219 LESSON 06 04 2011 Ariyamagga Sutta The Noble Path and Kukkuravatika Sutta The Dog-duty Ascetic 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 -POLITICS is SACRED with GOOD GOVERNANCE-Hon’ble C.M. ji greets people on occasion of Cheti Chand Jayanti-Internet is an ability to let us know to an unprecedented level what government is doing-How SC/ST politics in Tamil Nadu lost track
THE BUDDHIST
ONLINE GOOD NEWS LETTER
COURSE PROGRAMME
Ariyamagga
Sutta: The Noble Path
“Monks,
these four types of kamma have been directly realized, verified, & made
known by me. Which four? There is kamma that is dark with dark result. There is
kamma that is bright with bright result. There is kamma that is dark &
bright with dark & bright result. There is kamma that is neither dark nor
bright with neither dark nor bright result, leading to the ending of kamma.
“And
what is kamma that is dark with dark result? There is the case where a certain
person fabricates an injurious bodily fabrication, fabricates an injurious
verbal fabrication, fabricates an injurious mental fabrication. Having
fabricated an injurious bodily fabrication, having fabricated an injurious
verbal fabrication, having fabricated an injurious mental fabrication, he
rearises in an injurious world. On rearising in an injurious world, he is there
touched by injurious contacts. Touched by injurious contacts, he experiences
feelings that are exclusively painful, like those of the beings in hell. This
is called kamma that is dark with dark result.
“And
what is kamma that is bright with bright result? There is the case where a
certain person fabricates a non-injurious bodily fabrication … a non-injurious
verbal fabrication … a non-injurious mental fabrication … He rearises in a
non-injurious world … There he is touched by non-injurious contacts … He
experiences feelings that are exclusively pleasant, like those of the Beautiful
Black Devas. This is called kamma that is bright with bright result.
“And
what is kamma that is dark & bright with dark & bright result? There is
the case where a certain person fabricates a bodily fabrication that is
injurious & non-injurious … a verbal fabrication that is injurious &
non-injurious … a mental fabrication that is injurious & non-injurious
… He rearises in an injurious & non-injurious world … There he is
touched by injurious & non-injurious contacts … He experiences injurious
& non-injurious feelings, pleasure mingled with pain, like those of human
beings, some devas, and some beings in the lower realms. This is called kamma
that is dark & bright with dark & bright result.
“And
what is kamma that is neither dark nor bright with neither dark nor bright
result, leading to the ending of kamma? Right view, right resolve, right
speech, right action, right livelihood, right effort, right mindfulness, right
concentration. This is called kamma that is neither dark nor bright with
neither dark nor bright result, leading to the ending of kamma.
“These,
monks, are the four types of kamma directly realized, verified, & made
known by me.”
Kukkuravatika
Sutta: The Dog-duty Ascetic
There
were some strange people around in the Buddha’s days believing some strange
things β but that is no different from our own days when people still believe
the most odd off-balance ideas. In this sutta we meet some people who believed
that by imitating animals they would be saved. Maybe they’re still with us too!
Belief
is often one thing, action another. While beliefs sometimes influence actions,
for other people their beliefs are quite separate from what they do. But the
Buddha says all intentional actions, whether thoughts, speech or bodily
actions, however expressed, arekamma and
lead the doer of them to experience a result sooner or later. In this sutta the
Buddha classifies kamma into four groups:
1.
dark with
a dark result;
2.
bright
with a bright result;
3.
dark and
bright with a dark and bright result;
4.
neither
dark nor bright with a neither dark nor bright result.
Dark
(evil) kamma does not give a bright (happy) result, nor does bright
(beneficial) kamma lead to dark (miserable) result. Kamma can be mixed, where
an action is done with a variety of motives, some good, some evil. And that
kind of kamma also exists which gives up attachment to and interest in the
other three and so leads beyond the range of kamma.
1. Thus have I heard. On one
occasion the Blessed One was living in the Koliyan country:
there is a town of the Koliyans called Haliddavasana.
2. Then Punna,
a son of the Koliyans and an ox-duty ascetic, and also Seniya a naked dog duty ascetic, went to the
Blessed One, and Punna the ox duty ascetic paid homage to the Blessed One and
sat down at one side, while Seniya the naked dog-duty ascetic exchanged
greetings with the Blessed One, and when the courteous and amiable talk was
finished, he too sat down at one side curled up like a dog. When Punna the
ox-duty ascetic sat down, he asked the Blessed One: “Venerable sir, this
naked dog-duty ascetic Seniya does what is hard to do: he eats his food when it
is thrown on the ground. That dog duty has long been taken up and practiced by
him. What will be his destination? What will be his future course?”[1]
“Enough,
Punna, let that be. Do not ask me that.”
