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296 297 298 LESSON 12 to 14 06 2011 Dasama Sutta To Dasama Jhana Sutta Mental Absorption Samadhi Sutta Concentration Sariputta Sutta With Sariputta FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS letter to VOTE for BSP ELEPHANT to attain Ultimate Bliss-Through http://sarvajan.ambedkar.org-POLITICS is SACRED with BEST GOVERNANCE-Hon’ble Chief Minister writes letter to Hon’ble Prime Minister-Hon’ble C.M. requests to Hon’ble P.M. to implement provisions of New Land Acquisition Policy of State in different enterprises/institutions of Union Government
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296 297 298 LESSON 12 to 14 06 2011 Dasama Sutta  To Dasama Jhana Sutta Mental Absorption Samadhi
Sutta Concentration Sariputta Sutta With Sariputta
 FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS
letter
to VOTE for BSP
ELEPHANT
to attain Ultimate
Bliss-Through
http://sarvajan.ambedkar.org-POLITICS is SACRED with BEST GOVERNANCE-Hon’ble Chief Minister writes letter to Hon’ble Prime Minister-Hon’ble C.M. requests to Hon’ble P.M. to implement provisions of New Land Acquisition Policy of State in different enterprises/institutions of Union Government


Dove-02-june.gif (38556 bytes) THE BUDDHISTrevolving globe

ONLINE GOOD NEWS LETTER

COURSE PROGRAM

LESSON

296 297 298

Practice a Sutta a Day

KEEPS DUKKHA AWAY


Dasama Sutta: To Dasama

On one
occasion Ven. Ananda was staying near Vesali at Veluvagamaka. Now on that occasion Dasama the householder from Atthakanagara had arrived at Pataliputta
on some business. Then he went to a certain monk at Kukkata
Monastery
and on arrival said to him, “Where is Ven. Ananda staying
now? I’d like to see him.”

“Householder,
the Ven. Ananda is staying near Vesali at Veluvagamaka.”

Then
Dasama the householder from Atthakanagara, on completing his business at
Pataliputta, went to Ven. Ananda at Veluvagamaka near Vesali. On arrival,
having bowed down to him, he sat to one side. As he was sitting there, he said
to Ven. Ananda: “Venerable sir, is there a single quality declared by the
Blessed One — the one who knows, the one who sees, worthy & rightly
self-awakened — where the unreleased mind of a monk who dwells there heedful,
ardent, & resolute becomes released, or his unended fermentations go to
their total ending, or he attains the unexcelled security from the yoke that he
had not attained before?”

“Yes,
householder, there is…”

“And
what is that one quality, venerable sir…?”

“There
is the case, householder, where a monk, withdrawn from sensuality, withdrawn
from unskillful qualities, enters & remains in the first jhana: rapture
& pleasure born from withdrawal, accompanied by directed thought &
evaluation. He reflects on this and discerns, ‘This first jhana is fabricated
& intended. Now whatever is fabricated & intended is inconstant &
subject to cessation.’ Staying right there, he reaches the ending of the mental
fermentations. Or, if not, then — through this very Dhamma-passion, this
Dhamma-delight, and from the total wasting away of the first five Fetters[1]
— he is due to be reborn [in the Pure Abodes], there to be totally unbound,
never again to return from that world.

“This,
householder, is a single quality declared by the Blessed One — the one who
knows, the one who sees, worthy & rightly self-awakened — where the
unreleased mind of a monk who dwells there heedful, ardent, & resolute
becomes released, or his unended fermentations go to their total ending, or he
attains the unexcelled security from the yoke that he had not attained before.

(Similarly
with the second, third, and fourth jhanas.)

“Then again, a monk keeps pervading the first
direction[2]
with an awareness imbued with good will, likewise the second, likewise the
third, likewise the fourth. Thus above, below, & all around, everywhere, in
its entirety, he keeps pervading the all-encompassing cosmos with an awareness
imbued with good will — abundant, expansive, immeasurable, without hostility,
without ill will. He reflects on this and discerns, ‘This awareness-release
through good will is fabricated & intended. Now whatever is fabricated
& intended is inconstant & subject to cessation.’ Staying right there,
he reaches the ending of the mental fermentations. Or, if not, then — through
this very Dhamma-passion, this Dhamma-delight, and from the total wasting away
of the first five Fetters — he is due to be reborn [in the Pure Abodes], there
to be totally unbound, never again to return from that world.

