170 LESSON 16 02 2011 IF THE BHIKKHU SHOULD DESIRE BUDDHA AKANKHEYYA SUTTA FREE ONLINE eNālandā Research and Practice UNIVERSITY to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss
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Awakeness Practices
All 84,000 Khandas As Found in the Pali Suttas
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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.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” 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.
Course Programs:
LESSON 170
Akankheyya Sutta (Canonical)
BUDDHA AKANKHEYYA SUTTA
IF THE BHIKKHU SHOULD DESIRE
‘Thus have I heard. Gautama Buddha, The Blessed One was once staying at Savatthi in Anatha Pindika’s park.
There the Blessed One, Gautama Buddha, addressed the Bhikkhus and said: ‘Bhikkhus’. ‘Yes, Lord!’, said the Bhikkhus, in assent, to Gautama Buddha, the Blessed One.
Then spake the Blessed One, Gautama Buddha:
‘Continue, Bhikkhus, in the practice of Sila, Right Conduct, (1) adhering to the Rules of the Sangha (2) ; continue enclosed by the restraint of the Vinaya, devoted to uprighteness in life; (3) train yourselves according to the Precepts, (4) taking them upon you in the sense of the danger in the least offence.
‘If a Bhikkhu should desire, Bhikkhus, to become beloved, popular, respected among his fellow-disciples, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, (5) let him not drive back the ecstasy of contemplation, (6) let him look through things, (7) let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, to receive the requisites: clothing, food, lodging, and medicine, and other necessaries for the sick, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, that to those people among whom he receives the requisites: clothing, food, lodging, and medicine, and other necessaries for the sick, that charity of theirs should redound to great fruit and great advantage, let him fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
”If a Bhikkhu should desire, Bhikkhus, that those relatives of his, of one blood with him, dead and gone, who think of him with believing heart should find therein great fruit and great advantage, (8) let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, that he should be victorious over discontent and lust, (9) that discontent should never overpower him, that he should master and subdue any discontent that had sprung up within him, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, that he should be victorious over (spiritual) danger and dismay, that neither danger nor dismay should ever overcome him, that he should master and subdue every danger and dismay, let him then fulfill all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, to realise the hopes of those spiritual men who live in the bliss which comes, even in this present world, from the four Gkanas, should he desire not to fall into the pains and difficulties (which they avoid), let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’ (10)
‘If a Bhikkhu should desire, Bhikkhus, to reach with his body and remain in those stages of deliverance which are incorporeal, and pass beyond phenomena, (11) let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, by the complete destruction of the three Bonds to become converted, to be no longer liable to be reborn in a state of suffering, and to be assured of final salvation, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, by the complete destruction of the three Bonds, and by the reduction to a minimum of lust, hatred, and delusion, to become a Sakadagamin, and (thus) on his first return to this world to make an end of sorrow, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, by the complete destruction of the five Bonds which bind people to this earth, to become an inheritor of the highest heavens, (12) there to pass entirely away, thence never to return, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
’If a Bhikkhu should desire, Bhikkhus, to exercise one by one each of the different Iddhis, being one to become multiform, being multiform to become one; to become visible, or to become invisible; to go without being stopped to the further side of a wall, or a fence, or a mountain, as if through air; to penetrate up and down through solid ground, as if through water; to walk on the water without dividing it, as if on solid ground; to travel cross-legged through the sky, like the birds on wing; to touch and feel with the hand even the sun and the moon, mighty and powerful though they be; and to reach in the body even up to the heaven of Brahma; let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, to hear with clear and heavenly ear, surpassing that of men, sounds both human and celestial, whether far or near, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, to comprehend by his own heart the hearts of other beings and