A
second time… A third time Punna the ox-duty ascetic asked the Blessed One:
“Venerable sir, this naked dog-duty ascetic Seniya does what is hard to
do: he eats his food when it is thrown on the ground. That dog duty has long
been taken up and practiced by him. What will be his destination? What will be
his future course?”
“Well,
Punna, since I certainly cannot persuade you when I say ‘Enough, Punna, let
that be. Do not ask me that,’ I shall therefore answer you.
3.
“Here, Punna, someone develops the dog duty fully and unstintingly, he
develops the dog-habit fully and unstintingly, he develops the dog mind fully
and unstintingly, he develops dog behavior fully and unstintingly. Having done
that, on the dissolution of the body, after death, he reappears in the company
of dogs. But if his view is such as this: ‘By this virtue or duty or asceticism
or religious life I shall become a (great) god or some (lesser) god,’ that is
wrong view in his case. Now there are two destinations for one with wrong view,
I say: hell or the animal womb. So, Punna, if his dog duty is perfected, it
will lead him to the company of dogs; if it is not, it will lead him to
hell.”
4.
When this was said, Seniya the naked dog-duty ascetic wept and shed tears. Then
the Blessed One told Punna, son of the Koliyans and an ox-duty ascetic:
“Punna, I could not persuade you when I said, ‘Enough Punna, let that be.
Do not ask me that.’”
“Venerable
sir, I am not weeping that the Blessed One has spoken thus. Still, this dog
duty has long been taken up and practiced by me. Venerable sir, there is this
Punna, a son of the Koliyans and an ox duty ascetic: that ox duty has long been
taken up and practiced by him. What will be his destination? What will be his
future course?”
“Enough,
Seniya, let that be. Do not ask me that.” A second time… A third time
Seniya the naked dog-duty ascetic asked the Blessed One: “Venerable sir,
there is this Punna, a son of the Koliyans and an ox-duty ascetic; that ox duty
has long been taken up and practiced by him. What will be his destination? What
will be his future course?”
“Well,
Seniya, since I certainly cannot persuade you when I say ‘Enough, Seniya, let
that be. Do not ask me that,’ I shall therefore answer you.”
5.
“Here, Seniya, someone develops the ox duty fully and unstintingly, he
develops the ox habit fully and unstintingly, he develops the ox mind fully and
unstintingly, he develops the ox behavior fully and unstintingly. Having done
that, on the dissolution of the body, after death, he reappears in the company
of oxen. But if his view is such as this: ‘By this virtue or duty or asceticism
or religious like I shall become a (great) god or some (lesser) god,’ that is
wrong view in his case. Now there are two destinations for one with wrong view,
I say: hell or the animal womb. So, Seniya, if his ox duty is perfected, it
will lead him to the company of oxen; if it is not, it will lead him to
hell.”
6.
When this was said, Punna, a son of the Koliyans and an ox-duty ascetic, wept
and shed tears. Then the Blessed One told Seniya, the naked dog duty ascetic:
“Seniya, I could not persuade you when I said, ‘Enough, Seniya, let that
be. Do not ask me that.’”
“Venerable
sir, I am not weeping that the Blessed One has spoken thus. Still, this ox duty
has long been taken up and practiced by me. Venerable sir, I have confidence in
the Blessed One thus: ‘The Blessed One is capable of teaching me the Dhamma in
such a way that I may abandon this ox duty and that this naked dog-duty ascetic
Seniya may abandon that dog duty.’”
7.
“Then, Punna, listen and heed well what I shall say.”
“Yes,
venerable sir,” he replied. The Blessed One said this:
8. “Punna, there are four
kinds of kamma proclaimed by me after realization myself with direct knowledge.
What are the four? There is dark kamma with dark ripening, there is bright
kamma with bright ripening, there is dark-and-bright kamma with dark-and-bright
ripening, and there is kamma that is not dark and not bright with
neither-dark-nor-bright ripening that conduces to the exhaustion of kamma.
