210 LESSON 28 03 2011 Anuradha Sutta To Anuradh FREE ONLINE eNΔlandΔ Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT for Social Transformation and Economic Emancipation to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org
Course Programs
p://
th
re
alwarriors.tripod.com/buddha.html
THE 
BUDDHIST
ONLINE GOOD NEWS
Anuradha
Sutta: To Anuradha
I have heard that on one occasion
the Blessed One was staying near Vesali, in the Great Wood, at the Hall of the Gabled Pavilion. At that
time Ven. Anuradha was
staying not far from the Blessed One in a wilderness hut.
Then
a large number of wandering sectarians went to Ven. Anuradha and on arrival
exchanged courteous greetings with him. After an exchange of friendly greetings
& courtesies, they sat to one side. As they were sitting there, they said
to Ven. Anuradha, “Friend Anuradha, the Tathagata β the supreme man, the
superlative man, attainer of the superlative attainment β being described, is
described with [one of] these four positions: The Tathagata exists after death,
does not exist after death, both does & does not exist after death, neither
exists nor does not exist after death.”
When
this was said, Ven. Anuradha said to the wandering sectarians, “Friends,
the Tathagata β the supreme man, the superlative man, attainer of the
superlative attainment β being described, is described otherwise than with
these four positions: The Tathagata exists after death, does not exist after
death, both does & does not exist after death, neither exists nor does not
exist after death.”
When
this was said, the wandering sectarians said to Ven. Anuradha, “This monk
is either a newcomer, not long gone forth, or else an elder who is foolish
& inexperienced.” So the wandering sectarians, addressing Ven.
Anuradha as they would a newcomer or a fool, got up from their seats and left.
Then
not long after the wandering sectarians had left, this thought occurred to Ven.
Anuradha: “If I am questioned again by those wandering sectarians, how
will I answer in such a way that will I speak in line with what the Blessed One
has said, will not misrepresent the Blessed One with what is unfactual, will
answer in line with the Dhamma, so that no one whose thinking is in line with
the Dhamma will have grounds for criticizing me?”
Then
Ven. Anuradha went to the Blessed One and on arrival, having bowed down to the
Blessed One, sat to one side. As he was sitting there he said to the Blessed
One: “Just now I was staying not far from the Blessed One in a wilderness
hut. Then a large number of wandering sectarians came and… said to me,
‘Friend Anuradha, the Tathagata β the supreme man, the superlative man,
attainer of the superlative attainment β being described, is described with
[one of] these four positions: The Tathagata exists after death, does not exist
after death, both does & does not exist after death, neither exists nor
does not exist after death.’
“When
this was said, I said to them, ‘Friends, the Tathagata β the supreme man, the
superlative man, attainer of the superlative attainment β being described, is
described otherwise than with these four positions: The Tathagata exists after
death, does not exist after death, both does & does not exist after death,
neither exists nor does not exist after death.’
“When
this was said, the wandering sectarians said to me, ‘This monk is either a
newcomer, not long gone forth, or else an elder who is foolish &
inexperienced.’ So, addressing me as they would a newcomer or a fool, they got
up from their seats and left.
“Then
not long after the wandering sectarians had left, this thought occurred to me:
‘If I am questioned again by those wandering sectarians, how will I answer in
such a way that will I speak in line with what the Blessed One has said, will
not misrepresent the Blessed One with what is unfactual, will answer in line
with the Dhamma, and no one whose thinking is in line with the Dhamma will have
grounds for criticizing me?’”
“What
do you think, Anuradha: Is form constant or inconstant?”
“Inconstant,
lord.”
“And
is that which is inconstant easeful or stressful?”
“Stressful,
lord.”
“And
is it proper to regard what is inconstant, stressful, subject to change as:
‘This is mine. This is my self. This is what I am’?”
“No,
lord.”
“Is
feeling constant or inconstant?”
“Inconstant,
lord.”…
“Is
perception constant or inconstant?”
“Inconstant,
lord.”…
“Are
fabrications constant or inconstant?”
“Inconstant,
lord.”…
“Is
consciousness constant or inconstant?
“Inconstant,
lord.”
“And
is that which is inconstant easeful or stressful?”
“Stressful,
lord.”
“And
is it proper to regard what is inconstant, stressful, subject to change as:
‘This is mine. This is my self. This is what I am’?”
“No,
lord.”
“What
do you think, Anuradha: Do you regard form as the Tathagata?”
“No,
lord.”
“Do
you regard feeling as the Tathagata?”
“No,
lord.”
“Do
you regard perception as the Tathagata?”
“No,
lord.”
“Do
you regard fabrications as the Tathagata?”
“No,
lord.”
“Do
you regard consciousness as the Tathagata?”
“No,
lord.”
“What
do you think, Anuradha: Do you regard the Tathagata as being in form?…
Elsewhere than form?… In feeling?… Elsewhere than feeling?… In
perception?… Elsewhere than perception?… In fabrications?… Elsewhere than
fabrications?… In consciousness?… Elsewhere than consciousness?”
“No,
lord.”
“What
do you think: Do you regard the Tathagata as
form-feeling-perception-fabrications-consciousness?”
“No,
lord.”
“Do
you regard the Tathagata as that which is without form, without feeling,
without perception, without fabrications, without consciousness?”
“No,
lord.”
“And
so, Anuradha β when you can’t pin down the Tathagata as a truth or reality even
in the present life β is it proper for you to declare, ‘Friends, the Tathagata
β the supreme man, the superlative man, attainer of the superlative attainment
β being described, is described otherwise than with these four positions: The
Tathagata exists after death, does not exist after death, both does & does
not exist after death, neither exists nor does not exist after death’?”
“No,
lord.”
“Very good, Anuradha. Very
good. Both formerly &
now, it is only stress that I describe, and the cessation of stress.”
See also: The suttas in the Avyakata Samyutta.< ?xml:namespace prefix = o ns = “urn:schemas-microsoft-com:office:office” />
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
