324 LESSON 23 07 2011 Sudatta Sutta About
Sudatta Anathapindika FREE ONLINE eNΔlandΔ Research and Practice UNIVERSITY and
BUDDHIST GOOD NEWSletter to VOTE for BSP ELEPHANT to attain Ultimate
Bliss-Through http://sarvajan.ambedkar.org-The Pristine Environment of Sankasia-Buddhism and
science
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 banawanas, 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 Ultimate 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
I.
KAMMA,REBIRTH,AWAKEN-NESS,BUDDHA,THUS COME ONE,DHAMMA
II.
ARHAT ,FOUR HOLY TRUTHS,EIGHTFOLD PATH,TWELVEFOLD CONDITIONED ARISING,BODHISATTA,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.
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
Sudatta Sutta: About Sudatta (Anathapindika)
translated from the Pali by
Thanissaro Bhikkhu
Translator’s note
Many
discourses are set in Jeta’s Grove, the monastery donated by Anathapindika.
Here we learn how Anathapindika first met the Buddha. A dramatic point in the
story revolves around the fact that most people knew of him by his epithet β
Anathapindika means “Almsgiver to those without protection” β rather
than by his given name. Thus he is surprised to hear the Buddha, at their first
meeting, address him correctly.
The
Cullavagga (VI) gives this same story in greater detail and adds more
incidents: After reciting the verse with which this discourse ends, the Buddha
gives Anathapindika a step-by-step teaching, culminating in an explanation of
the four noble truths. At the end of the teaching, Anathapindika attains
stream-entry. He then returns home to Savatthi, purchases a grove from Prince
Jeta at immense price, and establishes a monastery for the Buddha and the
Sangha. There, according to the commentaries, the Buddha spent more rains
retreats than at any other monastery.
I have
heard that on one occasion the Blessed One was staying near Rajagaha
in the Cool Grove. Now at that time Anathapindika the householder had arrived
in Rajagaha on some business. He heard, “An Awakened One, they say, has
appeared in the world,” and he wanted to go right then to see the Blessed
One. Then the thought occurred to him, “Today is not the proper time to go
to see the Blessed One. Tomorrow I will go to see the Blessed One at the proper
time.” With his mindfulness immersed in the Awakened One he lay down to
sleep. Three times he got up during the night, thinking it was light. Then he
went to the gate to the charnel ground. Non-human beings opened the gate.
When
Anathapindika the householder had left the city, the light vanished and
darkness appeared. Fear, terror, & horripilation arose, and because of that
he wanted to turn back. Then Sivaka the yakkha-spirit,
invisible, proclaimed:
A hundred elephants, a hundred horses, a hundred
mule-drawn carts, a hundred-thousand maidens adorned with jewels & earrings
aren’t worth one-sixteenth of one step forward. Go forward, householder! Go
forward, householder! Going forward is better for you, not back!
The
darkness then vanished for Anathapindika and the light appeared. The fear,
terror, & horripilation he had felt subsided.
For a
second time… a third time, the light vanished and darkness appeared. Fear,
terror, & horripilation arose, and because of that Anathapindika wanted to
turn back. Then for a third time, Sivaka the yakkha-spirit, invisible, proclaimed:
A hundred elephants, a hundred horses, a hundred
mule-drawn carts, a hundred-thousand maidens adorned with jewels & earrings
aren’t worth one-sixteenth of one step forward. Go forward, householder! Go
forward, householder! Going forward is better for you, not back!
The
darkness then vanished for Anathapindika and the light appeared. The fear,
terror, & horripilation he had felt subsided.
So
Anathapindika went to the Cool Grove. Now at that time, the Blessed One β
having gotten up as the night was ending β was pacing back & forth in the
open air. He saw Anathapindika the householder coming from afar. On seeing him,
he got down from his meditation path and sat on a seat made ready. As he was
sitting there he said to Anathapindika, “Come, Sudatta.”
Then
Anathapindika, [thinking,] “The Blessed One is calling me by my given
name!” threw himself down right there at the Blessed One’s feet and said
to him, “Lord, I hope the Blessed One has slept in ease.”
[The
Buddha:]
Always, always, he sleeps in ease: the brahman totally unbound,
who doesn’t adhere to sensual pleasures, who’s without acquisitions &
cooled. Having cut all ties & subdued fear in the heart, calmed, he sleeps
in ease, having reached peace of awareness.
JeΒtaΒvana Grove - to whoΒevΒer you are
Ven Tissa Maha Thero Kuti in JeΒtaΒvana Monastery (Ven PutiΒgaΒta Tissa Maha Thero)
Ven AnΒguliΒmala Maha Thero Kuti (JeΒtaΒvana Monastery)
Relic Stupa of Ven SariputΒta Maha Thero (JeΒtaΒvana Monastery)
Karare Kuti in JeΒtaΒvana Monastery
Ven RahuΒla Maha Thero - Kuti (JeΒtaΒvana Monastery)
Place where JeΒtaΒvana monks washed there robes
Eight StuΒpas in JeΒtaΒvana Monastery
JeΒtaΒvana
The Pristine Environment of Sankasia
Today Sankasia
is the one of the most remote and undeveloped
Buddhist
shrines in India, a far cry from the Buddhaβs time when it
was called
βCity of Sankasiaβ. When Indiaβs Prime Minister Nehru
was asked by
some Japanese visitors in 1961, which was the poorest
Buddhist shrine
in India, he promptly replied: βSankasia!β The
situation has
improved slightly since Ms Mayawati,
a Buddhist
laywoman became
Chief Minister of Uttar Pradesh in May 2007
again after a
brief term in 2002-03. Now the roads are getting better
and a new hotel
is being built to accommodate tourists in Sankasia.
The author
first visited Sankasia ten years ago. Impressed by its
pristine environment, he decided to lead
Malaysian pilgrims there
every
pilgrimage despite initial objections from certain members. In
the beginning,
the trip would take the whole day and we would leave
Sankasia by
evening and travel to Kanpur or Lucknow arriving at the
hotel well
after midnight. When the pilgrimsβ hostel in the Burmese
Temple was
completed in 2004, Sayadaw U 5anda invited
us to
stay overnight
there instead of leaving in the evening. It proved to be
very pleasant
as we got the opportunity to know Sayadaw U Nanda
and benefit
from his vast knowledge of the history of Sankasia. Now
Sankasia.
VAJRA SKY OVER TIBET TrailΒer
exΒplore Tibet
Al-Quran: Juz’ 2 (Al Baqarah 142 - Al Baqarah 252)
What Tsem RinΒpoche thinks of the Dalai Lama??!! (2 of 3)
Small ShinΒto Shrine in Japan MounΒtains
HE the 7th Dzogchen RinΒpoche
Vajra Sky Over Tibet.βSubEsp.βflv
KhanΒdro RinΒpoche on doing PilΒgrimΒage
BudΒdhayΒaΒtra
Buddhism and
science
The world is filled
with Dukkha; its cause is desire, selfishness, the power of the illusory self.
To remove an
unwanted effect it is commonsense to remove the cause. The ending of dukkha,therefore,
is achieved by the elimination of desire. But how? By treading a Way, a Middle
Way between all extremes. So taught the All-Awakened One, and he later
described the Way as an eightfold Wa, for although perfection in any one step
is perfection in all, yet there is an orderly sequence in the task of
self-perfection: the higher stages of mind-development, for example, must wait,
or should wait, for the purification of motive lest, when achieved, they are
used to selfish ends.