9. “What is dark kamma with
dark ripening? Here someone produces a (kammic) bodily process (bound up) with
affliction,[2] he
produces a (kammic) verbal process (bound up) with affliction, he produces a
(kammic) mental process (bound up) with affliction. By so doing, he reappears
in a world with affliction. When that happens, afflicting contacts[3] touch
him. Being touched by these, he feels afflicting feelings entirely painful as
in the case of beings in hell. Thus a being’s reappearance is due to a being: he
reappears owing to the kammas he has performed. When he has reappeared,
contacts touch him. Thus I say are beings heirs of their kammas. This is called
dark kamma with dark ripening.
10.
“And what is bright kamma with bright ripening? Here someone produces a
(kammic) bodily process not (bound up) with affliction, he produces a (kammic)
verbal process not (bound up) with affliction, he produces a (kammic) mental
process not (bound up) with affliction. By doing so, he reappears in a world
without affliction. When that happens, unafflicting contacts touch him. Being
touched by these, he feels unafflicting feelings entirely pleasant as in the
case of the Subhakinha, the gods of Refulgent Glory. Thus a being’s
reappearance is due to a being: he reappears owing to the kammas he has
performed. When he has reappeared, contacts touch him. Thus I say are beings
heirs of their kammas. This is called bright kamma with bright ripening.
11.
“What is dark-and-bright kamma with dark-and-bright ripening? Here someone
produces a (kammic) bodily process both (bound up) with affliction and not
(bound up) with affliction… verbal process… mental process both (bound up)
with affliction and not (bound up) with affliction. By doing so, he reappears
in a world both with and without affliction. When that happens, both afflicting
and unafflicting contacts touch him. Being touched by these, he feels
afflicting and unafflicting feelings with mingled pleasure and pain as in the
case of human beings and some gods and some inhabitants of the states of
deprivation. Thus a being’s reappearance is due to a being: he reappears owing
to the kammas he has performed. When he has reappeared, contacts touch him. Thus
I say are beings heirs of their kammas. This is called dark-and-bright kamma
with dark-and-bright ripening.
12.
“What is neither-dark-nor-bright kamma with neither-dark-nor-bright
ripening that leads to the exhaustion of kamma? As to these (three kinds of
kamma), any volition in abandoning the kind of kamma that is dark with dark
ripening, any volition in abandoning the kind of kamma that is bright with
bright ripening, and any volition in abandoning the kind of kamma that is
dark-and bright with dark-and-bright ripening: this is called
neither-dark-nor-bright kamma with neither-dark-nor-bright ripening.
“These
are the four kinds of kamma proclaimed by me after realization myself with
direct knowledge.”
13. When this was said, Punna, a
son of the Koliyans and an ox-duty ascetic, said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!
The Dhamma has been made clear in many ways by Master Gotama as though he were
turning upright what had been overthrown, revealing the hidden, showing the way
to one who is lost, holding up a lamp in the darkness for those with eyesight
to see forms.
14.
“I go to Master Gotama for refuge and to the Dhamma and to the Sangha of
bhikkhus. From today let Master Gotama remember me as a lay follower who has
gone to him for refuge for life.”
15. But Seniya the naked dog-duty
ascetic said: “Magnificent, Master
Gotama!… The Dhamma has been made clear… for those with eyesight to see
forms.
16. “I go to Master Gotama
for refuge and to the Dhamma and to the Sangha of bhikkhus. I would receive the
going forth under Master Gotama and the full admission.”[4]
17.
“Seniya, one who belonged formerly to another sect and wants the going
forth and the full admission in this Dhamma and Discipline lives on probation
for four months. At the end of the four months bhikkhus who are satisfied in
their minds give him the going forth into homelessness and also the full
admission to the bhikkhus’ state. A difference in persons has become known to
me in this (probation period).”
“Venerable
sir, if those who belonged formerly to another sect and want the going forth
and the full admission in this Dhamma and Discipline live on probation for four
months and at the end of four months bhikkhus who are satisfied in their minds
give them the going forth into homelessness and the full admission to the
bhikkhus’ state, I will live on probation for four years and at the end of the
four years let bhikkhus who are satisfied in their minds give me the going
forth into homelessness and the full admission to the bhikkhus’ state.”
18. Seniya the naked
dog duty ascetic received the going forth under the Blessed One, and he
received the full admission. And not long after his full admission, dwelling
alone, withdrawn, diligent, ardent, and self-controlled, the venerable Seniya
by realization himself with direct knowledge here and now entered upon and
abode in that supreme goal of the holy life for the sake of which clansmen
rightly go forth from the home life into homelessness. He had direct knowledge
thus: “Birth is exhausted, the holy life has been lived, what had to be
done has been done, there is no more of this to come.”
