISM, 5. HOSPITALITY, 6. AUTOMOIVE, 7.
CINEMA, 8. LOGISTIC, 9.LOCAL TRANSPORT, 10. RESTAURANTS, 11. LUXURY
PRODUCTS, 12. LIVE SPORTS, 13. REAL ESTATE, 14. OIL & GAS, 15.
CONSTRUCTION, 16. FILM INDUSTRY, 17. EVENTS & CONFERENCES, 18. TECH
& GAD INVESATING, 19. AUTOMOBILE MANUFACTURING, 20. FINTECH
INVESTMENT.
WHAT HAS CHANGED :
1.
SOCIAL INTERACTION, 2. WORK STYLE, 3. INTERNET USAGE, 4. HEALTH
CONCIOUSNESS, 5. LESS POLLUTION, 6. PRIORITIES, 7. BUSINESS MODES, 9.
FAMILY TIME, 10. EXPENSES DROPPED, 11. EDUCATION, 11. FOOD, 19.
ENVIRONMENT.
WINNING INDUSTRIES:
1.
DIGITAL PRODUCTS, 2. GIG ECONOMY, 3. STOCK MARKET INVESTING, 4. HOME
GARDENING, 5. ONLINE COACHING/TEACHING, 6. MENTAL HEALTH, 7. ALTERNATE
ENERGY, 8. INSURANCE, 9. ALTERNATE MEDICINES, 10. GAMING, 11.
HEALTHCARE, 12. AFFILIATE MARKET, 13. NETWORK MARKETING, 14. DATA
SCIENCES, 15. SPIRITUAL SCIENCES.
Master Shi Heng Yi – 5 hindrances to self-mastery | Shi Heng YI | TEDxVitosha
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Meet
Shaolin Master Shi Heng Yi in his serene talk about self-discovery.
Learn why rainfall is an essential part of each flowering. And every
small step – part of the journey to the highest peek. The hindrances
along the way to self-discovery and personal growth are easy to
overcome. Learn how from his talk. For more than 30 years, Master Shi
Heng Yi has been studying and practicing the interaction between mind
and body. His strength is the ability to smoothly combine this knowledge
with physical exercises and to practice Martial art –Kung Fu and Qi
Gong. He has an academic background but he prefers to live at the
Shaolin Temple Europe, Monastery located in Otterberg, Germany. Since
2010 he has been taking care of the settlement and he personifies the
sustainable development and spreading the Shaolin culture and
philosophy. As a contemporary monk, Master Yi holds a smartphone in the
folds of his clothes as he sees no contradiction between living together
with ancient knowledge and high technology. “The universal law of being
successful and happy at the same time means finding the balance”, says
master Yi. And as for flying – yes, he really can do it! He only needs a
stick and a little space. We expect him to fly-in and share about the
Shaolin way at TEDxVitosha 2020.
Artist: Secret Garden
Album: Earthsongs
Track: Lotus
This
talk was given at a TEDx event using the TED conference format but
independently organized by a local community. Learn more at https://www.ted.com/tedx
https://youtube.com/watch?v=4-079YIasck&list=RDCMUCsT0YIqwnpJCM-mx7-gSA4Q&start_radio=1&t=4

Master Shi Heng Yi – 5 hindrances to self-mastery | Shi Heng YI | TEDxVitosha
Master Shi Heng Yi – 5 hindrances to self-mastery | Shi Heng YI |…
Meet
Shaolin Master Shi Heng Yi in his serene talk about self-discovery.
Learn why rainfall is an essential part of each flowering. And every
small step – pa…
youtube.com
ted.com

TEDx Program
TEDx
was created in the spirit of TED’s mission, “ideas worth spreading.” It
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Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda

Through

At    

WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
PRABUDDHA BHARAT


The exact
time 4am is best time in the Morning Offering water before Sunshine to
visit the Pagoda while meditating throughout the Day.. Waking up early
enough to having time to think about the purpose of  life. When you
thinking to be in meditation and that today to help all sentient beings
and non-sentient beings to be Happy, Well and Secure. To have clam,
quiet, alert, attentive i.e., wisdom and to have equanimity mind i.e.,
not to react to evil and good thoughts and allowing them to let go, even
if it is just by being kind, compassionate and generous to those with
whom who come in contact. Then rising and go to Pagoda. Lighting a stick
of incense and think; To the
Metteyya Awakened One with Awareness,Dhamma and Sangha,



I make this offering
Metteyya Awakened One with Awareness saranam gacchami
I go to the Metteyya Awakened One with Awareness for refuge.
Dhammam saranam gacchami
I go to the Dhamma for refuge.
Sangham saranam gacchami
I go to the Sangha for refuge.
Dutiyampi Metteyya Awakened One with Awareness saranam gacchami
For a second time, I go to the Metteyya Awakened One with Awareness for refuge.
Dutiyampi Dhammam saranam gacchami
For a second time, I go to the Dhamma for refuge.
Dutiyampi Sangham saranam gacchami
For a second time, I go to the Sangha for refuge.
Tatiyampi Metteyya Awakened One with Awareness saranam gacchami
For a third time, I go to the Metteyya Awakened One with Awareness for refuge.
Tatiyampi Dhammam saranam gacchami
For a third time, I go to the Dhamma for refuge.
Tatiyampi Sangham saranam gacchami
For a third time, I go to the Sangha for refuge.

The Five Precepts:
1. Panatipata veramani sikkhapadam samadiyami
I undertake the precept to refrain from destroying living creatures.
(I do not wish others to harm or destroy my life. So I undertake the precept to refrain from destroying living creatures.)
2. Adinnadana veramani sikkhapadam samadiyami
I undertake the precept to refrain from taking that which is not given.
( I do not wish others taking my things. So I undertake the precept to refrain from taking that which is not given.)
3. Kamesu micchacara veramani sikkhapadam samadiyami
I undertake the precept to refrain from sexual misconduct.
(I do not wish others to indulge in sexual misconduct with Husband/wife.
So I undertake the precept to refrain from sexual misconduct.)
4. Musavada veramani sikkhapadam samadiyami
I undertake the precept to refrain from incorrect speech.
( I do not wish others to speak incorrect speech. so I undertake the precept to refrain from incorrect speech.)
5. Suramerayamajja pamadatthana veramani sikkhapadam samadiyami
I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.
(I do not wish others to be
careless with me. So I undertake the precept to refrain from
intoxicating drinks and drugs which lead to carelessness.)

Then to continue by offering  to help all sentient beings and non-sentient beings to be Happy, Well and Secure.
To have clam, quiet, alert, attentive i.e.,
wisdom and to have equanimity mind i.e., not to react to evil and good
thoughts and allowing them to let go, even if it is just by being kind,
compassionate and generous to those with whom who come in contact.

Friends










TRIPITAK CHANTING त्रिपिटक चांटिंग SUTTA CHANTING
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सुत्तपिटक
बौद्ध धर्म का एक ग्रंथ है। यह ग्रंथ त्रिपिटक के तीन भागों में से एक है।
सुत्त पिटक में तर्क और संवादों के रूप में भगवान बुद्ध के सिद्धांतों का
संग्रह है। इनमें गद्य संवाद हैं, मुक्तक छन्द हैं तथा छोटी-छोटी प्राचीन
कहानियाँ हैं। यह पाँच निकायों या संग्रहों में विभक्त है।
इस
पिटक के पाँच भाग हैं जो निकाय कहलाते हैं। निकाय का अर्थ है समूह। इन
पाँच भागों में छोटे बड़े सुत्त संगृहीत हैं। इसीलिए वे निकाय कहलाते हैं।
निकाय के लिए “संगीति” शब्द का भी प्रयोग हुआ है। आरम्भ में, जब कि
त्रिपिटक लिपिबद्ध नहीं था, भिक्षु एक साथ सुत्तों का पारायण करते थे।
तदनुसार उनके पाँच संग्रह संगीति कहलाने लगे। बाद में निकाय शब्द का अधिक
प्रचलन हुआ और संगीति शब्द का बहुत कम।
कई
सुत्तों का एक बग्ग (वर्ग) होता है। एक ही सुत्त के कई भाण भी होते हैं।
8000 अक्षरों का भाणवार होता है। तदनुसार एक-एक निकाय की अक्षर संख्या का
भी निर्धारण हो सकता है। उदाहरण के लिए दीर्घनिकाय के 34 सुत्त हैं और
भाणवार 64। इस प्रकार सारे दीर्घनिकाय में 512000 अक्षर हैं।
सुत्तों
में भगवान तथा सारिपुत्र मौद्गल्यायन, आनंद जैसे उसे कतिपय शिष्यों के
उपदेश संगृहीत हैं। शिष्यों के उपदेश भी भगवान द्वारा अनुमोदित हैं।
प्रत्येक
सुत्त की एक भूमिका है, जिसका बड़ा ऐतिहासिक मत है। उसमें इन मतों का
उल्लेख है कि कब, किस स्थान पर, किस व्यक्ति या किन व्यक्तियों को वह उपदेश
दिया गया था और श्रोताओं पर उसका क्या प्रभाव पड़ा।
अधिकतर
सुत्त गद्य में हैं, कुछ पद्य में और कुछ गद्य-पद्य दोनों में। एक ही
उपदेश कई सुत्तों में आया है- कहीं संक्षेप में और कहीं विस्तार में। उनमें
पुनरुक्तियों की बहुलता है। उनके संक्षिप्तीकरण के लिए “पय्याल” का प्रयोग
किया गया है। कुछ परिप्रश्नात्मक है। उनमें कहीं-कहीं आख्यानों और
ऐतिहासिक घटनाओं का भी प्रयोग किया गया है। सुत्तपिटक उपमाओं का भी बहुत
बड़ा भंडार है। कभी-कभी भगवान उपमाओं के सहारे भी उपदेश देते थे। श्रोताओं
में राजा से लेकर रंग तक, भोले-भाले किसान से लेकर महान दार्शनिक तक थे। उन
सबके अनुरूप ये उपमाएँ जीवन के अनेक क्षेत्रों सी ली गई हैं।
बुद्ध
जीवनी, धर्म, दर्शन, इतिहास आदि सभी दृष्टियों से सुत्तपिटक त्रिपिटक का
सबसे महत्वपूर्ण भाग है। बुद्धगया के बोधिगम्य के नीचे बुद्धत्व की
प्राप्ति से लेकर कुशीनगर में महापरिनिर्वाण तक 45 वर्ष भगवान बुद्ध ने जो
लोकसेवा की, उसका विवरण सुत्तपिटक में मिलता है। मध्य मंडल में किन-किन
महाजनपदों में उन्होंने चारिका की, लोगों में कैसे मिले-जुले, उनकी
छोटी-छोटी समस्याओं से लेकर बड़ी-बड़ी समस्याओं तक के समाधान में उन्होंने
कैसे पथ-प्रदर्शन किया, अपने संदेश के प्रचार में उन्हें किन-किन कठिनाइयों
का सामना करना पड़ा- इन सब बातों का वर्णन हमें सुत्तपिटक में मिलता है।
भगवान बुद्ध के जीवन संबंधी ऐतिहासिक घटनाओं का वर्णन ही नहीं; अपितु उनके
महान शिष्यों की जीवन झाँकियाँ भी इसमें मिलती हैं।
सुत्तपिटक
का सबसे बड़ा महत्व भगवान द्वारा उपदिष्ट साधनों पद्धति में है। वह शील,
समाधि और प्रज्ञा रूपी तीन शिक्षाओं में निहित है। श्रोताओं में बुद्धि,
नैतिक और आध्यात्मिक विकास की दृष्टि से अनेक स्तरों के लोग थे। उन सभी के
अनुरूप अनेक प्रकार से उन्होंने आर्य मार्ग का उपदेश दिया था, जिसमें
पंचशील से लेकर दस पारमिताएँ तक शामिल हैं। मुख्य धर्म पर्याय इस प्रकार
हैं- चार आर्य सत्य, अष्टांगिक मार्ग, सात बोध्यांग, चार सम्यक् प्रधान
पाँच इंद्रिय, प्रतीत्य समुत्पाद, स्कंध आयतन धातु रूपी संस्कृत धर्म नित्य
दुःख-अनात्म-रूपी संस्कृत लक्षण। इनमें भी सैंतिस क्षीय धर्म ही भगवान के
उपदेशों का सार है। इसका संकेत उन्होंने महापरिनिर्वाण सुत्त में लिखा है।
यदि हम भगवान के महत्वपूर्ण उपदेशों की दृष्टि से सुत्तों का विश्लेषणात्मक
अध्ययन करें तो हमें उनमें घुमा फिराकर ये ही धर्मपर्याय मिलेंगे। अंतर
इतना ही है कि कहीं ये संक्षेप में हैं और कहीं विस्तार में हैं।
उदाहरणार्थ सुत्त निकाय के प्रारंभिक सुत्तों में चार सत्यों का उल्लेख
मात्र मिलता है, धम्मचक्कपवत्तन सुत्त में विस्तृत विवरण मिलता है और
महासतिपट्ठान में इनकी विशद व्याख्या भी मिलती है।
सुत्तों
की मुख्य विषयवस्तु तथागत का धर्म और दर्शन ही है। लेकिन प्रकारांतर से और
विषयों पर भी प्रकाश पड़ता है। जटिल, परिव्राजक, आजीवक और निगंठ जैसे जो
अन्य श्रमण और ब्राह्मण संप्रदाय उस समय प्रचलित थे, उनके मतवादों का भी
वर्णन सुत्तों में आया है। वे संख्या में 62 बताए गए हैं। यज्ञ और जातिवाद
पर भी कई सुत्तंत हैं।
भारत
मगध, कोशल, वज्जि जैसे कई राज्यों में विभाजित था। उनमें कहीं
राजसत्तात्मक शासन था तो कहीं गणतंत्रात्मक राज्य। उनका आपस का संबंध कैसा
था, शासन प्रशासन कार्य कैसे होते थे- इन बातों का भी उल्लेख कहीं-कहीं
मिलता है। साधारण लोगों की अवस्था, उनकी रहन-सहन, आचार-विचार, भोजन छादन,
उद्योग-धंधा, शिक्षा-दीक्षा, कला-कौशल, ज्ञान-विज्ञान, मनोरंजन, खेलकूद आदि
बातों का भी वर्णन आया है। ग्राम, निगम, राजधानी, जनपद, नदी, पर्वत, वन,
तड़ाग, मार्ग, ऋतु आदि भौगोलिक बातों की भी चर्चा कम नहीं है।
इस प्रकार हम देखते हैं कि सुत्तपिटक का महत्व न केवल धर्म और दर्शन की दृष्टि से है,
-

www.tathagat.tvyoutube.com/watch?v=y2gNHQPiojU&list=RDCMUCu359yTUzcA2b5RN_hA2sfw&index=5


TRIPITAK CHANTING त्रिपिटक चांटिंग SUTTA CHANTING














सुत्तपिटक
बौद्ध धर्म का एक ग्रंथ है। यह ग्रंथ त्रिपिटक के तीन भागों में से एक है।
सुत्त पिटक में तर्क और संवादों के रूप में भगवान बुद्ध के सिद्धांतों का
संग्…


Six Qualities of Vipassana Meditation by Lord Buddha







Vipassana Meditation with Chanting Burmese MONKS (Myanmar Monks) 》Pa Auk Forest Monastery
toUnknown • Self-Mentoring
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The video was shot at Pa Auk Forest Monastery in #Burma . The #chants in the old Pali language, they are singing to remember better the teachings of #Dhamma .
Tags:
Vipassana
Meditation, Chanting, Burmese, meditative mind, mantra, om, vipassana,
meditation, mindfulness, burma, myanmar, meditation music, relaxation
music, sleep music, meditation chant music, meditation chants for peace,
meditation chants for healing, vipassana chanting, monks chanting,
chanting monks, chanting monks meditation, burmese monks, myanmar
buddhist monks, buddhist monks, myanmar buddhist
Do Good! Purify Mind and Environment!
May All Sentient and Non-Sentient Beings in the Universe be Ever Happy, Well and Secure!
May All have Calm, Quiet, Alert, Attentive and Equanimity Mind with A Clear Understanding that Everything is Changing!Vipassana Meditation with Chanting Burmese MONKS (Myanmar Monks) 》Pa Auk Forest Monastery





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Zen Yoga GIF - Zen Yoga Meditation GIFs

Do Good! Purify Mind and Environment!
May All Sentient and Non-Sentient Beings in the Universe be Ever Happy, Well and Secure!
May All have Calm, Quiet, Alert, Attentive and Equanimity Mind with A Clear Understanding that Everything is Changing!


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Ki Zen GIF - Ki Zen Meditate GIFs

Everything is Changing!


Do Good! Purify Mind and Environment!


zen bruce lee GIF

Slow Down Reaction GIF by True and the Rainbow Kingdom

your
seven (or 1 or 2 . . .) water bowls, etc

Stand supports the white statue of the Metteyya Awakened One with Awareness.
A simple start is a steel stand with three levels. This is the main
surface of the Pagoda, so you may want to put some effort into this.

Metteyya Awakened One with Awareness
The Abode of Tradition
61 subscribers
This is part of ‘ The Hidden Monarch - The Eschatological Dimension’ series.
Metteyya (Pali), is regarded
as a future Metteyya Awakened One with Awareness of this world in
Metteyya Awakened One with Awareness eschatology. In some Metteyya
Awakened One with Awareness literature, such as the Amitabha Sutra and
the Lotus Sutta, he is referred to as Ajita.
The prophecy of the arrival
of Metteyya Awakened One with Awareness refers to a time in the future
when the dhamma will have been forgotten by most on the terrestrial
world.
Metteyya Awakened One with Awareness is the future Messiah; He is yet
to descend to preach the Law at the end of our Kalpa (aeon).
In the Metteyya Awakened One
with Awareness tradition, the story of Maitreya, the future Metteyya
Awakened One with Awareness, plays a central role in the cultural
history of virtually every period and every area of Metteyya Awakened
One with Awareness Asia.
There is a variety of quite distinctive expressions of the Metteyya Awakened One with Awareness tradition.
The Metteyya Awakened One
with Awareness legend has provided a symbol rich in possibility for
culturally specific, local elaboration, yet it has also continued
throughout to draw on a group of core themes and aspirations deeply
rooted in the Buddhist culture common to most ofAsia.
Every Metteyya Awakened One
with Awareness culture has appropriated this appealing figure under many
guises from which Metteyya Awakened One with Awareness shaped, and was
shaped by a series of cultural encounters and traditions, reaching
across Asia, corresponding to different manifestations of the cycle for
different peoples.
Metteyya Awakened One with Awareness’s place as the future Metteyya
Awakened One with Awareness seems to have been established quite early
in Metteyya Awakened One with Awareness history.
The emergence of the figure
of Metteyya Awakened One with Awareness, whose coming would mark the
fulfillment of Buddha’s law as well with the establishment of universal
peace and concord made a decisive impact on Metteyya Awakened One with
Awareness views of the future 
By necessity, any study of Metteyya Awakened One with Awareness must be as multifaceted as the figure Himself.
The term Metteyya Awakened
One with Awareness is derived from the Pali designation Metteyya
Awakened One with Awareness given to its founder; it is, however, not so
much a name as a title. Metteyya Awakened One with Awareness, from the
root budh, “to awaken,” means the “Awakened One”: it is thus a
designation applied to one who attains the spiritual realization likened
to an “arousing” or to an “awakening,” which Prince Siddhartha
announced to the Indo-Aryan world.
- Julius Evola -
“The
Metteyya Awakened One with Awarenesss who have been, are, and will be,
are more numerous than the grains of sand on the banks of the The
Ganges.”
- Aparimita Dharani -
All past and all future
Metteyya Awakened One with Awarenesss teach the same saving knowledge in
the manner best suited to the time and place of their appearance.
- A.K.Coomaraswamy -
The last part of the video explains the Metteyya Awakened One with Awareness cycle of time
The images and the music are not my artwork.
The texts are thoroughly gathered from different books.
I have only arranged the
texts according to the images and the music, to present a video that may
briefly envelop the most important aspects of the subject in question.
For further research see :
-
Charles Upton - Legends of the End: Prophecies of the End Times, 
Antichrist, Apocalypse, and Messiah from Eight Religious Traditions

- Alan Sponberg, Helen Hardacre - Maitreya, the Future Buddha

- Padmanabh S. Jain - Collected Papers on Buddhist Studies
Also, for a better approach on Buddhism see :
-A.K.Coomaraswamy - Metteyya Awakened One with Awareness and the Gospel of Buddhism
The songs are Tibetan tantric chants :
Sangwa dupai tsagyud (Tibetan Tantric Choir)
Tibetan Buddhist Chants of Namgyal Monastery (1)
***
The series of the
“Hidden-Monarch - The Lord of the World” encompass three major aspects
that merge into the eschatological dimension.

The first aspect is mostly known as the Advent of the Parousia at the end of the time. The reign of spiritual liberty.
It is represented by the
coming of God Himself, either through the representation of an Avatara
or through different Manifestations; with the expectation of Parousia,
as a Theophanic descent in our plane of manifestation. Jesus Christ,
Metteyya Awakened One with Awareness, Kalki Avatara, Imam al-Mahdi, etc.
The second aspect represents
the perpetual Legislators that regent a cycle of existence, thus
maintaining a bridge through the mediation of God and our world, most
commonly through Prophets or the highest initiates. These Universal
Legislators are Melki-Tsedeq, al-Khidr, Menes, Raja-Chakravarti, etc.

The
third aspect which is mainly overlooked comprises the -hidden heroes-
namely the legendary figures who have remained in suspended animation
through the entire course of a cycle until the end of the world; aroused
from their occultation to assume the final role of redeemers.
King Arthur, Frederic
Barbarossa, Keresapa, Kashyapa, Stephan the Great, Alexander the Great,
Marko Kralevici, Prester John, etc.
Music in this video
Learn more
Listen ad-free with YouTube Premium
Song
Chant 2
Artist
Spiritual Chant
Album
Tibet Buddhist Chant
Licensed to YouTube by
The Orchard Music (on behalf of Big Eye Music), and 1 Music buddhasaid2us@gmail.com
@buddhasaid2us
·
2s
Buddha Maitreya
This is part of ‘ The Hidden Monarch - The Eschatological Dimension’ series.
Maitreya (Sanskrit), Metteyya (Pali), is regarded as a future Buddha of
this wor…

Here’s a list of the Top 20 Tallest Statues in The World
Top Top Tube
334 subscribers
Here’s a list of the Top 20 Tallest Statues in The World
Top 20 Tallest Statues in The World
20. Guanyin of Mount Xiqiao
19. Guze Jibo Daikannon
18. Rodina-mat’, Kiev
17. Son Tra Guanyin
16. Leshan Giant Buddha
15. Kaga Kannon
14. Guanyin statue in Tsz Shan Monastery
13. Jiuhuashan Dizang Pusa Lutian Datongxiang
12. Guan Yin of the South Sea of Sanya
11. Awaji Kannon
10. Rodina-Mat’ Zovyot!
9. Grand Buddha at Ling Shan
8. Dai Kannon of Kita no Miyako park
7. Great Buddha of Thailand
6. Qianshou Qianyan Guanyin of Weishan
5. Sendai Daikannon
4. Emperors Yan and Huang
3. Ushiku Daibutsu
2. Spring Temple Buddha
1. Laykyun Setkyar



Top 20 Tallest Statues in The World

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Howard The Alien Statue Of Liberty GIF - HowardTheAlien Alien StatueOfLiberty GIFs

Onto the Pagoda.

First need was an image of the Metteyya Awakened One with Awareness.You can have as many as you like. This will go on the topmost level of
the Pagoda. It is considered ‘bad etiquette’ to place the Matteyya Awakened One with Awareness lower than any other image in the same Pagoda.


In the place of an image of Buddha, a mantra written on a piece of
paper or similar is perfectly acceptable, and preferred in the Jōdo
Shinshū (Pure Land) tradition of Buddhism and in Nichiren Buddhism. Some
buddhist schools recommend certain standardized arrangements of images
for their lay members, in Japan often as triptychs with the main Buddha
surrounded by either bodhisattvas, dharma guardians or lineage masters.
This is not necessary, even after Japanese standards, and
Chinese-Taiwanese Buddhism is usually less standardized when it comes
tohome shrines.

  • 4
    If a suitable Matteyya Awakened One with Awareness image simply cannot be obtained, a picture of Matteyya Awakened One with Awareness’s relics, a stūpa , a Matteyya Awakened One with Awareness holy book, a bodhi leaf or picture of the Buddha’s footprints may be acceptable.


  • 5

    On the next level,  placed  an image of a Metteyya Awakened One with Awareness teacher considered to be a manifestation of Matteyya Awakened One with Awareness.)
    Two guardian images may be an idea to consider: Two dharmapalas reasons to choose.
    carefully).


  • 6

    Offerings placed on the lowest level or,  a Metteyya Awakened One with Awareness scripture or a bowl of water, a bell or singing bowl on a cushion useful.

https://tenor.com/view/candles-and-flowers-reflections-oprah-gif-13328218

Candles Flowers GIF - Candles And Flowers GIFs


[ Buddhist Culture ] 10 Lighting incense [ Dhamma ]

[ Buddhist Culture ] 10 Lighting incense [ Dhamma ]
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Traditional offerings
included candles, flowers, incense, fruit or food. However, it is not
what you offer that is important: it is that it is done sincerely with a
pure mind.
Since Metteyya Awakened One
with Awareness monastics aren’t allowed to eat after lunchtime, food,
fruit and dairy offerings traditionally – and for symbolic reasons –
occur in the morning or
shortly before lunchtime. Offerings of water, non-dairy beverages,
candles, flowers and incense may, however, occur at other times of the
day.






[ Buddhist Culture ] 10 Lighting incense [ Dhamma ]

  • 8
    Place a small stūpa on the supporting surface of the shrine, if you wish. You can make a simple stūpa with a small pile of stones. There is no need to go out and buy a costly gold one; that defeats the purpose of Buddhism.


  • 9
    It is traditional to change the offering water every morning, however, the old water should never go to waste.
    Use it to water a plant or something. A new cup or bowl should be used
    for this purpose: glass or crystal is preferable, because the clarity of
    the water represents clarity of the mind. Some Buddhist schools use two
    water bowls: ‘drinking’ water and ‘washing’ water. It is far from wrong
    to let flowers remain even after withering has begun: The flowers serve
    to remind you of impermanence.


  • 10
    If you wish, you may offer incense at the shrine when you recite morning ceremony. Touch the tip to your forehead, then light it. See warning.


Tips


  • Yellow, white, orange, red, and blue are recommended colours of decoration.
  • Everything on the shrine also has a symbolic meaning. Flowers and fruit for example illustrate the law of karma.
  • What
    matters is sincerity, not the shrine itself. It would be better if you
    didn’t have a shrine and were very sincere in cultivating virtue than if
    you had a shrine and wasted time going through the formalities of
    making it look pretty.
  • Some
    Buddhists is to have cushions near their shrine to sit on while
    meditating. Decorated Indian cushion covers are favoured considerably.
    Some prefer a meditation stool or a tightly stuffed zafu.
  • The supporting surface of the shrine isn’t really something that you must put a lot of effort into.
  • You
    should set aside a symbolic day once a month or so to clean the shrine
    of dust, and perhaps once a year to clean it thoroughly. In East Asia
    the days before new moon is a widespread shrine cleaning time.
  • If you
    are unable to create levels, make sure any statues of Buddha are not
    directly on the floor because this can be thought disrespectful.

Warnings



  • If you do intend on burning incense or candles, consider the flammability of the covering of the shrine.
  • Candles and incense should never be allowed to burn unattended. Consider electric candles or lamps.
  • Avoid cheap, low-quality incense. It is generally manufactured
    in Asia where safety standards are comparatively low and can contain
    unsafe chemicals.