“This
too, householder, is a single quality declared by the Blessed One — the one who
knows, the one who sees, worthy & rightly self-awakened — where the
unreleased mind of a monk who dwells there heedful, ardent, & resolute
becomes released, or his unended fermentations go to their total ending, or he
attains the unexcelled security from the yoke that he had not attained before.

(Similarly
with awareness-release through compassion, through appreciation, & through
equanimity.)

“Then again, a monk — 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’ — enters & remains in the dimension of the infinitude of space. He
reflects on this and discerns, ‘This attainment of the infinitude of space is
fabricated & intended. Now whatever is fabricated & intended is
inconstant & subject to cessation.’ Staying right there, he reaches the
ending of the mental fermentations. Or, if not, then — through this very
Dhamma-passion, this Dhamma-delight, and from the total wasting away of the
first five Fetters — he is due to be reborn [in the Pure Abodes], there to be
totally unbound, never again to return from that world.

“This
too, householder, is a single quality declared by the Blessed One — the one who
knows, the one who sees, worthy & rightly self-awakened — where the
unreleased mind of a monk who dwells there heedful, ardent, & resolute
becomes released, or his unended fermentations go to their total ending, or he
attains the unexcelled security from the yoke that he had not attained before.

(Similarly
with the dimension of the infinitude of consciousness and the dimension of
nothingness.)

When this
was said, Dasama the householder from Atthakanagara said to Ven. Ananda,
“Venerable Ananda, just as if a man
seeking a single opening onto treasure were all at once to come upon eleven
openings onto treasure, in the same way I — seeking a single doorway to the
Deathless — have all at once come to hear of eleven doorways to the Deathless.
And just as if a man whose house had eleven doors could take himself to safety
by means of any one of those doors, in the same way I can take myself to safety
by means of any one of these eleven doors to the Deathless. Venerable sir, when
sectarians search for a teacher’s fee for their teachers, why shouldn’t I pay
homage to Ven. Ananda?”

So Dasama
the householder from Atthakanagara, having assembled the community of monks
from Vesali and Pataliputta, with his own hands served & satisfied them
with refined staple & non-staple foods. He presented a pair of cloths to
each monk, and a triple robe to Ven. Ananda. And, for Ven. Ananda, he had a
dwelling built worth five hundred [kahapanas].

Jhana Sutta: Mental Absorption

“I
tell you, the ending of the mental fermentations depends on the first jhana…
the second jhana… the third… the fourth… the dimension of the infinitude
of space… the dimension of the infinitude of consciousness… the dimension
of nothingness. I tell you, the ending of the mental fermentations depends on
the dimension of neither perception nor non-perception.

“‘I
tell you, the ending of the mental fermentations depends on the first jhana.’
Thus it has been said. In reference to what was it said? There is the case
where a monk, secluded from sensuality, secluded from unskillful qualities,
enters & remains in the first jhana: rapture & pleasure born of
seclusion, accompanied by directed thought & evaluation. He regards
whatever phenomena there that are connected with form, feeling, perception,
fabrications, & consciousness, as inconstant, stressful, a disease, a
cancer, an arrow, painful, an affliction, alien, a disintegration, an
emptiness, not-self. He turns his mind away from those phenomena, and having
done so, inclines his mind to the property of deathlessness: ‘This is peace,
this is exquisite — the resolution of all fabrications; the relinquishment of
all acquisitions; the ending of craving; dispassion; cessation; Unbinding.’

Suppose that an archer or archer’s apprentice were to
practice on a straw man or mound of clay, so that after a while he would become
able to shoot long distances, to fire accurate shots in rapid succession, and
to pierce great masses. In the same way, there is the case where a monk…
enters & remains in the first jhana: rapture & pleasure born of
withdrawal, accompanied by directed thought & evaluation. He regards
whatever phenomena there that are connected with form, feeling, perception,
fabrications, & consciousness, as inconstant, stressful, a disease, a
cancer, an arrow, painful, an affliction, alien, a disintegration, an
emptiness, not-self. He turns his mind away from those phenomena, and having
done so, inclines his mind to the property of deathlessness: ‘This is peace,
this is exquisite — the resolution of all fabrications; the relinquishment of
all acquisitions; the ending of craving; dispassion; cessation; Unbinding.’