And
the venerable Seniya became one of the arahants.
POLITICS
is SACRED with GOOD GOVERNANCE
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department,
U.P.
Hon’ble C.M. ji greets people on occasion of Cheti
Chand Jayanti
Lucknow: 04 April 2011
The Hon’ble Chief Minister of Uttar Pradesh Ms.
Mayawati ji
has extended her heartiest greetings and good
wishes to the
people of the state, especially Sindhi community,
on the occasion
of Bhagwan Jhulelal Jayanti (Cheti Chand).
In a greetings message, the Hon’ble Chief Minister
ji said
that Bhawan Jhulelal made constant efforts to
establish human
and moral values in the society and gave a new
dimension to the
social harmony. Owing to his untiring efforts, he
is respected not
only in Sindhi community, but universally, she
pointed out. She
said that his messages were still relevant in the
current
perspective.
The Hon’ble Chief Minister ji expressed the hope
that all the
people including the people of Sindhi community
would follow the
path shown by him and make meaningful contribution
in
establishing an
egalitarian society.
Internet is an ability to let us know to an unprecedented level
what government is doing.
The inventor of the World Wide Web, Tim Berners-Lee, has
cautioned against the Net coming under a regime of espionage and censorship in various
countries, negating its potential for good.
These warnings underscore the rising importance of the world’s
biggest public network and the need for the people to ensure that it remains
truly free and open, unimpeded by official controls, technological
discrimination, and cost barriers. The digital natives who inhabit the world
look upon unrestricted, good quality access to the Internet as a fundamental
right. Indeed, some progressive countries have initiated action to legislate
such an entitlement. Finland became a model state last year by making broadband
connectivity a legal right.
There is a message here for India, which brings up the rear
among fast-growing countries when it comes to high-speed Internet connectivity.
After setting ambitious targets, it has taken weak, jagged steps to improve
broadband coverage, particularly in rural areas. The target is to provide high
bandwidth connections to 160 million households by 2014, but this involves a
steep climb β the Telecom Regulatory Authority of India says only about 10
million were connected at the end of 2010.
Physical
access to the Internet is crucial, but as Mr. Berners-Lee emphasise, the more complex
issue is one of official controls. India put in place the Information
Technology Act, 2000 and amended it subsequently in a bid to address public and
industry concerns. But the law is still founded on the principle of executive
control of online publication, rather than judicial due process. The amended
Act has drawn criticism from advocates of free speech and data protection for
its over-broad sweep and poor legislative clarity. This law must be rewritten
in plain language and the fundamental right of free speech protected without
dodges and equivocation. The more odious provisions enabling pre-censorship
must go, and generic descriptions that serve as definitions of infringements
need to be replaced with specific ones. India also needs a data protection law
that restricts access to personal data collected and held by government. The Internet
era is all about sharing and enabling people to express themselves freely. The
imperative is to specify just what governments are
allowed to do β and prevent them from exercising Orwellian control.
VOICE
OF SARVAJAN HONEYLEAKS
The
BSPβs entire politics is ekla chalo, no pre-poll alliance
All
the doles announced to more than 85 % of the poor by Political Parties amounts
to less
than 15% of the total budget of the state. More
than 85% of the budget will be
enjoyed by 15% population of rich politicians and
capitalists after cornering
votes from the poor and the black money will be
deposited in Foreign Banks to
benefit those countries. Now leaders and Cadres like Uttar Pradesh must go to the people and explain to them the need for acquiring the MASTERKEY instead of being guests in others’ houses.For equal distribution of
wealth, vote BSP
[ZESTCaste] How SC/ST politics in Tamil Nadu lost track
http://www.thehindu.com/news/cities/Madurai/article1592230.ece
How SC/ST politics in Tamil Nadu lost track
D. Karthikeyan
Twenty per cent of the State’s population, too many parties and too
little unity. The SC/ST politics in Tamil Nadu emerged as an
alternative in the early and mid-1990s opposing the Dravidian politics
in the State.
Close to two decades down the lane many SC/ST intellectuals and social
scientists feel that it has lost track.
