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381 LESSON 21 09 2011 Ina Sutta Debt FREE ONLINE eNālandā Research and Practice UNIVERSITY and BUDDHIST GOOD NEWS LETTER Through http://sarvajan.ambedkar.org- FREE ONLINE CONCENTRATION PRACTICE INSTITUTE FOR STUDENTS(FOCPIS)- The Narratives for the Levels of Departmental Curricula-1. Department of Buddhist Studies-1.3 Advanced Curriculum- Drawing attention of the Hon’ble Prime Minister towards the commitment of her government for the uplift of OBCs of the state, the Uttar Pradesh Chief Minister Hon’ble Ms. Mayawati ji has requested the Central Government to include Jat caste/community in the Central list of other backward classes (OBCs). Towards “Prabuddha Bharat” (Awakened India)
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381 LESSON 21 09  2011 Ina Sutta Debt
 
FREE ONLINE eNālandā Research
and Practice UNIVERSITY and
  BUDDHIST
GOOD NEWS LETTER
Through http://sarvajan.ambedkar.org-
FREE ONLINE CONCENTRATION PRACTICE INSTITUTE FOR STUDENTS(FOCPIS)-
The Narratives for the Levels of Departmental Curricula-1.
Department of Buddhist Studies-1.3 Advanced Curriculum-
Drawing
attention of the Hon’ble Prime Minister towards the commitment of her
government for the uplift of OBCs of the state, the Uttar Pradesh Chief
Minister Hon’ble Ms. Mayawati ji has requested the Central Government to include
Jat caste/community in the Central list of other backward classes (OBCs).
Towards “Prabuddha Bharat” (Awakened
India)

Drawing attention of the PM towards the commitment
of her govt for the uplift of OBCs of the state, the UP CM
 Ms. Mayawati ji has requested the Central Govt
to include Jat caste  in the Central list
of OBCs.

 

U P C M Ms.Mayawati ji has requested the PM to include
Jat caste/community in the Central list OBCs. As her govt. was committed 4 d
uplift of OBC of UP.

 

AN 6.45

PTS: A iii 351

Ina Sutta: Debt

translated from the Pali
by

Thanissaro Bhikkhu

© 1998–2011

“Monks, for one who partakes of sensuality, poverty is
suffering in the world.”

“Yes, lord.”

“And a poor, destitute, penniless person gets into debt.
For one who partakes of sensuality, getting into debt is suffering in the
world.”

“Yes, lord.”

“And a poor, destitute, penniless person, having gotten
into debt, owes interest payments. For one who partakes of sensuality, interest
payment is suffering in the world.”

“Yes, lord.”

“And when a poor, destitute, penniless person owing
interest payments does not pay interest on time, they serve him notice. For one
who partakes of sensuality, being served notice is suffering in the
world.”

“Yes, lord.”

“And when a poor, destitute, penniless person, being served
notice, does not pay, they hound him. For one who partakes of sensuality, being
hounded is suffering in the world.”

“Yes, lord.”

“And when a poor, destitute, penniless person, being
hounded, does not pay, he is put into bondage. For one who partakes of
sensuality, bondage is suffering in the world.”

“Yes, lord.”

“Thus, monks, poverty is suffering in the world for one who
partakes of sensuality. Getting into debt is suffering in the world for one who
partakes of sensuality. Interest payment is suffering in the world for one who
partakes of sensuality. Being served notice is suffering in the world for one
who partakes of sensuality. Being hounded is suffering in the world for one who
partakes of sensuality. Bondage is suffering in the world for one who partakes
of sensuality.

“In the same way, monks, whoever has no conviction with
regard to skillful mental qualities, no sense of conscience with regard to
skillful mental qualities, no sense of concern with regard to skillful mental
qualities, no persistence with regard to skillful mental qualities, no
discernment with regard to skillful mental qualities is, in the discipline of a
noble one, said to be poor, destitute, & penniless.