“Staying
right there, he reaches the ending of the mental fermentations. Or, if not,
then — through this very dhamma-passion, this very dhamma-delight, and from the
total wasting away of the first five of the fetters[1] — he is due to be reborn
[in the Pure Abodes], there to be totally unbound, never again to return from
that world.

“‘I
tell you, the ending of the mental fermentations depends on the first jhana.’
Thus was it said, and in reference to this was it said.

(Similarly
with the second, third, and fourth jhana.)

“‘I
tell you, the ending of the mental fermentations depends on the dimension of
the infinitude of space.’ Thus it has been said. In reference to what was it
said? There is the case where a monk, 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,’ enters & remains in the dimension of the infinitude of space. He
regards whatever phenomena there that are connected with feeling, perception,
fabrications, & consciousness, as inconstant, stressful, a disease, a
cancer, an arrow, painful, an affliction, alien, a disintegration, an
emptiness, not-self. He turns his mind away from those phenomena, and having done
so, inclines his mind to the property of deathlessness: ‘This is peace, this is
exquisite — the resolution of all fabrications; the relinquishment of all
acquisitions; the ending of craving; dispassion; cessation; Unbinding.’

“Suppose
that an archer or archer’s apprentice were to practice on a straw man or mound
of clay, so that after a while he would become able to shoot long distances, to
fire accurate shots in rapid succession, and to pierce great masses. In the
same way, there is the case where a monk… enters & remains in the
dimension of the infinitude of space. He regards whatever phenomena there that
are connected with feeling, perception, fabrications, & consciousness, as
inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction,
alien, a disintegration, an emptiness, not-self. He turns his mind away from
those phenomena, and having done so, inclines his mind to the property of
deathlessness: ‘This is peace, this is exquisite — the resolution of all
fabrications; the relinquishment of all acquisitions; the ending of craving;
dispassion; cessation; Unbinding.’

“Staying
right there, he reaches the ending of the mental fermentations. Or, if not,
then — through this very dhamma-passion, this very dhamma-delight, and from the
total wasting away of the first five of the fetters — he is due to be reborn
[in the Pure Abodes], there to be totally unbound, never again to return from
that world.

“‘I
tell you, the ending of the mental fermentations depends on the dimension of
the infinitude of space.’ Thus was it said, and in reference to this was it
said.

(Similarly
with the dimension of the infinitude of consciousness and the dimension of
nothingness.)

“Thus,
as far as the perception-attainments go, that is as far as gnosis-penetration
goes. As for these two spheres — the attainment of the dimension of neither
perception nor non-perception & the attainment of the cessation of feeling
& perception — I tell you that they are to be rightly explained by those
monks who are meditators, skilled in attaining, skilled in attaining &
emerging, who have attained & emerged in dependence on them.”

Samadhi Sutta: Concentration

 

Then Ven.
Ananda 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, “Lord,
could a monk have an attainment of concentration such that he would neither be
percipient of earth with regard to earth, nor of water with regard to water,
nor of fire… wind… the dimension of the infinitude of space… the
dimension of the infinitude of consciousness… the dimension of nothingness…
the dimension of neither perception nor non-perception… this world… nor of
the next world with regard to the next world, and yet he would still be
percipient?”

“Yes,
Ananda, he could…”

“But
how, lord, could a monk have an attainment of concentration such that he would
neither be percipient of earth with regard to earth… nor of the next world
with regard to the next world, and yet he would still be percipient?”

“There
is the case, Ananda, where the monk would be percipient in this way: ‘This is
peace, this is exquisite — the resolution of all fabrications; the
relinquishment of all acquisitions; the ending of craving; dispassion;
cessation; Unbinding.’ It’s in this way that a monk could have an attainment of
concentration such that he would neither be percipient of earth with regard to
earth, nor of water with regard to water, nor of fire… wind… the dimension
of the infinitude of space… the dimension of the infinitude of
consciousness… the dimension of nothingness… the dimension of neither
perception nor non-perception… this world… nor of the next world with
regard to the next world, and yet he would still be percipient.”