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Buddhism > Buddhist Articles > Buddhist Meditation in Burma
A paper read by Dr. Elizabeth K. Nottingham at Harvard to the Society for the Scientific Study of Religion in November 1958.
Published by International Meditation Centre, 31A, Inya Myaing, Rangoon. January 1960.
Buddhist Meditation in Burma
“Through
worldly round of many births I ran my course unceasingly, Seeking the
maker of the house: Painful is birth again and again, House-builder I
behold thee now, Again a house thou shalt not build; A11 thy rafters are
broken now The ridge-pole also is destroyed; My mind, its elements
dissolved, The end of craving has attained”
(Dhammapada.)
Foreword
“Buddhist
Meditation in Burma” is a paper read by Dr. Elizabeth K. Nottingham at
Harvard to the Society for the Scientific Study of Religion in November
1958. The Society for the Scientific Study of Religion which is composed
of eminent Professors of Religion in the United States, has as its
President, Dr. James L. Adams, Harvard Divinity School, Cambridge 38,
Massachusetts, United States of America. Dr. Nottingham, Professor of
Sociology, who was in Burma from June 1957 to February 1958 as a
Fulbright Lecturer on Sociology at the Rangoon University took a course
of meditation for ten days at the International Meditation Centre, Inya
Myaing, during the month of August 1957. The paper is an exposition of
her own experiences during the course of meditation at the Centre. Dr.
Nottingham recently received a grant from the American Philosophical
Society to help in the preparation of a manuscript on “Trends of Change
in Burmese Buddhism.” The International Meditation Centre which was
founded in 1952 is growing from strength to strength and its success may
be judged from the appreciation of the foreigners of various walks of
life. The list of some men of standing, both local and foreign, who have
undergone courses at the Centre may be seen on page (II). The Centre is
open to all foreigners who speak English and any one interested in the
work of the Centre may contact Thray Sithu U Ba Khin, the President, at
the Centre on Sundays between the hours of 8 to 11 in the mornings and 2
to 6 in the evenings.
Ba Pho Secretary,
International Meditation Centre,
31A, Inya Myaing, Rangoon.
Rangoon, January 1960.
On
a little knoll, in the heart of Rangoon’s Golden Valley district, the
one-time residential center of British colonial officialdom, stands a
small modern pagoda. Its golden spire and umbrella – hti sparkling in
the sunlight, while at night its electric lights twinkle against the
darkened sky. Unlike most Burmese pagodas, this is not a solid
structure; its central chamber is a shrine room, while eight smaller
pie-shaped rooms, each topped with its own little hti, surround this
central shrine. These small separate rooms or “caves” are for the
practice of Buddhist meditation. Over the archway which gives entrance
to the property a sign reads: “International Meditation Center, founded
1952”, while inside there stands a notice board with the further
information that this Center is the property of the Vipassana
Association whose headquarters are in the Office of the Accountant
General. To an American the idea of a center for religious meditation
being the property of a voluntary association with its central focus in a
government department may perhaps seem surprising. Even to Burma, the
fact that the Teacher, or saya, of this Center is a prominent government
official rather than a monk, is regarded as somewhat unusual.
U
Ba Khin, the saya or, if one prefers the Indian term, the guru of the
international Meditation Center is indeed an unusual person. In addition
to his purely voluntary and quite time-consuming activities as teacher
of meditation at the Center, he is also a highly responsible government
official. As Chairman of Burma’s State Agricultural Marketing Board,
which handles the rice crop, the export and sale of which is crucial to
the country’s economic existence, U Ba Khin’s responsibility to the
government is outstanding and his competence and absolute integrity a
matter of public concern. In his former capacity as Accountant General,
as well as in his present office as Chairman of the S.A.M.B., he has
good reason to know how vital are the honesty and efficiency of Burma’s
civil servants if she is to consolidate and maintain her existence as an
independent state.
The
Center sponsors each month meditation courses of ten days duration
under the personal direction of the saya. The courses are geared to the
needs and the capacities of the individual, whether he be from the east
or from the west. They are engaged in by a wide variety of people,
ranging from an ex-president of the Burmese Republic to an attendant at a
gas station. Senior and junior officials of the government services,
mainly from the offices of the Accountant General and the S.A.M.B.,
furnish the majority of the candidates with a sprinkling of university
professors, foreign visitors including one member of the American
Foreign Service and other Burmese householders and housewives.
At
the beginning of every course, each trainee takes a vow of loyalty to
the Buddha and his teaching—a vow which is modified in the case of
non-Buddhists—and promises not to leave the Center during the training
period and in other ways to be obedient to the direction of the Teacher.
He also promises to obey eight of the ten Buddhist Precepts, three more
than the usual five precepts that are considered to be binding on all
devout Buddhist laity. The Five Precepts require that the individual
refrain from taking the life of a sentient being, from taking what is
not given, from fornication, from speaking falsely and from intoxicating
liquor. Those who abide by eight precepts are also required, as are all
monks, to refrain from eating after twelve
noon
each day. Trainees at the Center, are also required to hold a strict
vegetarian diet for the period of the course. During the training period
they are provided with sleeping quarters, as well as all meals, free of
charge.
The
routine may seem exacting to those unacquainted with the schedule of
meditation hours that are common in the East. The hours allotted to
relaxation and sleep are more generous at the International Center than
at some other meditation centers in Burma. U Ba Khin believes that a
prerequisite for all successful practice in meditation is good health.
Trainees get up each morning a little after four, and are in meditation
from 4.30 to 6.00 A.M. Breakfast at 6.00 A.M. is followed by a second
period of meditation from 7.30 to 10.30 A.M. after which lunch, the last
meat of the day, is taken.
12.30
to 5.00 is the afternoon meditation period, and at 5.00 P.M. there is a
period for rest and relaxation, followed by an informal talk from the
Teacher from 6.00 to 7.00 P.M. The evening meditation period, from 7.00
to 9.00 P.M. ends the day and most of the trainees are ready to take to
their beds – or rather their mats – at 9.00 P.M.
The
training the student undergoes is thought essentially a process of
purification or refinement of the moral, mental and spiritual
perceptions. The Buddha admonished his followers, “Cease to do evil,
learn to do good, purify the mind.” The training at the Center is
directed towards the fulfillment of this injunction. In line with the
classic Buddhist tradition the requirements for such training fall into
three parts, Sila, Samadhi and Panna. These three Pali words might be
regarded as the watchwords of the Center. Sila signifies morality, the
purification of conduct; hence at least formal or temporary adherence to
the Five Precepts are a minimum essential for all who would proceed to
further mental and spiritual training. Samadhi is concentration, a
mental discipline that has much in common with yoga. Though training in
samadhi may take place in Buddhist context, it is not in itself
necessarily Buddhistic. It is merely a means though an exacting and
essential one, whereby the student learns, in the words of the Teacher,
to “put a ring through the nose of the bull of consciousness”, and so
harness that wayward will o’ the wisp, the faculty of attention. Panna,
wisdom or insight, is the product of Vipassana, or Buddhist meditation
properly so called.
Sila,
Samadhi and Panna are thus stages in the achievement of spiritual
proficiency and according to Buddhists, in the process of detachment
from the craving that binds all living things to the wheel of existence
and rebirth. They constitute a grouping into three parts of the eight
requirements of the Buddha’s Noble Eightfold Path for the realization of
the Cessation of Suffering.
About
the practices of Sila, little needs here to be said. It is taken for
granted as a basic requirement for all trainees. The westerner may have
to exercise conscious control in refraining from swatting mosquitoes,
but he soon learns to regulate his hunger and otherwise fairly readily
adapts himself to the routine. Samadhi, however the practice of
concentration demands patience and persistent endurance, just how much
only those who have attempted to practice it can know. There are a
number of
techniques
used by Buddhists in the practice of concentration. The beginner at the
Center is taught to concentrate on the breath as it enters and leaves
the nostrils. In doing this he must be tireless in excluding all other
thoughts and at the same time learn to relax his body and gradually to
narrow the focus of his attention until he is eventually aware only of a
tiny “spot” at the base of the nose. Little by little all conscious
awareness of breathing stops and he is mindful only of a minute point of
light and warmth. It may take four or five days of practice to achieve
this result, though some students succeed within a much shorter period.
Other systems of Buddhist concentration may adopt slightly different
means—some begin the practice by concentration on an external object,
such, for example, as a neutral coloured disc. But no matter what the
precise means employed the aim is the same, namely the attainment of
one-pointedness the power to gather up the attention into a single
powerful lens and to focus it at will upon any object, material or
ideational. Samadhi, then, is a technique that can be practiced by
members of any—or of no—religious faith. A developed power of
concentration is, needless to say, of inestimable value in the ordinary,
everyday business of life. It may well make the difference between an
efficient or an inefficient public servant or professional worker. Of
this fact the saya is well aware. Samadhi, however, is essential for the
practice of meditation, and without a strong “lens” of concentration
the student can never hope to attain panna, that is wisdom or insight.
The
practice of vipassana, the heart of meditation, the means by which
panna or insight is attained, is something to be experienced rather than
described. A non- Buddhist, and a non-adept, can say but little and
should perhaps be content to say nothing at all. Nevertheless, an
attempt will be made to describe its underlying principles.
Vipassana
is grounded in the Four Noble Truths, the outstanding contribution of
the Buddha to the world’s religious thought. The First Noble Truth, that
suffering is basic to all existence, is not regarded as requiring
merely a cool intellectual assent from the devotee. The reality of this
First Noble Truth must be faced and experienced subjectively before the
other Truths, which locate the cause and point out the method of release
from suffering, can be realized. Suffering, in the Buddhist sense, is
not simply something to be “accepted” as a preferably—temporary
condition of one’s own being or as a more permanent state for the
world’s unfortunates. Rather it is to be viewed as an integral part of
matter and mind (Rupa and Nama) the very stuff of existence itself. The
Pali words Anicca, Dukkha and Anatta, which may be translated as
Impermanence, Suffering and the Non-Self or perhaps as the illusion of
the separate self—are the key themes in this meditation. These themes
are to be experienced introspectively, in accordance with his
capacity—by the meditator as on-going processes of his own organism. He
must endeavour to become aware of his mental and bodily components in
the process of change, to experience impermanence as suffering, and to
perceive with his inward eye the illusory nature of the separate self.
Only
when suffering is thus faced and realised can the way to release be
opened. In meditation the student should develop a sharpened
consciousness of the imperious
nature
of his desires and of his attachment to them. This is what the Buddha
meant by tanha, or craving, which he saw as the cause of all suffering,
and so enunciated in his Second Noble Truth. If the trainee longs with
an intense desire for release from this condition of craving and for the
calm of Nirvana, or the Great Peace, he may then gain some insight into
the Third of the Noble Truths, namely, that to free oneself from
craving is the way to be released from suffering. In so far as his
desire to detach himself from craving is sincere and deep he will act
upon the Fourth Noble Truth and follow more closely in the Eightfold
Noble Path. By so doing he should experience, even in his present life,
some measure of the great Peace.
It
is a challenging experience for a westerner to undergo a course in
meditation at the International Meditation Center. He not only may
explore new realms of consciousness, but he can scarcely avoid the
attempt to re-phrase his experiences, where possible, in terms of his
traditional religious beliefs. Furthermore, certain incidents, certain
expressions in both the Old and the New Testaments spring to life, so to
say, and take on new and vivid meaning. For instance, the Biblical
verse “If thine eye be single thy whole body will be full of light” may
be experienced subjectively as almost literal truth by one who in
practicing Samadhi is able to approach one-pointedness in his
concentration. Indeed, many biblical phrases that to a westerner may
have seemed vague or merely allegorical take on specific meaning, thus
recalling the fact that Judeo-Christianity is a faith of eastern rather
than western origin.
Even
a westerner who does not accept the major premises of the Buddhist
faith will, if he follows instructions given at the Center faithfully,
experience a deep and invigorating calm, a calm possibly deeper than
anything he has previously known. He may or may not enter into the more
rarified forms of consciousness Jhanic states, in Buddhist terms for
individuals vary very much both in their capacity and in their
willingness to do this. Nevertheless he will almost certainly learn to
tighten his control of his mental processes to experience a feeling of
cleansing, strengthening and relaxed peace. He may also learn something
of the technique for inducing such peaceful states at will, an
accomplishment not to be despised in these days of hurry and of strain.
To do so, as it seems to the writer, what is required is not a
willingness to renounce one’s traditional religious faith or even one’s
agnosticism but an open minded determination to experience something
new. There is no compulsion exercised at the Center to make Buddhists
out of Christians or Jews. The saya invites his students freely to take
and use what appears to them to be good and, should they so wish, to
leave the rest. The atmosphere of tolerance and of active
loving-kindness that surrounds the western visitor to the Center does
much to strengthen the appeal of the mental and spiritual discipline.
Apart
from any possible meaning that the meditation Center might have for
Westerners is the question of its actual present meaning for those
Burmans who make up the bulk of its membership. Most of those who come
to receive training, or who, having received it, frequent the Center
are, broadly speaking, middle class people in active middle and young
adult life. Almost without exception they are old enough to remember the
war years and the Japanese occupation, the tragic murder
of
General Aung San and the stormy years of the birth or the new republic.
They remember, too, the period of post- independence insurrection, when
at the height of the Karen rebellion the government was in effective
control only of Rangoon. If it is true that stress and suffering are
generating forces in religious revival there is no doubt that Burma’s
responsible middle classes have had their fill of both. Few Americans
appreciate the suffering and destruction that the war and postwar
periods have witnessed in Burma, or the amount of dislocation of
communications and of economic life that still prevail. The heading
members of the International Meditation Center, therefore, have been led
by many vicissitudes of fortune to learn how to live in good times and
in bad, in safety and in peril. In the quest for that calm of spirit
that would enable them not merely to exist with the unawareness of mere
animals, but to turn their experiences to positive account, some have
been discovering anew the ancient truths of their Buddhist faith.
Furthermore,
most of those who attend the Center are occupied in business and in the
professions, and the program at the Center is geared to their needs. It
is a fellowship of laity, under lay leadership, and Buddhist meditation
is presented to them not as something that may be practiced only in the
seclusion of the monastery but rather as an activity for Buddhist
“householders” those who are immersed in family cares and public
responsibilities. For these people the Center affords a Fellowship of
the like minded. For Buddhists are not organized in congregations as are
most western religious groups—indeed, the need for such organized
gatherings is hardly felt in the country districts where a whole village
may, in effect, compose the community of faithful laity which supports
and frequents a particular monastery. In a big city, however, where
territorial bonds are less strong, there would seem to be a growing need
for voluntary religious associations with some congregational features.
Each Sunday, for instance, the Center is open from seven in the morning
until late in the afternoon to all who wish to take advantage of a
quiet time for meditation, of informal instruction and advice from the
Teacher, of a communal lunch and the companionship of friends. The
degree of devotion which the Center in turn, inspires in some of its
supporters may be judged from the number of volunteer workers always on
hand to supervise the kitchen and the housekeeping, to initiate new
students and take care of foreign visitors and to keep watch over the
premises during the night. The increasing numbers of those who came for
instruction, and the spontaneous manner in which funds are supplied for
new building, seem to show that the Center fulfils a growing need.
To
what extent are such meditation Centers typical developments in the
Buddhist practice of Burma today? Granted that the individualistic
tendencies within Buddhism are very strong, so that in important
respects the International Meditation Center must be considered as
unique, nevertheless, there seems to be a definite tendency in the
contemporary emphasis on Buddhism in Burma to place especial stress on
the practice of meditation. Meditation occupies a central place in
orthodox Buddhist practice, and, though in popular Buddhist observance
it has at times played a minor role, it has always been a main activity
of those monks who do not specialize in scholarly pursuits. Today,
however, the government, acting through the intermediary
of
the Buddha Sasana Council a body drawn from monks and laymen which is
responsible for the well-being of Buddhism in Burma and its extension
both within the Union and also in foreign lands—claims, in a report
issued on the Situation of Buddhism in Burma since 1955, that there
exist at present some 216 meditation centers within the Union as of
November 1956. Of these centers, some under monastic and others under
lay leadership, a total of 142 were recognized by the Sasana Council and
received government subsidies. Other Centers, like the International
depend entirely on voluntary support. The Council also sponsors a
central meditation center in Rangoon, where those who wish to undergo
training as teachers of meditation, and who are approved by the Council
will receive a small monthly stipend to defray their maintenance
expenses while receiving such training in Rangoon. In addition, a
certain number of students from overseas, who have expressed a wish to
receive training in meditation in Burma, have also been subsidized by
the Council. During the period covered by the report eleven foreigners
from nine different countries received such subsidies.
Though
the numbers of those actually practicing meditation systematically in
Burma today may well be small indeed in proportion to its total
population of Buddhists, nevertheless meditation enjoys the prestige of
government support and more particularly the interested support of Prime
Minister U Nu himself—so that to a degree it has become almost
fashionable. Shrines for meditation are sometimes to be found in
government offices, and official leave may be granted for the practice
of Vipassana.
While
a number of Westerners would probably admit that the extension of
relaxation and mental control perhaps even of meditation itself might
furnish a needed corrective to the frenetic activity and hypertension
attendant on living in their own countries, what shall be said as to the
social value of today’s emphasis on the practice of meditation in a
country such as Burma? Does this overt attempt to foster it by
governmental and other agencies, merely accentuate an existing
overstrong tendency to withdraw from social responsibilities either for
religious reasons or out of downright idleness? Or, on the other hand,
may it not possibly help to create a reservoir of calm and balanced
energy to be used for the building of a “welfare state” and as a bulwark
against corruption in public life? Such questions are far easier to ask
than to answer. Both possible alternatives would appear to exist, and
any accurate assessment must necessarily depend on the situation—or even
the individual under consideration. Undoubtedly U Nu and U Ba Khin
combine the practice of meditation with the exercise of exacting public
responsibilities. If it is actually true that meditation “keeps them
going,” then the promotion of the means whereby other such individuals
may be produced could be important for Burma’s national existence.
Can
meditation, then, be viewed not only as a means of self-development—a
development that must be regarded by Buddhists not in terms of one short
lifetime but against the almost timeless background of thousands of
rebirths but also as this worldly social task? Do there exist elements
in the broad tradition of Buddhism itself, which, if now emphasized,
might furnish the moral motive power that Burma needs? Perhaps there is
this much that may be said; if one of the effects of meditation on its
practitioners is to strengthen and deepen their adherence to the Five
Precepts here and now, both public and private life would be benefited.
And there is also the positive example of the Buddha Himself. Who for
forty-five years after His Enlightenment, instead of withdrawing from
the world to enjoy in peace and solitude the liberation He had won,
laboured on as a Teacher of a struggling humanity.
APPRECIATION
Dr.
Nottingham was quite modest when she wrote in the Guest Book that she
had learnt from the Centre how to find a deep pool of quiet in the midst
of the activities of a busy life, although she might not have been able
to learn very deeply about the Dhamma. It was an agreeable surprise
when I read her paper on “Buddhist Meditation in Burma” to find that she
understands Buddhism very deeply indeed.
Her
expressions (1) of one-pointedness of Mind with a minute point of light
and warmth at the base of the nose (Citta Visuddhi) (2) of the
awareness of mental and bodily components in the process of change
(Anicca) (3) of the experiencing of impermanence as suffering (Dukkha)
and (4) of perceiving with inward eye the illusory nature of the
separate self (Anatta) are really very commendable.
I congratulate Dr. Nottingham very warmly for the paper which deserves world­wide attention and interest.
BA KHIN, President
International Meditation Centre, Inya-Myaing, Rangoon.
Foreigners,
irrespective of their religious beliefs, who have come to the centre
for a course of training have found no difficulty in developing the
following three stages.
Stage 1:
To abstain from killing any living being
To abstain from stealing
To abstain from fornication
Telling lies
Taking intoxicating drinks.
Stage 2:
To
develop the power of concentration to one-pointedness. This is
developed by focusing one’s attention to a spot on the upper lip just
beneath the nose synchronizing the inward and outward motion of
respiration with (a) the silent sound of “Amen” in the case of
Christians, (b) “Aum” in the case of Hindus, (c) “Alm” in the case of
Mohamedans and (d) “Sat-Nam” in the case of Sikhs. This is done till the
wavelength of respiration becomes finer and finer and the Mind gets
settled down to a point and the candidate secures what may be called the
one-pointedness of the Mind.
Stage 3
With
the power of mind so developed, the candidate is trained to become
sensitive to the atomic reactions which are ever taking place in
himself. It is a practical demonstration of the theory of atomic
reactions in Man which are vividly described by Dr. Isaac Asimov,
Associate Professor of Biochemistry at the Boston University School of
Medicine, in his book “Inside the Atom”. (See extracts from the Book
enclosed)
This study of nature in Man, as it really is, will pave the way for greater experiences ahead.
The
results which follow this course are definite and the candidate
realizes on his own that a change for the better is taking place in him
slowly but surely.
Extract from ‘Inside the Atom’ by Isaac Asimov
CHAPTER 1 ATOMIC CONTENTS
What all things are made of
There
are so many things in the world that are so completely different from
one another that the variety is bewildering. We can’t look about us
anywhere without realizing that.
For
instance, here I sit at a desk made out of wood. I am using a
typewriter made out of steel and other metals. The typewriter ribbon is
of silk and is coated with carbon. I am typing on a sheet of paper made
of wood pulp and am wearing clothes made of cotton, wool, leather, and
other materials. I myself am made up of skin, muscle, blood, bone, and
other living tissues, each different from the others.
Through
a glass window I can see sidewalks made of crushed stone and roads made
of a tarry substance called asphalt. It is raining, so there are
puddles of water in sight. The wind is blowing, so I know there is an
invisible something called air all about us.
Yet
all these substances, different as they seem, have one thing in common.
All of them wood, metal, silk, glass, flesh and blood, all of them are
made up of small, separate particles. The earth itself, the moon, the
sun, and all the stars are made up of small particles.
To
be sure, you can’t see these particles. In fact, if you look at a piece
of paper or at some wooden or metallic object, it doesn’t seem to be
made of particles at all. It seems to be one solid piece.
But
suppose you were to look at an empty beach from an airplane. The beach
would seem like a solid, yellowish stretch of ground. It would seem to
be all one piece. It is only when you get down on your hands and knees
on that beach and look closely that you see it is really made up of
small separate grains of sand.
Now
the particles that make up everything about us are much smaller than
grains of sand. They are so small, in fact, that the strongest
microscope ever invented could not make them large enough to see, or
anywhere near large enough. The particles are so small that there are
more of them in a grain of sand than there are grains of sand on a large
beach. There are more of them in a glass of water than there are
glasses of water in all the oceans of the world. A hundred million of
them laid down side by side would make a line only half an inch long.
These tiny particles that all things are made of are called atoms.
Extract from Page 159 of ‘Inside the Atom’ by Isaac Asimov
“For
one thing. chemists now have a new tool with which to explore the
chemistry of living tissue. (This branch of the science is called
biochemistry.) In any living creature, such as a human being, thousands
upon thousands of chemical reactions are all going on at the same time
in all parts of the body. Naturally, chemists would like to know what
these reactions are. If they knew and understood them all, a great many
of the problems of health and disease, of life, aging, and death, might
be on the way to solution. But how are all those reactions to be
unraveled? Not only are they all going on at the same time, but there
are different reactions in different parts of the body and different
reactions at different times in the same part of the body.
It
is like trying to watch a million television sets all at once, each one
tuned to a different channel, and all the programs changing
constantly.”
The initial course will be for a period of 10 days which may be extended according to individual needs.

Individual development depends on one’s own Paramita and his
capability to fulfil the five Elements of Effort (Padhaniyanga), viz,
Faith, Health, Sincerity, Energy and Wisdom.

In practical work, every candidate will be required to follow
strictly and diligently the three indisputable steps of Sila, Samadhi
and Panna of the Eightfold Noble Path or the seven stages of Purity
(Satta Visuddhi).

It is the responsibility of the candidate to restrain himself
properly to ensure that the eight Precepts (Uposatha Sila) are duly
observed. With a view to promoting Sila, he should further restrain the
sense-centres (Indria Samvara) by keeping himself alone, as far as
practicable, in a cave or a secluded spot.

The Guru will arrange for the development of his power of
concentration to one-pointedness (Citta Ekaggata). For this purpose, the
training to be given will be in accordance with the principles
enunciated in the Anapana Sati Sutta or the Visuddhi Magga Athakatha as
may be found suitable to the candidate.
In
this respect, the Guru is merely a Guide. The success in the
development of the power of concentration to perfection (Samma Samadhi)
depends entirely on the right exertion (Samma Vayama) and the right
mindfulness (Samma sati) of the candidate concerned. The achievement of
Appana Samadhi (Attainment-Concentration) or Upacara Samadhi
(Neighbourhood-Concentration) is a reward which goes only to highly
developed candidates).

When the candidates have developed sufficiently well in the power of
concentration, they will be acquainted with the fundamental principles
of Buddha- Dhamma closely connected with the practical lessons in
Vipassana which are to follow.

The course of training will then be changed to Vipassana or Insight.
This involves an examination of the inherent tendencies of all that
exist within one’s own self. The candidate learns in course of time by
personal experience, the nature of Anicca, Dukkha and Anatta as taught
by the Buddha. Maybe, following a realisation of the Four Noble Truths,
he breaks through to a state beyond Suffering (Dukkha- Nirodha), enters
the first stream of Sotapanna, and enjoys the fruit (Phala) of his
endeavours in the ‘Nibbanic Peace Within.”

He, who can enjoy this Nibbanic Peace Within, is an Ariya. He may
enjoy it as and when he may like to do so. When in that state of Peace
Within called “Phala,” but for the supermundane consciousness in
relation to the Peace of Nibbana, no feeling can be aroused through any
of the sense-centres. At the same time, his body posture becomes
tightened. In other words, he is in a state of perfect physical and
mental calm, as in the case referred to by the Buddha in His dialogue
with Pukkusa of Malla while halting at a place on His way to Kusinara
for the Maha-Parinibbana.
Thray Sithu U Ba Khin

Buddhist Meditation in Burma - Saraniya Dhamma Meditation Centre


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“Sarana” in Pali and Sinhala means “refuge”.
“Buddham saranam gaccami” means “I take refuge in Buddha”
Saraniya could mean “in accordance with taking refuge in X”, where X depends on where the word is used.
The Pali dictionary that I like has both words “sarana” and “saraniya“:
Concise Pali-English Dictionary
It says “saraniya” is “fit to be remembered”.
https://giphy.com/gifs/true-truth-preach-26AHP7PeRfcYZvn7q

truth agree GIF by Denyse
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36.SaraniyadhammaAdhipateyya
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36.SaraniyadhammaAdhipateyya




