209 LESSON 27 03 2011 Anupada Sutta One After Another FREE ONLINE
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LESSON
209
Course Programs
Anupada
Sutta: One After Another
I have heard that at one time the
Blessed One was staying in Savatthi at
Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks, saying,
“Monks.”
“Yes,
lord,” the monks responded to him.
The Blessed One said, “Monks, Sariputta is
wise, of great discernment, deep discernment, wide… joyous… rapid…
quick… penetrating discernment. For half a month, Sariputta clearly saw
insight[1] into
mental qualities one after another. This is what occurred to Sariputta through
insight into mental qualities one after another:
“There was the case where
Sariputta β quite secluded from sensuality, secluded from unskillful qualities
β entered & remained in the first jhana: rapture & pleasure born of
seclusion, accompanied by directed thought & evaluation. Whatever qualities
there are in the first jhana β directed thought, evaluation, rapture, pleasure,
singleness of mind, contact, feeling, perception, intention, consciousness,[2] desire,
decision, persistence, mindfulness, equanimity, & attention β he ferreted
them out one after another. Known to him they arose, known to him they
remained, known to him they subsided. He discerned, ‘So this is how these
qualities, not having been, come into play. Having been, they vanish.’ He
remained unattracted & unrepelled with regard to those qualities,
independent, detached, released, dissociated, with an awareness rid of
barriers. He discerned that ‘There is a further escape,’ and pursuing it there
really was for him.
“Furthermore,
with the stilling of directed thoughts & evaluations, Sariputta entered
& remained in the second jhana: rapture & pleasure born of composure,
unification of awareness free from directed thought & evaluation β internal
assurance. Whatever qualities there are in the second jhana β internal
assurance, rapture, pleasure, singleness of mind, contact, feeling, perception,
intention, consciousness, desire, decision, persistence, mindfulness,
equanimity, & attention β he ferreted them out one after another. Known to
him they arose, known to him they remained, known to him they subsided. He
discerned, ‘So this is how these qualities, not having been, come into play.
Having been, they vanish.’ He remained unattracted & unrepelled with regard
to those qualities, independent, detached, released, dissociated, with an
awareness rid of barriers. He discerned that ‘There is a further escape,’ and
pursuing it there really was for him.
“Furthermore,
with the fading of rapture, Sariputta β remaining in equanimity, mindful &
alert, and physically sensitive to pleasure β entered & remained in the
third jhana, of which the noble ones declare, ‘Equanimous & mindful, he has
a pleasant abiding.’ Whatever qualities there are in the third jhana β
equanimity-pleasure, singleness of mind, contact, feeling, perception,
intention, consciousness, desire, decision, persistence, mindfulness,
equanimity, & attention β he ferreted them out one after another. Known to
him they arose, known to him they remained, known to him they subsided. He
discerned, ‘So this is how these qualities, not having been, come into play.
Having been, they vanish.’ He remained unattracted & unrepelled with regard
to those qualities, independent, detached, released, dissociated, with an
awareness rid of barriers. He understood, He discerned that ‘There is a further
escape,’ and pursuing it there really was for him.
“Furthermore, with the
abandoning of pleasure & stress β as with the earlier disappearance of
elation & distress β Sariputta entered & remained in the fourth jhana:
purity of equanimity & mindfulness, neither-pleasure-nor-pain. Whatever
qualities there are in the fourth jhana β a feeling of equanimity, neither
pleasure nor pain; an unconcern due to serenity of awareness;[3] singleness
of mind, contact, feeling, perception, intention, consciousness, desire,
decision, persistence, mindfulness, equanimity, & attention β he ferreted
them out one after another. Known to him they arose, known to him they
remained, known to him they subsided. He discerned, ‘So this is how these
qualities, not having been, come into play. Having been, they vanish.’ He remained
unattracted & unrepelled with regard to those qualities, independent,
detached, released, dissociated, with an awareness rid of barriers. He
discerned that ‘There is a further escape,’ and pursuing it there really was for him.
“Furthermore,
with the complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding perceptions of
diversity, [perceiving,] ‘Infinite space,’ Sariputta entered & remained in
the dimension of the infinitude of space. Whatever qualities there are in the
dimension of the infinitude of space β the perception of the dimension of the
infinitude of space, singleness of mind, contact, feeling, perception,
intention, consciousness, desire, decision, persistence, mindfulness, equanimity,
& attention β he ferreted them out one after another. Known to him they
arose, known to him they remained, known to him they subsided. He discerned,
‘So this is how these qualities, not having been, come into play. Having been,
they vanish.’ He remained unattracted & unrepelled with regard to those
qualities, independent, detached, released, dissociated, with an awareness rid
of barriers. He discerned that ‘There is a further escape,’ and pursuing it
there really was for him.