“He — poor, destitute, & penniless, having no
conviction with regard to skillful mental qualities, no sense of conscience…
no sense of concern… no persistence… no discernment with regard to skillful
mental qualities — engages in misconduct by way of the body, misconduct by way
of speech, misconduct by way of the mind. For him, I tell you, this is getting
into debt.

“For the purpose of concealing his bodily misconduct, he
formulates evil desires: He desires, ‘May they not know about me.’ He resolves,
‘May they not know about me.’ He speaks, [thinking,] ‘May they not know about
me.’ He makes an effort with his body, [thinking,] ‘May they not know about
me.’ For the purpose of concealing his verbal misconduct… For the purpose of
concealing his mental misconduct, he formulates evil desires: He desires, ‘May
they not know about me.’ He resolves, ‘May they not know about me.’ He speaks,
[thinking,] ‘May they not know about me.’ He makes an effort with his body,
[thinking,] ‘May they not know about me.’ For him, I tell you, this is interest
payment.

“And then his well-behaved companions in the holy life say
about him, ‘This venerable one acts in this way, behaves in this way.’ For him,
I tell you, this is being served notice.

“And then, when he has gone to the wilderness, to the foot
of a tree, or to an empty dwelling, he is beset with evil, unskillful thoughts
accompanied by remorse. For him, I tell you, this is being hounded.

“He — poor, destitute, & penniless, having engaged in
misconduct by way of the body, misconduct by way of speech, & misconduct by
way of the mind — on the break-up of the body, after death, is bound by the
bond of hell or the bond of the animal womb. And I can imagine no one other
bond so tormenting, so painful, so obstructive to the unexcelled rest from
bondage, as the bond of hell or the bond of the animal womb.”

Poverty is called
suffering in the world; so, too, is getting into debt. A poor person, in debt,
partaking of sensuality, suffers hardship. Then they hound him and put him into
bondage: the painful bond for one longing to gain sensual pleasures. Now,
anyone with no conviction in the discipline of a noble one — no sense of
conscience, no sense of concern — contemplating evil actions, doing wrong by
way of body, wrong by way of speech, & wrong by way of the mind, wants:
‘May they not know about me.’ He creeps along in body, speech, or mind, piling
up evil actions, here & there, again & again. He, with evil actions,
his wisdom weak, knowing his own wrong-doing, is a poor person, in debt.
Partaking of sensuality, he suffers hardship. Then they hound him — painful
mental resolves born of remorse — at home or in the wilderness. He, with evil
actions, his wisdom weak, knowing his own wrong-doing, goes to an animal womb
or is bound in hell: the painful bond from which the enlightened are freed. But
one with confidence, living at home, making gifts of his belongings,
righteously-gained, wins both goals: advantage in the here-&-now, &
happiness in the world beyond. The liberality of this householder piles up
merit. Now, anyone with conviction firmly established in the discipline of a
noble one — with a sense of conscience, a sense of concern, discerning &
restrained by virtue — is, in the discipline of a noble one, said to be living
in ease. Gaining a pleasure not of the flesh, he determines on equanimity:
abandoning the five hindrances — persistence constantly aroused — entering the
jhanas: unified, mindful, & wise. Knowing this as it actually is in the
total ending of all fetters, through everywhere not-clinging, his mind is
rightly released. In him, Such, rightly released, there is the knowledge, in
the total ending of the fetters of becoming: ‘My release is unshakable.’ That
is the highest knowledge that, the happiness unexcelled. Sorrowless, dustless,
at rest, that is release from debt.

 

AN 8.80

 

1.3 Advanced Curriculum

 

With the firm basis in the Buddhist
philosophical views acquired in the foundation and

intermediate levels,
FOCPIS
advanced curriculum represents the actual study of the
principal

Indian shāstras, or
treatises with authoritative commentaries by leading Kagyü and Nyingma

masters. It is aligned with each of
the three turnings of the wheel of Dharma and currently

offers 32 credits. The number of
credits associated with courses will increase with the further

development of the advanced
curriculum. Currently the advanced courses have 2 or 4 credit.