Buddhism > Buddhist Articles > Buddhist Meditation in Burma
A paper read by Dr. Elizabeth K. Nottingham at Harvard to the Society for the Scientific Study of Religion in November 1958.
Published by International Meditation Centre, 31A, Inya Myaing, Rangoon. January 1960.
Buddhist Meditation in Burma
“Through
worldly round of many births I ran my course unceasingly, Seeking the
maker of the house: Painful is birth again and again, House-builder I
behold thee now, Again a house thou shalt not build; A11 thy rafters are
broken now The ridge-pole also is destroyed; My mind, its elements
dissolved, The end of craving has attained”
(Dhammapada.)
Foreword
“Buddhist
Meditation in Burma” is a paper read by Dr. Elizabeth K. Nottingham at
Harvard to the Society for the Scientific Study of Religion in November
1958. The Society for the Scientific Study of Religion which is composed
of eminent Professors of Religion in the United States, has as its
President, Dr. James L. Adams, Harvard Divinity School, Cambridge 38,
Massachusetts, United States of America. Dr. Nottingham, Professor of
Sociology, who was in Burma from June 1957 to February 1958 as a
Fulbright Lecturer on Sociology at the Rangoon University took a course
of meditation for ten days at the International Meditation Centre, Inya
Myaing, during the month of August 1957. The paper is an exposition of
her own experiences during the course of meditation at the Centre. Dr.
Nottingham recently received a grant from the American Philosophical
Society to help in the preparation of a manuscript on “Trends of Change
in Burmese Buddhism.” The International Meditation Centre which was
founded in 1952 is growing from strength to strength and its success may
be judged from the appreciation of the foreigners of various walks of
life. The list of some men of standing, both local and foreign, who have
undergone courses at the Centre may be seen on page (II). The Centre is
open to all foreigners who speak English and any one interested in the
work of the Centre may contact Thray Sithu U Ba Khin, the President, at
the Centre on Sundays between the hours of 8 to 11 in the mornings and 2
to 6 in the evenings.
Ba Pho Secretary,
International Meditation Centre,
31A, Inya Myaing, Rangoon.
Rangoon, January 1960.
On
a little knoll, in the heart of Rangoon’s Golden Valley district, the
one-time residential center of British colonial officialdom, stands a
small modern pagoda. Its golden spire and umbrella – hti sparkling in
the sunlight, while at night its electric lights twinkle against the
darkened sky. Unlike most Burmese pagodas, this is not a solid
structure; its central chamber is a shrine room, while eight smaller
pie-shaped rooms, each topped with its own little hti, surround this
central shrine. These small separate rooms or “caves” are for the
practice of Buddhist meditation. Over the archway which gives entrance
to the property a sign reads: “International Meditation Center, founded
1952”, while inside there stands a notice board with the further
information that this Center is the property of the Vipassana
Association whose headquarters are in the Office of the Accountant
General. To an American the idea of a center for religious meditation
being the property of a voluntary association with its central focus in a
government department may perhaps seem surprising. Even to Burma, the
fact that the Teacher, or saya, of this Center is a prominent government
official rather than a monk, is regarded as somewhat unusual.
U
Ba Khin, the saya or, if one prefers the Indian term, the guru of the
international Meditation Center is indeed an unusual person. In addition
to his purely voluntary and quite time-consuming activities as teacher
of meditation at the Center, he is also a highly responsible government
official. As Chairman of Burma’s State Agricultural Marketing Board,
which handles the rice crop, the export and sale of which is crucial to
the country’s economic existence, U Ba Khin’s responsibility to the
government is outstanding and his competence and absolute integrity a
matter of public concern. In his former capacity as Accountant General,
as well as in his present office as Chairman of the S.A.M.B., he has
good reason to know how vital are the honesty and efficiency of Burma’s
civil servants if she is to consolidate and maintain her existence as an
independent state.
The
Center sponsors each month meditation courses of ten days duration
under the personal direction of the saya. The courses are geared to the
needs and the capacities of the individual, whether he be from the east
or from the west. They are engaged in by a wide variety of people,
ranging from an ex-president of the Burmese Republic to an attendant at a
gas station. Senior and junior officials of the government services,
mainly from the offices of the Accountant General and the S.A.M.B.,
furnish the majority of the candidates with a sprinkling of university
professors, foreign visitors including one member of the American
Foreign Service and other Burmese householders and housewives.
At
the beginning of every course, each trainee takes a vow of loyalty to
the Buddha and his teaching—a vow which is modified in the case of
non-Buddhists—and promises not to leave the Center during the training
period and in other ways to be obedient to the direction of the Teacher.
He also promises to obey eight of the ten Buddhist Precepts, three more
than the usual five precepts that are considered to be binding on all
devout Buddhist laity. The Five Precepts require that the individual
refrain from taking the life of a sentient being, from taking what is
not given, from fornication, from speaking falsely and from intoxicating
liquor. Those who abide by eight precepts are also required, as are all
monks, to refrain from eating after twelve
noon
each day. Trainees at the Center, are also required to hold a strict
vegetarian diet for the period of the course. During the training period
they are provided with sleeping quarters, as well as all meals, free of
charge.
The
routine may seem exacting to those unacquainted with the schedule of
meditation hours that are common in the East. The hours allotted to
relaxation and sleep are more generous at the International Center than
at some other meditation centers in Burma. U Ba Khin believes that a
prerequisite for all successful practice in meditation is good health.
Trainees get up each morning a little after four, and are in meditation
from 4.30 to 6.00 A.M. Breakfast at 6.00 A.M. is followed by a second
period of meditation from 7.30 to 10.30 A.M. after which lunch, the last
meat of the day, is taken.
12.30
to 5.00 is the afternoon meditation period, and at 5.00 P.M. there is a
period for rest and relaxation, followed by an informal talk from the
Teacher from 6.00 to 7.00 P.M. The evening meditation period, from 7.00
to 9.00 P.M. ends the day and most of the trainees are ready to take to
their beds – or rather their mats – at 9.00 P.M.
The
training the student undergoes is thought essentially a process of
purification or refinement of the moral, mental and spiritual
perceptions. The Buddha admonished his followers, “Cease to do evil,
learn to do good, purify the mind.” The training at the Center is
directed towards the fulfillment of this injunction. In line with the
classic Buddhist tradition the requirements for such training fall into
three parts, Sila, Samadhi and Panna. These three Pali words might be
regarded as the watchwords of the Center. Sila signifies morality, the
purification of conduct; hence at least formal or temporary adherence to
the Five Precepts are a minimum essential for all who would proceed to
further mental and spiritual training. Samadhi is concentration, a
mental discipline that has much in common with yoga. Though training in
samadhi may take place in Buddhist context, it is not in itself
necessarily Buddhistic. It is merely a means though an exacting and
essential one, whereby the student learns, in the words of the Teacher,
to “put a ring through the nose of the bull of consciousness”, and so
harness that wayward will o’ the wisp, the faculty of attention. Panna,
wisdom or insight, is the product of Vipassana, or Buddhist meditation
properly so called.
Sila,
Samadhi and Panna are thus stages in the achievement of spiritual
proficiency and according to Buddhists, in the process of detachment
from the craving that binds all living things to the wheel of existence
and rebirth. They constitute a grouping into three parts of the eight
requirements of the Buddha’s Noble Eightfold Path for the realization of
the Cessation of Suffering.
About
the practices of Sila, little needs here to be said. It is taken for
granted as a basic requirement for all trainees. The westerner may have
to exercise conscious control in refraining from swatting mosquitoes,
but he soon learns to regulate his hunger and otherwise fairly readily
adapts himself to the routine. Samadhi, however the practice of
concentration demands patience and persistent endurance, just how much
only those who have attempted to practice it can know. There are a
number of
techniques
used by Buddhists in the practice of concentration. The beginner at the
Center is taught to concentrate on the breath as it enters and leaves
the nostrils. In doing this he must be tireless in excluding all other
thoughts and at the same time learn to relax his body and gradually to
narrow the focus of his attention until he is eventually aware only of a
tiny “spot” at the base of the nose. Little by little all conscious
awareness of breathing stops and he is mindful only of a minute point of
light and warmth. It may take four or five days of practice to achieve
this result, though some students succeed within a much shorter period.
Other systems of Buddhist concentration may adopt slightly different
means—some begin the practice by concentration on an external object,
such, for example, as a neutral coloured disc. But no matter what the
precise means employed the aim is the same, namely the attainment of
one-pointedness the power to gather up the attention into a single
powerful lens and to focus it at will upon any object, material or
ideational. Samadhi, then, is a technique that can be practiced by
members of any—or of no—religious faith. A developed power of
concentration is, needless to say, of inestimable value in the ordinary,
everyday business of life. It may well make the difference between an
efficient or an inefficient public servant or professional worker. Of
this fact the saya is well aware. Samadhi, however, is essential for the
practice of meditation, and without a strong “lens” of concentration
the student can never hope to attain panna, that is wisdom or insight.
The
practice of vipassana, the heart of meditation, the means by which
panna or insight is attained, is something to be experienced rather than
described. A non- Buddhist, and a non-adept, can say but little and
should perhaps be content to say nothing at all. Nevertheless, an
attempt will be made to describe its underlying principles.
Vipassana
is grounded in the Four Noble Truths, the outstanding contribution of
the Buddha to the world’s religious thought. The First Noble Truth, that
suffering is basic to all existence, is not regarded as requiring
merely a cool intellectual assent from the devotee. The reality of this
First Noble Truth must be faced and experienced subjectively before the
other Truths, which locate the cause and point out the method of release
from suffering, can be realized. Suffering, in the Buddhist sense, is
not simply something to be “accepted” as a preferably—temporary
condition of one’s own being or as a more permanent state for the
world’s unfortunates. Rather it is to be viewed as an integral part of
matter and mind (Rupa and Nama) the very stuff of existence itself. The
Pali words Anicca, Dukkha and Anatta, which may be translated as
Impermanence, Suffering and the Non-Self or perhaps as the illusion of
the separate self—are the key themes in this meditation. These themes
are to be experienced introspectively, in accordance with his
capacity—by the meditator as on-going processes of his own organism. He
must endeavour to become aware of his mental and bodily components in
the process of change, to experience impermanence as suffering, and to
perceive with his inward eye the illusory nature of the separate self.
Only
when suffering is thus faced and realised can the way to release be
opened. In meditation the student should develop a sharpened
consciousness of the imperious
nature
of his desires and of his attachment to them. This is what the Buddha
meant by tanha, or craving, which he saw as the cause of all suffering,
and so enunciated in his Second Noble Truth. If the trainee longs with
an intense desire for release from this condition of craving and for the
calm of Nirvana, or the Great Peace, he may then gain some insight into
the Third of the Noble Truths, namely, that to free oneself from
craving is the way to be released from suffering. In so far as his
desire to detach himself from craving is sincere and deep he will act
upon the Fourth Noble Truth and follow more closely in the Eightfold
Noble Path. By so doing he should experience, even in his present life,
some measure of the great Peace.
It
is a challenging experience for a westerner to undergo a course in
meditation at the International Meditation Center. He not only may
explore new realms of consciousness, but he can scarcely avoid the
attempt to re-phrase his experiences, where possible, in terms of his
traditional religious beliefs. Furthermore, certain incidents, certain
expressions in both the Old and the New Testaments spring to life, so to
say, and take on new and vivid meaning. For instance, the Biblical
verse “If thine eye be single thy whole body will be full of light” may
be experienced subjectively as almost literal truth by one who in
practicing Samadhi is able to approach one-pointedness in his
concentration. Indeed, many biblical phrases that to a westerner may
have seemed vague or merely allegorical take on specific meaning, thus
recalling the fact that Judeo-Christianity is a faith of eastern rather
than western origin.
Even
a westerner who does not accept the major premises of the Buddhist
faith will, if he follows instructions given at the Center faithfully,
experience a deep and invigorating calm, a calm possibly deeper than
anything he has previously known. He may or may not enter into the more
rarified forms of consciousness Jhanic states, in Buddhist terms for
individuals vary very much both in their capacity and in their
willingness to do this. Nevertheless he will almost certainly learn to
tighten his control of his mental processes to experience a feeling of
cleansing, strengthening and relaxed peace. He may also learn something
of the technique for inducing such peaceful states at will, an
accomplishment not to be despised in these days of hurry and of strain.
To do so, as it seems to the writer, what is required is not a
willingness to renounce one’s traditional religious faith or even one’s
agnosticism but an open minded determination to experience something
new. There is no compulsion exercised at the Center to make Buddhists
out of Christians or Jews. The saya invites his students freely to take
and use what appears to them to be good and, should they so wish, to
leave the rest. The atmosphere of tolerance and of active
loving-kindness that surrounds the western visitor to the Center does
much to strengthen the appeal of the mental and spiritual discipline.
Apart
from any possible meaning that the meditation Center might have for
Westerners is the question of its actual present meaning for those
Burmans who make up the bulk of its membership. Most of those who come
to receive training, or who, having received it, frequent the Center
are, broadly speaking, middle class people in active middle and young
adult life. Almost without exception they are old enough to remember the
war years and the Japanese occupation, the tragic murder
of
General Aung San and the stormy years of the birth or the new republic.
They remember, too, the period of post- independence insurrection, when
at the height of the Karen rebellion the government was in effective
control only of Rangoon. If it is true that stress and suffering are
generating forces in religious revival there is no doubt that Burma’s
responsible middle classes have had their fill of both. Few Americans
appreciate the suffering and destruction that the war and postwar
periods have witnessed in Burma, or the amount of dislocation of
communications and of economic life that still prevail. The heading
members of the International Meditation Center, therefore, have been led
by many vicissitudes of fortune to learn how to live in good times and
in bad, in safety and in peril. In the quest for that calm of spirit
that would enable them not merely to exist with the unawareness of mere
animals, but to turn their experiences to positive account, some have
been discovering anew the ancient truths of their Buddhist faith.
Furthermore,
most of those who attend the Center are occupied in business and in the
professions, and the program at the Center is geared to their needs. It
is a fellowship of laity, under lay leadership, and Buddhist meditation
is presented to them not as something that may be practiced only in the
seclusion of the monastery but rather as an activity for Buddhist
“householders” those who are immersed in family cares and public
responsibilities. For these people the Center affords a Fellowship of
the like minded. For Buddhists are not organized in congregations as are
most western religious groups—indeed, the need for such organized
gatherings is hardly felt in the country districts where a whole village
may, in effect, compose the community of faithful laity which supports
and frequents a particular monastery. In a big city, however, where
territorial bonds are less strong, there would seem to be a growing need
for voluntary religious associations with some congregational features.
Each Sunday, for instance, the Center is open from seven in the morning
until late in the afternoon to all who wish to take advantage of a
quiet time for meditation, of informal instruction and advice from the
Teacher, of a communal lunch and the companionship of friends. The
degree of devotion which the Center in turn, inspires in some of its
supporters may be judged from the number of volunteer workers always on
hand to supervise the kitchen and the housekeeping, to initiate new
students and take care of foreign visitors and to keep watch over the
premises during the night. The increasing numbers of those who came for
instruction, and the spontaneous manner in which funds are supplied for
new building, seem to show that the Center fulfils a growing need.
To
what extent are such meditation Centers typical developments in the
Buddhist practice of Burma today? Granted that the individualistic
tendencies within Buddhism are very strong, so that in important
respects the International Meditation Center must be considered as
unique, nevertheless, there seems to be a definite tendency in the
contemporary emphasis on Buddhism in Burma to place especial stress on
the practice of meditation. Meditation occupies a central place in
orthodox Buddhist practice, and, though in popular Buddhist observance
it has at times played a minor role, it has always been a main activity
of those monks who do not specialize in scholarly pursuits. Today,
however, the government, acting through the intermediary
of
the Buddha Sasana Council a body drawn from monks and laymen which is
responsible for the well-being of Buddhism in Burma and its extension
both within the Union and also in foreign lands—claims, in a report
issued on the Situation of Buddhism in Burma since 1955, that there
exist at present some 216 meditation centers within the Union as of
November 1956. Of these centers, some under monastic and others under
lay leadership, a total of 142 were recognized by the Sasana Council and
received government subsidies. Other Centers, like the International
depend entirely on voluntary support. The Council also sponsors a
central meditation center in Rangoon, where those who wish to undergo
training as teachers of meditation, and who are approved by the Council
will receive a small monthly stipend to defray their maintenance
expenses while receiving such training in Rangoon. In addition, a
certain number of students from overseas, who have expressed a wish to
receive training in meditation in Burma, have also been subsidized by
the Council. During the period covered by the report eleven foreigners
from nine different countries received such subsidies.
Though
the numbers of those actually practicing meditation systematically in
Burma today may well be small indeed in proportion to its total
population of Buddhists, nevertheless meditation enjoys the prestige of
government support and more particularly the interested support of Prime
Minister U Nu himself—so that to a degree it has become almost
fashionable. Shrines for meditation are sometimes to be found in
government offices, and official leave may be granted for the practice
of Vipassana.
While
a number of Westerners would probably admit that the extension of
relaxation and mental control perhaps even of meditation itself might
furnish a needed corrective to the frenetic activity and hypertension
attendant on living in their own countries, what shall be said as to the
social value of today’s emphasis on the practice of meditation in a
country such as Burma? Does this overt attempt to foster it by
governmental and other agencies, merely accentuate an existing
overstrong tendency to withdraw from social responsibilities either for
religious reasons or out of downright idleness? Or, on the other hand,
may it not possibly help to create a reservoir of calm and balanced
energy to be used for the building of a “welfare state” and as a bulwark
against corruption in public life? Such questions are far easier to ask
than to answer. Both possible alternatives would appear to exist, and
any accurate assessment must necessarily depend on the situation—or even
the individual under consideration. Undoubtedly U Nu and U Ba Khin
combine the practice of meditation with the exercise of exacting public
responsibilities. If it is actually true that meditation “keeps them
going,” then the promotion of the means whereby other such individuals
may be produced could be important for Burma’s national existence.
Can
meditation, then, be viewed not only as a means of self-development—a
development that must be regarded by Buddhists not in terms of one short
lifetime but against the almost timeless background of thousands of
rebirths but also as this worldly social task? Do there exist elements
in the broad tradition of Buddhism itself, which, if now emphasized,
might furnish the moral motive power that Burma needs? Perhaps there is
this much that may be said; if one of the effects of meditation on its
practitioners is to strengthen and deepen their adherence to the Five
Precepts here and now, both public and private life would be benefited.
And there is also the positive example of the Buddha Himself. Who for
forty-five years after His Enlightenment, instead of withdrawing from
the world to enjoy in peace and solitude the liberation He had won,
laboured on as a Teacher of a struggling humanity.
APPRECIATION
Dr.
Nottingham was quite modest when she wrote in the Guest Book that she
had learnt from the Centre how to find a deep pool of quiet in the midst
of the activities of a busy life, although she might not have been able
to learn very deeply about the Dhamma. It was an agreeable surprise
when I read her paper on “Buddhist Meditation in Burma” to find that she
understands Buddhism very deeply indeed.
Her
expressions (1) of one-pointedness of Mind with a minute point of light
and warmth at the base of the nose (Citta Visuddhi) (2) of the
awareness of mental and bodily components in the process of change
(Anicca) (3) of the experiencing of impermanence as suffering (Dukkha)
and (4) of perceiving with inward eye the illusory nature of the
separate self (Anatta) are really very commendable.
I congratulate Dr. Nottingham very warmly for the paper which deserves world­wide attention and interest.
BA KHIN, President
International Meditation Centre, Inya-Myaing, Rangoon.
Foreigners,
irrespective of their religious beliefs, who have come to the centre
for a course of training have found no difficulty in developing the
following three stages.
Stage 1:
To abstain from killing any living being
To abstain from stealing
To abstain from fornication
Telling lies
Taking intoxicating drinks.
Stage 2:
To
develop the power of concentration to one-pointedness. This is
developed by focusing one’s attention to a spot on the upper lip just
beneath the nose synchronizing the inward and outward motion of
respiration with (a) the silent sound of “Amen” in the case of
Christians, (b) “Aum” in the case of Hindus, (c) “Alm” in the case of
Mohamedans and (d) “Sat-Nam” in the case of Sikhs. This is done till the
wavelength of respiration becomes finer and finer and the Mind gets
settled down to a point and the candidate secures what may be called the
one-pointedness of the Mind.
Stage 3
With
the power of mind so developed, the candidate is trained to become
sensitive to the atomic reactions which are ever taking place in
himself. It is a practical demonstration of the theory of atomic
reactions in Man which are vividly described by Dr. Isaac Asimov,
Associate Professor of Biochemistry at the Boston University School of
Medicine, in his book “Inside the Atom”. (See extracts from the Book
enclosed)
This study of nature in Man, as it really is, will pave the way for greater experiences ahead.
The
results which follow this course are definite and the candidate
realizes on his own that a change for the better is taking place in him
slowly but surely.
Extract from ‘Inside the Atom’ by Isaac Asimov
CHAPTER 1 ATOMIC CONTENTS
What all things are made of
There
are so many things in the world that are so completely different from
one another that the variety is bewildering. We can’t look about us
anywhere without realizing that.
For
instance, here I sit at a desk made out of wood. I am using a
typewriter made out of steel and other metals. The typewriter ribbon is
of silk and is coated with carbon. I am typing on a sheet of paper made
of wood pulp and am wearing clothes made of cotton, wool, leather, and
other materials. I myself am made up of skin, muscle, blood, bone, and
other living tissues, each different from the others.
Through
a glass window I can see sidewalks made of crushed stone and roads made
of a tarry substance called asphalt. It is raining, so there are
puddles of water in sight. The wind is blowing, so I know there is an
invisible something called air all about us.
Yet
all these substances, different as they seem, have one thing in common.
All of them wood, metal, silk, glass, flesh and blood, all of them are
made up of small, separate particles. The earth itself, the moon, the
sun, and all the stars are made up of small particles.
To
be sure, you can’t see these particles. In fact, if you look at a piece
of paper or at some wooden or metallic object, it doesn’t seem to be
made of particles at all. It seems to be one solid piece.
But
suppose you were to look at an empty beach from an airplane. The beach
would seem like a solid, yellowish stretch of ground. It would seem to
be all one piece. It is only when you get down on your hands and knees
on that beach and look closely that you see it is really made up of
small separate grains of sand.
Now
the particles that make up everything about us are much smaller than
grains of sand. They are so small, in fact, that the strongest
microscope ever invented could not make them large enough to see, or
anywhere near large enough. The particles are so small that there are
more of them in a grain of sand than there are grains of sand on a large
beach. There are more of them in a glass of water than there are
glasses of water in all the oceans of the world. A hundred million of
them laid down side by side would make a line only half an inch long.
These tiny particles that all things are made of are called atoms.
Extract from Page 159 of ‘Inside the Atom’ by Isaac Asimov
“For
one thing. chemists now have a new tool with which to explore the
chemistry of living tissue. (This branch of the science is called
biochemistry.) In any living creature, such as a human being, thousands
upon thousands of chemical reactions are all going on at the same time
in all parts of the body. Naturally, chemists would like to know what
these reactions are. If they knew and understood them all, a great many
of the problems of health and disease, of life, aging, and death, might
be on the way to solution. But how are all those reactions to be
unraveled? Not only are they all going on at the same time, but there
are different reactions in different parts of the body and different
reactions at different times in the same part of the body.
It
is like trying to watch a million television sets all at once, each one
tuned to a different channel, and all the programs changing
constantly.”
The initial course will be for a period of 10 days which may be extended according to individual needs.

Individual development depends on one’s own Paramita and his
capability to fulfil the five Elements of Effort (Padhaniyanga), viz,
Faith, Health, Sincerity, Energy and Wisdom.

In practical work, every candidate will be required to follow
strictly and diligently the three indisputable steps of Sila, Samadhi
and Panna of the Eightfold Noble Path or the seven stages of Purity
(Satta Visuddhi).

It is the responsibility of the candidate to restrain himself
properly to ensure that the eight Precepts (Uposatha Sila) are duly
observed. With a view to promoting Sila, he should further restrain the
sense-centres (Indria Samvara) by keeping himself alone, as far as
practicable, in a cave or a secluded spot.

The Guru will arrange for the development of his power of
concentration to one-pointedness (Citta Ekaggata). For this purpose, the
training to be given will be in accordance with the principles
enunciated in the Anapana Sati Sutta or the Visuddhi Magga Athakatha as
may be found suitable to the candidate.
In
this respect, the Guru is merely a Guide. The success in the
development of the power of concentration to perfection (Samma Samadhi)
depends entirely on the right exertion (Samma Vayama) and the right
mindfulness (Samma sati) of the candidate concerned. The achievement of
Appana Samadhi (Attainment-Concentration) or Upacara Samadhi
(Neighbourhood-Concentration) is a reward which goes only to highly
developed candidates).

When the candidates have developed sufficiently well in the power of
concentration, they will be acquainted with the fundamental principles
of Buddha- Dhamma closely connected with the practical lessons in
Vipassana which are to follow.

The course of training will then be changed to Vipassana or Insight.
This involves an examination of the inherent tendencies of all that
exist within one’s own self. The candidate learns in course of time by
personal experience, the nature of Anicca, Dukkha and Anatta as taught
by the Buddha. Maybe, following a realisation of the Four Noble Truths,
he breaks through to a state beyond Suffering (Dukkha- Nirodha), enters
the first stream of Sotapanna, and enjoys the fruit (Phala) of his
endeavours in the ‘Nibbanic Peace Within.”

He, who can enjoy this Nibbanic Peace Within, is an Ariya. He may
enjoy it as and when he may like to do so. When in that state of Peace
Within called “Phala,” but for the supermundane consciousness in
relation to the Peace of Nibbana, no feeling can be aroused through any
of the sense-centres. At the same time, his body posture becomes
tightened. In other words, he is in a state of perfect physical and
mental calm, as in the case referred to by the Buddha in His dialogue
with Pukkusa of Malla while halting at a place on His way to Kusinara
for the Maha-Parinibbana.
Thray Sithu U Ba Khin

Buddhist Meditation in Burma - Saraniya Dhamma Meditation Centre


38.Mara

https://giphy.com/gifs/demon-slayer-dead-calm-episode-20-f7k6TfAFkiAqKVcJGH
demon slayer giyuu tomioka dead calm demon slayer episode 20 GIF

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The Buddha Triumphs Over the Demon Mara
Asian Art Museum
42.6K subscribers
The
Bhante Seelawimala of the American Buddhist Seminary, tells the story
of how the Buddha attained enlightenment with the use of artworks from
the Asian Art Museum’s collection.
https://www.learnreligions.com/the-demon-mara-449981



The Demon Mara


Mara and his temptations, detail from a mural in Wat Dusidaram, a temple in Bangkok, Thailand.

Tom Cockrem / Getty Images



Buddhism 



Updated July 14, 2018


Many supernatural creatures populate Buddhist literature, but among
these Mara is unique. He is one of the earliest non-human beings to
appear in Buddhist scriptures. He is a demon, sometimes called the Lord of Death, who plays a role in many stories of the Buddha and his monks.

Mara is best known for his part in the historical Buddha’s enlightenment.
This story came to be mythologized as a great battle with Mara, whose
name means “destruction” and who represents the passions that snare and
delude us.

The Buddha’s Enlightenment

There are several versions of this story; some fairly
straightforward, some elaborate, some phantasmagorical. Here is a plain
version:

As the about-to-be Buddha, Siddhartha Gautama,
sat in meditation, Mara brought his most beautiful daughters to seduce
Siddhartha. Siddhartha, however, remained in meditation. Then Mara sent
vast armies of monsters to attack him. Yet Siddhartha sat still and
untouched.

Mara claimed that the seat of enlightenment rightfully belonged to
him and not to the mortal Siddhartha. Mara’s monstrous soldiers cried
out together, “I am his witness!” Mara challenged Siddhartha, who will speak for you?

Then Siddhartha reached out his right hand to touch the earth, and
the earth itself spoke: “I bear you witness!” Mara disappeared. And as
the morning star rose in the sky, Siddhartha Gautama realized enlightenment and became a Buddha.

The Origins of Mara

Mara may have had more than one precedent in pre-Buddhist mythology.
For example, it’s possible he was based in part on some now-forgotten
character from popular folklore.

Zen teacher Lynn Jnana Sipe points out in “Reflections on Mara
that the notion of a mythological being responsible for evil and death
is found in Vedic Brahmanic mythological traditions and also in
non-Brahmanic traditions, such as that of the Jains. In other words,
every religion in India seems to have had a character like Mara in its
myths.

Mara also appears to have been based on a drought demon of Vedic mythology named Namuci. The Rev. Jnana Sipe writes,

“While Namuci initially appears in the Pali Canon
as himself, he came to be transformed in early Buddhist texts to be the
same as Mara, the god of death. In Buddhist demonology the figure of
Namuci, with its associations of death-dealing hostility, as a result of
drought, was taken up and used in order to build up the symbol of Mara;
this is what the Evil One is like–he is Namuci, threatening the
welfare of mankind. Mara threatens not by withholding the seasonal rains
but by withholding or obscuring the knowledge of truth.”

Mara in the Early Texts

Ananda W.P. Guruge writes in “The Buddha’s Encounters with Mara the Tempter” that trying to put together a coherent narrative of Mara is close to impossible.

“In his Dictionary of Paali Proper Names Professor G.P. Malalasekera
introduces Maara as ‘the personification of Death, the Evil One, the
Tempter (the Buddhist counterpart of the Devil or Principle of
Destruction).’ He continues: ‘The legends concerning Maara are, in the
books, very involved and defy any attempts at unraveling them.’”

Guruge writes that Mara plays several different roles in the early
texts and sometimes seems to be several different characters. Sometimes
he is the embodiment of death; sometimes he represents unskillful
emotions or conditioned existence or temptation. Sometimes he is the son
of a god.

Is Mara the Buddhist Satan?

Although there are some obvious parallels between Mara and the Devil
or Satan of monotheistic religions, there are also many significant
differences.

Although both characters are associated with evil, it’s important to understand that Buddhists understand “evil” differently from how it is understood in most other religions.

Also, Mara is a relatively minor figure in Buddhist mythology
compared to Satan. Satan is the lord of Hell. Mara is the lord only of
the highest Deva heaven of the Desire world of the Triloka, which is an allegorical representation of reality adapted from Hinduism.

On the other hand, Jnana Sipe writes,

“First, what is Mara’s domain? Where does he operate? At one
point the Buddha indicated that each of the five skandhas, or the five
aggregates, as well as the mind, mental states and mental consciousness
are all declared to be Mara. Mara symbolizes the entire existence of
unenlightened humanity. In other words, Mara’s realm is the whole of samsaric existence.
Mara saturates every nook and cranny of life. Only in Nirvana is his
influence unknown. Second, how does Mara operate? Herein lays the key to
Mara’s influence over all unenlightened beings. The Pali Canon gives
initial answers, not as alternatives, but as varying terms. First, Mara
behaves like one of the demons of [then] popular thought. He uses
deceptions, disguises, and threats, he possesses people, and he uses all
kinds of horrible phenomena to terrify or cause confusion. Mara’s most
effective weapon is sustaining a climate of fear, whether the fear be of
drought or famine or cancer or terrorism. Identifying with a desire or
fear tightens the knot that binds one to it, and, thereby, the sway it
can have over one.”

The Power of Myth

Joseph Campbell’s retelling of the Buddha’s enlightenment story is
different from any I’ve heard elsewhere, but I like it anyway. In
Campbell’s version, Mara appeared as three different characters. The
first was Kama, or Lust, and he brought with him his three daughters,
named Desire, Fulfillment, and Regret.

When Kama and his daughters failed to distract Siddhartha, Kama
became Mara, Lord of Death, and he brought an army of demons. And when
the army of demons failed to harm Siddhartha (they turned into flowers
in his presence) Mara became Dharma, meaning (in Campbell’s context)
“duty.”

Young man, Dharma said, the events of the world require your
attention. And at this point, Siddhartha touched the earth, and the
earth said, “This is my beloved son who has, through innumerable
lifetimes, so given of himself, there is no body here.” An interesting
retelling, I think.

Who Is Mara to You?

As in most Buddhist teachings, the point of Mara is not to “believe
in” Mara but to understand what Mara represents in your own practice and
experience of life. Jnana Sipe said,

“Mara’s army is just as real to us today as it was to the
Buddha. Mara stands for those patterns of behavior that long for the
security of clinging to something real and permanent rather than facing
the question posed by being a transient and contingent creature. ‘It
makes no difference what you grasp’, said Buddha, ‘when someone grasps,
Mara stands beside him.’ The tempestuous longings and fears that assail
us, as well as the views and opinions that confine us, are sufficient
evidence of this. Whether we talk of succumbing to irresistible urges
and addictions or being paralyzed by neurotic obsessions, both are
psychological ways of articulating our current cohabitation with the
devil.”