Sariputta Sutta: With Sariputta

Then Ven.
Ananda went to Ven. Sariputta and, on
arrival, exchanged courteous greetings with him. After an exchange of friendly
greetings & courtesies, he sat to one side. As he was sitting there, he
said to Ven. Sariputta, “Friend Sariputta, could a monk have an attainment
of concentration such that he would neither be percipient of earth with regard
to earth, nor of water with regard to water, nor of fire… wind… the
dimension of the infinitude of space… the dimension of the infinitude of
consciousness… the dimension of nothingness… the dimension of neither
perception nor non-perception… this world… nor of the next world with
regard to the next world, and yet he would still be percipient?”

“Yes,
friend Ananda, he could…”

“But
how, friend Sariputta, could a monk have an attainment of concentration such he
would neither be percipient of earth with regard to earth… nor of the next
world with regard to the next world, and yet he would still be
percipient?”

“Once,
friend Ananda, when I was staying right here in Savatthi in the Blind Man’s
Grove, I reached concentration in such a way that I was neither percipient of
earth with regard to earth… nor of the next world with regard to the next
world, and yet I was still percipient.”

“But
what, friend Sariputta, were you percipient of at that time?”

“‘The
cessation of becoming — Unbinding — the cessation of becoming — Unbinding’: One
perception arose in me, friend Ananda, as another perception ceased. Just as in
a blazing woodchip fire, one flame arises as another flame ceases, even so,
‘The cessation of becoming — Unbinding — the cessation of becoming —
Unbinding’: One perception arose in me as another one ceased. I was percipient
at that time of ‘The cessation of becoming — Unbinding.’”

POLITICS
is SACRED with BEST GOVERNANCE

Press Information Bureau

(C.M. Information Campus)

Information & Public Relations Department,
U.P.

 

Hon’ble Chief Minister writes letter to Hon’ble
Prime Minister

 

Hon’ble C.M. requests to Hon’ble P.M. to implement
provisions of New Land Acquisition Policy of State in different enterprises/institutions
of Union Government

 

Lucknow :: 11 June 2011

 

The Hon’ble Chief Minister of Uttar Pradesh, Ms.
Mayawati Ji has written a letter to the Prime Minister Dr. Manmohan Singh requesting
him to implement the provisions of New Land Acquisition Policy in Public sector
institutions/enterprises of Union Government.

This land acquisition policy had been implemented
by the State

Government on 2nd June 2011.

 

Ms. Mayawati ji has requested to the Prime
Minister to make arrangements regarding implementation of this Land Acquisition

Policy in the Public sector
institutions/enterprises of Union

Government in the State at present like-Railways,
National

Highways Authority of India (NHAI), Gas Authority
of India Limited,

NTPC etc. so that uniformity could be maintained
in connection of

land acquisition in the State.

 

The Hon’ble Chief Minister while enclosing G.O. of
New Land

Acquisition Policy with her letter has stated to
the Prime Minister

that under this New Land Policy, for the first
time provisions have

been made to acquire land on the basis of mutual
consent and

benefit the farmers from the developed land.
Besides, arrangement

has also been made to give compensation to
landless labourers.

New Policy would be beneficial for farmers and
land acquiring

agency both.

 

It may be mentioned that some Departments,
Enterprises and

Authorities of Union Government had made their
respective acts for

land acquisition under which land is acquired from
the farmers. In

these acts of Union Government, there are no
provisions of mutual

consent and contract with the farmers and safeguarding
the

interests of landless labourers, owing to which
sometimes the

problem of law and order arises. Besides, the
farmers affected from

land acquisition and their families get entangled
in the litigations for

several years, owing to which projects’ work also
get affected.

 

Under the New Land Acquisition Policy which has
been announced by the U.P. Government, large scale provisions have been made
for safeguarding the interests of farmers and labourers.

 

This policy is the most progressive and farmer-friendly
policy of the

Country. The provisions of New Policy are
beneficial for projects and

farmers and labourers affected from land
acquisition. It may be recalled that the Hon’ble Chief Minister ji participated
in Kisan Panchayat on 2
nd June 2011 in Lucknow with a view to solving the problems
pertaining to land acquisition and farmers, in which farmers representatives
came from different parts of the State also took part. The Hon’ble Chief
Minister had announced a new progressive land acquisition policy keeping in
view the suggestions made by the farmers after discussions with them in this
Panchayat. She demanded from the Union Government that like the New Policy of
the State Government, the Centre should also

implement it, in the entire Country.

*********






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