of other men; to discern the passionate mind to be passionate, and the calm mind calm; the angry mind to be angry, and the peaceable peaceable; the deluded mind to be deluded, and the wise mind wise; the concentrated thoughts to be concentrated, and the scattered to be scattered; the lofty mind to be lofty, and the narrow mind narrow; the sublime thoughts to be sublime, and the mean to be mean; the steadfast mind to be steadfast, and the wavering to be wavering; the free mind to be free, and the enslaved mind to be enslaved; let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, to be able to call to mind his various temporary states in days gone by; such as one birth, two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred or a thousand, or a hundred thousand births; (13) his births in many an aeon of destruction, in many an aeon of renovation, (14) in many an aeon of both destruction and renovation; (so as to be able to say), ‘In that place such was my name, such my family, such my caste, (15) such my subsistence, such my experience of comfort or of pain, and such the limit of my life; and when I passed from thence, I took form again in that other place where my name was so and so, such my family, such my caste, such my subsistence, such my experience of comfort or of joy, and such my term of life; and when I fell from thence, I took form in such and such a place; (16) – should he desire thus to call to mind his temporary states in days gone by in all their modes and all their details let him then fulfill all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, (17) to see with pure and heavenly vision, surpassing that of men, being as they pass from one state of existence and take form in others; beings base or noble, good-looking or ill-favoured, happy or miserable, according to the karma they inherit – (if the Bhikkhu should desire to be able to say), ‘These beings, reverend sirs, by their bad conduct in action, by their bad conduct in word, by their bad conduct in thought, by their speaking evil of the Noble Ones, (18) by their adhesion to false doctrine, or by their acquiring the karma of false doctrine, (19) have been reborn, on the dissolution of the body after death, in some unhappy state of suffering or woe.’ ‘These beings, reverend sirs, by their good conduct in action, by their good conduct in word, by their good conduct in thought, by their not speaking evil of the Noble Ones, by their adhesion to right doctrine, by their acquiring the karma of right doctrine, have been reborn, on the dissolution of the body after death, into some happy state in heaven;’ – should a Bhikkhu desire thus to see with pure and heavenly vision, surpassing that of men, beings as they thus pass from one state of existence and take form in others; beings base or noble, good-looking or ill-favoured, happy or miserable, according to the karma they inherit; let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘If a Bhikkhu should desire, Bhikkhus, by the destruction of the great evils, Asavas, (20) by himself, and even in this very world, to know and realise and attain to Arhatship, to emancipation of heart, and emancipation of mind, le him then fulfill all righteousness, let him be devoted to that quietude of heart which springs from within, let not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’
‘Continue therefore, Bhikkhus, in the practice of Right Conduct, adhering to the Vinaya; continue enclosed by the restraint of the Vinaya, devoted to uprighteness in life; train yourselves according to the Precepts, taking them upon you in the sense of the danger in the least offence. For to this end alone has all, that has been said, been said!’
Thus spake the Blessed One. And those Bhikkhus, delighted in heart, exalted the word of the Blessed One, Gautama Buddha.
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Foot Notes:-
(1) – Sila
(2) – Patimokkha.
(3) – Akaragokara.
(4) – Sikkhapadesu. The Buddhist Decalogue.
(5) – Agghattam keto samatham.
(6) – Ghana.
(7) – Vipassana; it is always used, in contrast to samatha (note 5), of insight into objective phenomena. These three qualities are constantly referred to as parts of Arhatship. David da Silva makes Vipassana identical with the sevenfold perception (sanna, mentioned as conditions of the welfare of a community in the Book of the Great Decesase, Chapter I, # 10).
(8) – Even after death those who remember the Buddha, the Dharma, or the Sangha with believing heart can reap spiritual advantage.
(9) – Aratiratisaho. Arati is the disinclination to fulfil the duties of a Samana, discontent with the restrictions of the Sangha.
(10) – The bliss here referred to, and described in detail below, Maha-sudassana Sutta, Chapter III, is the ‘ecstasy of contemplation’ referred to in the refrain.
(11) – These are the eight Vimokkha, a list of which occurs in the Maha-para-nibbana.