39.Law of Kamma

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LESSON 3348 Tue 9 Jun 2020 Free Online Analytical Insight Net for Discovery of Metteyya Awakened One with Awareness Universe (FOAINDMAOAU) For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal. From KUSHINARA NIBBANA BHUMI PAGODA in 116 CLASSICAL LANGUAGES Through http://sarvajan.ambedkar.org At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT DO GOOD PURIFY MIND AND ENVIRONMENT Words of the Metteyya Awakened One with Awareness from Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda Dhammacakkappavattana Sutta 1. Dasa raja dhamma, 2. kusala 3. Kuutadanta Sutta dana, 4. priyavacana, 5. artha cariya ,6. samanatmata, 7. Samyutta Nikayaaryaor, ariyasammutidev 8. Agganna Sutta,9. Majjima Nikaya,10. arya” or “ariy, 11.sammutideva,12. Digha Nikaya,13. Maha Sudassana,14. Dittadhammikatthasamvattanika-dhamma ,15. Canon Sutta ,16. Pali Canon and Suttapitaka ,17. Iddhipada ,18. Lokiyadhamma and Lokuttaradhamma,19. Brahmavihàra,20. Sangahavatthu ,21. Nathakaranadhamma ,22. Saraniyadhamma ,23. Adhipateyya Dithadhammikattha,24. dukkha,25. anicca,26. anatta,27. Samsara,28. Cakkamatti Sihananda Sutta,29.Chandagati,30.Dosagati, 31. Mohagati,32.Bhayagati,33.Yoniso manasikara,34. BrahmavihàraSangaha vatthu,35. Nathakaranadhamma,36.SaraniyadhammaAdhipateyya,37. Dithadhammikatth38.Mara 39.Law of Kamma Vasettha Sutta in Majjhima Nikaya Ambattha Sutta in Digha Nikaya Assamedha Sassamedha Naramedha Purisamedha Sammapasa Vajapeyya Niraggala Sila Samadhi Panna Samma-sankappa Sigalovada Sutta Brahmajala Sutta Digha Nikaya (Mahaparinibbana-sutta dhammamahamatras
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 7:58 am
LESSON 3348 Tue 9 Jun  2020


Free Online Analytical Insight Net for Discovery of Metteyya Awakened One with Awareness Universe (FOAINDMAOAU)

For

The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.

From

KUSHINARA NIBBANA BHUMI PAGODA

in 116 CLASSICAL LANGUAGES

Through

http://sarvajan.ambedkar.org

At

WHITE HOME

668, 5A main Road, 8th Cross, HAL III Stage,

Prabuddha Bharat Puniya Bhumi Bengaluru

Magadhi Karnataka State

PRABUDDHA BHARAT


DO GOOD PURIFY MIND AND ENVIRONMENT


Words of the Metteyya Awakened One with Awareness

from


Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda



Dhammacakkappavattana Sutta


1. Dasa raja dhamma, 2. kusala 3. Kuutadanta Sutta dana, 4. priyavacana,
5. artha cariya ,6. samanatmata, 7. Samyutta Nikayaaryaor,
ariyasammutidev 8. Agganna Sutta,9. Majjima Nikaya,10. arya” or “ariy,
11.sammutideva,12. Digha Nikaya,13. Maha Sudassana,14.
Dittadhammikatthasamvattanika-dhamma ,15. Canon Sutta ,16. Pali Canon and Suttapitaka ,17. Iddhipada ,18. Lokiyadhamma and Lokuttaradhamma,19. Brahmavihàra,20. Sangahavatthu ,21. Nathakaranadhamma ,22. Saraniyadhamma ,23. Adhipateyya Dithadhammikattha,24. dukkha,25. anicca,26. anatta,27. Samsara,28. Cakkamatti Sihananda Sutta,
29.Chandagati,30.Dosagati, 31. Mohagati,32.Bhayagati,33.Yoniso manasikara,34. BrahmavihàraSangaha vatthu,35. Nathakaranadhamma,
36.SaraniyadhammaAdhipateyya,37. Dithadhammikatth38.Mara

39.Law of Kamma



Vasettha Sutta in Majjhima Nikaya


Ambattha Sutta in Digha Nikaya


Assamedha


Sassamedha


Naramedha


Purisamedha


Sammapasa


Vajapeyya


Niraggala


Sila


Samadhi        


Panna


Samma-sankappa


Sigalovada Sutta


Brahmajala Sutta


Digha Nikaya (Mahaparinibbana-sutta
dhammamahamatras


35. Nathakaranadhamma

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สยาม Heritage GIF - สยาม Heritage Thai GIFs



Pali Chanting – Morning Chanting for Layperson (Mettasuttaṁ) by Venerable U Maṅgala (HD)

Pañca-Sīla Five Precepts 五戒 (Pali-English-Chinese) ~ Ven. U Maṅgala 吉祥尊者传授 (HD)
Pañca-Sīla Five Precepts 五戒 (Pali-English-Chinese) ~ Ven. U Maṅgala…
There
are 4 videos for different viewer/user: a) Aṭṭhaṅga-Uposatha-Sīla
Uposatha Eight Precepts (Pali-English-Chinese) with asking precepts from
bhante [http…
youtube.com


Friends
Pali Chanting – Morning Chanting for Layperson (Mettasuttaṁ) by Venerable U Maṅgala (HD)
Dhammalink
4.83K subscribers
Pali Chanting – Morning Chanting for Layperson (Mettasuttaṁ) by Venerable U Maṅgala
A pdf copy for this chanting can be download here:
A mp3 chanting version can be download from http://www.tusitainternational.net
This
is one of the most precious chanting videos intended for busy
layperson, chanted with strong faith and positive energy. This chanting
combination consists of Mettasuttaṁ (Another two combination consist
Maṅgalasuttaṁ and Ratanasuttaṁ) which is one of the important
Theravadian protection sutta. The length of this chanting is about 22
minutes ends with making aspiration and sharing of merits.
This
video is made possible with the permission granted by Venerable U
Maṅgala to use Venerable chanting. Venerable U Maṅgala was ordained as a
bhikkhu in Pa Auk Forest Monastery in Mawlamyine, taking Venerable
Pa-Auk Sayadawgyi as his Preceptor and began practicing Samatha
Vipassanā meditation under Sayadawgyi’s close supervision and guidance.
In 2006, Pa-Auk Sayadawgyi appointed Bhante as meditation teacher in Pa
Auk Forest Monastery in Mawlamyine. To know more about Venerable please
visit http://www.tusitainternational.net
This video is produced by Dhammalink.com
Copyright © 2019 dhammalink.com All right reserved.
Permission is granted to distribute without modification or edit for non-commercial only.
[You MUST retain this copyright notice for all the distribution.]
Tusita Hermitage 兜率天修行林

Tusita Hermitage 兜率天修行林

Dhamma For All 您的法轩


Friends
Pañca-Sīla Five Precepts 五戒 (Pali-English-Chinese) ~ Ven. U Maṅgala 吉祥尊者传授 (HD)
I make this offering
Metteyya Awakened One with Awareness saranam gacchami
I go to the Metteyya Awakened One with Awareness for refuge.
Dhammam saranam gacchami
I go to the Dhamma for refuge.
Sangham saranam gacchami
I go to the Sangha for refuge.
Dutiyampi Metteyya Awakened One with Awareness saranam gacchami
For a second time, I go to the Metteyya Awakened One with Awareness for refuge.
Dutiyampi Dhammam saranam gacchami
For a second time, I go to the Dhamma for refuge.
Dutiyampi Sangham saranam gacchami
For a second time, I go to the Sangha for refuge.
Tatiyampi Metteyya Awakened One with Awareness saranam gacchami
For a third time, I go to the Metteyya Awakened One with Awareness for refuge.
Tatiyampi Dhammam saranam gacchami
For a third time, I go to the Dhamma for refuge.
Tatiyampi Sangham saranam gacchami
For a third time, I go to the Sangha for refuge.
The Five Precepts:
1. Panatipata veramani sikkhapadam samadiyami
I undertake the precept to refrain from destroying living creatures.
(I do not wish others to harm or destroy my life. So I undertake the precept to refrain from destroying living creatures.)
2. Adinnadana veramani sikkhapadam samadiyami
I undertake the precept to refrain from taking that which is not given.
( I do not wish others taking my things. So I undertake the precept to refrain from taking that which is not given.)
3. Kamesu micchacara veramani sikkhapadam samadiyami
I undertake the precept to refrain from sexual misconduct.
(I do not wish others to indulge in sexual misconduct with Husband/wife.
So I undertake the precept to refrain from sexual misconduct.)
4. Musavada veramani sikkhapadam samadiyami
I undertake the precept to refrain from incorrect speech.
( I do not wish others to speak incorrect speech. so I undertake the precept to refrain from incorrect speech.)
5. Suramerayamajja pamadatthana veramani sikkhapadam samadiyami
I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.
(I
do not wish others to be careless with me. So I undertake the precept
to refrain from intoxicating drinks and drugs which lead to
carelessness.)
Then to continue by offering to help all sentient beings and non-sentient beings to be Happy, Well and Secure.
To
have clam, quiet, alert, attentive i.e., wisdom and to have equanimity
mind i.e., not to react to evil and good thoughts and allowing them to
let go, even if it is just by being kind, compassionate and generous to
those with whom who come in contact.
Dhammalink
4.83K subscribers
There are 4 videos for different viewer/user:
a) Aṭṭhaṅga-Uposatha-Sīla Uposatha Eight Precepts (Pali-English-Chinese) with asking precepts from bhante [https://youtu.be/WyDSB-vp7eI]
b) Aṭṭhaṅga-Uposatha-Sīla Uposatha Eight Precepts (Pali-English-Chinese) [https://youtu.be/bUCixRInOys]
c) Five Precepts (Pali-English-Chinese) with asking precepts from bhante [https://youtu.be/kPuKRIYtuCQ]
d) Five Precepts (Pali-English-Chinese) [This video]
Please email any enquiry to dhammalink@yahoo.com. With Metta.
Ven.
U Maṅgala gives layperson precepts. You can play this video using
laptop or iPad and follow Bhante’s recitation in front of Buddha statue
to take precepts. Taking precepts are a simple yet very important and
fundamental practice for a Buddhist. Laity is advised to recite taking 3
refuges & 5 precepts at the beginning of each day i.e before going
to work etc. By being persistent and doing this day after day, you will
notice its protective power in future not only in present life but also
the lives after.
吉祥尊者传授居士戒。播放后自己可以在佛像前跟着尊者念戒。
持戒是一个非常简单却很重要的基本学佛入门,奉劝居士每天在出门工作之前最好先念三归五戒或者活命八戒其中一个,再上班。更进一步能在每个星期选择比较方便的一天来持守布萨八戒。如此一日一日的累积,就单单持之以恒的力量,日久后您会看到其不可思议的保护力,保护着您的现在乃至长远的未来。
This
video is made possible with the permission granted by Venerable U
Maṅgala to use Venerable recitation. To know more about Venerable please
visit http://www.tusitainternational.net
In1996,
Venerable U Maṅgala was ordained as a bhikkhu in Pa Auk Forest
Monastery in Mawlamyine, taking Venerable Pa-Auk Sayadawgyi as his
Preceptor and began practicing Samatha Vipassanā meditation under
Sayadawgyi’s close supervision and guidance.
In
2006, Pa-Auk Sayadawgyi appointed Venerable as meditation teacher in Pa
Auk Forest Monastery in Mawlamyine. To know more about Venerable,
please visit www.tusitainternational.net
This video is produced by Dhammalink.com
Copyright © 2019 dhammalink.com All right reserved.
Permission is granted to distribute without modification or edit for non-commercial only.
[You MUST retain this copyright notice for all the distribution.]

Tusita Hermitage 兜率天修行林

Dhamma For All 您的法轩
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nd territories without any cases of COVID-19
1.
Comoros,2. North Korea,3. Yemen,4. The Federated States of
Micronesia,5. Kiribati,6. Solomon Islands,7. The Cook Islands,8.
Micronesia,9. Tong,10. The Marshall Islands Palau,11. American Samoa,12.
South Georgia,13. South Sandwich Islands,14.SaintHelena,Europe,15.
Aland Islands,16.Svalbard,17. Jan Mayen Islands,18. Latin
America,19.Afri,20.British Indian Ocean Territory,21.French Southern
Territories,22.Lesotho,23.Oceania,24.Christmas Island,25. Cocos
(Keeling) Islands,26. Heard Island,27. McDonald Islands,28. Niue,29.
Norfolk Island,30. Pitcairn,31. Solomon Islands,32. Tokelau,33. United
States Minor Outlying Islands,34. Wallis and Futuna
Islands,35.Tajikistan, 36. Turkmenistan,37. Tuca
valu,38. Vanuatu
moneycontrol
209
countries across the world have reported over 1.3 million COVID-19
cases as of April 7. The number includes the passengers onboard two
cruise ships - Diamond Princess and MS Zaandam. Statista had listed out
10 countries that had not reported any cases of the deadly virus until
March 30, 2020. Watch the video to know which countries still have zero
reported cases of COVID-19.
But, Malawi, Burundi, Sierra Leone, and South Sudan have since reported fresh cases
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youtube.com/watch?v=j9GwkMBGT_M

Countries without any reported coronavirus cases
209
countries across the world have reported over 1.3 million COVID-19
cases as of April 7. The number includes the passengers onboard two
cruise ships - Dia…
youtube.com
Countries without any reported coronavirus cases
Countries a

Countries and territories without any cases of COVID-19




1. Comoros,2. North Korea,3. Yemen,4.
The Federated States of Micronesia,5. Kiribati,6. Solomon Islands,7.
The Cook Islands,8. Micronesia,9. Tong,10. The Marshall Islands
Palau,11. American Samoa,12. South Georgia,13. South Sandwich
Islands,14.SaintHelena,Europe,
15. Aland Islands,16.Svalbard,17. Jan
Mayen Islands,18. Latin America,19.Africa,20.British Indian Ocean
Territory,21.French Southern
Territories,22.Lesotho,23.
Oceania,24.Christmas
Island,25. Cocos
(Keeling) Islands,26. Heard Island,27. McDonald Islands,28. Niue,29.
Norfolk Island,30. Pitcairn,31. Solomon Islands,32. Tokelau,33. United
States Minor Outlying Islands,34. Wallis and Futuna Islands,
35.Tajikistan,
36. Turkmenistan,37. Tuvalu,38. Vanuatu


7,789,621,360-

COVID-19 Coronavirus Pandemic-Recovered:3,404,415

And Of course Casteism :
AWAKENED ABORIGINAL BLACKS & DOWNTRODDEN HAVE THEIR SAY BUT TRUMP & CHITPAVAN BRAHMINS HAVE THEIR WAY !
Sparkle Corona GIF by INTO ACT!ON



It
is the Presidents, Prime Ministers, Their Parliament, Executive and the
Media enjoying, Freedom of Speech, Expression who are creating Fear
Psychosis in the mind of common citizens.

The
Executive, Supreme Court, Parliament, Media must see that the funds
collected by unconstitutional way are distributed to the needy suffering
by hunger, unemployment, under employment by COVID-19 -induced Curfew 
‘draconian’ which has ended up decimating  the economy and flattened the
GDP curve.

  • The number of deaths in the world in the last 3 months of 2020

          3,14,687 : COVID-19 Corona virus

          3,69,602 : Common cold

          3,40,584 : Malaria

         3,53,696 : suicide

         3,93,479 : road accidents

         2,40,950 : HIV

         5,58,471 : alcohol

         8,16,498 : smoking

      11,67,714: Cancer

     Then COVID-19 is not dangerous

    The purpose of the PRESSTITUTE
    media campaign is to settle the trade war, to reduce financial markets
    to prepare the stage of financial markets for mergers and acquisitions
    or  to sell Treasury bonds to cover the fiscal deficit in them Or to 
    Panic created by Pharma companies to sell their products like sanitizer,
    masks, medicine etc.

Do not Panic & don’t kill yourself with unecessary fear. This
posting is to balance your news feed from posts that caused fear and
panic.

 33,38,724 People are sick with COVID-19 Coronavirus at the moment,
of which 32,00,000 are abroad. This means that if you are not in or
haven’t recently visited any foreign country, this should eliminate 95%
of your concern.

If you do contact COVID-19 Coronavirus, this still is not a cause for panic because:

81% of the Cases are MILD

14% of the Cases are MODERATE

Only 5% of the Cases are CRITICAL

Which means that even if you do get the virus, you are most likely to recover from it.

Some have said, “but this is worse than SARS and SWINEFLU!”  SARS
had a fatality rate of 10%, Swine flu 28% while COVID-19 has a fatality
rate of 2%

Moreover, looking at the ages of those who are dying of this virus,
the death rate for the people UNDER 55 years of age is only 0.4%

This means that: if you are under 55 years of age and don’t
live out of India - you are more likely to win the lottery (which has a 1
in 45,000,000 chance)


  • Let’s take one day ie 1 May as an example when Covid 19 took lives of 6406 in the world.
    On the same day:

    26,283 people died of Cancer

    24,641 people died of Heart Disease

    4,300 people died of Diabetes

    Suicide took 28 times more lives than the virus did.

    Mosquitoes kill 2,740 people every day, HUMANS kill 1,300
    fellow humans every day, and Snakes kill 137 people every day. (Sharks
    kill 2 people a year)

    SO DO THE DAILY THINGS TO SUPPORT YOUR IMMUNE SYSTEM , PROPER HYGIENE AND DO NOT LIVE  IN FEAR.

    Join to Spread Hope instead of Fear.

    The Biggest Virus is not COVID-19 Corona Virus but Fear!

  • ”Pain is a Gift
    Instead of avoiding it,
    Learn to embrace it.
    Without pain,
    there is no growth”

    SHARE TO STOP PANIC


All are Happy, Well, and Secure having calm, quiet, alert, attentive that is Wisdom and equanimity mind not reacting to good and bad thoughts
with a clear understanding that everything is changing!


Words of the Metteyya Awakened One with Awareness

Fear What do Matteyya Awakened One with Awareness
quotes teach us about fear?

Trade your fear for freedom.

“Even death is
not to be feared by one who has lived wisely.”

“The whole secret of
existence is to have no fear.

Never fear what will become of you, depend on no one. Only the moment you reject all help are you freed.”

“When
one has the feeling of dislike for evil, when one feels tranquil, one
finds pleasure in listening to good teachings; when one has these
feelings and appreciates them, one is free of fear.



SO DO THE DAILY THINGS TO SUPPORT YOUR IMMUNE SYSTEM , PROPER HYGIENE AND DO NOT LIVE  IN FEAR.
Just now  ·
Shared with Your friends
Friends

May all be Happy, Well and Secure!
May all Live Long!
May all have Calm, Quiet, Alert, Attentive and Equanimity Mind with a Clear Understanding that Everything is Changing!
Change GIF by memecandy

Friends
2. Adaptation is the key,
3. Survival of the ‘Quickest’.
4. Forced Enterpreneurship,
5. Ego slap by nature.
AFFECTED INDUSTRIES :
1.
JOBS, 2. RETAIL, 3. TRAVEL, 4.TOURISM, 5. HOSPITALITY, 6. AUTOMOIVE, 7.
CINEMA, 8. LOGISTIC, 9.LOCAL TRANSPORT, 10. RESTAURANTS, 11. LUXURY
PRODUCTS, 12. LIVE SPORTS, 13. REAL ESTATE, 14. OIL & GAS, 15.
CONSTRUCTION, 16. FILM INDUSTRY, 17. EVENTS & CONFERENCES, 18. TECH
& GAD INVESATING, 19. AUTOMOBILE MANUFACTURING, 20. FINTECH
INVESTMENT.
WHAT HAS CHANGED :
1.
SOCIAL INTERACTION, 2. WORK STYLE, 3. INTERNET USAGE, 4. HEALTH
CONCIOUSNESS, 5. LESS POLLUTION, 6. PRIORITIES, 7. BUSINESS MODES, 9.
FAMILY TIME, 10. EXPENSES DROPPED, 11. EDUCATION, 11. FOOD, 19.
ENVIRONMENT.
WINNING INDUSTRIES:
1.
DIGITAL PRODUCTS, 2. GIG ECONOMY, 3. STOCK MARKET INVESTING, 4. HOME
GARDENING, 5. ONLINE COACHING/TEACHING, 6. MENTAL HEALTH, 7. ALTERNATE
ENERGY, 8. INSURANCE, 9. ALTERNATE MEDICINES, 10. GAMING, 11.
HEALTHCARE, 12. AFFILIATE MARKET, 13. NETWORK MARKETING, 14. DATA
SCIENCES, 15. SPIRITUAL SCIENCES.
Master Shi Heng Yi – 5 hindrances to self-mastery | Shi Heng YI | TEDxVitosha
TEDx Talks
25.2M subscribers
Meet
Shaolin Master Shi Heng Yi in his serene talk about self-discovery.
Learn why rainfall is an essential part of each flowering. And every
small step – part of the journey to the highest peek. The hindrances
along the way to self-discovery and personal growth are easy to
overcome. Learn how from his talk. For more than 30 years, Master Shi
Heng Yi has been studying and practicing the interaction between mind
and body. His strength is the ability to smoothly combine this knowledge
with physical exercises and to practice Martial art –Kung Fu and Qi
Gong. He has an academic background but he prefers to live at the
Shaolin Temple Europe, Monastery located in Otterberg, Germany. Since
2010 he has been taking care of the settlement and he personifies the
sustainable development and spreading the Shaolin culture and
philosophy. As a contemporary monk, Master Yi holds a smartphone in the
folds of his clothes as he sees no contradiction between living together
with ancient knowledge and high technology. “The universal law of being
successful and happy at the same time means finding the balance”, says
master Yi. And as for flying – yes, he really can do it! He only needs a
stick and a little space. We expect him to fly-in and share about the
Shaolin way at TEDxVitosha 2020.
Artist: Secret Garden
Album: Earthsongs
Track: Lotus
This
talk was given at a TEDx event using the TED conference format but
independently organized by a local community. Learn more at https://www.ted.com/tedx
https://youtube.com/watch?v=4-079YIasck&list=RDCMUCsT0YIqwnpJCM-mx7-gSA4Q&start_radio=1&t=4

Master Shi Heng Yi – 5 hindrances to self-mastery | Shi Heng YI | TEDxVitosha
Master Shi Heng Yi – 5 hindrances to self-mastery | Shi Heng YI |…
Meet
Shaolin Master Shi Heng Yi in his serene talk about self-discovery.
Learn why rainfall is an essential part of each flowering. And every
small step – pa…
youtube.com
ted.com

TEDx Program
TEDx
was created in the spirit of TED’s mission, “ideas worth spreading.” It
supports independent organizers who want to create a TED-like event in
their own community.

Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda

Through

At    

WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
PRABUDDHA BHARAT


The exact
time 4am is best time in the Morning Offering water before Sunshine to
visit the Pagoda while meditating throughout the Day.. Waking up early
enough to having time to think about the purpose of  life. When you
thinking to be in meditation and that today to help all sentient beings
and non-sentient beings to be Happy, Well and Secure. To have clam,
quiet, alert, attentive i.e., wisdom and to have equanimity mind i.e.,
not to react to evil and good thoughts and allowing them to let go, even
if it is just by being kind, compassionate and generous to those with
whom who come in contact. Then rising and go to Pagoda. Lighting a stick
of incense and think; To the
Metteyya Awakened One with Awareness,Dhamma and Sangha,



I make this offering
Metteyya Awakened One with Awareness saranam gacchami
I go to the Metteyya Awakened One with Awareness for refuge.
Dhammam saranam gacchami
I go to the Dhamma for refuge.
Sangham saranam gacchami
I go to the Sangha for refuge.
Dutiyampi Metteyya Awakened One with Awareness saranam gacchami
For a second time, I go to the Metteyya Awakened One with Awareness for refuge.
Dutiyampi Dhammam saranam gacchami
For a second time, I go to the Dhamma for refuge.
Dutiyampi Sangham saranam gacchami
For a second time, I go to the Sangha for refuge.
Tatiyampi Metteyya Awakened One with Awareness saranam gacchami
For a third time, I go to the Metteyya Awakened One with Awareness for refuge.
Tatiyampi Dhammam saranam gacchami
For a third time, I go to the Dhamma for refuge.
Tatiyampi Sangham saranam gacchami
For a third time, I go to the Sangha for refuge.

The Five Precepts:
1. Panatipata veramani sikkhapadam samadiyami
I undertake the precept to refrain from destroying living creatures.
(I do not wish others to harm or destroy my life. So I undertake the precept to refrain from destroying living creatures.)
2. Adinnadana veramani sikkhapadam samadiyami
I undertake the precept to refrain from taking that which is not given.
( I do not wish others taking my things. So I undertake the precept to refrain from taking that which is not given.)
3. Kamesu micchacara veramani sikkhapadam samadiyami
I undertake the precept to refrain from sexual misconduct.
(I do not wish others to indulge in sexual misconduct with Husband/wife.
So I undertake the precept to refrain from sexual misconduct.)
4. Musavada veramani sikkhapadam samadiyami
I undertake the precept to refrain from incorrect speech.
( I do not wish others to speak incorrect speech. so I undertake the precept to refrain from incorrect speech.)
5. Suramerayamajja pamadatthana veramani sikkhapadam samadiyami
I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.
(I do not wish others to be
careless with me. So I undertake the precept to refrain from
intoxicating drinks and drugs which lead to carelessness.)

Then to continue by offering  to help all sentient beings and non-sentient beings to be Happy, Well and Secure.
To have clam, quiet, alert, attentive i.e.,
wisdom and to have equanimity mind i.e., not to react to evil and good
thoughts and allowing them to let go, even if it is just by being kind,
compassionate and generous to those with whom who come in contact.

Friends










TRIPITAK CHANTING त्रिपिटक चांटिंग SUTTA CHANTING
Tathagat TV
21.7K subscribers
सुत्तपिटक
बौद्ध धर्म का एक ग्रंथ है। यह ग्रंथ त्रिपिटक के तीन भागों में से एक है।
सुत्त पिटक में तर्क और संवादों के रूप में भगवान बुद्ध के सिद्धांतों का
संग्रह है। इनमें गद्य संवाद हैं, मुक्तक छन्द हैं तथा छोटी-छोटी प्राचीन
कहानियाँ हैं। यह पाँच निकायों या संग्रहों में विभक्त है।
इस
पिटक के पाँच भाग हैं जो निकाय कहलाते हैं। निकाय का अर्थ है समूह। इन
पाँच भागों में छोटे बड़े सुत्त संगृहीत हैं। इसीलिए वे निकाय कहलाते हैं।
निकाय के लिए “संगीति” शब्द का भी प्रयोग हुआ है। आरम्भ में, जब कि
त्रिपिटक लिपिबद्ध नहीं था, भिक्षु एक साथ सुत्तों का पारायण करते थे।
तदनुसार उनके पाँच संग्रह संगीति कहलाने लगे। बाद में निकाय शब्द का अधिक
प्रचलन हुआ और संगीति शब्द का बहुत कम।
कई
सुत्तों का एक बग्ग (वर्ग) होता है। एक ही सुत्त के कई भाण भी होते हैं।
8000 अक्षरों का भाणवार होता है। तदनुसार एक-एक निकाय की अक्षर संख्या का
भी निर्धारण हो सकता है। उदाहरण के लिए दीर्घनिकाय के 34 सुत्त हैं और
भाणवार 64। इस प्रकार सारे दीर्घनिकाय में 512000 अक्षर हैं।
सुत्तों
में भगवान तथा सारिपुत्र मौद्गल्यायन, आनंद जैसे उसे कतिपय शिष्यों के
उपदेश संगृहीत हैं। शिष्यों के उपदेश भी भगवान द्वारा अनुमोदित हैं।
प्रत्येक
सुत्त की एक भूमिका है, जिसका बड़ा ऐतिहासिक मत है। उसमें इन मतों का
उल्लेख है कि कब, किस स्थान पर, किस व्यक्ति या किन व्यक्तियों को वह उपदेश
दिया गया था और श्रोताओं पर उसका क्या प्रभाव पड़ा।
अधिकतर
सुत्त गद्य में हैं, कुछ पद्य में और कुछ गद्य-पद्य दोनों में। एक ही
उपदेश कई सुत्तों में आया है- कहीं संक्षेप में और कहीं विस्तार में। उनमें
पुनरुक्तियों की बहुलता है। उनके संक्षिप्तीकरण के लिए “पय्याल” का प्रयोग
किया गया है। कुछ परिप्रश्नात्मक है। उनमें कहीं-कहीं आख्यानों और
ऐतिहासिक घटनाओं का भी प्रयोग किया गया है। सुत्तपिटक उपमाओं का भी बहुत
बड़ा भंडार है। कभी-कभी भगवान उपमाओं के सहारे भी उपदेश देते थे। श्रोताओं
में राजा से लेकर रंग तक, भोले-भाले किसान से लेकर महान दार्शनिक तक थे। उन
सबके अनुरूप ये उपमाएँ जीवन के अनेक क्षेत्रों सी ली गई हैं।
बुद्ध
जीवनी, धर्म, दर्शन, इतिहास आदि सभी दृष्टियों से सुत्तपिटक त्रिपिटक का
सबसे महत्वपूर्ण भाग है। बुद्धगया के बोधिगम्य के नीचे बुद्धत्व की
प्राप्ति से लेकर कुशीनगर में महापरिनिर्वाण तक 45 वर्ष भगवान बुद्ध ने जो
लोकसेवा की, उसका विवरण सुत्तपिटक में मिलता है। मध्य मंडल में किन-किन
महाजनपदों में उन्होंने चारिका की, लोगों में कैसे मिले-जुले, उनकी
छोटी-छोटी समस्याओं से लेकर बड़ी-बड़ी समस्याओं तक के समाधान में उन्होंने
कैसे पथ-प्रदर्शन किया, अपने संदेश के प्रचार में उन्हें किन-किन कठिनाइयों
का सामना करना पड़ा- इन सब बातों का वर्णन हमें सुत्तपिटक में मिलता है।
भगवान बुद्ध के जीवन संबंधी ऐतिहासिक घटनाओं का वर्णन ही नहीं; अपितु उनके
महान शिष्यों की जीवन झाँकियाँ भी इसमें मिलती हैं।
सुत्तपिटक
का सबसे बड़ा महत्व भगवान द्वारा उपदिष्ट साधनों पद्धति में है। वह शील,
समाधि और प्रज्ञा रूपी तीन शिक्षाओं में निहित है। श्रोताओं में बुद्धि,
नैतिक और आध्यात्मिक विकास की दृष्टि से अनेक स्तरों के लोग थे। उन सभी के
अनुरूप अनेक प्रकार से उन्होंने आर्य मार्ग का उपदेश दिया था, जिसमें
पंचशील से लेकर दस पारमिताएँ तक शामिल हैं। मुख्य धर्म पर्याय इस प्रकार
हैं- चार आर्य सत्य, अष्टांगिक मार्ग, सात बोध्यांग, चार सम्यक् प्रधान
पाँच इंद्रिय, प्रतीत्य समुत्पाद, स्कंध आयतन धातु रूपी संस्कृत धर्म नित्य
दुःख-अनात्म-रूपी संस्कृत लक्षण। इनमें भी सैंतिस क्षीय धर्म ही भगवान के
उपदेशों का सार है। इसका संकेत उन्होंने महापरिनिर्वाण सुत्त में लिखा है।
यदि हम भगवान के महत्वपूर्ण उपदेशों की दृष्टि से सुत्तों का विश्लेषणात्मक
अध्ययन करें तो हमें उनमें घुमा फिराकर ये ही धर्मपर्याय मिलेंगे। अंतर
इतना ही है कि कहीं ये संक्षेप में हैं और कहीं विस्तार में हैं।
उदाहरणार्थ सुत्त निकाय के प्रारंभिक सुत्तों में चार सत्यों का उल्लेख
मात्र मिलता है, धम्मचक्कपवत्तन सुत्त में विस्तृत विवरण मिलता है और
महासतिपट्ठान में इनकी विशद व्याख्या भी मिलती है।
सुत्तों
की मुख्य विषयवस्तु तथागत का धर्म और दर्शन ही है। लेकिन प्रकारांतर से और
विषयों पर भी प्रकाश पड़ता है। जटिल, परिव्राजक, आजीवक और निगंठ जैसे जो
अन्य श्रमण और ब्राह्मण संप्रदाय उस समय प्रचलित थे, उनके मतवादों का भी
वर्णन सुत्तों में आया है। वे संख्या में 62 बताए गए हैं। यज्ञ और जातिवाद
पर भी कई सुत्तंत हैं।
भारत
मगध, कोशल, वज्जि जैसे कई राज्यों में विभाजित था। उनमें कहीं
राजसत्तात्मक शासन था तो कहीं गणतंत्रात्मक राज्य। उनका आपस का संबंध कैसा
था, शासन प्रशासन कार्य कैसे होते थे- इन बातों का भी उल्लेख कहीं-कहीं
मिलता है। साधारण लोगों की अवस्था, उनकी रहन-सहन, आचार-विचार, भोजन छादन,
उद्योग-धंधा, शिक्षा-दीक्षा, कला-कौशल, ज्ञान-विज्ञान, मनोरंजन, खेलकूद आदि
बातों का भी वर्णन आया है। ग्राम, निगम, राजधानी, जनपद, नदी, पर्वत, वन,
तड़ाग, मार्ग, ऋतु आदि भौगोलिक बातों की भी चर्चा कम नहीं है।
इस प्रकार हम देखते हैं कि सुत्तपिटक का महत्व न केवल धर्म और दर्शन की दृष्टि से है,
-

www.tathagat.tvyoutube.com/watch?v=y2gNHQPiojU&list=RDCMUCu359yTUzcA2b5RN_hA2sfw&index=5