When the development phase is
complete and the Advanced Curriculum is offered yearround,

these courses will be 5 or 10
credits each, respectively, which will include analytical

meditation, debate, and discussion
groups. During the development phase, as many of the 2

or 4 credit hour courses are being
taught as are needed to teach the related texts. The

Tantra curriculum will be added in
the near future.

 

DOB 680 Analytical Meditation III

 

1.3.1 Advanced Curriculum: First Turning

 

The four courses of the
FOCPIS
advanced curriculum first turning present an in-depth study

of two treatises: Abhidharmakosha
by Vasubandhu and Pramānavārttika by
Dharmakīrti,

which constitute the cornerstone of
the
shedra studies. Completing all four
advanced

curriculum first turning courses
earns the
FOCPIS Advanced Curriculum First

Turning Certificate of Completion.

 

DOB 681Abhidharmakosha: Bestowing
the Fulfillment of Accomplishment and Happiness

I - 2 credits

 

DOB 682 Abhidharmakosha: Bestowing
the Fulfillment of Accomplishment and

Happiness II - 2 credits

 

DOB 690 Pramānavārttika: The Ocean
of the Texts on Reasoning I - 2 credits

 

DOB 691 Pramānavārttika: The Ocean
of the Texts on Reasoning II - 2 credits

 

1.3.2 Advanced Curriculum: Second Turning

 

The eight courses of the FOCPIS advanced
curriculum second turning present an in-depth

study of two seminal Mahāyāna
treatises of the
shedra studies: Madhyamakāvatāra
by

Chandrakīrti and Abhisamayālamkāra
by Maitreya. Completing all eight advanced curriculum

second turning courses earns the FOCPIS Advanced
Curriculum Second Turning

 

DOB Certificate of Completion.

 

700 Madhyamakāvatāra: The
Chariot of the Takpo Kagyü Siddhas I - 2 credits

 

DOB 701 Madhyamakāvatāra: The
Chariot of the Takpo Kagyü Siddhas II - 2 credits

DOB 702 Madhyamakāvatāra: The
Chariot of the Takpo Kagyü Siddhas III - 2 credits

DOB 703 Madhyamakāvatāra: The
Chariot of the Takpo Kagyü Siddhas IV - 2 credits

DOB 710 Abhisamayālamkāra: The Noble
One Resting at Ease I - 2 credits

DOB 711 Abhisamayālamkāra: The Noble
One Resting at Ease II - 2 credits

DOB 712 Abhisamayālamkāra: The Noble
One Resting at Ease III - 2 credits

DOB 713 Abhisamayālamkāra: The Noble
One Resting at Ease IV - 2 credits

 

1.3.3 Advanced Curriculum: Third Turning

 

FOCPIS advanced
curriculum third turning consists of an in-depth study of three treatises by

Maitreya: Madhyāntavibhāga, Dharmadharmatāvibhāga
and the Uttaratantra. Completing all

three advanced curriculum third
turning courses earns the
FOCPIS Advanced

Curriculum Third Turning
Certificate of Completion.

 

DOB 760 Madhyāntavibhāga: The
Distinction between the Middle and Extremes - 2

credits

 

DOB 770 Dharmadharmatāvibhāga: The
Distinction between Phenomena and the Nature

 

DOB of Phenomena - 2 credits

 

780 Sūtras of the Third Turning
& the
Uttaratantra: The Lion’s Roar of
Irreversibility -

4 credits

 

1.3.4 Advanced Curriculum: Tantra

 

The future Tantra curriculum at
Nitartha Institute will be based on the rich tradition of tantric

studies in the Kagyü lineage,
drawing from the commentary on the
Hevajra Tantra by

Jamgön Kongtrül Lodrö Thaye
(1813-1899) and
Zabmo Nangdön, the Profound Inner

Reality, one of the most complete
elucidations of the Buddhist teachings of the completion

stage practices of the Anuttarayogatantra, by the
Third Karmapa, Rangjung Dorje (1284-

1339), and its commentary by Jamgön
Kongtrül Lodrö Thaye. This level of curriculum will

also include the study of the
Mahāmudrā view. Mahāmudrā is regarded to be at the pinnacle

of the meditational systems of
Tibetan Buddhism. One of the most systematic and

authoritative presentations of this
meditation on the nature of mind is found in
The

Moonbeams of Mahāmudrā by Dakpo
Tashi Namgyal (1511–1587).
FOCPIS students will

enter Tantric studies only after
the completion of all the preceding levels of the curriculum

and with the permission from The
Dzogchen Ponlop Rinpoche.

