LESSON 94 Gandhabhaka to Gandhabhaka 21 11 2010 FREE ONLINE eNΔlandΔ Research and Practice UNIVERSITY
Awakeness Practices
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Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: |
The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.βI received from Buddha,β said Ananda, β82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.β They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters.
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Ultimate Bliss
Using such an instrument
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The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible. The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to haveβ¦Now what is the basis of Buddhism? If you study carefully, you will see that Buddhism is based on reason. There is an element of flexibility inherent in it, which is not found in any other religion.
Β§ Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches
I.
KAMMA
AWAKEN-NESS
II.
ARHAT
TWELVEFOLD CONDITIONED ARISING
III.
IV.
FOUR APPLICATIONS OF MINDFULNESS
V.
FIVE TYPES OF BUDDHIST STUDY AND PRACTICE
MAHAYANA AND HINAYANA COMPARED
VI.
with
Level I: Introduction to Buddhism
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Level IV: Once - Returner
Level V: Non-Returner
Level VI: Arhat
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http://www.accesstoinsight.org/tipitaka/sn/sn42/sn42.011.than.html
SN 42.11
PTS: S iv 327
CDB ii 1348
Gandhabhaka (Bhadraka) Sutta: To Gandhabhaka (Bhadraka)
translated from the Pali by
Thanissaro Bhikkhu
This sutta is known as Gandhabhaka Sutta in the Thai edition of the Tipitaka, and Bhadraka Sutta in the Sri Lankan.
On one occasion the Blessed One was staying among the Mallans in a Mallan town named Uruvelakappa. Then Gandhabhaka the headman went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “It would be good, lord, if the Blessed One would teach me the origination & ending of stress.”
“Headman, if I were to teach you the origination & ending of stress with reference to the past, saying, ‘Thus it was in the past,’ you would be doubtful and perplexed. If I were to teach you the origination & ending of stress with reference to the future, saying, ‘Thus it will be in the future,’ you would be doubtful and perplexed. So instead, I β sitting right here β will teach you sitting right there the origination & ending of stress. Listen & pay close attention. I will speak.”
“As you say, lord,” Gandhabhaka the headman replied.
The Blessed One said: “Now what do you think, headman: Are there any people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause sorrow, lamentation, pain, distress, or despair to arise in you?”
“Yes, lord, there are people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause sorrow, lamentation, pain, distress, or despair to arise in me.”
“And are there any people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause no sorrow, lamentation, pain, distress, or despair to arise in you?”
“Yes, lord, there are people in Uruvelakappa who, if they were murdered or imprisoned or fined or censured, would cause no sorrow, lamentation, pain, distress, or despair to arise in me.”
“Now what is the cause, what is the reason, why the murder, imprisonment, fining, or censure of some of the people in Uruvelakappa would cause you sorrow, lamentation, pain, distress, or despair, whereas the murder imprisonment, fining, or censure of others would cause you no sorrow, lamentation, pain, distress, or despair?”
“Those people in Uruvelakappa whose murder, imprisonment, fining, or censure would cause me sorrow, lamentation, pain, distress, or despair are those for whom I feel desire & passion. Those people in Uruvelakappa whose murder, imprisonment, fining, or censure would cause me no sorrow, lamentation, pain, distress, or despair are those for whom I feel no desire or passion.”
“Now, headman, from what you have realized, fathomed, attained right now in the present, without regard to time, you may draw an inference with regard to the past and future: ‘Whatever stress, in arising, arose for me in the past, all of it had desire as its root, had desire as its cause β for desire is the cause of stress. And whatever stress, in arising, will arise for me in the future, all of it will have desire as the root, will have desire as its cause β for desire is the cause of stress.’”
“Amazing, lord. Stupendous. How well the Blessed One has put it: ‘Whatever stress, in arising, arose for me in the past, all of it had desire as its root, had desire as its cause β for desire is the cause of stress. And whatever stress, in arising, will arise for me in the future, all of it will have desire as the root, will have desire as its cause β for desire is the cause of stress.’ I have a son, lord, named Ciravasi, who lives far away from here. When I get up in the morning, I send a man, saying, ‘Go, learn how Ciravasi is doing.’ And as long as that man has not returned, I am simply beside myself, [thinking], ‘Don’t let Ciravasi be sick!’”
“Now, headman, what do you think: If Ciravasi were to be murdered or imprisoned or fined or censured, would you feel sorrow, lamentation, pain, distress, & despair?”
“Lord, if my son Ciravasi were to be murdered or imprisoned or fined or censured, my very life would be altered. So how could I not feel sorrow, lamentation, pain, distress, & despair?
“Thus, headman, by this line of reasoning it may be realized how stress, when arising, arises: All of it has desire as its root, has desire as its cause β for desire is the cause of stress.
“Now what do you think, headman: Before you had seen or heard of Ciravasi’s mother, did you feel desire, passion, or love for her?”
“No, lord.”
“And after you had seen or heard of Ciravasi’s mother, did you feel desire, passion, or love for her?”
“Yes, lord.”
“What do you think: If Ciravasi’s mother were to be murdered or imprisoned or fined or censured, would you feel sorrow, lamentation, pain, distress, & despair?”
“Lord, if Ciravasi’s mother were to be murdered or imprisoned or fined or censured, my very life would be altered. So how could I not feel sorrow, lamentation, pain, distress, & despair?”
“Thus, headman, by this line of reasoning it may be realized how stress, when arising, arises: All of it has desire as its root, has desire as its cause β for desire is the cause of stress.”
See also: MN 87; MN 101;Ud 2.7; Ud 8.8.