TRIPITAK CHANTING त्रिपिटक चांटिंग SUTTA CHANTING














सुत्तपिटक
बौद्ध धर्म का एक ग्रंथ है। यह ग्रंथ त्रिपिटक के तीन भागों में से एक है।
सुत्त पिटक में तर्क और संवादों के रूप में भगवान बुद्ध के सिद्धांतों का
संग्…


Six Qualities of Vipassana Meditation by Lord Buddha







Vipassana Meditation with Chanting Burmese MONKS (Myanmar Monks) 》Pa Auk Forest Monastery
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The video was shot at Pa Auk Forest Monastery in #Burma . The #chants in the old Pali language, they are singing to remember better the teachings of #Dhamma .
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Do Good! Purify Mind and Environment!
May All Sentient and Non-Sentient Beings in the Universe be Ever Happy, Well and Secure!
May All have Calm, Quiet, Alert, Attentive and Equanimity Mind with A Clear Understanding that Everything is Changing!Vipassana Meditation with Chanting Burmese MONKS (Myanmar Monks) 》Pa Auk Forest Monastery





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Do Good! Purify Mind and Environment!
May All Sentient and Non-Sentient Beings in the Universe be Ever Happy, Well and Secure!
May All have Calm, Quiet, Alert, Attentive and Equanimity Mind with A Clear Understanding that Everything is Changing!


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Everything is Changing!


Do Good! Purify Mind and Environment!


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your
seven (or 1 or 2 . . .) water bowls, etc

Stand supports the white statue of the Metteyya Awakened One with Awareness.
A simple start is a steel stand with three levels. This is the main
surface of the Pagoda, so you may want to put some effort into this.

Metteyya Awakened One with Awareness
The Abode of Tradition
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This is part of ‘ The Hidden Monarch - The Eschatological Dimension’ series.
Metteyya (Pali), is regarded
as a future Metteyya Awakened One with Awareness of this world in
Metteyya Awakened One with Awareness eschatology. In some Metteyya
Awakened One with Awareness literature, such as the Amitabha Sutra and
the Lotus Sutta, he is referred to as Ajita.
The prophecy of the arrival
of Metteyya Awakened One with Awareness refers to a time in the future
when the dhamma will have been forgotten by most on the terrestrial
world.
Metteyya Awakened One with Awareness is the future Messiah; He is yet
to descend to preach the Law at the end of our Kalpa (aeon).
In the Metteyya Awakened One
with Awareness tradition, the story of Maitreya, the future Metteyya
Awakened One with Awareness, plays a central role in the cultural
history of virtually every period and every area of Metteyya Awakened
One with Awareness Asia.
There is a variety of quite distinctive expressions of the Metteyya Awakened One with Awareness tradition.
The Metteyya Awakened One
with Awareness legend has provided a symbol rich in possibility for
culturally specific, local elaboration, yet it has also continued
throughout to draw on a group of core themes and aspirations deeply
rooted in the Buddhist culture common to most ofAsia.
Every Metteyya Awakened One
with Awareness culture has appropriated this appealing figure under many
guises from which Metteyya Awakened One with Awareness shaped, and was
shaped by a series of cultural encounters and traditions, reaching
across Asia, corresponding to different manifestations of the cycle for
different peoples.
Metteyya Awakened One with Awareness’s place as the future Metteyya
Awakened One with Awareness seems to have been established quite early
in Metteyya Awakened One with Awareness history.
The emergence of the figure
of Metteyya Awakened One with Awareness, whose coming would mark the
fulfillment of Buddha’s law as well with the establishment of universal
peace and concord made a decisive impact on Metteyya Awakened One with
Awareness views of the future 
By necessity, any study of Metteyya Awakened One with Awareness must be as multifaceted as the figure Himself.
The term Metteyya Awakened
One with Awareness is derived from the Pali designation Metteyya
Awakened One with Awareness given to its founder; it is, however, not so
much a name as a title. Metteyya Awakened One with Awareness, from the
root budh, “to awaken,” means the “Awakened One”: it is thus a
designation applied to one who attains the spiritual realization likened
to an “arousing” or to an “awakening,” which Prince Siddhartha
announced to the Indo-Aryan world.
- Julius Evola -
“The
Metteyya Awakened One with Awarenesss who have been, are, and will be,
are more numerous than the grains of sand on the banks of the The
Ganges.”
- Aparimita Dharani -
All past and all future
Metteyya Awakened One with Awarenesss teach the same saving knowledge in
the manner best suited to the time and place of their appearance.
- A.K.Coomaraswamy -
The last part of the video explains the Metteyya Awakened One with Awareness cycle of time
The images and the music are not my artwork.
The texts are thoroughly gathered from different books.
I have only arranged the
texts according to the images and the music, to present a video that may
briefly envelop the most important aspects of the subject in question.
For further research see :
-
Charles Upton - Legends of the End: Prophecies of the End Times, 
Antichrist, Apocalypse, and Messiah from Eight Religious Traditions

- Alan Sponberg, Helen Hardacre - Maitreya, the Future Buddha

- Padmanabh S. Jain - Collected Papers on Buddhist Studies
Also, for a better approach on Buddhism see :
-A.K.Coomaraswamy - Metteyya Awakened One with Awareness and the Gospel of Buddhism
The songs are Tibetan tantric chants :
Sangwa dupai tsagyud (Tibetan Tantric Choir)
Tibetan Buddhist Chants of Namgyal Monastery (1)
***
The series of the
“Hidden-Monarch - The Lord of the World” encompass three major aspects
that merge into the eschatological dimension.

The first aspect is mostly known as the Advent of the Parousia at the end of the time. The reign of spiritual liberty.
It is represented by the
coming of God Himself, either through the representation of an Avatara
or through different Manifestations; with the expectation of Parousia,
as a Theophanic descent in our plane of manifestation. Jesus Christ,
Metteyya Awakened One with Awareness, Kalki Avatara, Imam al-Mahdi, etc.
The second aspect represents
the perpetual Legislators that regent a cycle of existence, thus
maintaining a bridge through the mediation of God and our world, most
commonly through Prophets or the highest initiates. These Universal
Legislators are Melki-Tsedeq, al-Khidr, Menes, Raja-Chakravarti, etc.

The
third aspect which is mainly overlooked comprises the -hidden heroes-
namely the legendary figures who have remained in suspended animation
through the entire course of a cycle until the end of the world; aroused
from their occultation to assume the final role of redeemers.
King Arthur, Frederic
Barbarossa, Keresapa, Kashyapa, Stephan the Great, Alexander the Great,
Marko Kralevici, Prester John, etc.
Music in this video
Learn more
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Song
Chant 2
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Spiritual Chant
Album
Tibet Buddhist Chant
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@buddhasaid2us
·
2s
Buddha Maitreya
This is part of ‘ The Hidden Monarch - The Eschatological Dimension’ series.
Maitreya (Sanskrit), Metteyya (Pali), is regarded as a future Buddha of
this wor…

Here’s a list of the Top 20 Tallest Statues in The World
Top Top Tube
334 subscribers
Here’s a list of the Top 20 Tallest Statues in The World
Top 20 Tallest Statues in The World
20. Guanyin of Mount Xiqiao
19. Guze Jibo Daikannon
18. Rodina-mat’, Kiev
17. Son Tra Guanyin
16. Leshan Giant Buddha
15. Kaga Kannon
14. Guanyin statue in Tsz Shan Monastery
13. Jiuhuashan Dizang Pusa Lutian Datongxiang
12. Guan Yin of the South Sea of Sanya
11. Awaji Kannon
10. Rodina-Mat’ Zovyot!
9. Grand Buddha at Ling Shan
8. Dai Kannon of Kita no Miyako park
7. Great Buddha of Thailand
6. Qianshou Qianyan Guanyin of Weishan
5. Sendai Daikannon
4. Emperors Yan and Huang
3. Ushiku Daibutsu
2. Spring Temple Buddha
1. Laykyun Setkyar



Top 20 Tallest Statues in The World

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Onto the Pagoda.

First need was an image of the Metteyya Awakened One with Awareness.You can have as many as you like. This will go on the topmost level of
the Pagoda. It is considered ‘bad etiquette’ to place the Matteyya Awakened One with Awareness lower than any other image in the same Pagoda.


In the place of an image of Buddha, a mantra written on a piece of
paper or similar is perfectly acceptable, and preferred in the Jōdo
Shinshū (Pure Land) tradition of Buddhism and in Nichiren Buddhism. Some
buddhist schools recommend certain standardized arrangements of images
for their lay members, in Japan often as triptychs with the main Buddha
surrounded by either bodhisattvas, dharma guardians or lineage masters.
This is not necessary, even after Japanese standards, and
Chinese-Taiwanese Buddhism is usually less standardized when it comes
tohome shrines.

  • 4
    If a suitable Matteyya Awakened One with Awareness image simply cannot be obtained, a picture of Matteyya Awakened One with Awareness’s relics, a stūpa , a Matteyya Awakened One with Awareness holy book, a bodhi leaf or picture of the Buddha’s footprints may be acceptable.


  • 5

    On the next level,  placed  an image of a Metteyya Awakened One with Awareness teacher considered to be a manifestation of Matteyya Awakened One with Awareness.)
    Two guardian images may be an idea to consider: Two dharmapalas reasons to choose.
    carefully).


  • 6

    Offerings placed on the lowest level or,  a Metteyya Awakened One with Awareness scripture or a bowl of water, a bell or singing bowl on a cushion useful.

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[ Buddhist Culture ] 10 Lighting incense [ Dhamma ]

[ Buddhist Culture ] 10 Lighting incense [ Dhamma ]
Music in this video
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Friendship
Artist
Chamras Saewataporn
Album
Morning
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TuneCore (on behalf of Green Music); TuneCore Publishing, BMI - Broadcast Music Inc., and 8 Music Rights Societies
Traditional offerings
included candles, flowers, incense, fruit or food. However, it is not
what you offer that is important: it is that it is done sincerely with a
pure mind.
Since Metteyya Awakened One
with Awareness monastics aren’t allowed to eat after lunchtime, food,
fruit and dairy offerings traditionally – and for symbolic reasons –
occur in the morning or
shortly before lunchtime. Offerings of water, non-dairy beverages,
candles, flowers and incense may, however, occur at other times of the
day.






[ Buddhist Culture ] 10 Lighting incense [ Dhamma ]

  • 8
    Place a small stūpa on the supporting surface of the shrine, if you wish. You can make a simple stūpa with a small pile of stones. There is no need to go out and buy a costly gold one; that defeats the purpose of Buddhism.


  • 9
    It is traditional to change the offering water every morning, however, the old water should never go to waste.
    Use it to water a plant or something. A new cup or bowl should be used
    for this purpose: glass or crystal is preferable, because the clarity of
    the water represents clarity of the mind. Some Buddhist schools use two
    water bowls: ‘drinking’ water and ‘washing’ water. It is far from wrong
    to let flowers remain even after withering has begun: The flowers serve
    to remind you of impermanence.


  • 10
    If you wish, you may offer incense at the shrine when you recite morning ceremony. Touch the tip to your forehead, then light it. See warning.


Tips


  • Yellow, white, orange, red, and blue are recommended colours of decoration.
  • Everything on the shrine also has a symbolic meaning. Flowers and fruit for example illustrate the law of karma.
  • What
    matters is sincerity, not the shrine itself. It would be better if you
    didn’t have a shrine and were very sincere in cultivating virtue than if
    you had a shrine and wasted time going through the formalities of
    making it look pretty.
  • Some
    Buddhists is to have cushions near their shrine to sit on while
    meditating. Decorated Indian cushion covers are favoured considerably.
    Some prefer a meditation stool or a tightly stuffed zafu.
  • The supporting surface of the shrine isn’t really something that you must put a lot of effort into.
  • You
    should set aside a symbolic day once a month or so to clean the shrine
    of dust, and perhaps once a year to clean it thoroughly. In East Asia
    the days before new moon is a widespread shrine cleaning time.
  • If you
    are unable to create levels, make sure any statues of Buddha are not
    directly on the floor because this can be thought disrespectful.

Warnings



  • If you do intend on burning incense or candles, consider the flammability of the covering of the shrine.
  • Candles and incense should never be allowed to burn unattended. Consider electric candles or lamps.
  • Avoid cheap, low-quality incense. It is generally manufactured
    in Asia where safety standards are comparatively low and can contain
    unsafe chemicals.



as they are following :
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Buddhism > Buddhist Articles > Buddhist Meditation in Burma
A paper read by Dr. Elizabeth K. Nottingham at Harvard to the Society for the Scientific Study of Religion in November 1958.
Published by International Meditation Centre, 31A, Inya Myaing, Rangoon. January 1960.
Buddhist Meditation in Burma
“Through
worldly round of many births I ran my course unceasingly, Seeking the
maker of the house: Painful is birth again and again, House-builder I
behold thee now, Again a house thou shalt not build; A11 thy rafters are
broken now The ridge-pole also is destroyed; My mind, its elements
dissolved, The end of craving has attained”
(Dhammapada.)
Foreword
“Buddhist
Meditation in Burma” is a paper read by Dr. Elizabeth K. Nottingham at
Harvard to the Society for the Scientific Study of Religion in November
1958. The Society for the Scientific Study of Religion which is composed
of eminent Professors of Religion in the United States, has as its
President, Dr. James L. Adams, Harvard Divinity School, Cambridge 38,
Massachusetts, United States of America. Dr. Nottingham, Professor of
Sociology, who was in Burma from June 1957 to February 1958 as a
Fulbright Lecturer on Sociology at the Rangoon University took a course
of meditation for ten days at the International Meditation Centre, Inya
Myaing, during the month of August 1957. The paper is an exposition of
her own experiences during the course of meditation at the Centre. Dr.
Nottingham recently received a grant from the American Philosophical
Society to help in the preparation of a manuscript on “Trends of Change
in Burmese Buddhism.” The International Meditation Centre which was
founded in 1952 is growing from strength to strength and its success may
be judged from the appreciation of the foreigners of various walks of
life. The list of some men of standing, both local and foreign, who have
undergone courses at the Centre may be seen on page (II). The Centre is
open to all foreigners who speak English and any one interested in the
work of the Centre may contact Thray Sithu U Ba Khin, the President, at
the Centre on Sundays between the hours of 8 to 11 in the mornings and 2
to 6 in the evenings.
Ba Pho Secretary,
International Meditation Centre,
31A, Inya Myaing, Rangoon.
Rangoon, January 1960.
On
a little knoll, in the heart of Rangoon’s Golden Valley district, the
one-time residential center of British colonial officialdom, stands a
small modern pagoda. Its golden spire and umbrella – hti sparkling in
the sunlight, while at night its electric lights twinkle against the
darkened sky. Unlike most Burmese pagodas, this is not a solid
structure; its central chamber is a shrine room, while eight smaller
pie-shaped rooms, each topped with its own little hti, surround this
central shrine. These small separate rooms or “caves” are for the
practice of Buddhist meditation. Over the archway which gives entrance
to the property a sign reads: “International Meditation Center, founded
1952”, while inside there stands a notice board with the further
information that this Center is the property of the Vipassana
Association whose headquarters are in the Office of the Accountant
General. To an American the idea of a center for religious meditation
being the property of a voluntary association with its central focus in a
government department may perhaps seem surprising. Even to Burma, the
fact that the Teacher, or saya, of this Center is a prominent government
official rather than a monk, is regarded as somewhat unusual.
U
Ba Khin, the saya or, if one prefers the Indian term, the guru of the
international Meditation Center is indeed an unusual person. In addition
to his purely voluntary and quite time-consuming activities as teacher
of meditation at the Center, he is also a highly responsible government
official. As Chairman of Burma’s State Agricultural Marketing Board,
which handles the rice crop, the export and sale of which is crucial to
the country’s economic existence, U Ba Khin’s responsibility to the
government is outstanding and his competence and absolute integrity a
matter of public concern. In his former capacity as Accountant General,
as well as in his present office as Chairman of the S.A.M.B., he has
good reason to know how vital are the honesty and efficiency of Burma’s
civil servants if she is to consolidate and maintain her existence as an
independent state.
The
Center sponsors each month meditation courses of ten days duration
under the personal direction of the saya. The courses are geared to the
needs and the capacities of the individual, whether he be from the east
or from the west. They are engaged in by a wide variety of people,
ranging from an ex-president of the Burmese Republic to an attendant at a
gas station. Senior and junior officials of the government services,
mainly from the offices of the Accountant General and the S.A.M.B.,
furnish the majority of the candidates with a sprinkling of university
professors, foreign visitors including one member of the American
Foreign Service and other Burmese householders and housewives.
At
the beginning of every course, each trainee takes a vow of loyalty to
the Buddha and his teaching—a vow which is modified in the case of
non-Buddhists—and promises not to leave the Center during the training
period and in other ways to be obedient to the direction of the Teacher.
He also promises to obey eight of the ten Buddhist Precepts, three more
than the usual five precepts that are considered to be binding on all
devout Buddhist laity. The Five Precepts require that the individual
refrain from taking the life of a sentient being, from taking what is
not given, from fornication, from speaking falsely and from intoxicating
liquor. Those who abide by eight precepts are also required, as are all
monks, to refrain from eating after twelve
noon
each day. Trainees at the Center, are also required to hold a strict
vegetarian diet for the period of the course. During the training period
they are provided with sleeping quarters, as well as all meals, free of
charge.
The
routine may seem exacting to those unacquainted with the schedule of
meditation hours that are common in the East. The hours allotted to
relaxation and sleep are more generous at the International Center than
at some other meditation centers in Burma. U Ba Khin believes that a
prerequisite for all successful practice in meditation is good health.
Trainees get up each morning a little after four, and are in meditation
from 4.30 to 6.00 A.M. Breakfast at 6.00 A.M. is followed by a second
period of meditation from 7.30 to 10.30 A.M. after which lunch, the last
meat of the day, is taken.
12.30
to 5.00 is the afternoon meditation period, and at 5.00 P.M. there is a
period for rest and relaxation, followed by an informal talk from the
Teacher from 6.00 to 7.00 P.M. The evening meditation period, from 7.00
to 9.00 P.M. ends the day and most of the trainees are ready to take to
their beds – or rather their mats – at 9.00 P.M.
The
training the student undergoes is thought essentially a process of
purification or refinement of the moral, mental and spiritual
perceptions. The Buddha admonished his followers, “Cease to do evil,
learn to do good, purify the mind.” The training at the Center is
directed towards the fulfillment of this injunction. In line with the
classic Buddhist tradition the requirements for such training fall into
three parts, Sila, Samadhi and Panna. These three Pali words might be
regarded as the watchwords of the Center. Sila signifies morality, the
purification of conduct; hence at least formal or temporary adherence to
the Five Precepts are a minimum essential for all who would proceed to
further mental and spiritual training. Samadhi is concentration, a
mental discipline that has much in common with yoga. Though training in
samadhi may take place in Buddhist context, it is not in itself
necessarily Buddhistic. It is merely a means though an exacting and
essential one, whereby the student learns, in the words of the Teacher,
to “put a ring through the nose of the bull of consciousness”, and so
harness that wayward will o’ the wisp, the faculty of attention. Panna,
wisdom or insight, is the product of Vipassana, or Buddhist meditation
properly so called.
Sila,
Samadhi and Panna are thus stages in the achievement of spiritual
proficiency and according to Buddhists, in the process of detachment
from the craving that binds all living things to the wheel of existence
and rebirth. They constitute a grouping into three parts of the eight
requirements of the Buddha’s Noble Eightfold Path for the realization of
the Cessation of Suffering.
About
the practices of Sila, little needs here to be said. It is taken for
granted as a basic requirement for all trainees. The westerner may have
to exercise conscious control in refraining from swatting mosquitoes,
but he soon learns to regulate his hunger and otherwise fairly readily
adapts himself to the routine. Samadhi, however the practice of
concentration demands patience and persistent endurance, just how much
only those who have attempted to practice it can know. There are a
number of
techniques
used by Buddhists in the practice of concentration. The beginner at the
Center is taught to concentrate on the breath as it enters and leaves
the nostrils. In doing this he must be tireless in excluding all other
thoughts and at the same time learn to relax his body and gradually to
narrow the focus of his attention until he is eventually aware only of a
tiny “spot” at the base of the nose. Little by little all conscious
awareness of breathing stops and he is mindful only of a minute point of
light and warmth. It may take four or five days of practice to achieve
this result, though some students succeed within a much shorter period.
Other systems of Buddhist concentration may adopt slightly different
means—some begin the practice by concentration on an external object,
such, for example, as a neutral coloured disc. But no matter what the
precise means employed the aim is the same, namely the attainment of
one-pointedness the power to gather up the attention into a single
powerful lens and to focus it at will upon any object, material or
ideational. Samadhi, then, is a technique that can be practiced by
members of any—or of no—religious faith. A developed power of
concentration is, needless to say, of inestimable value in the ordinary,
everyday business of life. It may well make the difference between an
efficient or an inefficient public servant or professional worker. Of
this fact the saya is well aware. Samadhi, however, is essential for the
practice of meditation, and without a strong “lens” of concentration
the student can never hope to attain panna, that is wisdom or insight.
The
practice of vipassana, the heart of meditation, the means by which
panna or insight is attained, is something to be experienced rather than
described. A non- Buddhist, and a non-adept, can say but little and
should perhaps be content to say nothing at all. Nevertheless, an
attempt will be made to describe its underlying principles.
Vipassana
is grounded in the Four Noble Truths, the outstanding contribution of
the Buddha to the world’s religious thought. The First Noble Truth, that
suffering is basic to all existence, is not regarded as requiring
merely a cool intellectual assent from the devotee. The reality of this
First Noble Truth must be faced and experienced subjectively before the
other Truths, which locate the cause and point out the method of release
from suffering, can be realized. Suffering, in the Buddhist sense, is
not simply something to be “accepted” as a preferably—temporary
condition of one’s own being or as a more permanent state for the
world’s unfortunates. Rather it is to be viewed as an integral part of
matter and mind (Rupa and Nama) the very stuff of existence itself. The
Pali words Anicca, Dukkha and Anatta, which may be translated as
Impermanence, Suffering and the Non-Self or perhaps as the illusion of
the separate self—are the key themes in this meditation. These themes
are to be experienced introspectively, in accordance with his
capacity—by the meditator as on-going processes of his own organism. He
must endeavour to become aware of his mental and bodily components in
the process of change, to experience impermanence as suffering, and to
perceive with his inward eye the illusory nature of the separate self.
Only
when suffering is thus faced and realised can the way to release be
opened. In meditation the student should develop a sharpened
consciousness of the imperious
nature
of his desires and of his attachment to them. This is what the Buddha
meant by tanha, or craving, which he saw as the cause of all suffering,
and so enunciated in his Second Noble Truth. If the trainee longs with
an intense desire for release from this condition of craving and for the
calm of Nirvana, or the Great Peace, he may then gain some insight into
the Third of the Noble Truths, namely, that to free oneself from
craving is the way to be released from suffering. In so far as his
desire to detach himself from craving is sincere and deep he will act
upon the Fourth Noble Truth and follow more closely in the Eightfold
Noble Path. By so doing he should experience, even in his present life,
some measure of the great Peace.
It
is a challenging experience for a westerner to undergo a course in
meditation at the International Meditation Center. He not only may
explore new realms of consciousness, but he can scarcely avoid the
attempt to re-phrase his experiences, where possible, in terms of his
traditional religious beliefs. Furthermore, certain incidents, certain
expressions in both the Old and the New Testaments spring to life, so to
say, and take on new and vivid meaning. For instance, the Biblical
verse “If thine eye be single thy whole body will be full of light” may
be experienced subjectively as almost literal truth by one who in
practicing Samadhi is able to approach one-pointedness in his
concentration. Indeed, many biblical phrases that to a westerner may
have seemed vague or merely allegorical take on specific meaning, thus
recalling the fact that Judeo-Christianity is a faith of eastern rather
than western origin.
Even
a westerner who does not accept the major premises of the Buddhist
faith will, if he follows instructions given at the Center faithfully,
experience a deep and invigorating calm, a calm possibly deeper than
anything he has previously known. He may or may not enter into the more
rarified forms of consciousness Jhanic states, in Buddhist terms for
individuals vary very much both in their capacity and in their
willingness to do this. Nevertheless he will almost certainly learn to
tighten his control of his mental processes to experience a feeling of
cleansing, strengthening and relaxed peace. He may also learn something
of the technique for inducing such peaceful states at will, an
accomplishment not to be despised in these days of hurry and of strain.
To do so, as it seems to the writer, what is required is not a
willingness to renounce one’s traditional religious faith or even one’s
agnosticism but an open minded determination to experience something
new. There is no compulsion exercised at the Center to make Buddhists
out of Christians or Jews. The saya invites his students freely to take
and use what appears to them to be good and, should they so wish, to
leave the rest. The atmosphere of tolerance and of active
loving-kindness that surrounds the western visitor to the Center does
much to strengthen the appeal of the mental and spiritual discipline.
Apart
from any possible meaning that the meditation Center might have for
Westerners is the question of its actual present meaning for those
Burmans who make up the bulk of its membership. Most of those who come
to receive training, or who, having received it, frequent the Center
are, broadly speaking, middle class people in active middle and young
adult life. Almost without exception they are old enough to remember the
war years and the Japanese occupation, the tragic murder
of
General Aung San and the stormy years of the birth or the new republic.
They remember, too, the period of post- independence insurrection, when
at the height of the Karen rebellion the government was in effective
control only of Rangoon. If it is true that stress and suffering are
generating forces in religious revival there is no doubt that Burma’s
responsible middle classes have had their fill of both. Few Americans
appreciate the suffering and destruction that the war and postwar
periods have witnessed in Burma, or the amount of dislocation of
communications and of economic life that still prevail. The heading
members of the International Meditation Center, therefore, have been led
by many vicissitudes of fortune to learn how to live in good times and
in bad, in safety and in peril. In the quest for that calm of spirit
that would enable them not merely to exist with the unawareness of mere
animals, but to turn their experiences to positive account, some have
been discovering anew the ancient truths of their Buddhist faith.
Furthermore,
most of those who attend the Center are occupied in business and in the
professions, and the program at the Center is geared to their needs. It
is a fellowship of laity, under lay leadership, and Buddhist meditation
is presented to them not as something that may be practiced only in the
seclusion of the monastery but rather as an activity for Buddhist
“householders” those who are immersed in family cares and public
responsibilities. For these people the Center affords a Fellowship of
the like minded. For Buddhists are not organized in congregations as are
most western religious groups—indeed, the need for such organized
gatherings is hardly felt in the country districts where a whole village
may, in effect, compose the community of faithful laity which supports
and frequents a particular monastery. In a big city, however, where
territorial bonds are less strong, there would seem to be a growing need
for voluntary religious associations with some congregational features.
Each Sunday, for instance, the Center is open from seven in the morning
until late in the afternoon to all who wish to take advantage of a
quiet time for meditation, of informal instruction and advice from the
Teacher, of a communal lunch and the companionship of friends. The
degree of devotion which the Center in turn, inspires in some of its
supporters may be judged from the number of volunteer workers always on
hand to supervise the kitchen and the housekeeping, to initiate new
students and take care of foreign visitors and to keep watch over the
premises during the night. The increasing numbers of those who came for
instruction, and the spontaneous manner in which funds are supplied for
new building, seem to show that the Center fulfils a growing need.
To
what extent are such meditation Centers typical developments in the
Buddhist practice of Burma today? Granted that the individualistic
tendencies within Buddhism are very strong, so that in important
respects the International Meditation Center must be considered as
unique, nevertheless, there seems to be a definite tendency in the
contemporary emphasis on Buddhism in Burma to place especial stress on
the practice of meditation. Meditation occupies a central place in
orthodox Buddhist practice, and, though in popular Buddhist observance
it has at times played a minor role, it has always been a main activity
of those monks who do not specialize in scholarly pursuits. Today,
however, the government, acting through the intermediary
of
the Buddha Sasana Council a body drawn from monks and laymen which is
responsible for the well-being of Buddhism in Burma and its extension
both within the Union and also in foreign lands—claims, in a report
issued on the Situation of Buddhism in Burma since 1955, that there
exist at present some 216 meditation centers within the Union as of
November 1956. Of these centers, some under monastic and others under
lay leadership, a total of 142 were recognized by the Sasana Council and
received government subsidies. Other Centers, like the International
depend entirely on voluntary support. The Council also sponsors a
central meditation center in Rangoon, where those who wish to undergo
training as teachers of meditation, and who are approved by the Council
will receive a small monthly stipend to defray their maintenance
expenses while receiving such training in Rangoon. In addition, a
certain number of students from overseas, who have expressed a wish to
receive training in meditation in Burma, have also been subsidized by
the Council. During the period covered by the report eleven foreigners
from nine different countries received such subsidies.
Though
the numbers of those actually practicing meditation systematically in
Burma today may well be small indeed in proportion to its total
population of Buddhists, nevertheless meditation enjoys the prestige of
government support and more particularly the interested support of Prime
Minister U Nu himself—so that to a degree it has become almost
fashionable. Shrines for meditation are sometimes to be found in
government offices, and official leave may be granted for the practice
of Vipassana.
While
a number of Westerners would probably admit that the extension of
relaxation and mental control perhaps even of meditation itself might
furnish a needed corrective to the frenetic activity and hypertension
attendant on living in their own countries, what shall be said as to the
social value of today’s emphasis on the practice of meditation in a
country such as Burma? Does this overt attempt to foster it by
governmental and other agencies, merely accentuate an existing
overstrong tendency to withdraw from social responsibilities either for
religious reasons or out of downright idleness? Or, on the other hand,
may it not possibly help to create a reservoir of calm and balanced
energy to be used for the building of a “welfare state” and as a bulwark
against corruption in public life? Such questions are far easier to ask
than to answer. Both possible alternatives would appear to exist, and
any accurate assessment must necessarily depend on the situation—or even
the individual under consideration. Undoubtedly U Nu and U Ba Khin
combine the practice of meditation with the exercise of exacting public
responsibilities. If it is actually true that meditation “keeps them
going,” then the promotion of the means whereby other such individuals
may be produced could be important for Burma’s national existence.
Can
meditation, then, be viewed not only as a means of self-development—a
development that must be regarded by Buddhists not in terms of one short
lifetime but against the almost timeless background of thousands of
rebirths but also as this worldly social task? Do there exist elements
in the broad tradition of Buddhism itself, which, if now emphasized,
might furnish the moral motive power that Burma needs? Perhaps there is
this much that may be said; if one of the effects of meditation on its
practitioners is to strengthen and deepen their adherence to the Five
Precepts here and now, both public and private life would be benefited.
And there is also the positive example of the Buddha Himself. Who for
forty-five years after His Enlightenment, instead of withdrawing from
the world to enjoy in peace and solitude the liberation He had won,
laboured on as a Teacher of a struggling humanity.
APPRECIATION
Dr.
Nottingham was quite modest when she wrote in the Guest Book that she
had learnt from the Centre how to find a deep pool of quiet in the midst
of the activities of a busy life, although she might not have been able
to learn very deeply about the Dhamma. It was an agreeable surprise
when I read her paper on “Buddhist Meditation in Burma” to find that she
understands Buddhism very deeply indeed.
Her
expressions (1) of one-pointedness of Mind with a minute point of light
and warmth at the base of the nose (Citta Visuddhi) (2) of the
awareness of mental and bodily components in the process of change
(Anicca) (3) of the experiencing of impermanence as suffering (Dukkha)
and (4) of perceiving with inward eye the illusory nature of the
separate self (Anatta) are really very commendable.
I congratulate Dr. Nottingham very warmly for the paper which deserves world­wide attention and interest.
BA KHIN, President
International Meditation Centre, Inya-Myaing, Rangoon.
Foreigners,
irrespective of their religious beliefs, who have come to the centre
for a course of training have found no difficulty in developing the
following three stages.
Stage 1:
To abstain from killing any living being
To abstain from stealing
To abstain from fornication
Telling lies
Taking intoxicating drinks.
Stage 2:
To
develop the power of concentration to one-pointedness. This is
developed by focusing one’s attention to a spot on the upper lip just
beneath the nose synchronizing the inward and outward motion of
respiration with (a) the silent sound of “Amen” in the case of
Christians, (b) “Aum” in the case of Hindus, (c) “Alm” in the case of
Mohamedans and (d) “Sat-Nam” in the case of Sikhs. This is done till the
wavelength of respiration becomes finer and finer and the Mind gets
settled down to a point and the candidate secures what may be called the
one-pointedness of the Mind.
Stage 3
With
the power of mind so developed, the candidate is trained to become
sensitive to the atomic reactions which are ever taking place in
himself. It is a practical demonstration of the theory of atomic
reactions in Man which are vividly described by Dr. Isaac Asimov,
Associate Professor of Biochemistry at the Boston University School of
Medicine, in his book “Inside the Atom”. (See extracts from the Book
enclosed)
This study of nature in Man, as it really is, will pave the way for greater experiences ahead.
The
results which follow this course are definite and the candidate
realizes on his own that a change for the better is taking place in him
slowly but surely.
Extract from ‘Inside the Atom’ by Isaac Asimov
CHAPTER 1 ATOMIC CONTENTS
What all things are made of
There
are so many things in the world that are so completely different from
one another that the variety is bewildering. We can’t look about us
anywhere without realizing that.
For
instance, here I sit at a desk made out of wood. I am using a
typewriter made out of steel and other metals. The typewriter ribbon is
of silk and is coated with carbon. I am typing on a sheet of paper made
of wood pulp and am wearing clothes made of cotton, wool, leather, and
other materials. I myself am made up of skin, muscle, blood, bone, and
other living tissues, each different from the others.
Through
a glass window I can see sidewalks made of crushed stone and roads made
of a tarry substance called asphalt. It is raining, so there are
puddles of water in sight. The wind is blowing, so I know there is an
invisible something called air all about us.
Yet
all these substances, different as they seem, have one thing in common.
All of them wood, metal, silk, glass, flesh and blood, all of them are
made up of small, separate particles. The earth itself, the moon, the
sun, and all the stars are made up of small particles.
To
be sure, you can’t see these particles. In fact, if you look at a piece
of paper or at some wooden or metallic object, it doesn’t seem to be
made of particles at all. It seems to be one solid piece.
But
suppose you were to look at an empty beach from an airplane. The beach
would seem like a solid, yellowish stretch of ground. It would seem to
be all one piece. It is only when you get down on your hands and knees
on that beach and look closely that you see it is really made up of
small separate grains of sand.
Now
the particles that make up everything about us are much smaller than
grains of sand. They are so small, in fact, that the strongest
microscope ever invented could not make them large enough to see, or
anywhere near large enough. The particles are so small that there are
more of them in a grain of sand than there are grains of sand on a large
beach. There are more of them in a glass of water than there are
glasses of water in all the oceans of the world. A hundred million of
them laid down side by side would make a line only half an inch long.
These tiny particles that all things are made of are called atoms.
Extract from Page 159 of ‘Inside the Atom’ by Isaac Asimov
“For
one thing. chemists now have a new tool with which to explore the
chemistry of living tissue. (This branch of the science is called
biochemistry.) In any living creature, such as a human being, thousands
upon thousands of chemical reactions are all going on at the same time
in all parts of the body. Naturally, chemists would like to know what
these reactions are. If they knew and understood them all, a great many
of the problems of health and disease, of life, aging, and death, might
be on the way to solution. But how are all those reactions to be
unraveled? Not only are they all going on at the same time, but there
are different reactions in different parts of the body and different
reactions at different times in the same part of the body.
It
is like trying to watch a million television sets all at once, each one
tuned to a different channel, and all the programs changing
constantly.”
The initial course will be for a period of 10 days which may be extended according to individual needs.