 

Press Information Bureau

(C.M. Information Campus)

Information & Public Relations Department,
U.P.

 

Hon’ble C.M. demands from Central Government to
include Jat Caste in Central list of OBC

 

Hon’ble C.M. writes letter to Prime Minister

 

Lucknow : September 19 , 2011

 

Drawing attention of the Hon’ble Prime Minister
towards the commitment of her government for the uplift of OBCs of the state, the
Uttar Pradesh Chief Minister Hon’ble Ms. Mayawati ji has requested the Central
Government to include Jat caste/community in the Central list of other backward
classes (OBCs). She has sent a letter to the Prime Minister in this connection
in which she said that maximum people of Jat community earned their living
mainly from agriculture and allied activities. Owing to decline in the agricultural
land holding, the financial condition of the families had weakened. Moreover,
they were educationally backward as well. Their children also lagged behind in
the field of school education. This community did not have proper
representation in the Central Services also. Keeping this in view, the state
government had included Jat Community in the list of OBC on 10 March 2000.

 

In her letter written to the Prime Minister, the
Hon’ble Chief Minister ji said that in the Central list of OBCs, under the
state list of Rajasthan, the Jat caste (leaving aside Dholpur and Bharatpur districts)
had been included through notification dated 27 October 1999. Since, the state
of Rajasthan was an adjoining state of Uttar Pradesh and the socio-economic
condition of the Jat caste of both the states was similar, so it was a solid
basis to include U.P.’s Jat caste into the Central list of OBC.

 

The Hon’ble Chief Minister ji also said that it
was her firm belief that if change had to be brought about in the condition of

the Jat Community, opportunities in the field of
education, employment including other sectors would have to be provided to them
for their progress. Her government was committed to extend full co-operation in
it, she added.

Dear
brothers and sisters in the Sangha,

Jai
Bhim!!

Kindly
find below the information related to the forthcoming conference on
“Towards Prabuddha Bharat”. 

Kindly
encourage people outside Maharashtra in your contact to participate in
it. 

For
further details and registration, contact the people mentioned below.

With
metta,

Mangesh

Towards
“Prabuddha Bharat” (Awakened India)

Prabuddha Bharat stands for  awakened India. Dr. Babasaheb Ambedkar envisioned
an Awakened India. He also started a publication titled as “Prabuddha Bharat”
in Marathi language. His social philosophy was based on liberty, equality and
fraternity , which he said, was rooted into Buddha Dhamma. Since mass
conversion in 1956, millions of people have become Buddhists. The movement
though initially was concentrated in Maharashtra, it has been now spreading all
over India.

There are unprecedented changes in the
social movement in India, and Buddhism has become an important dimension of
fight against caste system and practice of untouchability. Dr. Babasaheb
Ambedkar preferred Buddhism in place of ideologies like Marxism, thus it’s
spelling out very large role for Buddhism in Modern India.

Prabuddha Bharat Network is conceived
after an attempt to bring together Buddhists throughout India based on training
in Nagarjuna Training Institute in Nagpur. The Nagarjuna Training Institute
also held the National Conference of Buddhists in 2006.

In order to initiate and develop the
network of Buddhist individuals and organizations throughout India, a two-day
conference will be held in Nagaloka, Nagpur on October 7-8, 2011. The two day
conference is hoping to bring Buddhist followers of Dr. Babasaheb Ambedkar who
are committed to the realization of Prabuddha Bharat.

 

The lodging and boarding will be provided
by Nagaloka. Please confirm your participation on
9823460581/08237290046/07893451710 or send us an email on mangesh.dahiwale@gmail.com/p.m.rangari@gmail.com/jaibhim@gmail.com

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