(12) – Opapatika. This is another of those words which, from their connoting Buddhist ideas unknown in Europe, are really untranslatable. It means a being who springs into existence without the intervention of parents, and therefore, as it were, uncaused, and seeming to appear by chance. All the higher Devas are Opapatika, there being no sex or birth in the highest heavens; and it is with especial allusion to this that the word is here used. There is of course from the Buddhist point of view (which admits of nothing without a cause) a very sufficient cause for the sudden appearance of an Opapatika in heaven, viz, the karma of a being who has past away somewhere else; but the Buddhist theory necessitated the choice of an expression which would give no countenance to the (heretical) idea of a soul flying away after the death of its body from one world to another. In the expression ‘which bind people to this world,’ by world is meant the Rupa-loka, or world of form, which include all those parts of the universe whose inhabitants have an outward form and are subject to lusts.
(13) – The Lalita Vistara characteristically carries this enumeration further up into innumerable kotis and niyutas of births.
(14) – This is based on the Buddhist theory of the periodical destruction and renovation of the universe, each of which takes countless years to be accomplished.
(15) – Vanna, colour.
(16) – The text of this clause recurs nearly word for word in the Brahma-gala Sutta; and in the Lalita Vistara; and exactly in the Samanna Phala Sutta.
(17) – This paragraph recurs in the Samanna Phala Sutta, and in nearly the same words in the Lalita Vistara.
(18) – This is a collective term, meaning Buddhas, Pakkeka Buddhas, Arhats, Anagamins, Sakadagamins, and Sotapannas; that is, those who are walking in the Noble Eightfold Path.
(19) – The Pali is mikkha – (and below samma) ditthi-kamma-samadana; the Lalita Vistara, whose other expressions are identical with the Pali, has, very strangely, mithya- (and below samyag-) ditthin-karma-dharma-samadana.
(20) - Sensuality, individuality, delusion and ignorance.
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(Translated from the Pali by T.W. Rhys-Davids, Oxford University Press, London, 1881).
BUDDHA (EDUCATE)! DHAMMA (MEDITATE)! SANGHA (ORGANISE)!
WISDOM IS POWER
Awakened One Shows the Path to Attain Eternal Bliss
Using such an instrument
The Free ONLINE e-Nālandā Research and Practice University has been re-organized to function through the following Schools of Learning :
Buddha’s Sangha Practiced His Dhamma Free of cost, hence the Free- e-Nālandā Research and Practice University follows suit
As the Original Nālandā University did not offer any Degree, so also the Free e-Nālandā Research and Practice University.
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 have…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.
Bhimrao Ramji Ambedkar , Indian scholar, philosopher and architect of Constitution of India, in his writing and speeches
IKAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA II.ARHA ,FOUR HOLY TRUTHS,EIGHTFOLD PATH,TWELVEFOLD CONDITIONED ARISING,BODHISATTVA,PARAMITA,SIX PARAMITAS III.SIX SPIRITUAL POWERS,SIX PATHS OF REBIRTH,TEN DHARMA REALMS,FIVE SKANDHAS,EIGHTEEN REALMS,FIVE MORAL PRECEPTS IV. MEDITATION,MINDFULNESS,FOUR APPLICATIONS OF MINDFULNESS,LOTUS POSTURE,SAMADHI,CHAN SCHOOL,FOUR JHANAS,FOUR FORMLESS REALMS V. FIVE TYPES OF BUDDHIST STUDY AND PRACTICE,MAHAYANA AND HINAYANA COMPARED,PURE LAND,BUDDHA RECITATION,EIGHT CONSCIOUSNESSES,ONE HUNDRED DHARMAS,EMPTINESS VI. DEMON,LINEAGE
with
Level I: Introduction to Buddhism,Level II: Buddhist Studies,
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Level III: Stream-Enterer,Level IV: Once – Returner,Level V: Non-Returner,Level VI: Arhat
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
mathematics,astronomy,alchemy,andanatomy
Philosophy and Comparative Religions;Historical Studies;International Relations and Peace Studies;Business Management in relation to Public Policy and Development Studies;Languages and Literature;and Ecology and Environmental Studies
Jambudvipa, i.e, PraBuddha Bharath scientific thought in
Mathematics
Astronomy
Alchemy
And Andanatomy
POLITICS IS SACRED With GOOD GOVERNANCE
Ms. Mayawati Ji
Hon’ble Chief Minister, Uttar Pradesh
Development based on “Sarvajan Hitay – Sarvajan Sukhay” policy.