Individual development depends on one’s own Paramita and his
capability to fulfil the five Elements of Effort (Padhaniyanga), viz,
Faith, Health, Sincerity, Energy and Wisdom.

In practical work, every candidate will be required to follow
strictly and diligently the three indisputable steps of Sila, Samadhi
and Panna of the Eightfold Noble Path or the seven stages of Purity
(Satta Visuddhi).

It is the responsibility of the candidate to restrain himself
properly to ensure that the eight Precepts (Uposatha Sila) are duly
observed. With a view to promoting Sila, he should further restrain the
sense-centres (Indria Samvara) by keeping himself alone, as far as
practicable, in a cave or a secluded spot.

The Guru will arrange for the development of his power of
concentration to one-pointedness (Citta Ekaggata). For this purpose, the
training to be given will be in accordance with the principles
enunciated in the Anapana Sati Sutta or the Visuddhi Magga Athakatha as
may be found suitable to the candidate.
In
this respect, the Guru is merely a Guide. The success in the
development of the power of concentration to perfection (Samma Samadhi)
depends entirely on the right exertion (Samma Vayama) and the right
mindfulness (Samma sati) of the candidate concerned. The achievement of
Appana Samadhi (Attainment-Concentration) or Upacara Samadhi
(Neighbourhood-Concentration) is a reward which goes only to highly
developed candidates).

When the candidates have developed sufficiently well in the power of
concentration, they will be acquainted with the fundamental principles
of Buddha- Dhamma closely connected with the practical lessons in
Vipassana which are to follow.

The course of training will then be changed to Vipassana or Insight.
This involves an examination of the inherent tendencies of all that
exist within one’s own self. The candidate learns in course of time by
personal experience, the nature of Anicca, Dukkha and Anatta as taught
by the Buddha. Maybe, following a realisation of the Four Noble Truths,
he breaks through to a state beyond Suffering (Dukkha- Nirodha), enters
the first stream of Sotapanna, and enjoys the fruit (Phala) of his
endeavours in the ‘Nibbanic Peace Within.”

He, who can enjoy this Nibbanic Peace Within, is an Ariya. He may
enjoy it as and when he may like to do so. When in that state of Peace
Within called “Phala,” but for the supermundane consciousness in
relation to the Peace of Nibbana, no feeling can be aroused through any
of the sense-centres. At the same time, his body posture becomes
tightened. In other words, he is in a state of perfect physical and
mental calm, as in the case referred to by the Buddha in His dialogue
with Pukkusa of Malla while halting at a place on His way to Kusinara
for the Maha-Parinibbana.
Thray Sithu U Ba Khin

Buddhist Meditation in Burma - Saraniya Dhamma Meditation Centre


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“Sarana” in Pali and Sinhala means “refuge”.
“Buddham saranam gaccami” means “I take refuge in Buddha”
Saraniya could mean “in accordance with taking refuge in X”, where X depends on where the word is used.
The Pali dictionary that I like has both words “sarana” and “saraniya“:
Concise Pali-English Dictionary
It says “saraniya” is “fit to be remembered”.
Pure Dhamma
https://giphy.com/gifs/true-truth-preach-26AHP7PeRfcYZvn7q

truth agree GIF by Denyse
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Buddhism > Buddhist Articles > Buddhist Meditation in Burma
A paper read by Dr. Elizabeth K. Nottingham at Harvard to the Society for the Scientific Study of Religion in November 1958.
Published by International Meditation Centre, 31A, Inya Myaing, Rangoon. January 1960.
Buddhist Meditation in Burma
“Through
worldly round of many births I ran my course unceasingly, Seeking the
maker of the house: Painful is birth again and again, House-builder I
behold thee now, Again a house thou shalt not build; A11 thy rafters are
broken now The ridge-pole also is destroyed; My mind, its elements
dissolved, The end of craving has attained”
(Dhammapada.)
Foreword
“Buddhist
Meditation in Burma” is a paper read by Dr. Elizabeth K. Nottingham at
Harvard to the Society for the Scientific Study of Religion in November
1958. The Society for the Scientific Study of Religion which is composed
of eminent Professors of Religion in the United States, has as its
President, Dr. James L. Adams, Harvard Divinity School, Cambridge 38,
Massachusetts, United States of America. Dr. Nottingham, Professor of
Sociology, who was in Burma from June 1957 to February 1958 as a
Fulbright Lecturer on Sociology at the Rangoon University took a course
of meditation for ten days at the International Meditation Centre, Inya
Myaing, during the month of August 1957. The paper is an exposition of
her own experiences during the course of meditation at the Centre. Dr.
Nottingham recently received a grant from the American Philosophical
Society to help in the preparation of a manuscript on “Trends of Change
in Burmese Buddhism.” The International Meditation Centre which was
founded in 1952 is growing from strength to strength and its success may
be judged from the appreciation of the foreigners of various walks of
life. The list of some men of standing, both local and foreign, who have
undergone courses at the Centre may be seen on page (II). The Centre is
open to all foreigners who speak English and any one interested in the
work of the Centre may contact Thray Sithu U Ba Khin, the President, at
the Centre on Sundays between the hours of 8 to 11 in the mornings and 2
to 6 in the evenings.
Ba Pho Secretary,
International Meditation Centre,
31A, Inya Myaing, Rangoon.
Rangoon, January 1960.
On
a little knoll, in the heart of Rangoon’s Golden Valley district, the
one-time residential center of British colonial officialdom, stands a
small modern pagoda. Its golden spire and umbrella – hti sparkling in
the sunlight, while at night its electric lights twinkle against the
darkened sky. Unlike most Burmese pagodas, this is not a solid
structure; its central chamber is a shrine room, while eight smaller
pie-shaped rooms, each topped with its own little hti, surround this
central shrine. These small separate rooms or “caves” are for the
practice of Buddhist meditation. Over the archway which gives entrance
to the property a sign reads: “International Meditation Center, founded
1952”, while inside there stands a notice board with the further
information that this Center is the property of the Vipassana
Association whose headquarters are in the Office of the Accountant
General. To an American the idea of a center for religious meditation
being the property of a voluntary association with its central focus in a
government department may perhaps seem surprising. Even to Burma, the
fact that the Teacher, or saya, of this Center is a prominent government
official rather than a monk, is regarded as somewhat unusual.
U
Ba Khin, the saya or, if one prefers the Indian term, the guru of the
international Meditation Center is indeed an unusual person. In addition
to his purely voluntary and quite time-consuming activities as teacher
of meditation at the Center, he is also a highly responsible government
official. As Chairman of Burma’s State Agricultural Marketing Board,
which handles the rice crop, the export and sale of which is crucial to
the country’s economic existence, U Ba Khin’s responsibility to the
government is outstanding and his competence and absolute integrity a
matter of public concern. In his former capacity as Accountant General,
as well as in his present office as Chairman of the S.A.M.B., he has
good reason to know how vital are the honesty and efficiency of Burma’s
civil servants if she is to consolidate and maintain her existence as an
independent state.
The
Center sponsors each month meditation courses of ten days duration
under the personal direction of the saya. The courses are geared to the
needs and the capacities of the individual, whether he be from the east
or from the west. They are engaged in by a wide variety of people,
ranging from an ex-president of the Burmese Republic to an attendant at a
gas station. Senior and junior officials of the government services,
mainly from the offices of the Accountant General and the S.A.M.B.,
furnish the majority of the candidates with a sprinkling of university
professors, foreign visitors including one member of the American
Foreign Service and other Burmese householders and housewives.
At
the beginning of every course, each trainee takes a vow of loyalty to
the Buddha and his teaching—a vow which is modified in the case of
non-Buddhists—and promises not to leave the Center during the training
period and in other ways to be obedient to the direction of the Teacher.
He also promises to obey eight of the ten Buddhist Precepts, three more
than the usual five precepts that are considered to be binding on all
devout Buddhist laity. The Five Precepts require that the individual
refrain from taking the life of a sentient being, from taking what is
not given, from fornication, from speaking falsely and from intoxicating
liquor. Those who abide by eight precepts are also required, as are all
monks, to refrain from eating after twelve
noon
each day. Trainees at the Center, are also required to hold a strict
vegetarian diet for the period of the course. During the training period
they are provided with sleeping quarters, as well as all meals, free of
charge.
The
routine may seem exacting to those unacquainted with the schedule of
meditation hours that are common in the East. The hours allotted to
relaxation and sleep are more generous at the International Center than
at some other meditation centers in Burma. U Ba Khin believes that a
prerequisite for all successful practice in meditation is good health.
Trainees get up each morning a little after four, and are in meditation
from 4.30 to 6.00 A.M. Breakfast at 6.00 A.M. is followed by a second
period of meditation from 7.30 to 10.30 A.M. after which lunch, the last
meat of the day, is taken.
12.30
to 5.00 is the afternoon meditation period, and at 5.00 P.M. there is a
period for rest and relaxation, followed by an informal talk from the
Teacher from 6.00 to 7.00 P.M. The evening meditation period, from 7.00
to 9.00 P.M. ends the day and most of the trainees are ready to take to
their beds – or rather their mats – at 9.00 P.M.
The
training the student undergoes is thought essentially a process of
purification or refinement of the moral, mental and spiritual
perceptions. The Buddha admonished his followers, “Cease to do evil,
learn to do good, purify the mind.” The training at the Center is
directed towards the fulfillment of this injunction. In line with the
classic Buddhist tradition the requirements for such training fall into
three parts, Sila, Samadhi and Panna. These three Pali words might be
regarded as the watchwords of the Center. Sila signifies morality, the
purification of conduct; hence at least formal or temporary adherence to
the Five Precepts are a minimum essential for all who would proceed to
further mental and spiritual training. Samadhi is concentration, a
mental discipline that has much in common with yoga. Though training in
samadhi may take place in Buddhist context, it is not in itself
necessarily Buddhistic. It is merely a means though an exacting and
essential one, whereby the student learns, in the words of the Teacher,
to “put a ring through the nose of the bull of consciousness”, and so
harness that wayward will o’ the wisp, the faculty of attention. Panna,
wisdom or insight, is the product of Vipassana, or Buddhist meditation
properly so called.
Sila,
Samadhi and Panna are thus stages in the achievement of spiritual
proficiency and according to Buddhists, in the process of detachment
from the craving that binds all living things to the wheel of existence
and rebirth. They constitute a grouping into three parts of the eight
requirements of the Buddha’s Noble Eightfold Path for the realization of
the Cessation of Suffering.
About
the practices of Sila, little needs here to be said. It is taken for
granted as a basic requirement for all trainees. The westerner may have
to exercise conscious control in refraining from swatting mosquitoes,
but he soon learns to regulate his hunger and otherwise fairly readily
adapts himself to the routine. Samadhi, however the practice of
concentration demands patience and persistent endurance, just how much
only those who have attempted to practice it can know. There are a
number of
techniques
used by Buddhists in the practice of concentration. The beginner at the
Center is taught to concentrate on the breath as it enters and leaves
the nostrils. In doing this he must be tireless in excluding all other
thoughts and at the same time learn to relax his body and gradually to
narrow the focus of his attention until he is eventually aware only of a
tiny “spot” at the base of the nose. Little by little all conscious
awareness of breathing stops and he is mindful only of a minute point of
light and warmth. It may take four or five days of practice to achieve
this result, though some students succeed within a much shorter period.
Other systems of Buddhist concentration may adopt slightly different
means—some begin the practice by concentration on an external object,
such, for example, as a neutral coloured disc. But no matter what the
precise means employed the aim is the same, namely the attainment of
one-pointedness the power to gather up the attention into a single
powerful lens and to focus it at will upon any object, material or
ideational. Samadhi, then, is a technique that can be practiced by
members of any—or of no—religious faith. A developed power of
concentration is, needless to say, of inestimable value in the ordinary,
everyday business of life. It may well make the difference between an
efficient or an inefficient public servant or professional worker. Of
this fact the saya is well aware. Samadhi, however, is essential for the
practice of meditation, and without a strong “lens” of concentration
the student can never hope to attain panna, that is wisdom or insight.
The
practice of vipassana, the heart of meditation, the means by which
panna or insight is attained, is something to be experienced rather than
described. A non- Buddhist, and a non-adept, can say but little and
should perhaps be content to say nothing at all. Nevertheless, an
attempt will be made to describe its underlying principles.
Vipassana
is grounded in the Four Noble Truths, the outstanding contribution of
the Buddha to the world’s religious thought. The First Noble Truth, that
suffering is basic to all existence, is not regarded as requiring
merely a cool intellectual assent from the devotee. The reality of this
First Noble Truth must be faced and experienced subjectively before the
other Truths, which locate the cause and point out the method of release
from suffering, can be realized. Suffering, in the Buddhist sense, is
not simply something to be “accepted” as a preferably—temporary
condition of one’s own being or as a more permanent state for the
world’s unfortunates. Rather it is to be viewed as an integral part of
matter and mind (Rupa and Nama) the very stuff of existence itself. The
Pali words Anicca, Dukkha and Anatta, which may be translated as
Impermanence, Suffering and the Non-Self or perhaps as the illusion of
the separate self—are the key themes in this meditation. These themes
are to be experienced introspectively, in accordance with his
capacity—by the meditator as on-going processes of his own organism. He
must endeavour to become aware of his mental and bodily components in
the process of change, to experience impermanence as suffering, and to
perceive with his inward eye the illusory nature of the separate self.
Only
when suffering is thus faced and realised can the way to release be
opened. In meditation the student should develop a sharpened
consciousness of the imperious
nature
of his desires and of his attachment to them. This is what the Buddha
meant by tanha, or craving, which he saw as the cause of all suffering,
and so enunciated in his Second Noble Truth. If the trainee longs with
an intense desire for release from this condition of craving and for the
calm of Nirvana, or the Great Peace, he may then gain some insight into
the Third of the Noble Truths, namely, that to free oneself from
craving is the way to be released from suffering. In so far as his
desire to detach himself from craving is sincere and deep he will act
upon the Fourth Noble Truth and follow more closely in the Eightfold
Noble Path. By so doing he should experience, even in his present life,
some measure of the great Peace.
It
is a challenging experience for a westerner to undergo a course in
meditation at the International Meditation Center. He not only may
explore new realms of consciousness, but he can scarcely avoid the
attempt to re-phrase his experiences, where possible, in terms of his
traditional religious beliefs. Furthermore, certain incidents, certain
expressions in both the Old and the New Testaments spring to life, so to
say, and take on new and vivid meaning. For instance, the Biblical
verse “If thine eye be single thy whole body will be full of light” may
be experienced subjectively as almost literal truth by one who in
practicing Samadhi is able to approach one-pointedness in his
concentration. Indeed, many biblical phrases that to a westerner may
have seemed vague or merely allegorical take on specific meaning, thus
recalling the fact that Judeo-Christianity is a faith of eastern rather
than western origin.
Even
a westerner who does not accept the major premises of the Buddhist
faith will, if he follows instructions given at the Center faithfully,
experience a deep and invigorating calm, a calm possibly deeper than
anything he has previously known. He may or may not enter into the more
rarified forms of consciousness Jhanic states, in Buddhist terms for
individuals vary very much both in their capacity and in their
willingness to do this. Nevertheless he will almost certainly learn to
tighten his control of his mental processes to experience a feeling of
cleansing, strengthening and relaxed peace. He may also learn something
of the technique for inducing such peaceful states at will, an
accomplishment not to be despised in these days of hurry and of strain.
To do so, as it seems to the writer, what is required is not a
willingness to renounce one’s traditional religious faith or even one’s
agnosticism but an open minded determination to experience something
new. There is no compulsion exercised at the Center to make Buddhists
out of Christians or Jews. The saya invites his students freely to take
and use what appears to them to be good and, should they so wish, to
leave the rest. The atmosphere of tolerance and of active
loving-kindness that surrounds the western visitor to the Center does
much to strengthen the appeal of the mental and spiritual discipline.
Apart
from any possible meaning that the meditation Center might have for
Westerners is the question of its actual present meaning for those
Burmans who make up the bulk of its membership. Most of those who come
to receive training, or who, having received it, frequent the Center
are, broadly speaking, middle class people in active middle and young
adult life. Almost without exception they are old enough to remember the
war years and the Japanese occupation, the tragic murder
of
General Aung San and the stormy years of the birth or the new republic.
They remember, too, the period of post- independence insurrection, when
at the height of the Karen rebellion the government was in effective
control only of Rangoon. If it is true that stress and suffering are
generating forces in religious revival there is no doubt that Burma’s
responsible middle classes have had their fill of both. Few Americans
appreciate the suffering and destruction that the war and postwar
periods have witnessed in Burma, or the amount of dislocation of
communications and of economic life that still prevail. The heading
members of the International Meditation Center, therefore, have been led
by many vicissitudes of fortune to learn how to live in good times and
in bad, in safety and in peril. In the quest for that calm of spirit
that would enable them not merely to exist with the unawareness of mere
animals, but to turn their experiences to positive account, some have
been discovering anew the ancient truths of their Buddhist faith.
Furthermore,
most of those who attend the Center are occupied in business and in the
professions, and the program at the Center is geared to their needs. It
is a fellowship of laity, under lay leadership, and Buddhist meditation
is presented to them not as something that may be practiced only in the
seclusion of the monastery but rather as an activity for Buddhist
“householders” those who are immersed in family cares and public
responsibilities. For these people the Center affords a Fellowship of
the like minded. For Buddhists are not organized in congregations as are
most western religious groups—indeed, the need for such organized
gatherings is hardly felt in the country districts where a whole village
may, in effect, compose the community of faithful laity which supports
and frequents a particular monastery. In a big city, however, where
territorial bonds are less strong, there would seem to be a growing need
for voluntary religious associations with some congregational features.
Each Sunday, for instance, the Center is open from seven in the morning
until late in the afternoon to all who wish to take advantage of a
quiet time for meditation, of informal instruction and advice from the
Teacher, of a communal lunch and the companionship of friends. The
degree of devotion which the Center in turn, inspires in some of its
supporters may be judged from the number of volunteer workers always on
hand to supervise the kitchen and the housekeeping, to initiate new
students and take care of foreign visitors and to keep watch over the
premises during the night. The increasing numbers of those who came for
instruction, and the spontaneous manner in which funds are supplied for
new building, seem to show that the Center fulfils a growing need.
To
what extent are such meditation Centers typical developments in the
Buddhist practice of Burma today? Granted that the individualistic
tendencies within Buddhism are very strong, so that in important
respects the International Meditation Center must be considered as
unique, nevertheless, there seems to be a definite tendency in the
contemporary emphasis on Buddhism in Burma to place especial stress on
the practice of meditation. Meditation occupies a central place in
orthodox Buddhist practice, and, though in popular Buddhist observance
it has at times played a minor role, it has always been a main activity
of those monks who do not specialize in scholarly pursuits. Today,
however, the government, acting through the intermediary
of
the Buddha Sasana Council a body drawn from monks and laymen which is
responsible for the well-being of Buddhism in Burma and its extension
both within the Union and also in foreign lands—claims, in a report
issued on the Situation of Buddhism in Burma since 1955, that there
exist at present some 216 meditation centers within the Union as of
November 1956. Of these centers, some under monastic and others under
lay leadership, a total of 142 were recognized by the Sasana Council and
received government subsidies. Other Centers, like the International
depend entirely on voluntary support. The Council also sponsors a
central meditation center in Rangoon, where those who wish to undergo
training as teachers of meditation, and who are approved by the Council
will receive a small monthly stipend to defray their maintenance
expenses while receiving such training in Rangoon. In addition, a
certain number of students from overseas, who have expressed a wish to
receive training in meditation in Burma, have also been subsidized by
the Council. During the period covered by the report eleven foreigners
from nine different countries received such subsidies.
Though
the numbers of those actually practicing meditation systematically in
Burma today may well be small indeed in proportion to its total
population of Buddhists, nevertheless meditation enjoys the prestige of
government support and more particularly the interested support of Prime
Minister U Nu himself—so that to a degree it has become almost
fashionable. Shrines for meditation are sometimes to be found in
government offices, and official leave may be granted for the practice
of Vipassana.
While
a number of Westerners would probably admit that the extension of
relaxation and mental control perhaps even of meditation itself might
furnish a needed corrective to the frenetic activity and hypertension
attendant on living in their own countries, what shall be said as to the
social value of today’s emphasis on the practice of meditation in a
country such as Burma? Does this overt attempt to foster it by
governmental and other agencies, merely accentuate an existing
overstrong tendency to withdraw from social responsibilities either for
religious reasons or out of downright idleness? Or, on the other hand,
may it not possibly help to create a reservoir of calm and balanced
energy to be used for the building of a “welfare state” and as a bulwark
against corruption in public life? Such questions are far easier to ask
than to answer. Both possible alternatives would appear to exist, and
any accurate assessment must necessarily depend on the situation—or even
the individual under consideration. Undoubtedly U Nu and U Ba Khin
combine the practice of meditation with the exercise of exacting public
responsibilities. If it is actually true that meditation “keeps them
going,” then the promotion of the means whereby other such individuals
may be produced could be important for Burma’s national existence.
Can
meditation, then, be viewed not only as a means of self-development—a
development that must be regarded by Buddhists not in terms of one short
lifetime but against the almost timeless background of thousands of
rebirths but also as this worldly social task? Do there exist elements
in the broad tradition of Buddhism itself, which, if now emphasized,
might furnish the moral motive power that Burma needs? Perhaps there is
this much that may be said; if one of the effects of meditation on its
practitioners is to strengthen and deepen their adherence to the Five
Precepts here and now, both public and private life would be benefited.
And there is also the positive example of the Buddha Himself. Who for
forty-five years after His Enlightenment, instead of withdrawing from
the world to enjoy in peace and solitude the liberation He had won,
laboured on as a Teacher of a struggling humanity.
APPRECIATION
Dr.
Nottingham was quite modest when she wrote in the Guest Book that she
had learnt from the Centre how to find a deep pool of quiet in the midst
of the activities of a busy life, although she might not have been able
to learn very deeply about the Dhamma. It was an agreeable surprise
when I read her paper on “Buddhist Meditation in Burma” to find that she
understands Buddhism very deeply indeed.
Her
expressions (1) of one-pointedness of Mind with a minute point of light
and warmth at the base of the nose (Citta Visuddhi) (2) of the
awareness of mental and bodily components in the process of change
(Anicca) (3) of the experiencing of impermanence as suffering (Dukkha)
and (4) of perceiving with inward eye the illusory nature of the
separate self (Anatta) are really very commendable.
I congratulate Dr. Nottingham very warmly for the paper which deserves world­wide attention and interest.
BA KHIN, President
International Meditation Centre, Inya-Myaing, Rangoon.
Foreigners,
irrespective of their religious beliefs, who have come to the centre
for a course of training have found no difficulty in developing the
following three stages.
Stage 1:
To abstain from killing any living being
To abstain from stealing
To abstain from fornication
Telling lies
Taking intoxicating drinks.
Stage 2:
To
develop the power of concentration to one-pointedness. This is
developed by focusing one’s attention to a spot on the upper lip just
beneath the nose synchronizing the inward and outward motion of
respiration with (a) the silent sound of “Amen” in the case of
Christians, (b) “Aum” in the case of Hindus, (c) “Alm” in the case of
Mohamedans and (d) “Sat-Nam” in the case of Sikhs. This is done till the
wavelength of respiration becomes finer and finer and the Mind gets
settled down to a point and the candidate secures what may be called the
one-pointedness of the Mind.
Stage 3
With
the power of mind so developed, the candidate is trained to become
sensitive to the atomic reactions which are ever taking place in
himself. It is a practical demonstration of the theory of atomic
reactions in Man which are vividly described by Dr. Isaac Asimov,
Associate Professor of Biochemistry at the Boston University School of
Medicine, in his book “Inside the Atom”. (See extracts from the Book
enclosed)
This study of nature in Man, as it really is, will pave the way for greater experiences ahead.
The
results which follow this course are definite and the candidate
realizes on his own that a change for the better is taking place in him
slowly but surely.
Extract from ‘Inside the Atom’ by Isaac Asimov
CHAPTER 1 ATOMIC CONTENTS
What all things are made of
There
are so many things in the world that are so completely different from
one another that the variety is bewildering. We can’t look about us
anywhere without realizing that.
For
instance, here I sit at a desk made out of wood. I am using a
typewriter made out of steel and other metals. The typewriter ribbon is
of silk and is coated with carbon. I am typing on a sheet of paper made
of wood pulp and am wearing clothes made of cotton, wool, leather, and
other materials. I myself am made up of skin, muscle, blood, bone, and
other living tissues, each different from the others.
Through
a glass window I can see sidewalks made of crushed stone and roads made
of a tarry substance called asphalt. It is raining, so there are
puddles of water in sight. The wind is blowing, so I know there is an
invisible something called air all about us.
Yet
all these substances, different as they seem, have one thing in common.
All of them wood, metal, silk, glass, flesh and blood, all of them are
made up of small, separate particles. The earth itself, the moon, the
sun, and all the stars are made up of small particles.
To
be sure, you can’t see these particles. In fact, if you look at a piece
of paper or at some wooden or metallic object, it doesn’t seem to be
made of particles at all. It seems to be one solid piece.
But
suppose you were to look at an empty beach from an airplane. The beach
would seem like a solid, yellowish stretch of ground. It would seem to
be all one piece. It is only when you get down on your hands and knees
on that beach and look closely that you see it is really made up of
small separate grains of sand.
Now
the particles that make up everything about us are much smaller than
grains of sand. They are so small, in fact, that the strongest
microscope ever invented could not make them large enough to see, or
anywhere near large enough. The particles are so small that there are
more of them in a grain of sand than there are grains of sand on a large
beach. There are more of them in a glass of water than there are
glasses of water in all the oceans of the world. A hundred million of
them laid down side by side would make a line only half an inch long.
These tiny particles that all things are made of are called atoms.
Extract from Page 159 of ‘Inside the Atom’ by Isaac Asimov
“For
one thing. chemists now have a new tool with which to explore the
chemistry of living tissue. (This branch of the science is called
biochemistry.) In any living creature, such as a human being, thousands
upon thousands of chemical reactions are all going on at the same time
in all parts of the body. Naturally, chemists would like to know what
these reactions are. If they knew and understood them all, a great many
of the problems of health and disease, of life, aging, and death, might
be on the way to solution. But how are all those reactions to be
unraveled? Not only are they all going on at the same time, but there
are different reactions in different parts of the body and different
reactions at different times in the same part of the body.
It
is like trying to watch a million television sets all at once, each one
tuned to a different channel, and all the programs changing
constantly.”
The initial course will be for a period of 10 days which may be extended according to individual needs.