In fact, the history of SC/ST movement actually precedes the Dravidian
movement to the colonial era in which SC/ST intellectuals and leaders
Ayothidas Pandithar and Rettaimalai Srinivasan made interventions at
various levels espousing the cause of the depressed classes with the
Britishers.
Victim of Dravidian hegemony
SC/ST electorate, an important decisive factor in any elections in the
State, has over the years been with the Congress, the Left, the
Dravida Munnetra Kazhagam and the All India Anna Dravida Munnetra
Kazhagam. It was during the early 1990s, following Dr. Ambedkar
centenary and high-level of caste atrocities at the hands of
intermediate castes, Puthiya Tamilagam and Vidhuthalai Chiruthaigal
Katchi emerged originally as social organisations and later entered
electoral politics.
SC/ST intellectuals in the State feel that the SC/ST movements have
not only lost momentum but also fallen prey to the hegemonising
control tactics of the Dravidian parties. Ten seats allocated for the
VCK in the DMK alliance and the fact that the PT could not get more
than two seats indicated the sorry state of affairs of SC/ST politics
in the State.
SC/ST intellectual and writer Stalin Rajangam says,
βIf Pattali Makkal
Katchi, which drew a blank in the Lok Sabha elections could get a
maximum of 31 seats and a Rajya Sabha seat despite the fact of being a
troublesome partner in alliance, the VCK which has a clout in the
northern districts and also a reasonable presence across the State has
failed completely in the art of lobbying and politicking.β
The SC/ST discourse which emerged as a
counter-hegemonic discourse
questioning the Dravidian ideology as being non-inclusive and one
which failed to mainstream the subalterns has become diluted and
fallen easy prey to the compulsions of electoral politics. SC/ST
parties in the State lack a particular agenda or framework. Rather
than tackling and lobbying with a concrete strategy they only wish to
play second fiddle to the Dravidian parties.
The VCK’s emergence in the political scenario is an
interesting one.
The party, which was against the idea of electoral politics and later
decided to contest elections, was offered eight seats in 2001, along
with 10 for the PT by the DMK. In 2006, they were offered nine seats
by the AIADMK and in 2011 they are given 10. The growth rate is
abysmally low and during the last ten years they were able to get just
two seats more.
Mr. Stalin Rajangam further said that the
compromises that the VCK had
made during the last five years anticipating the electoral gains as a
passive partner not voicing the major issues that affected the SC/STs
to appease the DMK showed the intricate workings of political
hegemony.
Case of PT
The case of PT is much more disturbing as the party, which grew as a
militant organisation following the caste conflicts that rocked the
southern districts in the early and mid-1990s, has completely lost
ground and has reached a level of accepting a couple of seats from the
AIADMK. Feeling betrayed by the Dravidian parties and also SC/ST
parties who have failed to give adequate representation for
Arunthathiyar Scheduled Castes, Adi Tamizhar Peravai has fielded candidates in
21 constituencies.
In the 2006 Assembly elections, the VCK contesting
in nine
constituencies won in Kattumannarkoil and Mangalore and despite losing
did well in Sirkazhi, Chengam and Harur. K. Krishnasamy of Puthiya
Tamilagam, contesting on BSP symbol, lost at Ottapidaram by a margin
of 10,000 votes. The VCK has attracted members of the minority
community and various castes into its fold in the recent years. But
the party’s poor bargaining and lobbying efforts in the alliance could
be a big setback, feel experts. Thol. Thirumavalavan was expecting to
field a rainbow of candidates cutting across various castes but now
has settled with one Muslim and one Vanniyar candidate, says a close
aide of the former.
C. Lakshmanan of Madras Institute of Development
Studies feels that
the overarching domain of identity politics is its emancipatory
potential. However, over a course of time, it loses that potential and
enters a vicious circle. SC/ST politics has entered that phase here.
βThey started highlighting the significant differences in the SC/ST
struggles to that of non-SC/STs, but once they got consolidated they
are compromising themselves and their community for narrow individual
interests.β
βThe DMK’s offer of 10 seats to the VCK does not indicate growth, as 8
out of the 10 are reserved seats. So, it has actually got only two
seats from the DMK.β
Most of them also feel that the coming together of the VCK and the PMK
is just part of an electoral strategy and not a result of any real
effort to bring together the two communities.
To expect that this coming together would go beyond electoral politics
and have a significant impact on the functioning of caste dynamics is
just an illusion, feel SC/ST intellectuals.
Awakeness Practices
|
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