Along with the law and order, BSP government has been honouring the Great Saints, Gurus and leaders from the SC/ST Samaj, specially – Mahatma Joyiba Phule, Chatrapati Sahu ji Maharaj, Narayana Guru, Baba Saheb Dr. Bhimarao Ambedkar & Manyawar Shri Kashiram Ji. BSP government has been following their teachings & has also been running administration based on the policy of “Sarvajan Hitay – Sarvajan Sukhay”. BSP has nade progress in all directions and regions specially with the cooperation of the poor, deprived, SC/ST and cultural minorities. They have been given preference in all matters and schemes such as : 1. Dr.Ambedkar Gram Sabha Vikas Yojna. 2. Savutribai Phule Balika Shiksha Madad Yojna. 3. Mahamaya Garib Balika Ashirvad Yojna “Sarvajan Hitay”. 4. Shahri Garib Makan (slum area) Malikana Haq Yojna. 5. Manyawar Shri Kashiram Ji Shahri Garib Awas Yojna. 8. Niji Nalkoopon Ke Urjikaran ki NayiYojni. 9. Dr. Ambedkar Nihsulk Boring Yojns. 10. UP Mukhyamantri Mahamaya Garib Artik Madad Yojna. 11. Dr. Ambedkar Krishi-Urja Sudhar Yojna. 12. UP Janhit Guarantee Kanoon. 13. Mukhyamantri Mahamaya Sachal Aspatal Yojna. 14. Gram Panchayat Sachivalaya Sthapna.
Along with this, important decisions to eradicate poverty and unemployment, encourage various small and large scale industries to benefit farmers, labourers, workers, layers, youth, women, businessmen, and people from various fields have been taken.
A buffer stock of all kinds of fertilizers has been maintained for farmers and cane farmers so that particularly these farmers do not face any inconvenience in occupying seeds and fertilizers. Besides, seeds of progressive breeding have been supplied. Along with this, an arrangement for kisan credit card to the farmers for farming loan has been made on priority basis. In this regard, on the occasion Ms.Mayawati’s birthday under the Jan-kalyankai Karyakram, this year 70226 Kisan Cridit Cards have been distributed throughout the state, by means of which a combined loan of Rs.206 crores has been made available to the farmers.
At the same time, for irrigation and farming purposes, electricity, on fixed rosters, is being provided, canals and tube wells are being run on full capacity. During the current crushing season, BSP government has given historical and never before raise in sugarcane prises by Rs.40/quintal to the cane farmers. According to thisn for early maturing varities Rs.210, normal varieties Rs.205 and non competent varieties Rs.20 per quintal has been fixed. Sugar mills have been instructed to keep running till the sugar cane crops stand in the field. Along with it is ensured that timely payment to the farmers is being made for their harvest. Cases have been registered against those sugar mill owners who ahve failed to run their mills on due time.
Similarly, under the cases of land acquisition BSP government has taken few historical decisions under which the policy of rehabitaliization of the affected farmers is also under process. The affected farmers will get Rs.20,000/ acre annually for 33yrs, along with araise of Rs.600 which will be exclusive of the compensation. An arrangement of giving a one time amount of Rs.2,40,000/ acre has been made for the affected farmers, who have denied the annual payment. On the condition of acquiring land an option of obtaining 25% of equity shares has been given to the farmer. 0.7% of the acquired land will be allotted to the related farmers for housing purpose. The area of the said land either 120 sqmtr or more will be decided by the concerned department. A provision has been made for the affected farmers under which they are given a reservation of 17.5% under the plot allotment scheme.
Honouring the saints, Gurus, & Great Leaders.
BSP government has felicitated the various Saints, Gurus & Lraders born under the SC/ST and Other Backward Castes. But opposite parties having communal mentality are not able to digest this.
Power Development (to be contd.)