Individual development depends on one’s own Paramita and his
capability to fulfil the five Elements of Effort (Padhaniyanga), viz,
Faith, Health, Sincerity, Energy and Wisdom.

In practical work, every candidate will be required to follow
strictly and diligently the three indisputable steps of Sila, Samadhi
and Panna of the Eightfold Noble Path or the seven stages of Purity
(Satta Visuddhi).

It is the responsibility of the candidate to restrain himself
properly to ensure that the eight Precepts (Uposatha Sila) are duly
observed. With a view to promoting Sila, he should further restrain the
sense-centres (Indria Samvara) by keeping himself alone, as far as
practicable, in a cave or a secluded spot.

The Guru will arrange for the development of his power of
concentration to one-pointedness (Citta Ekaggata). For this purpose, the
training to be given will be in accordance with the principles
enunciated in the Anapana Sati Sutta or the Visuddhi Magga Athakatha as
may be found suitable to the candidate.
In
this respect, the Guru is merely a Guide. The success in the
development of the power of concentration to perfection (Samma Samadhi)
depends entirely on the right exertion (Samma Vayama) and the right
mindfulness (Samma sati) of the candidate concerned. The achievement of
Appana Samadhi (Attainment-Concentration) or Upacara Samadhi
(Neighbourhood-Concentration) is a reward which goes only to highly
developed candidates).

When the candidates have developed sufficiently well in the power of
concentration, they will be acquainted with the fundamental principles
of Buddha- Dhamma closely connected with the practical lessons in
Vipassana which are to follow.

The course of training will then be changed to Vipassana or Insight.
This involves an examination of the inherent tendencies of all that
exist within one’s own self. The candidate learns in course of time by
personal experience, the nature of Anicca, Dukkha and Anatta as taught
by the Buddha. Maybe, following a realisation of the Four Noble Truths,
he breaks through to a state beyond Suffering (Dukkha- Nirodha), enters
the first stream of Sotapanna, and enjoys the fruit (Phala) of his
endeavours in the ‘Nibbanic Peace Within.”

He, who can enjoy this Nibbanic Peace Within, is an Ariya. He may
enjoy it as and when he may like to do so. When in that state of Peace
Within called “Phala,” but for the supermundane consciousness in
relation to the Peace of Nibbana, no feeling can be aroused through any
of the sense-centres. At the same time, his body posture becomes
tightened. In other words, he is in a state of perfect physical and
mental calm, as in the case referred to by the Buddha in His dialogue
with Pukkusa of Malla while halting at a place on His way to Kusinara
for the Maha-Parinibbana.
Thray Sithu U Ba Khin

Buddhist Meditation in Burma - Saraniya Dhamma Meditation Centre


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“Sarana” in Pali and Sinhala means “refuge”.
“Buddham saranam gaccami” means “I take refuge in Buddha”
Saraniya could mean “in accordance with taking refuge in X”, where X depends on where the word is used.
The Pali dictionary that I like has both words “sarana” and “saraniya“:
Concise Pali-English Dictionary
It says “saraniya” is “fit to be remembered”.
Pure Dhamma
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truth agree GIF by Denyse
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The Time When Buddha Explained Death - BUDDHA STORY
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Dare to do. Motivation
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The
Time When Buddha Explained Death - an inspirational story, is another
dare to do. original. Sit back, relax and enjoy another BUDDHA STORY.
Please let me know in the comments below what your 2 cents are on this subject!
Listen to your heart…be happy…don’t give up and always believe!
=====================================================================================================================
Hi
everybody i write and speak most of the speeches myself, so if you need
some material or want to do some sort of collaboration,
feel free to contact me : kori.sarian@hotmail.com
Speaker:
Dare to do.MOTIVATION https://www.youtube.com/channel/UC5VP
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Hammer and Felt by Beneath the Mountain
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The Time When Buddha Explained Death - BUDDHA STORY
Dare to do. Motivation
The Time When Buddha Explained Death - an inspirational story, is
another dare to do. original. Sit back, relax and enjoy another BUDDHA
STORY.
Pre on this subject!lease let me know
The Time When Buddha Explained Death - BUDDHA STORY
The
Time When Buddha Explained Death - an inspirational story, is another
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The Buddha Triumphs Over the Demon Mara
Asian Art Museum
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The
Bhante Seelawimala of the American Buddhist Seminary, tells the story
of how the Buddha attained enlightenment with the use of artworks from
the Asian Art Museum’s collection.
https://www.learnreligions.com/the-demon-mara-449981



The Demon Mara


Mara and his temptations, detail from a mural in Wat Dusidaram, a temple in Bangkok, Thailand.

Tom Cockrem / Getty Images



Buddhism 



Updated July 14, 2018


Many supernatural creatures populate Buddhist literature, but among
these Mara is unique. He is one of the earliest non-human beings to
appear in Buddhist scriptures. He is a demon, sometimes called the Lord of Death, who plays a role in many stories of the Buddha and his monks.

Mara is best known for his part in the historical Buddha’s enlightenment.
This story came to be mythologized as a great battle with Mara, whose
name means “destruction” and who represents the passions that snare and
delude us.

The Buddha’s Enlightenment

There are several versions of this story; some fairly
straightforward, some elaborate, some phantasmagorical. Here is a plain
version:

As the about-to-be Buddha, Siddhartha Gautama,
sat in meditation, Mara brought his most beautiful daughters to seduce
Siddhartha. Siddhartha, however, remained in meditation. Then Mara sent
vast armies of monsters to attack him. Yet Siddhartha sat still and
untouched.

Mara claimed that the seat of enlightenment rightfully belonged to
him and not to the mortal Siddhartha. Mara’s monstrous soldiers cried
out together, “I am his witness!” Mara challenged Siddhartha, who will speak for you?

Then Siddhartha reached out his right hand to touch the earth, and
the earth itself spoke: “I bear you witness!” Mara disappeared. And as
the morning star rose in the sky, Siddhartha Gautama realized enlightenment and became a Buddha.

The Origins of Mara

Mara may have had more than one precedent in pre-Buddhist mythology.
For example, it’s possible he was based in part on some now-forgotten
character from popular folklore.

Zen teacher Lynn Jnana Sipe points out in “Reflections on Mara
that the notion of a mythological being responsible for evil and death
is found in Vedic Brahmanic mythological traditions and also in
non-Brahmanic traditions, such as that of the Jains. In other words,
every religion in India seems to have had a character like Mara in its
myths.

Mara also appears to have been based on a drought demon of Vedic mythology named Namuci. The Rev. Jnana Sipe writes,

“While Namuci initially appears in the Pali Canon
as himself, he came to be transformed in early Buddhist texts to be the
same as Mara, the god of death. In Buddhist demonology the figure of
Namuci, with its associations of death-dealing hostility, as a result of
drought, was taken up and used in order to build up the symbol of Mara;
this is what the Evil One is like–he is Namuci, threatening the
welfare of mankind. Mara threatens not by withholding the seasonal rains
but by withholding or obscuring the knowledge of truth.”

Mara in the Early Texts

Ananda W.P. Guruge writes in “The Buddha’s Encounters with Mara the Tempter” that trying to put together a coherent narrative of Mara is close to impossible.

“In his Dictionary of Paali Proper Names Professor G.P. Malalasekera
introduces Maara as ‘the personification of Death, the Evil One, the
Tempter (the Buddhist counterpart of the Devil or Principle of
Destruction).’ He continues: ‘The legends concerning Maara are, in the
books, very involved and defy any attempts at unraveling them.’”

Guruge writes that Mara plays several different roles in the early
texts and sometimes seems to be several different characters. Sometimes
he is the embodiment of death; sometimes he represents unskillful
emotions or conditioned existence or temptation. Sometimes he is the son
of a god.

Is Mara the Buddhist Satan?

Although there are some obvious parallels between Mara and the Devil
or Satan of monotheistic religions, there are also many significant
differences.

Although both characters are associated with evil, it’s important to understand that Buddhists understand “evil” differently from how it is understood in most other religions.

Also, Mara is a relatively minor figure in Buddhist mythology
compared to Satan. Satan is the lord of Hell. Mara is the lord only of
the highest Deva heaven of the Desire world of the Triloka, which is an allegorical representation of reality adapted from Hinduism.

On the other hand, Jnana Sipe writes,

“First, what is Mara’s domain? Where does he operate? At one
point the Buddha indicated that each of the five skandhas, or the five
aggregates, as well as the mind, mental states and mental consciousness
are all declared to be Mara. Mara symbolizes the entire existence of
unenlightened humanity. In other words, Mara’s realm is the whole of samsaric existence.
Mara saturates every nook and cranny of life. Only in Nirvana is his
influence unknown. Second, how does Mara operate? Herein lays the key to
Mara’s influence over all unenlightened beings. The Pali Canon gives
initial answers, not as alternatives, but as varying terms. First, Mara
behaves like one of the demons of [then] popular thought. He uses
deceptions, disguises, and threats, he possesses people, and he uses all
kinds of horrible phenomena to terrify or cause confusion. Mara’s most
effective weapon is sustaining a climate of fear, whether the fear be of
drought or famine or cancer or terrorism. Identifying with a desire or
fear tightens the knot that binds one to it, and, thereby, the sway it
can have over one.”

The Power of Myth

Joseph Campbell’s retelling of the Buddha’s enlightenment story is
different from any I’ve heard elsewhere, but I like it anyway. In
Campbell’s version, Mara appeared as three different characters. The
first was Kama, or Lust, and he brought with him his three daughters,
named Desire, Fulfillment, and Regret.

When Kama and his daughters failed to distract Siddhartha, Kama
became Mara, Lord of Death, and he brought an army of demons. And when
the army of demons failed to harm Siddhartha (they turned into flowers
in his presence) Mara became Dharma, meaning (in Campbell’s context)
“duty.”

Young man, Dharma said, the events of the world require your
attention. And at this point, Siddhartha touched the earth, and the
earth said, “This is my beloved son who has, through innumerable
lifetimes, so given of himself, there is no body here.” An interesting
retelling, I think.

Who Is Mara to You?

As in most Buddhist teachings, the point of Mara is not to “believe
in” Mara but to understand what Mara represents in your own practice and
experience of life. Jnana Sipe said,

“Mara’s army is just as real to us today as it was to the
Buddha. Mara stands for those patterns of behavior that long for the
security of clinging to something real and permanent rather than facing
the question posed by being a transient and contingent creature. ‘It
makes no difference what you grasp’, said Buddha, ‘when someone grasps,
Mara stands beside him.’ The tempestuous longings and fears that assail
us, as well as the views and opinions that confine us, are sufficient
evidence of this. Whether we talk of succumbing to irresistible urges
and addictions or being paralyzed by neurotic obsessions, both are
psychological ways of articulating our current cohabitation with the
devil.”



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LESSON 3348 Tue 9 Jun 2020 Free Online Analytical Insight Net for Discovery of Metteyya Awakened One with Awareness Universe (FOAINDMAOAU) For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal. From KUSHINARA NIBBANA BHUMI PAGODA in 116 CLASSICAL LANGUAGES Through http://sarvajan.ambedkar.org At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT DO GOOD PURIFY MIND AND ENVIRONMENT Words of the Metteyya Awakened One with Awareness from Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda Dhammacakkappavattana Sutta 1. Dasa raja dhamma, 2. kusala 3. Kuutadanta Sutta dana, 4. priyavacana, 5. artha cariya ,6. samanatmata, 7. Samyutta Nikayaaryaor, ariyasammutidev 8. Agganna Sutta,9. Majjima Nikaya,10. arya” or “ariy, 11.sammutideva,12. Digha Nikaya,13. Maha Sudassana,14. Dittadhammikatthasamvattanika-dhamma ,15. Canon Sutta ,16. Pali Canon and Suttapitaka ,17. Iddhipada ,18. Lokiyadhamma and Lokuttaradhamma,19. Brahmavihàra,20. Sangahavatthu ,21. Nathakaranadhamma ,22. Saraniyadhamma ,23. Adhipateyya Dithadhammikattha,24. dukkha,25. anicca,26. anatta,27. Samsara,28. Cakkamatti Sihananda Sutta,29.Chandagati,30.Dosagati, 31. Mohagati,32.Bhayagati,33.Yoniso manasikara,34. BrahmavihàraSangaha vatthu,35. Nathakaranadhamma,36.SaraniyadhammaAdhipateyya,37. Dithadhammikatth38.Mara 39.Law of Kamma Vasettha Sutta in Majjhima Nikaya Ambattha Sutta in Digha Nikaya Assamedha Sassamedha Naramedha Purisamedha Sammapasa Vajapeyya Niraggala Sila Samadhi Panna Samma-sankappa Sigalovada Sutta Brahmajala Sutta Digha Nikaya (Mahaparinibbana-sutta dhammamahamatras
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 12:41 am
LESSON 3348 Tue 9 Jun  2020


Free Online Analytical Insight Net for Discovery of Metteyya Awakened One with Awareness Universe (FOAINDMAOAU)

For

The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.

From

KUSHINARA NIBBANA BHUMI PAGODA

in 116 CLASSICAL LANGUAGES

Through

http://sarvajan.ambedkar.org

At

WHITE HOME

668, 5A main Road, 8th Cross, HAL III Stage,

Prabuddha Bharat Puniya Bhumi Bengaluru

Magadhi Karnataka State

PRABUDDHA BHARAT


DO GOOD PURIFY MIND AND ENVIRONMENT


Words of the Metteyya Awakened One with Awareness

from


Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda



Dhammacakkappavattana Sutta


1. Dasa raja dhamma, 2. kusala 3. Kuutadanta Sutta dana, 4. priyavacana,
5. artha cariya ,6. samanatmata, 7. Samyutta Nikayaaryaor,
ariyasammutidev 8. Agganna Sutta,9. Majjima Nikaya,10. arya” or “ariy,
11.sammutideva,12. Digha Nikaya,13. Maha Sudassana,14.
Dittadhammikatthasamvattanika-dhamma ,15. Canon Sutta ,16. Pali Canon and Suttapitaka ,17. Iddhipada ,18. Lokiyadhamma and Lokuttaradhamma,19. Brahmavihàra,20. Sangahavatthu ,21. Nathakaranadhamma ,22. Saraniyadhamma ,23. Adhipateyya Dithadhammikattha,24. dukkha,25. anicca,26. anatta,27. Samsara,28. Cakkamatti Sihananda Sutta,
29.Chandagati,30.Dosagati, 31. Mohagati,32.Bhayagati,33.Yoniso manasikara,34. BrahmavihàraSangaha vatthu,35. Nathakaranadhamma,
36.SaraniyadhammaAdhipateyya,37. Dithadhammikatth38.Mara

39.Law of Kamma



Vasettha Sutta in Majjhima Nikaya


Ambattha Sutta in Digha Nikaya


Assamedha


Sassamedha


Naramedha


Purisamedha


Sammapasa


Vajapeyya


Niraggala


Sila


Samadhi        


Panna


Samma-sankappa


Sigalovada Sutta


Brahmajala Sutta


Digha Nikaya (Mahaparinibbana-sutta
dhammamahamatras


35. Nathakaranadhamma

https://tenor.com/view/%E0%B8%AA%E0%B8%A2%E0%B8%B2%E0%B8%A1-heritage-thai-%E0%B9%82%E0%B8%82%E0%B8%99%E0%B9%84%E0%B8%97%E0%B8%A2-khonthai-gif-14908059

สยาม Heritage GIF - สยาม Heritage Thai GIFs


Pali Chanting – Morning Chanting for Layperson (Mettasuttaṁ) by Venerable U Maṅgala (HD)

Pañca-Sīla Five Precepts 五戒 (Pali-English-Chinese) ~ Ven. U Maṅgala 吉祥尊者传授 (HD)
Pañca-Sīla Five Precepts 五戒 (Pali-English-Chinese) ~ Ven. U Maṅgala…
There
are 4 videos for different viewer/user: a) Aṭṭhaṅga-Uposatha-Sīla
Uposatha Eight Precepts (Pali-English-Chinese) with asking precepts from
bhante [http…
youtube.com


Friends

Pali Chanting – Morning Chanting for Layperson (Mettasuttaṁ) by Venerable U Maṅgala (HD)
Dhammalink
4.83K subscribers
Pali Chanting – Morning Chanting for Layperson (Mettasuttaṁ) by Venerable U Maṅgala
A pdf copy for this chanting can be download here:
A mp3 chanting version can be download from http://www.tusitainternational.net
This
is one of the most precious chanting videos intended for busy
layperson, chanted with strong faith and positive energy. This chanting
combination consists of Mettasuttaṁ (Another two combination consist
Maṅgalasuttaṁ and Ratanasuttaṁ) which is one of the important
Theravadian protection sutta. The length of this chanting is about 22
minutes ends with making aspiration and sharing of merits.
This
video is made possible with the permission granted by Venerable U
Maṅgala to use Venerable chanting. Venerable U Maṅgala was ordained as a
bhikkhu in Pa Auk Forest Monastery in Mawlamyine, taking Venerable
Pa-Auk Sayadawgyi as his Preceptor and began practicing Samatha
Vipassanā meditation under Sayadawgyi’s close supervision and guidance.
In 2006, Pa-Auk Sayadawgyi appointed Bhante as meditation teacher in Pa
Auk Forest Monastery in Mawlamyine. To know more about Venerable please
visit http://www.tusitainternational.net
This video is produced by Dhammalink.com
Copyright © 2019 dhammalink.com All right reserved.
Permission is granted to distribute without modification or edit for non-commercial only.
[You MUST retain this copyright notice for all the distribution.]
Tusita Hermitage 兜率天修行林

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Tusita Hermitage 兜率天修行林

Dhamma For All 您的法轩


Friends

Pañca-Sīla Five Precepts 五戒 (Pali-English-Chinese) ~ Ven. U Maṅgala 吉祥尊者传授 (HD)
I make this offering
Metteyya Awakened One with Awareness saranam gacchami
I go to the Metteyya Awakened One with Awareness for refuge.
Dhammam saranam gacchami
I go to the Dhamma for refuge.
Sangham saranam gacchami
I go to the Sangha for refuge.
Dutiyampi Metteyya Awakened One with Awareness saranam gacchami
For a second time, I go to the Metteyya Awakened One with Awareness for refuge.
Dutiyampi Dhammam saranam gacchami
For a second time, I go to the Dhamma for refuge.
Dutiyampi Sangham saranam gacchami
For a second time, I go to the Sangha for refuge.
Tatiyampi Metteyya Awakened One with Awareness saranam gacchami
For a third time, I go to the Metteyya Awakened One with Awareness for refuge.
Tatiyampi Dhammam saranam gacchami
For a third time, I go to the Dhamma for refuge.
Tatiyampi Sangham saranam gacchami
For a third time, I go to the Sangha for refuge.
The Five Precepts:
1. Panatipata veramani sikkhapadam samadiyami
I undertake the precept to refrain from destroying living creatures.
(I do not wish others to harm or destroy my life. So I undertake the precept to refrain from destroying living creatures.)
2. Adinnadana veramani sikkhapadam samadiyami
I undertake the precept to refrain from taking that which is not given.
( I do not wish others taking my things. So I undertake the precept to refrain from taking that which is not given.)
3. Kamesu micchacara veramani sikkhapadam samadiyami
I undertake the precept to refrain from sexual misconduct.
(I do not wish others to indulge in sexual misconduct with Husband/wife.
So I undertake the precept to refrain from sexual misconduct.)
4. Musavada veramani sikkhapadam samadiyami
I undertake the precept to refrain from incorrect speech.
( I do not wish others to speak incorrect speech. so I undertake the precept to refrain from incorrect speech.)
5. Suramerayamajja pamadatthana veramani sikkhapadam samadiyami
I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.
(I
do not wish others to be careless with me. So I undertake the precept
to refrain from intoxicating drinks and drugs which lead to
carelessness.)
Then to continue by offering to help all sentient beings and non-sentient beings to be Happy, Well and Secure.
To
have clam, quiet, alert, attentive i.e., wisdom and to have equanimity
mind i.e., not to react to evil and good thoughts and allowing them to
let go, even if it is just by being kind, compassionate and generous to
those with whom who come in contact.
Dhammalink
4.83K subscribers
There are 4 videos for different viewer/user:
a) Aṭṭhaṅga-Uposatha-Sīla Uposatha Eight Precepts (Pali-English-Chinese) with asking precepts from bhante [https://youtu.be/WyDSB-vp7eI]
b) Aṭṭhaṅga-Uposatha-Sīla Uposatha Eight Precepts (Pali-English-Chinese) [https://youtu.be/bUCixRInOys]
c) Five Precepts (Pali-English-Chinese) with asking precepts from bhante [https://youtu.be/kPuKRIYtuCQ]
d) Five Precepts (Pali-English-Chinese) [This video]
Please email any enquiry to dhammalink@yahoo.com. With Metta.
Ven.
U Maṅgala gives layperson precepts. You can play this video using
laptop or iPad and follow Bhante’s recitation in front of Buddha statue
to take precepts. Taking precepts are a simple yet very important and
fundamental practice for a Buddhist. Laity is advised to recite taking 3
refuges & 5 precepts at the beginning of each day i.e before going
to work etc. By being persistent and doing this day after day, you will
notice its protective power in future not only in present life but also
the lives after.
吉祥尊者传授居士戒。播放后自己可以在佛像前跟着尊者念戒。
持戒是一个非常简单却很重要的基本学佛入门,奉劝居士每天在出门工作之前最好先念三归五戒或者活命八戒其中一个,再上班。更进一步能在每个星期选择比较方便的一天来持守布萨八戒。如此一日一日的累积,就单单持之以恒的力量,日久后您会看到其不可思议的保护力,保护着您的现在乃至长远的未来。
This
video is made possible with the permission granted by Venerable U
Maṅgala to use Venerable recitation. To know more about Venerable please
visit http://www.tusitainternational.net
In1996,
Venerable U Maṅgala was ordained as a bhikkhu in Pa Auk Forest
Monastery in Mawlamyine, taking Venerable Pa-Auk Sayadawgyi as his
Preceptor and began practicing Samatha Vipassanā meditation under
Sayadawgyi’s close supervision and guidance.
In
2006, Pa-Auk Sayadawgyi appointed Venerable as meditation teacher in Pa
Auk Forest Monastery in Mawlamyine. To know more about Venerable,
please visit www.tusitainternational.net
This video is produced by Dhammalink.com
Copyright © 2019 dhammalink.com All right reserved.
Permission is granted to distribute without modification or edit for non-commercial only.
[You MUST retain this copyright notice for all the distribution.]

tusitainternational.net

Tusita Hermitage 兜率天修行林

Dhamma For All 您的法轩
Friends
nd territories without any cases of COVID-19
1.
Comoros,2. North Korea,3. Yemen,4. The Federated States of
Micronesia,5. Kiribati,6. Solomon Islands,7. The Cook Islands,8.
Micronesia,9. Tong,10. The Marshall Islands Palau,11. American Samoa,12.
South Georgia,13. South Sandwich Islands,14.SaintHelena,Europe,15.
Aland Islands,16.Svalbard,17. Jan Mayen Islands,18. Latin
America,19.Afri,20.British Indian Ocean Territory,21.French Southern
Territories,22.Lesotho,23.Oceania,24.Christmas Island,25. Cocos
(Keeling) Islands,26. Heard Island,27. McDonald Islands,28. Niue,29.
Norfolk Island,30. Pitcairn,31. Solomon Islands,32. Tokelau,33. United
States Minor Outlying Islands,34. Wallis and Futuna
Islands,35.Tajikistan, 36. Turkmenistan,37. Tuca
valu,38. Vanuatu
moneycontrol
209
countries across the world have reported over 1.3 million COVID-19
cases as of April 7. The number includes the passengers onboard two
cruise ships - Diamond Princess and MS Zaandam. Statista had listed out
10 countries that had not reported any cases of the deadly virus until
March 30, 2020. Watch the video to know which countries still have zero
reported cases of COVID-19.
But, Malawi, Burundi, Sierra Leone, and South Sudan have since reported fresh cases
Follow us:

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youtube.com/watch?v=j9GwkMBGT_M

Countries without any reported coronavirus cases
209
countries across the world have reported over 1.3 million COVID-19
cases as of April 7. The number includes the passengers onboard two
cruise ships - Dia…
youtube.com
Countries without any reported coronavirus cases
Countries a

Countries and territories without any cases of COVID-19




1. Comoros,2. North Korea,3. Yemen,4.
The Federated States of Micronesia,5. Kiribati,6. Solomon Islands,7.
The Cook Islands,8. Micronesia,9. Tong,10. The Marshall Islands
Palau,11. American Samoa,12. South Georgia,13. South Sandwich
Islands,14.SaintHelena,Europe,
15. Aland Islands,16.Svalbard,17. Jan
Mayen Islands,18. Latin America,19.Africa,20.British Indian Ocean
Territory,21.French Southern
Territories,22.Lesotho,23.
Oceania,24.Christmas
Island,25. Cocos
(Keeling) Islands,26. Heard Island,27. McDonald Islands,28. Niue,29.
Norfolk Island,30. Pitcairn,31. Solomon Islands,32. Tokelau,33. United
States Minor Outlying Islands,34. Wallis and Futuna Islands,
35.Tajikistan,
36. Turkmenistan,37. Tuvalu,38. Vanuatu


7,789,621,360-

COVID-19 Coronavirus Pandemic-Recovered:3,404,415

And Of course Casteism :
AWAKENED ABORIGINAL BLACKS & DOWNTRODDEN HAVE THEIR SAY BUT TRUMP & CHITPAVAN BRAHMINS HAVE THEIR WAY !
Sparkle Corona GIF by INTO ACT!ON



It
is the Presidents, Prime Ministers, Their Parliament, Executive and the
Media enjoying, Freedom of Speech, Expression who are creating Fear
Psychosis in the mind of common citizens.