“Furthermore,
with the complete transcending of the dimension of the infinitude of space,
[perceiving,] ‘Infinite consciousness,’ Sariputta entered & remained in the
dimension of the infinitude of consciousness. Whatever qualities there are in
the dimension of the infinitude of consciousness β the perception of the
dimension of the infinitude of consciousness, singleness of mind, contact,
feeling, perception, intention, consciousness, desire, decision, persistence,
mindfulness, equanimity, & attention β he ferreted them out one after
another. Known to him they arose, known to him they remained, known to him they
subsided. He discerned, ‘So this is how these qualities, not having been, come
into play. Having been, they vanish.’ He remained unattracted & unrepelled
with regard to those qualities, independent, detached, released, dissociated,
with an awareness rid of barriers. He discerned that ‘There is a further
escape,’ and pursuing it there really was for him.
“Furthermore,
with the complete transcending of the dimension of the infinitude of
consciousness, [perceiving,] ‘There is nothing,’ Sariputta entered &
remained in the dimension of nothingness. Whatever qualities there are in the
dimension of nothingness β the perception of the dimension of nothingness,
singleness of mind, contact, feeling, perception, intention, consciousness,
desire, decision, persistence, mindfulness, equanimity, & attention β he
ferreted them out one after another. Known to him they arose, known to him they
remained, known to him they subsided. He discerned, ‘So this is how these
qualities, not having been, come into play. Having been, they vanish.’ He
remained unattracted & unrepelled with regard to those qualities,
independent, detached, released, dissociated, with an awareness rid of
barriers. He discerned that ‘There is a further escape,’ and pursuing it there
really was for him.
”Furthermore, with the
complete transcending of the dimension of nothingness, Sariputta entered &
remained in the dimension of neither perception nor non-perception. He emerged
mindfully from that attainment. On emerging mindfully from that attainment, he
regarded the past qualities that had ceased & changed: ‘So this is how
these qualities, not having been, come into play. Having been, they vanish.’ He
remained unattracted & unrepelled with regard to those qualities,
independent, detached, released, dissociated, with an awareness rid of
barriers. He discerned that ‘There is a further escape,’ and pursuing it there
really was for him.[4]
“Furthermore,
with the complete transcending of the dimension of neither perception nor
non-perception, Sariputta entered & remained in the cessation of feeling
& perception. Seeing with discernment, his fermentations were totally
ended. He emerged mindfully from that attainment. On emerging mindfully from
that attainment, he regarded the past qualities that had ceased & changed:
‘So this is how these qualities, not having been, come into play. Having been,
they vanish.’ He remained unattracted & unrepelled with regard to those
qualities, independent, detached, released, dissociated, with an awareness rid
of barriers. He discerned that ‘There is no further escape,’ and pursuing it
there really wasn’t for him.
“If
a person, rightly saying it of anyone, were to say, ‘He has attained mastery
& perfection in noble virtue… noble concentration… noble discernment…
noble release,’ he would be rightly saying it of Sariputta if he were to say:
‘He has attained mastery & perfection in noble virtue… noble
concentration… noble discernment… noble release.’
“If
a person, rightly saying it of anyone, were to say, ‘He is the Blessed One’s
son, his offspring β born of his mouth, born of the Dhamma, created by the
Dhamma, his heir in the Dhamma, not his heir in material things,’ he would be
rightly saying it of Sariputta if he were to say: ‘He is the Blessed One’s son,
his offspring β born of his mouth, born of the Dhamma, created by the Dhamma,
his heir in the Dhamma, not his heir in material things.’ Sariputta, monks,
takes the unexcelled wheel of Dhamma set rolling by the Tathagata, and keeps it
rolling rightly.”
That
is what the Blessed One said. Gratified, the monks delighted in the Blessed
One’s words
THE 
BUDDHIST
ONLINE GOOD NEWS
Awakeness Practices
All 84,000 Khandas As Found in the
Pali Suttas
|
Traditionally |
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 Eternal Bliss
Using such an instrument
The Free ONLINE e-NΔlandΔ Research and Practice
University has been re-organized to function through the following Schools of
Learning :
Buddhaβs
Sangha Practiced His Dhamma Free of cost, hence the Free- e-NΔlandΔ
Research and Practice University follows suit
As
the Original NΔlandΔ University did not offer any Degree, so also the
Free e-NΔlandΔ 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 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.
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,
TO ATTAIN
Level III: Stream-Enterer,Level IV: Once
β 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
Buddhist perception of humanity
Buddhism and Information Technology
Buddhist perception of Business Management in
Relation to Public Policy and Development and Ecology and Environment
Buddhist
perception of Languages
and Literature
MAY YOU LIVE LONG
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY
MAY YOU BE ALWAYS HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
NOTHING IS PERMANENT