The
Executive, Supreme Court, Parliament, Media must see that the funds
collected by unconstitutional way are distributed to the needy suffering
by hunger, unemployment, under employment by COVID-19 -induced Curfew 
‘draconian’ which has ended up decimating  the economy and flattened the
GDP curve.

  • The number of deaths in the world in the last 3 months of 2020

          3,14,687 : COVID-19 Corona virus

          3,69,602 : Common cold

          3,40,584 : Malaria

         3,53,696 : suicide

         3,93,479 : road accidents

         2,40,950 : HIV

         5,58,471 : alcohol

         8,16,498 : smoking

      11,67,714: Cancer

     Then COVID-19 is not dangerous

    The purpose of the PRESSTITUTE
    media campaign is to settle the trade war, to reduce financial markets
    to prepare the stage of financial markets for mergers and acquisitions
    or  to sell Treasury bonds to cover the fiscal deficit in them Or to 
    Panic created by Pharma companies to sell their products like sanitizer,
    masks, medicine etc.

Do not Panic & don’t kill yourself with unecessary fear. This
posting is to balance your news feed from posts that caused fear and
panic.

 33,38,724 People are sick with COVID-19 Coronavirus at the moment,
of which 32,00,000 are abroad. This means that if you are not in or
haven’t recently visited any foreign country, this should eliminate 95%
of your concern.

If you do contact COVID-19 Coronavirus, this still is not a cause for panic because:

81% of the Cases are MILD

14% of the Cases are MODERATE

Only 5% of the Cases are CRITICAL

Which means that even if you do get the virus, you are most likely to recover from it.

Some have said, “but this is worse than SARS and SWINEFLU!”  SARS
had a fatality rate of 10%, Swine flu 28% while COVID-19 has a fatality
rate of 2%

Moreover, looking at the ages of those who are dying of this virus,
the death rate for the people UNDER 55 years of age is only 0.4%

This means that: if you are under 55 years of age and don’t
live out of India - you are more likely to win the lottery (which has a 1
in 45,000,000 chance)


  • Let’s take one day ie 1 May as an example when Covid 19 took lives of 6406 in the world.
    On the same day:

    26,283 people died of Cancer

    24,641 people died of Heart Disease

    4,300 people died of Diabetes

    Suicide took 28 times more lives than the virus did.

    Mosquitoes kill 2,740 people every day, HUMANS kill 1,300
    fellow humans every day, and Snakes kill 137 people every day. (Sharks
    kill 2 people a year)

    SO DO THE DAILY THINGS TO SUPPORT YOUR IMMUNE SYSTEM , PROPER HYGIENE AND DO NOT LIVE  IN FEAR.

    Join to Spread Hope instead of Fear.

    The Biggest Virus is not COVID-19 Corona Virus but Fear!

  • ”Pain is a Gift
    Instead of avoiding it,
    Learn to embrace it.
    Without pain,
    there is no growth”

    SHARE TO STOP PANIC


All are Happy, Well, and Secure having calm, quiet, alert, attentive that is Wisdom and equanimity mind not reacting to good and bad thoughts
with a clear understanding that everything is changing!


Words of the Metteyya Awakened One with Awareness

Fear What do Matteyya Awakened One with Awareness
quotes teach us about fear?

Trade your fear for freedom.

“Even death is
not to be feared by one who has lived wisely.”

“The whole secret of
existence is to have no fear.

Never fear what will become of you, depend on no one. Only the moment you reject all help are you freed.”

“When
one has the feeling of dislike for evil, when one feels tranquil, one
finds pleasure in listening to good teachings; when one has these
feelings and appreciates them, one is free of fear.



SO DO THE DAILY THINGS TO SUPPORT YOUR IMMUNE SYSTEM , PROPER HYGIENE AND DO NOT LIVE  IN FEAR.
Just now  ·
Shared with Your friends
Friends

May all be Happy, Well and Secure!
May all Live Long!
May all have Calm, Quiet, Alert, Attentive and Equanimity Mind with a Clear Understanding that Everything is Changing!
Change GIF by memecandy

Friends
2. Adaptation is the key,
3. Survival of the ‘Quickest’.
4. Forced Enterpreneurship,
5. Ego slap by nature.
AFFECTED INDUSTRIES :
1.
JOBS, 2. RETAIL, 3. TRAVEL, 4.TOURISM, 5. HOSPITALITY, 6. AUTOMOIVE, 7.
CINEMA, 8. LOGISTIC, 9.LOCAL TRANSPORT, 10. RESTAURANTS, 11. LUXURY
PRODUCTS, 12. LIVE SPORTS, 13. REAL ESTATE, 14. OIL & GAS, 15.
CONSTRUCTION, 16. FILM INDUSTRY, 17. EVENTS & CONFERENCES, 18. TECH
& GAD INVESATING, 19. AUTOMOBILE MANUFACTURING, 20. FINTECH
INVESTMENT.
WHAT HAS CHANGED :
1.
SOCIAL INTERACTION, 2. WORK STYLE, 3. INTERNET USAGE, 4. HEALTH
CONCIOUSNESS, 5. LESS POLLUTION, 6. PRIORITIES, 7. BUSINESS MODES, 9.
FAMILY TIME, 10. EXPENSES DROPPED, 11. EDUCATION, 11. FOOD, 19.
ENVIRONMENT.
WINNING INDUSTRIES:
1.
DIGITAL PRODUCTS, 2. GIG ECONOMY, 3. STOCK MARKET INVESTING, 4. HOME
GARDENING, 5. ONLINE COACHING/TEACHING, 6. MENTAL HEALTH, 7. ALTERNATE
ENERGY, 8. INSURANCE, 9. ALTERNATE MEDICINES, 10. GAMING, 11.
HEALTHCARE, 12. AFFILIATE MARKET, 13. NETWORK MARKETING, 14. DATA
SCIENCES, 15. SPIRITUAL SCIENCES.
Master Shi Heng Yi – 5 hindrances to self-mastery | Shi Heng YI | TEDxVitosha
TEDx Talks
25.2M subscribers
Meet
Shaolin Master Shi Heng Yi in his serene talk about self-discovery.
Learn why rainfall is an essential part of each flowering. And every
small step – part of the journey to the highest peek. The hindrances
along the way to self-discovery and personal growth are easy to
overcome. Learn how from his talk. For more than 30 years, Master Shi
Heng Yi has been studying and practicing the interaction between mind
and body. His strength is the ability to smoothly combine this knowledge
with physical exercises and to practice Martial art –Kung Fu and Qi
Gong. He has an academic background but he prefers to live at the
Shaolin Temple Europe, Monastery located in Otterberg, Germany. Since
2010 he has been taking care of the settlement and he personifies the
sustainable development and spreading the Shaolin culture and
philosophy. As a contemporary monk, Master Yi holds a smartphone in the
folds of his clothes as he sees no contradiction between living together
with ancient knowledge and high technology. “The universal law of being
successful and happy at the same time means finding the balance”, says
master Yi. And as for flying – yes, he really can do it! He only needs a
stick and a little space. We expect him to fly-in and share about the
Shaolin way at TEDxVitosha 2020.
Artist: Secret Garden
Album: Earthsongs
Track: Lotus
This
talk was given at a TEDx event using the TED conference format but
independently organized by a local community. Learn more at https://www.ted.com/tedx
https://youtube.com/watch?v=4-079YIasck&list=RDCMUCsT0YIqwnpJCM-mx7-gSA4Q&start_radio=1&t=4

Master Shi Heng Yi – 5 hindrances to self-mastery | Shi Heng YI | TEDxVitosha
Master Shi Heng Yi – 5 hindrances to self-mastery | Shi Heng YI |…
Meet
Shaolin Master Shi Heng Yi in his serene talk about self-discovery.
Learn why rainfall is an essential part of each flowering. And every
small step – pa…
youtube.com
ted.com

TEDx Program
TEDx
was created in the spirit of TED’s mission, “ideas worth spreading.” It
supports independent organizers who want to create a TED-like event in
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Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda

Through

At    

WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
PRABUDDHA BHARAT


The exact
time 4am is best time in the Morning Offering water before Sunshine to
visit the Pagoda while meditating throughout the Day.. Waking up early
enough to having time to think about the purpose of  life. When you
thinking to be in meditation and that today to help all sentient beings
and non-sentient beings to be Happy, Well and Secure. To have clam,
quiet, alert, attentive i.e., wisdom and to have equanimity mind i.e.,
not to react to evil and good thoughts and allowing them to let go, even
if it is just by being kind, compassionate and generous to those with
whom who come in contact. Then rising and go to Pagoda. Lighting a stick
of incense and think; To the
Metteyya Awakened One with Awareness,Dhamma and Sangha,


I make this offering
Metteyya Awakened One with Awareness saranam gacchami
I go to the Metteyya Awakened One with Awareness for refuge.
Dhammam saranam gacchami
I go to the Dhamma for refuge.
Sangham saranam gacchami
I go to the Sangha for refuge.
Dutiyampi Metteyya Awakened One with Awareness saranam gacchami
For a second time, I go to the Metteyya Awakened One with Awareness for refuge.
Dutiyampi Dhammam saranam gacchami
For a second time, I go to the Dhamma for refuge.
Dutiyampi Sangham saranam gacchami
For a second time, I go to the Sangha for refuge.
Tatiyampi Metteyya Awakened One with Awareness saranam gacchami
For a third time, I go to the Metteyya Awakened One with Awareness for refuge.
Tatiyampi Dhammam saranam gacchami
For a third time, I go to the Dhamma for refuge.
Tatiyampi Sangham saranam gacchami
For a third time, I go to the Sangha for refuge.

The Five Precepts:
1. Panatipata veramani sikkhapadam samadiyami
I undertake the precept to refrain from destroying living creatures.
(I do not wish others to harm or destroy my life. So I undertake the precept to refrain from destroying living creatures.)
2. Adinnadana veramani sikkhapadam samadiyami
I undertake the precept to refrain from taking that which is not given.
( I do not wish others taking my things. So I undertake the precept to refrain from taking that which is not given.)
3. Kamesu micchacara veramani sikkhapadam samadiyami
I undertake the precept to refrain from sexual misconduct.
(I do not wish others to indulge in sexual misconduct with Husband/wife.
So I undertake the precept to refrain from sexual misconduct.)
4. Musavada veramani sikkhapadam samadiyami
I undertake the precept to refrain from incorrect speech.
( I do not wish others to speak incorrect speech. so I undertake the precept to refrain from incorrect speech.)
5. Suramerayamajja pamadatthana veramani sikkhapadam samadiyami
I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.
(I do not wish others to be
careless with me. So I undertake the precept to refrain from
intoxicating drinks and drugs which lead to carelessness.)


Then to continue by offering  to help all sentient beings and non-sentient beings to be Happy, Well and Secure.
To have clam, quiet, alert, attentive i.e.,
wisdom and to have equanimity mind i.e., not to react to evil and good
thoughts and allowing them to let go, even if it is just by being kind,
compassionate and generous to those with whom who come in contact.

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TRIPITAK CHANTING त्रिपिटक चांटिंग SUTTA CHANTING
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सुत्तपिटक
बौद्ध धर्म का एक ग्रंथ है। यह ग्रंथ त्रिपिटक के तीन भागों में से एक है।
सुत्त पिटक में तर्क और संवादों के रूप में भगवान बुद्ध के सिद्धांतों का
संग्रह है। इनमें गद्य संवाद हैं, मुक्तक छन्द हैं तथा छोटी-छोटी प्राचीन
कहानियाँ हैं। यह पाँच निकायों या संग्रहों में विभक्त है।
इस
पिटक के पाँच भाग हैं जो निकाय कहलाते हैं। निकाय का अर्थ है समूह। इन
पाँच भागों में छोटे बड़े सुत्त संगृहीत हैं। इसीलिए वे निकाय कहलाते हैं।
निकाय के लिए “संगीति” शब्द का भी प्रयोग हुआ है। आरम्भ में, जब कि
त्रिपिटक लिपिबद्ध नहीं था, भिक्षु एक साथ सुत्तों का पारायण करते थे।
तदनुसार उनके पाँच संग्रह संगीति कहलाने लगे। बाद में निकाय शब्द का अधिक
प्रचलन हुआ और संगीति शब्द का बहुत कम।
कई
सुत्तों का एक बग्ग (वर्ग) होता है। एक ही सुत्त के कई भाण भी होते हैं।
8000 अक्षरों का भाणवार होता है। तदनुसार एक-एक निकाय की अक्षर संख्या का
भी निर्धारण हो सकता है। उदाहरण के लिए दीर्घनिकाय के 34 सुत्त हैं और
भाणवार 64। इस प्रकार सारे दीर्घनिकाय में 512000 अक्षर हैं।
सुत्तों
में भगवान तथा सारिपुत्र मौद्गल्यायन, आनंद जैसे उसे कतिपय शिष्यों के
उपदेश संगृहीत हैं। शिष्यों के उपदेश भी भगवान द्वारा अनुमोदित हैं।
प्रत्येक
सुत्त की एक भूमिका है, जिसका बड़ा ऐतिहासिक मत है। उसमें इन मतों का
उल्लेख है कि कब, किस स्थान पर, किस व्यक्ति या किन व्यक्तियों को वह उपदेश
दिया गया था और श्रोताओं पर उसका क्या प्रभाव पड़ा।
अधिकतर
सुत्त गद्य में हैं, कुछ पद्य में और कुछ गद्य-पद्य दोनों में। एक ही
उपदेश कई सुत्तों में आया है- कहीं संक्षेप में और कहीं विस्तार में। उनमें
पुनरुक्तियों की बहुलता है। उनके संक्षिप्तीकरण के लिए “पय्याल” का प्रयोग
किया गया है। कुछ परिप्रश्नात्मक है। उनमें कहीं-कहीं आख्यानों और
ऐतिहासिक घटनाओं का भी प्रयोग किया गया है। सुत्तपिटक उपमाओं का भी बहुत
बड़ा भंडार है। कभी-कभी भगवान उपमाओं के सहारे भी उपदेश देते थे। श्रोताओं
में राजा से लेकर रंग तक, भोले-भाले किसान से लेकर महान दार्शनिक तक थे। उन
सबके अनुरूप ये उपमाएँ जीवन के अनेक क्षेत्रों सी ली गई हैं।
बुद्ध
जीवनी, धर्म, दर्शन, इतिहास आदि सभी दृष्टियों से सुत्तपिटक त्रिपिटक का
सबसे महत्वपूर्ण भाग है। बुद्धगया के बोधिगम्य के नीचे बुद्धत्व की
प्राप्ति से लेकर कुशीनगर में महापरिनिर्वाण तक 45 वर्ष भगवान बुद्ध ने जो
लोकसेवा की, उसका विवरण सुत्तपिटक में मिलता है। मध्य मंडल में किन-किन
महाजनपदों में उन्होंने चारिका की, लोगों में कैसे मिले-जुले, उनकी
छोटी-छोटी समस्याओं से लेकर बड़ी-बड़ी समस्याओं तक के समाधान में उन्होंने
कैसे पथ-प्रदर्शन किया, अपने संदेश के प्रचार में उन्हें किन-किन कठिनाइयों
का सामना करना पड़ा- इन सब बातों का वर्णन हमें सुत्तपिटक में मिलता है।
भगवान बुद्ध के जीवन संबंधी ऐतिहासिक घटनाओं का वर्णन ही नहीं; अपितु उनके
महान शिष्यों की जीवन झाँकियाँ भी इसमें मिलती हैं।
सुत्तपिटक
का सबसे बड़ा महत्व भगवान द्वारा उपदिष्ट साधनों पद्धति में है। वह शील,
समाधि और प्रज्ञा रूपी तीन शिक्षाओं में निहित है। श्रोताओं में बुद्धि,
नैतिक और आध्यात्मिक विकास की दृष्टि से अनेक स्तरों के लोग थे। उन सभी के
अनुरूप अनेक प्रकार से उन्होंने आर्य मार्ग का उपदेश दिया था, जिसमें
पंचशील से लेकर दस पारमिताएँ तक शामिल हैं। मुख्य धर्म पर्याय इस प्रकार
हैं- चार आर्य सत्य, अष्टांगिक मार्ग, सात बोध्यांग, चार सम्यक् प्रधान
पाँच इंद्रिय, प्रतीत्य समुत्पाद, स्कंध आयतन धातु रूपी संस्कृत धर्म नित्य
दुःख-अनात्म-रूपी संस्कृत लक्षण। इनमें भी सैंतिस क्षीय धर्म ही भगवान के
उपदेशों का सार है। इसका संकेत उन्होंने महापरिनिर्वाण सुत्त में लिखा है।
यदि हम भगवान के महत्वपूर्ण उपदेशों की दृष्टि से सुत्तों का विश्लेषणात्मक
अध्ययन करें तो हमें उनमें घुमा फिराकर ये ही धर्मपर्याय मिलेंगे। अंतर
इतना ही है कि कहीं ये संक्षेप में हैं और कहीं विस्तार में हैं।
उदाहरणार्थ सुत्त निकाय के प्रारंभिक सुत्तों में चार सत्यों का उल्लेख
मात्र मिलता है, धम्मचक्कपवत्तन सुत्त में विस्तृत विवरण मिलता है और
महासतिपट्ठान में इनकी विशद व्याख्या भी मिलती है।
सुत्तों
की मुख्य विषयवस्तु तथागत का धर्म और दर्शन ही है। लेकिन प्रकारांतर से और
विषयों पर भी प्रकाश पड़ता है। जटिल, परिव्राजक, आजीवक और निगंठ जैसे जो
अन्य श्रमण और ब्राह्मण संप्रदाय उस समय प्रचलित थे, उनके मतवादों का भी
वर्णन सुत्तों में आया है। वे संख्या में 62 बताए गए हैं। यज्ञ और जातिवाद
पर भी कई सुत्तंत हैं।
भारत
मगध, कोशल, वज्जि जैसे कई राज्यों में विभाजित था। उनमें कहीं
राजसत्तात्मक शासन था तो कहीं गणतंत्रात्मक राज्य। उनका आपस का संबंध कैसा
था, शासन प्रशासन कार्य कैसे होते थे- इन बातों का भी उल्लेख कहीं-कहीं
मिलता है। साधारण लोगों की अवस्था, उनकी रहन-सहन, आचार-विचार, भोजन छादन,
उद्योग-धंधा, शिक्षा-दीक्षा, कला-कौशल, ज्ञान-विज्ञान, मनोरंजन, खेलकूद आदि
बातों का भी वर्णन आया है। ग्राम, निगम, राजधानी, जनपद, नदी, पर्वत, वन,
तड़ाग, मार्ग, ऋतु आदि भौगोलिक बातों की भी चर्चा कम नहीं है।
इस प्रकार हम देखते हैं कि सुत्तपिटक का महत्व न केवल धर्म और दर्शन की दृष्टि से है,
-

www.tathagat.tvyoutube.com/watch?v=y2gNHQPiojU&list=RDCMUCu359yTUzcA2b5RN_hA2sfw&index=5


TRIPITAK CHANTING त्रिपिटक चांटिंग SUTTA CHANTING














सुत्तपिटक
बौद्ध धर्म का एक ग्रंथ है। यह ग्रंथ त्रिपिटक के तीन भागों में से एक है।
सुत्त पिटक में तर्क और संवादों के रूप में भगवान बुद्ध के सिद्धांतों का
संग्…


Six Qualities of Vipassana Meditation by Lord Buddha






Vipassana Meditation with Chanting Burmese MONKS (Myanmar Monks) 》Pa Auk Forest Monastery
toUnknown • Self-Mentoring
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The video was shot at Pa Auk Forest Monastery in #Burma . The #chants in the old Pali language, they are singing to remember better the teachings of #Dhamma .
Tags:
Vipassana
Meditation, Chanting, Burmese, meditative mind, mantra, om, vipassana,
meditation, mindfulness, burma, myanmar, meditation music, relaxation
music, sleep music, meditation chant music, meditation chants for peace,
meditation chants for healing, vipassana chanting, monks chanting,
chanting monks, chanting monks meditation, burmese monks, myanmar
buddhist monks, buddhist monks, myanmar buddhist
Do Good! Purify Mind and Environment!
May All Sentient and Non-Sentient Beings in the Universe be Ever Happy, Well and Secure!
May All have Calm, Quiet, Alert, Attentive and Equanimity Mind with A Clear Understanding that Everything is Changing!Vipassana Meditation with Chanting Burmese MONKS (Myanmar Monks) 》Pa Auk Forest Monastery





https://tenor.com/view/zen-yoga-meditation-gif-7485454
Zen Yoga GIF - Zen Yoga Meditation GIFs

Do Good! Purify Mind and Environment!
May All Sentient and Non-Sentient Beings in the Universe be Ever Happy, Well and Secure!
May All have Calm, Quiet, Alert, Attentive and Equanimity Mind with A Clear Understanding that Everything is Changing!


https://tenor.com/view/ki-zen-meditate-meditation-gif-5574089
Ki Zen GIF - Ki Zen Meditate GIFs

Everything is Changing!


Do Good! Purify Mind and Environment!


zen bruce lee GIF

Slow Down Reaction GIF by True and the Rainbow Kingdom

your
seven (or 1 or 2 . . .) water bowls, etc

Stand supports the white statue of the Metteyya Awakened One with Awareness.
A simple start is a steel stand with three levels. This is the main
surface of the Pagoda, so you may want to put some effort into this.

Metteyya Awakened One with Awareness
The Abode of Tradition
61 subscribers
This is part of ‘ The Hidden Monarch - The Eschatological Dimension’ series.
Metteyya (Pali), is regarded
as a future Metteyya Awakened One with Awareness of this world in
Metteyya Awakened One with Awareness eschatology. In some Metteyya
Awakened One with Awareness literature, such as the Amitabha Sutra and
the Lotus Sutta, he is referred to as Ajita.
The prophecy of the arrival
of Metteyya Awakened One with Awareness refers to a time in the future
when the dhamma will have been forgotten by most on the terrestrial
world.
Metteyya Awakened One with Awareness is the future Messiah; He is yet
to descend to preach the Law at the end of our Kalpa (aeon).
In the Metteyya Awakened One
with Awareness tradition, the story of Maitreya, the future Metteyya
Awakened One with Awareness, plays a central role in the cultural
history of virtually every period and every area of Metteyya Awakened
One with Awareness Asia.
There is a variety of quite distinctive expressions of the Metteyya Awakened One with Awareness tradition.
The Metteyya Awakened One
with Awareness legend has provided a symbol rich in possibility for
culturally specific, local elaboration, yet it has also continued
throughout to draw on a group of core themes and aspirations deeply
rooted in the Buddhist culture common to most ofAsia.
Every Metteyya Awakened One
with Awareness culture has appropriated this appealing figure under many
guises from which Metteyya Awakened One with Awareness shaped, and was
shaped by a series of cultural encounters and traditions, reaching
across Asia, corresponding to different manifestations of the cycle for
different peoples.
Metteyya Awakened One with Awareness’s place as the future Metteyya
Awakened One with Awareness seems to have been established quite early
in Metteyya Awakened One with Awareness history.
The emergence of the figure
of Metteyya Awakened One with Awareness, whose coming would mark the
fulfillment of Buddha’s law as well with the establishment of universal
peace and concord made a decisive impact on Metteyya Awakened One with
Awareness views of the future 
By necessity, any study of Metteyya Awakened One with Awareness must be as multifaceted as the figure Himself.
The term Metteyya Awakened
One with Awareness is derived from the Pali designation Metteyya
Awakened One with Awareness given to its founder; it is, however, not so
much a name as a title. Metteyya Awakened One with Awareness, from the
root budh, “to awaken,” means the “Awakened One”: it is thus a
designation applied to one who attains the spiritual realization likened
to an “arousing” or to an “awakening,” which Prince Siddhartha
announced to the Indo-Aryan world.
- Julius Evola -
“The
Metteyya Awakened One with Awarenesss who have been, are, and will be,
are more numerous than the grains of sand on the banks of the The
Ganges.”
- Aparimita Dharani -
All past and all future
Metteyya Awakened One with Awarenesss teach the same saving knowledge in
the manner best suited to the time and place of their appearance.
- A.K.Coomaraswamy -
The last part of the video explains the Metteyya Awakened One with Awareness cycle of time
The images and the music are not my artwork.
The texts are thoroughly gathered from different books.
I have only arranged the
texts according to the images and the music, to present a video that may
briefly envelop the most important aspects of the subject in question.
For further research see :
-
Charles Upton - Legends of the End: Prophecies of the End Times, 
Antichrist, Apocalypse, and Messiah from Eight Religious Traditions

- Alan Sponberg, Helen Hardacre - Maitreya, the Future Buddha

- Padmanabh S. Jain - Collected Papers on Buddhist Studies
Also, for a better approach on Buddhism see :
-A.K.Coomaraswamy - Metteyya Awakened One with Awareness and the Gospel of Buddhism
The songs are Tibetan tantric chants :
Sangwa dupai tsagyud (Tibetan Tantric Choir)
Tibetan Buddhist Chants of Namgyal Monastery (1)
***
The series of the
“Hidden-Monarch - The Lord of the World” encompass three major aspects
that merge into the eschatological dimension.

The first aspect is mostly known as the Advent of the Parousia at the end of the time. The reign of spiritual liberty.
It is represented by the
coming of God Himself, either through the representation of an Avatara
or through different Manifestations; with the expectation of Parousia,
as a Theophanic descent in our plane of manifestation. Jesus Christ,
Metteyya Awakened One with Awareness, Kalki Avatara, Imam al-Mahdi, etc.
The second aspect represents
the perpetual Legislators that regent a cycle of existence, thus
maintaining a bridge through the mediation of God and our world, most
commonly through Prophets or the highest initiates. These Universal
Legislators are Melki-Tsedeq, al-Khidr, Menes, Raja-Chakravarti, etc.

The
third aspect which is mainly overlooked comprises the -hidden heroes-
namely the legendary figures who have remained in suspended animation
through the entire course of a cycle until the end of the world; aroused
from their occultation to assume the final role of redeemers.
King Arthur, Frederic
Barbarossa, Keresapa, Kashyapa, Stephan the Great, Alexander the Great,
Marko Kralevici, Pre